The Second to the Corinthians 7:1-16

7  Therefore, since we have these promises,+ beloved ones, let us cleanse ourselves of every defilement of flesh and spirit,+ perfecting holiness in the fear of God.+  Make room for us in your hearts.+ We have wronged no one, we have corrupted no one, we have taken advantage of no one.+  I do not say this to condemn you. For I have said before that you are in our hearts to die together and to live together.  I have great freeness of speech toward you. I have great boasting in regard to you. I am filled with comfort; I am overflowing with joy in all our affliction.+  In fact, when we arrived in Mac·e·doʹni·a,+ our bodies got no relief, but we continued to be afflicted in every way—there were fights on the outside, fears within.  But God, who comforts those who are downhearted,+ comforted us by the presence of Titus;  and not only by his presence but also by the comfort he received because of you, as he reported back to us about your longing for me, your deep sorrow, and your earnest concern for me; so I rejoiced even more.  For even if I saddened you by my letter,+ I do not regret it. Even if I did at first regret it (seeing that the letter saddened you, though only for a little while),*  now I rejoice, not because you were just saddened, but because you were saddened into repenting. For you were saddened in a godly way, so that you suffered no harm because of us. 10  For sadness in a godly way produces repentance leading to salvation, leaving no regret;+ but the sadness of the world produces death. 11  For see what a great earnestness your being saddened in a godly way produced in you, yes, clearing of yourselves, yes, indignation, yes, fear, yes, earnest desire, yes, zeal, yes, righting of the wrong!+ In every respect you demonstrated yourselves to be pure in this matter. 12  Although I wrote to you, I did not do it for the one who did the wrong,+ nor for the one who was wronged, but so that your earnestness for us might be made evident among you in the sight of God. 13  That is why we have been comforted. But in addition to our comfort, we rejoiced even more over the joy of Titus, because all of you refreshed his spirit. 14  For if I have boasted to him about you, I have not been put to shame; but just as all the things we told you were true, so also our boasting to Titus has proved true. 15  Also, his tender affections toward you are greater as he remembers the obedience of all of you,+ how you received him with fear and trembling. 16  I rejoice that in every way I may have confidence in you.

Footnotes

Or “for an hour.”

Study Notes

cleansed: Or “healed,” here referring to Naaman’s being cured of leprosy. (2Ki 5:3-10, 14) According to the Mosaic Law, this disease made a person ceremonially unclean. (Le 13:1-59) Thus, the Greek term is often used regarding the healing of lepers.​—Mt 8:3; 10:8; Mr 1:40, 41.

let us cleanse ourselves of every defilement: The Greek verb rendered “to cleanse” and related terms (rendered “purifying; cleansing”; “clean”; “pure”) are broad in meaning. These terms can refer to being physically clean (Mt 23:25), ceremonially clean (Lu 2:22; 5:14; Joh 11:55), cleansed from sin (2Pe 1:9), and clean in mind, heart, and conscience (1Ti 1:5; Tit 1:15; Heb 9:14). The verb can also refer to curing disease. (Mt 8:2; 11:5; Mr 1:40-42; Lu 17:14; see study note on Lu 4:27.) Paul uses it here in its broadest sense with regard to being physically, morally, and spiritually clean.

of flesh and spirit: Practices that pollute or damage the physical body may result in defilement of the flesh. Going contrary to the moral values and doctrines taught in the Scriptures defiles the spirit, that is, one’s mental inclination. Together, “flesh and spirit” encompass everything that affects the life of a Christian, physically and morally.

perfecting holiness in the fear of God: In the Christian Greek Scriptures, the words rendered “holy” and “holiness” denote a state of being set aside for Jehovah’s service. The meaning here and in other Bible verses also includes purity in one’s personal conduct. (Mr 6:20; 1Pe 1:15, 16) The form of the Greek word here rendered “perfecting” can convey the idea of progressively bringing something to completion. This indicates that a person does not attain holiness suddenly. Instead, Christians are constantly refined as they strive to come closer to God’s perfect standards. They are motivated by wholesome “fear of God,” one that stems from deep love and profound reverence, or respect, for him.​—Ps 89:7.

