An exhortation founded on what is said in the preceding chapter, v. 1.

Paul’s consolation derived from the favorable account which he had received from Corinth, vs. 2-16.

THE EFFECT PRODUCED ON THE CHURCH IN CORINTH BY THE APOSTLE’S FORMER LETTER, AND HIS CONSEQUENT SATISFACTION AND JOY.

After in v. 1 exhorting them to live as became those to whom such precious promises had been given as he had just recited from the word of God, he in vs. 2, 3 repeats his desire before expressed, 6:13, that they would reciprocate his ardent love. So far as he was concerned there was nothing in the way of this cordial reconciliation. He had not injured them, nor was he alienated from them. He had great confidence in them. His apprehensions and anxiety had been in a great measure removed by the account which he had received from Titus of the feelings of the Corinthians towards him, vs. 4-7. It is true that he did at one time regret having written that letter respecting the incestuous person; but he no longer regretted it, because he found that the sorrow which that letter occasioned was the sorrow of true repentance, rebounding not to their injury, but to their good, vs. 8, 9. It was not the sorrow of the world, but true godly sorrow, as was evident from its effects, vs. 10-12. Therefore the apostle was comforted, and delighted to find how much Titus had been gratified by his visit to Corinth. All that the apostle had told him of the good dispositions of the Corinthians had proved to be true, vs. 13-16. 1. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God .

The verse properly belongs to the preceding chapter. It is the appropriate conclusion of the exposition there made. The promises referred to are, 1st . Of the indwelling of God, 6:16. 2nd . Of his favor, v. 17. 3rd . That they should be his sons and daughters.

Therefore, says the apostle, having these promises of intimate association with God, and this assurance of his love, let us purify ourselves ; i.e. not merely keep ourselves pure by avoiding contamination, but, as already defiled, let us strive to become pure. Though the work of purification is so often referred to God as its author, Acts 15:9; Ephesians 5:26, this does not preclude the agency of his people. They are to work out their own salvation, because it is God who worketh in them both to will and to do. If God’s agency in sanctification does not arouse and direct ours; if it does not create the desire for holiness, and strenuous efforts to attain it, we may be sure that we are not its subjects. He is leaving us undisturbed in our sins. From all filthiness of the flesh and spirit . All sin is a pollution.

There are two classes of sin here recognized; those of the flesh, and those of the spirit. By the former we are to understand those sins which defile the body, as drunkenness and debauchery; and by the latter those which affect only the soul, as pride and malice. By filthiness of the flesh, therefore, is not to be understood mere ceremonial uncleanness, nor the participation of the body in sinful acts, such as bowing down to an idol, or offering incense to false gods, but the desecration of the body as the temple of the Holy Ghost. See 1 Corinthians 6:19. Perfecting holiness .

This expresses or indicates the way in which we are to purify ourselves. It is by perfecting holiness. The word ejpitele>w does not here mean simply to practice , but to complete, to carry on to perfection. Comp. 8:6, 11. Philippians 1:6. It is only by being completely or perfectly holy that we can attain the purity required of us as the temples of God. Holiness (aJgiwsu>nh , Romans 1:3; 1 Thessalonians 3:13) includes not only the negative idea of purity, or freedom from all defilement, but also, positively, that of moral excellence. In the fear of God . This is the motive which is to determine our endeavors to purify ourselves. It is not regard to the good of others, nor our own happiness, but reverence for God. We are to be holy, because he is holy. 2. Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.

Receive us; literally, make room for us, i.e. in your heart. It is a repetition or resumption of the request, “Be ye also enlarged,” contained in 6:13.

Then follow the reasons, at least those of a negative kind, why they should thus receive the apostle. We have wronged no man, (hjdikh>samen ,) we have treated no one unjustly. The expression is perfectly general. It may refer either to his conduct as a man, or to the exercise of his apostolical authority. There is nothing to limit it, or to determine the kind of injustice which had been laid to his charge, or which he here had specially in view. We have corrupted no man. The word fqei>rw, rendered to corrupt, means to injure or destroy, either in a moral or physical sense. It is used in a moral sense, 11:3; 1 Corinthians 15:33; Ephesians 4:22, and in 1 Corinthians 3:17, it is used first in the one sense and then in the other. “If any defile the temple of God, him shall God destroy.” Which sense should be adopted here is uncertain. Paul may mean to say that he had corrupted no one’s morals by his example or arts of seduction; or that he had corrupted no man’s faith by his false teaching; or that he had ruined no man as to his estate. The only reason for preferring the latter interpretation is that the other words with which it is associated express external injuries. There is no ground for the assumption that Paul refers to his former letter and intends to vindicate himself from the charge of injustice or undue severity in his treatment of the incestuous person. That matter he has not yet adverted to; and the expressions here used are too general, and the last (“we have defrauded no man”) is inapplicable to that case. By defrauding he probably means acting unfairly in pecuniary affairs. The word pleonekte>w , in the New Testament, means either to have or take advantage of any one, 2:11, or, to make gain of, to defraud. The usage of the word and of its cognates is in favor of the latter sense. 12:17, 18; 1 Corinthians 5:10; 6:10. Paul was specially careful to avoid all occasion of suspicion as to the disposition of the money which he raised from the churches for the relief of the poor. 8:19, 20, and no doubt his enemies were ready enough to insinuate that he appropriated the money to his own use. He had therefore occasion to show that he had never made gain of them, that he had defrauded no man. 3. I speak not (this) to condemn (you): for I have said before, that ye are in our hearts to die and live with (you).

I speak not this to condemn you; i.e. In defending myself I do not mean to condemn you. This may mean either, ‘In saying that I have wronged no man, I do not intend to imply that you have wronged me;’ or, ‘I do not mean to imply that you think of me so unjustly as to suppose that I have wronged, injured or defrauded any one.’ In other words, ‘I do not mean to question your love.’ For. What follows assigns the reason or proof that he had no unkind feeling towards them which would lead him to condemn them. I said before, viz., in 6:12, that ye are in our hearts. That is, that I love you. He had said that his heart was enlarged towards them, which was proof enough that he did not now mean to upbraid them. To die and live with you, eijv to< sunapoqanei~n kai< suzh~n , as to die and live together. That is, ‘Ye are so rooted in my heart that I would gladly live and die with you,’ or, ‘so that neither death nor life can separate us.’ As remarked above, Paul’s love for the Corinthians seems to have been extraordinary, having something of the nature of a passion, being more ardent than either their good qualities or their conduct towards him could account for. This is often the case in men of warm and generous feeling, who have frequently to say, ‘The more abundantly we love, the less we are loved.’ 4. Great (is) my boldness of speech toward you, great (is) my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation.

So far from having any disposition to upbraid or to recriminate, his heart was overflowing with far different feelings. He had not only confidence in them, he was proud of them, he was not only comforted, he was filled with exceeding joy. There is a climax here, as Calvin says: Gradatim procedit amplificando: plus enim est gloriari, quam securo et quieto esse animo: liberari vero a moerore ex multis afflictionibus concepto, utroque majus. His boasting of them was more than having confidence in them; and his rejoicing in the midst of his afflictions was more than being comforted.