Make room for us in your hearts: Or “Open your hearts to us; Receive us.” The Greek word (kho·reʹo) literally means “to allow (make) room for.” According to one lexicon, it is used here in the figurative sense of “open-heartedness, having a ‘big heart.’”

freeness of speech: Or “outspokenness; boldness.” The Greek word par·re·siʹa has the basic meaning “boldness in speech.” In effect, Paul is here telling the Corinthians: “I am able to speak to you with great openness (frankness).”​—See study note on Ac 28:31.

with the greatest freeness of speech: Or “with all boldness (fearlessness).” The Greek word par·re·siʹa has also been rendered “outspokenness.” (Ac 4:13) This noun and the related verb par·re·si·aʹzo·mai, often rendered “speak boldly [with boldness],” occur several times in the book of Acts. Boldness was, from the beginning of Luke’s account to the end, an identifying mark of the preaching done by the early Christians.​—Ac 4:29, 31; 9:27, 28; 13:46; 14:3; 18:26; 19:8; 26:26.

my spirit felt no relief because of not finding Titus: While in Ephesus, Paul wrote 1 Corinthians. That letter contained much strong counsel. He then sent Titus to Corinth to assist in the collection for the needy brothers in Judea. (2Co 8:1-6) Paul had hoped to meet up later with Titus in Troas, but not finding him there, Paul said: “My spirit felt no relief.” Perhaps Paul was disappointed at being unable to learn from Titus how the Corinthians reacted to his strong letter. Paul openly shared his emotions with the Corinthian Christians, showing how deeply he cared for them. He then “departed for Macedonia,” where Titus met him with good news. To Paul’s great relief and joy, the congregation had reacted favorably to the apostle’s counsel.​—2Co 7:5-7; see study note on 2Co 7:5.

our bodies: Lit., “our flesh.” The Greek word sarx is used here in the sense of physical bodies.

we continued to be afflicted: While in Ephesus, Paul had written his first inspired letter to the Corinthians and had also sent Titus to assist the congregation. Then Paul anxiously waited for Titus to report back to him on the response of the Corinthians but was not able to meet up with Titus immediately. At 2Co 2:12, 13, Paul said that his “spirit felt no relief because of not finding Titus.” (See study note on 2Co 2:13.) Here, at 2Co 7:5, he explains that after he journeyed to Macedonia, his state of anxiety was heightened by intense opposition to his ministry. There were fights on the outside, severe persecution that imperiled life itself. (2Co 1:8) Moreover, there were fears within, that is, worries about the congregations, such as the one in Corinth. When Titus finally arrived and told Paul about the Corinthians’ positive response to his letter, he and his companions felt both physical and emotional relief.​—2Co 7:6.

during his presence: This term is first used at Mt 24:3, where some of Jesus’ disciples ask him about “the sign of [his] presence.” It refers to the royal presence of Jesus Christ from the time of his invisible enthronement as Messianic King at the beginning of the last days of this system of things. The Greek word rendered “presence” is pa·rou·siʹa, and while many translations render it “coming,” it literally means “being alongside.” His presence would span a period of time rather than simply involve a momentary coming or arrival. This meaning of pa·rou·siʹa is indicated at Mt 24:37-39, where “the days of Noah . . . before the Flood” are compared to “the presence of the Son of man.” Also, at Php 2:12, Paul used pa·rou·siʹa to describe his “presence” in contrast with his “absence.” (See study note on 1Co 16:17.) Thus, Paul explains that the resurrection to life in heaven for those who belong to the Christ, that is, Christ’s spirit-anointed brothers and joint heirs, would occur some time after Jesus was installed as heavenly King in God’s Kingdom.

the presence of: Here Paul uses the Greek word pa·rou·siʹa regarding Titus, one of his fellow workers. Although many translations render this term “arrival” or “coming,” the rendering “presence” is supported by the way Paul uses it at Php 2:12, to describe his “presence” in contrast with his “absence.”​—See study note on 1Co 15:23.

your earnest concern: Lit., “your zeal.” The same Greek word is rendered “zeal” at 2Co 7:11. Some scholars feel that the repeated use of the pronoun “your” emphasizes Paul’s conviction that the Corinthians truly felt a deep longing and earnest concern for him. He felt a like concern for them, and they felt similar sorrow over the grief they had caused. Knowing their feelings brought Paul relief and joy.

saddened in a godly way: That is, the Christians in Corinth not only felt regret but were saddened into repenting. In his preceding letter, Paul had reproved the congregation for tolerating a man who was committing sexual immorality. (1Co 5:1, 2, 13) As a result of taking the reproof to heart, the congregation as a whole adopted the right attitude and quit condoning his sin. In addition, the immoral man sincerely repented of his sin. (2Co 2:6-8; 7:11) The sadness that these Christians felt was godly in that it moved them to seek God’s forgiveness and to correct their course, bringing it into harmony with God’s will.​—See study note on 2Co 7:10.