Great is my boldness of speech towards you. The word is parrhsi>a , which here, as in many other places, Ephesians 3:12; Hebrews 3:6; 1 John 2:28; 3:21; 4:17; 5:14, instead of its primary sense of freedom of speech, expresses the idea of joyful confidence; i.e. the state of mind from which freedom of utterance, or boldness of speech, flows. Paul means to say that so far from wishing to condemn the Corinthians he had joyful confidence in them. And not only that, he adds, but, Great is my glorying of you , (kau>chsiv ) i.e. my boasting over you . The accounts which the apostle had just received of the state of things at Corinth, and especially of the effect produced by his former letter, had not only obliterated his feelings of anxiety and doubt concerning them, but made him boast of them. He gloried on their account. He was disposed to tell every one how well his dear Corinthians had behaved. He thus, as it were, unconsciously lays bare the throbbings of his warm and generous heart. I am filled with comfort , literally. ‘with the comfort,’ i.e. the comfort to which he afterwards refers; or the comfort which his situation specially demanded. Such was the apostle’s anxiety about the effect of his former letter that, as he says, 2:12, “he had no rest in his spirit,” and therefore left Troas and hastened into Macedonia that he might meet Titus on his way back from Corinth. This anxiety was now all gone. His mind was at rest. He was full of consolation. I am exceedingly joyful , (uJperperisseu>omai th~| cara|~ ,) I more than abound in joy , or the joy.

Comp. Romans 5:20. He was more than merely comforted, he was overflowing with joy, and that too in spite of all the troubles which still pressed upon him, for he adds, in all our tribulation . The favorable accounts which Paul had received from Corinth, although they had removed some of the causes of his anxiety and suffering, left others in their full force. So that even when he wrote he was in great trouble. He therefore uses the present tense. ‘I am overflowing with joy in the midst of tribulation.’ Another proof that joy and sorrow may coexist in the mind.

The martyr at the stake, in the midst of his agony, has often been filled with ecstatic joy. 5. For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without (were) fightings, within (were) fears.

The connection is with the last clause of the preceding verse. I was comforted in tribulation, for also (kai< ga>r ) having come into Macedonia, our flesh had no rest . Paul did not leave his troubles behind him in Troas, 2:12, but also in Macedonia his flesh had no rest. By flesh he does not mean his body, for the sufferings, which he immediately specifies, were not corporeal, but mental. It stands for his whole sensitive nature considered as frail. It is equivalent to saying, ‘my feeble nature had no rest.’ The same idea is expressed in 2:12 by saying, “I had no rest in my spirit.” But , so far from having rest, we were troubled (qlibo>menoi , either h]meqa is to be supplied, or a slight departure from the regular construction is to be assumed) on every side , ejn panti> , in every way . This is amplified and explained by saying, without (were) fightings, within fears . Calvin and many other commentators understand within and without to mean within and without the church. Paul’s troubles were partly from his contentions with the Jews and heathen, and partly from his anxieties about the conduct and welfare of Christians. It is more common and natural to understand the distinction to be between inward and outward troubles. He had to contend with all kinds of outward difficulties, and was oppressed with an inward load of anxieties. Fears, painful apprehensions lest his labors should be vain, lest his enemies should at last prevail, lest his disciples should apostatize and perish, or the peace and purity of the church be disturbed. 6. Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus .

The order of the words is inverted in the English version. In the Greek the order is, He who comforteth those who are cast down, comforted us, even God, by the coming of Titus. The fact that it is the characteristic work of God, or, so to speak, his office, to comfort the dejected, is thus made more prominent. All the miserable are thus encouraged, because they are miserable, to look to that God who proclaims himself as the comforter. It is to be remarked that the objects of his compassion, those who call forth the exercise of his power as a consoler, are described not by a term expressive of moral excellence, but by a word which simply designates them as sufferers. The tapeinoi> are properly simply the low, those who are in depressed circumstances. As, however, it is the tendency of such circumstances to render men fearful, or meek, or humble, the word often expresses one or the other of these states of mind. In 10:1 it means timid as opposed to bold, in 1 Peter 5:5, it is the opposite of proud. Here, however, it has its simple, proper sense — those who are low, i.e. cast down by suffering so as to be the proper objects of compassion. Luke 1:52; James 1:9; Psalm 18:27. Paul says God comforted him by the coming of Titus, whom he had sent to Corinth to know the state of the church there. 7. And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more.

It was not the pleasure of seeing Titus, so much as the intelligence which he brought, which comforted the apostle. By the consolation wherewith he was comforted in you, (ejf uJmin ,) in reference to, or, as concerns you. The fact that Titus was comforted in Corinth was a great consolation to the apostle, and he was made to share in the comfort which Titus had experienced, as the latter reported to him (ajnagge>llein to bring back word, to recount, Acts 14:27; 16:38,) your earnest desire, i.e. either you; earnest desire to see me and to secure my approbation; or, your earnest desire to correct the evils existing among you. The former is to be preferred, both on account of the context and the signification of the word ejpipo>qhsiv , which means strong affection. Your mourning, (ojdurmo>v , i.e. wailing, lamentation, Matthew 2:18,) either, mourning on account of their sins, or on account of having offended and pained the apostle. The latter is the more probable on account of what follows. Your fervent mind toward me, (zh~lov uJpezeal for me, i.e. the great interest which you took in me. Galatians 4:17,18. As the zeal of which the apostle speaks is expressly said to be a zeal of which he was the object, it is probable that the preceding words (earnest desire and mourning) express their feeling and conduct in reference to him. What was so specially gratifying to him was that in a church in which he had met with so much opposition, and in which the false teachers had exerted so great and so evil an influence, the mass of the people proved themselves devoted to him.

Devotion to Paul, however, involved devotion to the truth and holiness, just as zeal for the false teachers involved the opposite. So that I rejoiced the more, i.e. I had more joy than the mere coming of Titus and the satisfaction which he experienced in Corinth were able to impart. 8. For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though (it were) but for a season.

This and the following verses assign the reason why he rejoiced. It was because the letter which he had written them, although it made them sorry, yet did them good. Though I made you sorry (i.e. caused you grief) with a letter, rather, by the letter, i.e. the letter which related to the incestuous person. I do not repent, though I did repent. That is, he regretted writing as he had done until he learned through Titus the good effect his letter had produced. Calvin says the word metame>lomai must not be taken here to express repentance, for that would imply that his former letter was written under the influence of human feeling, and not by the direction of the Holy Spirit. He thinks that all Paul meant to say is, that he was grieved at having given the Corinthians pain. This, however, is not the meaning of the word. See Matthew 21:29,32. We must accommodate our theory of inspiration to the phenomena of Scripture, and not the phenomena to our theory. Inspiration simply rendered its subject infallible in writing and speaking as the messenger of God. Paul might doubt whether he had in a given instance made a wise use of his infallibility, as he might doubt whether he had wisely exercised his power of working miracles. He never doubted as to the truth of what he had written. There is another thing to be taken into consideration. Inspiration did not reveal itself in the consciousness. It is perfectly conceivable that a man might be inspired without knowing it. Paul was no doubt impelled by the Spirit to write his former epistle as well as divinely guided in writing; but all he was conscious of was his own thoughts and feelings. The believer is not conscious of the operations of grace, neither were the apostles conscious of inspiration. As the believer, however, may know that he is the subject of divine influence, so the apostles knew that they were inspired. But as the believer may doubt the wisdom of some of his holiest acts, so the apostles might doubt the wisdom of acts done under divine guidance. Such acts are always wise, but the agent may not always see their wisdom. For I perceive that the same epistle made you sorry . This gives the reason why he at first regretted having written. He knew that his letter had excited much feeling in Corinth, and until he learned the nature and effects of that feeling, he repented having written. Though but for a season . That is, although the sorrow which he had occasioned was only temporary, yet it made him regret his former letter. This interpretation supposes a different punctuation of the passage from that found either in the common editions of the Greek text, or in the English version. It supposes that the proper place for the period or colon is after “I did not repent,” and not after the following clause, “I did repent.” In this latter case the whole sense is different, and the latter clause of the verse (ble>pw ga>r ) is connected with the first clause, and is intended to give the reason why he said he had made them sorry, and not the reason why he regretted having done so. The sense of the whole would then be, ‘I made you sorry for I perceive from what I hear from Titus, that my former letter did, although only for a while, grieve you.’ The next verse then begins a new sentence.