sadness in a godly way . . . the sadness of the world: Here Paul distinguishes between two kinds of sadness. “Sadness in a godly way” produces repentance. It is the result of a person’s seeing wrongdoing as a sin against God. This attitude moves him to seek God’s forgiveness and correct his wrong course. Such was the sadness demonstrated by the Christians in Corinth, keeping them on the road to salvation. (2Co 7:8, 9, 11; see study note on 2Co 7:9.) In contrast, “the sadness of the world” may produce in a person natural regrets at being exposed or at having to face unpleasant consequences. However, the person does not feel genuine sorrow over the sin itself or the damage it does to his relationship with God. Such sadness does not move him to seek God’s forgiveness, and it ultimately “produces death.”

sadness in a godly way . . . the sadness of the world: Here Paul distinguishes between two kinds of sadness. “Sadness in a godly way” produces repentance. It is the result of a person’s seeing wrongdoing as a sin against God. This attitude moves him to seek God’s forgiveness and correct his wrong course. Such was the sadness demonstrated by the Christians in Corinth, keeping them on the road to salvation. (2Co 7:8, 9, 11; see study note on 2Co 7:9.) In contrast, “the sadness of the world” may produce in a person natural regrets at being exposed or at having to face unpleasant consequences. However, the person does not feel genuine sorrow over the sin itself or the damage it does to his relationship with God. Such sadness does not move him to seek God’s forgiveness, and it ultimately “produces death.”

repentance: The Greek word me·taʹnoi·a signifies a change in thinking, attitude, or purpose. In this context, repentance involves a person’s wanting to repair or restore his relationship with God. A sinner who genuinely repents regrets his wrong course and is determined not to repeat his sin. He changes his course of action. Paul here states that such repentance leads to salvation.​—See Glossary.

saddened in a godly way: That is, the Christians in Corinth not only felt regret but were saddened into repenting. In his preceding letter, Paul had reproved the congregation for tolerating a man who was committing sexual immorality. (1Co 5:1, 2, 13) As a result of taking the reproof to heart, the congregation as a whole adopted the right attitude and quit condoning his sin. In addition, the immoral man sincerely repented of his sin. (2Co 2:6-8; 7:11) The sadness that these Christians felt was godly in that it moved them to seek God’s forgiveness and to correct their course, bringing it into harmony with God’s will.​—See study note on 2Co 7:10.

pure: Or “chaste; innocent.” The congregation in Corinth acted on the counsel Paul gave in his preceding letter by removing an immoral man from their midst. (1Co 5:1-5, 13; see study note on 2Co 7:9.) Because of that, the congregation could again be in a pure state, innocent of the wrongdoing committed. Still, Paul knew that to maintain such purity, they had to keep on the watch against sexual immorality. Later in this letter, he encourages them to do so.​—2Co 12:20, 21.

saddened in a godly way: That is, the Christians in Corinth not only felt regret but were saddened into repenting. In his preceding letter, Paul had reproved the congregation for tolerating a man who was committing sexual immorality. (1Co 5:1, 2, 13) As a result of taking the reproof to heart, the congregation as a whole adopted the right attitude and quit condoning his sin. In addition, the immoral man sincerely repented of his sin. (2Co 2:6-8; 7:11) The sadness that these Christians felt was godly in that it moved them to seek God’s forgiveness and to correct their course, bringing it into harmony with God’s will.​—See study note on 2Co 7:10.

obedience: The Greek word for “obedience” is related to the verb hy·pa·kouʹo, which literally means “to hear under,” that is, to hear (listen) submissively. Jesus set a perfect example of obedience to his Father, and “through the obedience of” him, many were blessed. (Ro 5:19) In this context, the Greek word refers to obedience to God’s chosen representatives. Paul here commends the Christians in Corinth for respectfully obeying the direction given by the visiting elder, Titus.​—2Co 7:13-16.

I may have confidence in you: Or possibly, “I may be of good courage because of you.” Paul commended the brothers in Corinth for the respectful obedience they showed toward the direction that was given by the visiting elder, Titus. (2Co 7:13-15) Their response also had a positive effect on Paul himself; he rejoiced because he knew that he could “have confidence” in them.

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