But this is an unnatural construction; it requires the verse to be paraphrased in order to bring out the sense; and after all it amounts to little to say, ‘I made you sorry, for I see I made you sorry.’ The construction is simpler and the sense better if we put a colon or semi-colon after “I do not repent,” and make v. 9 a part of the same sentence. ‘Though I made you sorry I do not repent: although I did repent, (for I see that my letter made you sorry, though only for a time, I now rejoice.’ The meaning is, ‘Though I did repent, I now rejoice.’ Thus the passage is printed in the Greek of Stier and Thiele’s Polyglott, and, so far as the pointing is concerned, (omitting the marks of parenthesis,) in Tischendorf’s Greek Testament. In the Vulgate the same sense is expressed. “Quoniam etsi contristavi vos in epistola, non me poenitet; et si poeniteret, videns quod epistola illa (etsi ad horam) vos contristavit, nunc gaudeo, etc.” So also Luther. 9. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.

He rejoiced, not in their grief, but that their grief led them to repentance. A parent, when he sees a child mourning over his sins, sincerely rejoices, however much he sympathizes in his grief. Sorrowed unto repentance , (ei>v meta>noian ) i.e. change of mind, sometimes in the restricted sense of the word mind, (or purpose,) as in Hebrews 12:17; generally, in the comprehensive sense of the word as including the principles and affections, the whole soul, or inward life. Matthew 3:8; Luke 5:32; Acts 5:31. Repentance, therefore, in its religious sense, is not merely a change of purpose, but includes a change of heart which leads to a turning from sin with grief and hatred thereof unto God. Such is the repentance here intended, as appears from what follows. For (this shows they sorrowed unto repentance) they were made sorry (they grieved) after a godly sort , (kata< qeo>n ,) i.e. in a manner agreeable to the mind and will of God; so that God approved of their sorrow. He saw that it arose from right views of their past conduct. That , (i[na , in order that ,) as expressing the design of God in making their sorrow a sorrow unto repentance. Ye might receive damage by us in nothing. God had so ordered that Paul’s letter, instead of producing any injury, had resulted in the greatest spiritual good. 10. For godly sorrow worketh repentance to salvation not to be repented of; but the sorrow of the world worketh death.

The connection is with the last clause. ‘Ye were not injured by us, for the sorrow we occasioned worked repentance.’ Sorry in itself is not repentance; neither is remorse, nor self-condemnation, nor self-loathing, nor external reformation. These are all its attendants or consequences; but repentance itself (meta>noia ) is a turning from sin to holiness, from a state of sin to a holy state. It is a real change of heart. It is a change of views, feelings and purposes, resulting in a change of life. Godly sorrow worketh repentance, i.e. that sorrow on account of sin, which arises from proper apprehensions of God and of our relation to him, necessarily leads to that entire change in the inward life which is expressed by the word repentance, and which is connected with salvation. It is not the ground of our salvation; but it is a part of it and a necessary condition of it. Those who repent are saved; the impenitent perish. Repentance therefore is unto salvation. Comp. Acts 11:18. It is that inward change in which salvation largely consists. Never to be repented of. This may belong either to the repentance or to salvation. If to the latter, the word ajmetame>lhtov may be taken in the sense of unchangeable. See Romans 11:29. So the Vulgate explains it, ad salutem stabilem; or it may mean not to be regretted. Repentance leads to a salvation which no one ever will regret. So Luther and many of the moderns. The position of the words is in favor of connecting “not to be repented of” with “salvation.” Had Paul intended the other connection, he would have probably said eijv meta>noian ajmetanoh>ton, and not have chosen (ajmetame>lhton ) a word of an entirely different root. Still, as “not to be repented of” seems to be an unsuitable epithet when applied to salvation, the majority of commentators prefer the other connection, and consider the apostle as designating true repentance as that which no one will regret notwithstanding the sorrow with which it is attended. But the sorrow of the world worketh death. By the sorrow of the world is, not meant worldly sorrow, i.e. sorrow arising out of worldly considerations, but the sorrow of men of the world. In other words, ko>smou is the genitive of the subject, not a qualifying genitive. “The world” means men, the mass of mankind as distinguished from the church. 1 Corinthians 1:20; Galatians 4:3; John 7:7; 14:7; etc. What therefore the apostle means is the sorrow of unrenewed men, the sorrow of the unsanctified heart. Of this sorrow, as opposed to godly sorrow, he says, it works death, not physical death, nor specifically eternal death as opposed to salvation, but evil in the general sense of the word. The effects of godly sorrow are salutary; the effects of worldly sorrow (the sorrow of worldly men) are evil. It is a great mistake to suppose that the natural tendency of pain and sorrow is to good. They tend rather to excite rebellion against God and all evil feelings. It is only when they are sanctified; i.e. when they are experienced by the holy, and are made by the Spirit of God to call into exercise the resignation, patience and faith of the sufferer, that they bring forth fruit unto righteousness. The natural element of holiness is happiness, and misery is the natural element of sin. They stand severally in the relation both of cause and effect. The more miserable you make a bad man, the worse you make him. The wicked are said to curse God while they gnaw their tongues with pain, and they repent not of their deeds. Revelation 16:10,11. For behold this self-same thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, (what) clearing of yourselves, yea, (what) indignation, yea, (what) fear, yea, (what) vehement desire, yea, (what) zeal, yea, (what) revenge! In all (things) ye have approved yourselves to be clear in this matter.

The question may be asked whether Paul means here to describe the uniform effects of genuine repentance, so as to furnish a rule by which each one may judge of his own experience. This, to say the least, is not the primary design of the passage. If it affords such a rule it is only incidentally. The passage is historical. It describes the effects which godly sorrow produced in the Corinthian church. It shows how the church felt and acted in reference to a specific offense, when roused to a sense of its enormity. For, behold ! The connection is with what precedes. ‘Godly sorrow is salutary, for, see what effects it wrought for you.’ This self-same thing , i.e. this very thing, viz., being sorry after a godly sort.

What carefulness it wrought in you (uJmi~n , for you , for your advantage). Carefulness (spoudh>n ,) literally haste; then the inward feeling which leads to haste; then any outward manifestation of that earnestness of feeling.

Here it means earnest solicitude as opposed both to indifference and neglect. The Corinthians had strangely allowed a grievous sin, committed by a church-member, to pass unnoticed, as a matter of no importance. The first effect or manifestation of their godly sorrow was an earnest solicitude on the subject, and a desire to have the evil corrected; the very opposite of their former indifference. It is so in all cases of repentance. Sins which had been regarded as of little account, are apprehended in their true character; and deep feeling takes the place of unconcern. Yea, what clearing of yourselves . It is used, as in 1:9, to indicate a gradation — still more . ‘Not only solicitude, but moreover clearing of yourselves ,’ (ajpologi>an .)

Their sorrow led them earnestly to apologize for the sin which they had committed. Not to extenuate their guilt, but to acknowledge it and to seek forgiveness. The apology for sin to which repentance leads, includes acknowledgment and deprecation. This apology was addressed to the apostle. They endeavored to regain his good opinion. Moreover, indignation , either at the offense or at themselves that such an offense should have been allowed. They felt angry at themselves for their past misconduct. This is one of the most marked experiences of every sincere penitent. The unreasonableness, the meanness, the wickedness of his conduct rouse his indignation; he desires to seek vengeance on himself.

Bengel says the word ajgana>kthsiv is chosen with special propriety, as it denotes a pain of which a man has the cause in himself. What fear .

Whether fearful apprehension of God’s displeasure, or fear of the apostle, depends on the context. The idea is expressed indefinitely. Their repentance was attended by fear of punishment. Doubtless the two sentiments were mingled in the minds of the Corinthians. They had a fear of the wrath of God, and at the same time a fear of the apostle’s coming among them displeased and armed with the spiritual power which belonged to his office. The context is in favor of making the latter the prominent idea. What vehement desire, either for the correction of the evil complained of, or for the apostle’s presence and approbation. In the latter case this clause is a modification of the preceding. It was not so much fear of the apostle as an earnest and affectionate desire towards and for him, that their godly sorrow had produced. As in v. 7 Titus had repeated to the apostle the earnest desire (ejpipo>qhsin , the same word as here) of the Corinthians for him, it is probable that the same is here meant. What zeal .

In v. 7, the zeal spoken of is limited or explained by the words (uJpefor me . Without that addition they may be so understood here; zeal or zealous interest in behalf of the apostle manifested by their taking sides with him. The connection, however, with what follows favors the assumption that here the zeal is that of which the offender was the object.

Zeal for his reformation or punishment. What revenge , (ejkdi>khsiv ,) vindictive justice . One of the sentiments which godly sorrow had aroused in them was the sense of justice, the moral judgment that sin ought to be punished. This is an instinctive feeling, one belonging to our moral constitution, and therefore a revelation of the nature and will of God. The ground of the punishment of sin is not expediency, nor is it primarily the benefit of the offender, but the satisfaction of justice, or the inherent evil of sin which from its own nature, and apart from the evil consequences of impunity, deserves punishment. Of the six particulars introduced by (ajlla> ) yea in this verse, according to Bengel, Meyer and others, “clearing of yourselves” and “indignation” relate to the feelings of the Corinthians towards themselves; “fear” and “vehement desire” to their feelings towards the apostle; and “zeal” and “revenge” to their feelings towards the offender. According to Olshausen, the “apology” relates to their conduct; the “indignation” to their feelings in view of the crime which had been committed; the “fear” to God’s displeasure; the “desire” and “zeal” to their feelings towards the apostle, and “revenge” the consequence of all the preceding. In all things, (ejn panti> ,) in every respect, or, in every point of view. Ye have proved yourselves, (sunesth>sate ) you have set yourselves forth, shown yourselves to be ( Galatians 2:18) clear, (aJgnou>v ) pure, free from guilt. In this matter, or, (without the ejn , which the older MSS. omit,) as to the matter. The Corinthians proved themselves to be free from the sin of approving or in any way countenancing the crime in question. Their sin consisted in not more promptly excluding the offender from their communion. This whole passage, however, is instructive as presenting a clear exhibition of the intimate nature of church fellowship. One member committed an offense. The whole church repents. The godly sorrow which the apostle describes was the sorrow of the church. The effects which that sorrow wrought were common to the church as such. That believers are one body in Christ Jesus, and “every one members one of another,” so that “if one member suffers all the members suffer with it,” is matter of actual experience. 12. Wherefore, though I wrote unto you, (I did it) not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.

Wherefore. That is, because my letter has produced such results. The effects produced by his letter was the end he had in view in writing it. Though I wrote to you, i.e. although I interfered with your affairs. His motive in writing he states first negatively and then positively. It was neither for the sake of him who did wrong, nor for him who suffered wrong. His primary object was neither to have the offender punished, nor to secure justice being done to the injured party, viz., the father whose wife the son had married. This is the common and natural interpretation.

As, however, nothing is elsewhere said of the father, and as the form of expression in 1 Corinthians 5:1, (gunai~ka e]cein , to marry,) seems to imply that the father of the offender was dead, since otherwise, it is said, there could have been no marriage in the case, various other explanations of this passage have been proposed. Some say that he “who suffered wrong” was the apostle himself; others, as Bengel, say it was the Corinthians, the singular being taken for the plural. Others, as Neander, Billroth, etc., say that ajdikhqe>ntov is neuter, the wrong deed; so that the meaning is, ‘Neither for the offender nor for the offense.’ But these explanations are all unnatural and unnecessary. The ordinary interpretation is the only one which the words suggest, and what is said in 1 Corinthians 5 is perfectly consistent with the assumption that the father of the offender was still alive. The positive statement of his object in writing is that our care for you in the sight of God might appear unto you. The first question concerning this clause relates to the text. Instead of hJmw~n (our), Lachmann, Meyer and others read uJmw~n (your). The latter reading is followed by Calvin and Luther as well as by many of the modern commentators. As the external authorities are nearly equally divided, the decision rests mainly on internal evidence. In favor of the common text is first, the consideration that the manifestation of his love or care for them is elsewhere said to have been his motive in writing his former letter, 2:4; and, secondly, the words pro(apud vos) “with you.”’ Your care for us might be manifest with (i.e. among) you.’ That is, that the zeal which you have for us might be brought out so as to be known by yourselves. This, however, would be more naturally expressed by eJn uJmi~n or ejn eJautoi~v among yourselves. Besides, the words “before God,” as involving an appeal to the divine omniscience, are more in place if he is speaking of his own zeal, than if speaking of theirs. The immediate context, it must be admitted, is in favor of this latter reading. The apostle had been describing the effects of his letter, dwelling with great satisfaction on the feelings towards himself which that letter had called forth. It was natural for him therefore to say that his object in writing was to bring out this manifestation, and thus reveal themselves to themselves as well as to him. With this also agrees what he says in 4:9, “To this end also did I write, that I might know the proof of you, whether ye be obedient in all things.” Still on the whole the common text gives the better sense. In either case the words protowards (or among) you.” So also do the words ejnw>pion tou~ qeou~ , “that our care for you might be manifested before God ,” i.e. in his sight, as what he could approve of. In our version these words are connected with our care . “Our care for you in the sight of God.” The same sense is expressed by the Vulgate; “ad manifestandam sollicitudinem nostram, quae habemus pro vobis coram Deo.” According to the Greek the natural construction is, “To manifest in the sight of God our care for you.” 13. Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all . Therefore , i.e. because his letter had led them to repentance. We were comforted in your comfort , (ejpi< th~| paraklh>sei uJmw~n ,) on account of your consolation. This, however, does not suit the state of the case. Paul was comforted by their repentance, not by their consolation. To meet this difficulty some make uJmw~n the genitive of the source; so that the sense would be, ‘We were comforted with the consolation derived from you.’

The great majority of modern editors read hJmw~n instead of uJmw~n , and put a stop after parakeklh>meqa . This gives a far better sense. ‘Therefore we have been comforted: and besides (ejpi> ) our consolation, we have rejoiced exceedingly in the joy of Titus.’ Paul had not only the consolation derived from their repentance, but in addition to that, he was delighted to find Titus so full of joy. Compare v. 7. The Vulgate has the same reading and pointing. Ideo consolati sumus. In consolatione autem nostra abundantius magis gavisi sumus super gaudio Titi. Because his spirit was refreshed by you all . This is the reason of his joy. Titus rejoiced because his spirit was refreshed , (ajnape>pautai ,) derived rest, according to the comprehensive scriptural sense of the word “rest.” 14. For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which (I made) before Titus, is found a truth .

This is the reason why Paul was so rejoiced that Titus was satisfied with what he saw in Corinth. Paul had boasted to him of the Corinthians. He had predicted that he would find them obedient, and ready to correct the evils adverted to in his former letter. Had these predictions proved false, he would have been mortified, — ashamed, as he says; but as they were more than fulfilled, he naturally rejoiced. But as we spake all things to you in truth . No doubt in allusion to the charge of want of adherence to the truth made against him by the false teachers, to which he refers above, 1:17, 18. As he spoke the truth to the Corinthians, so he spoke the truth of them. We spake in truth , (ejn ajlhqei>a| ,) truly . So our boasting before Titus (hJ ejpi< Ti>tou ) is found a truth , (ajlh>qeia ejgenh>qh ) has become truth . Though it is done incidentally, yet the revelation to the Corinthians that Paul had spoken of them in terms of commendation must have convinced them of his love. This was one of the objects, as appears from the whole epistle, he had much at heart. 15. And his inward affection is more abundant toward you, whilst he remembered the obedience of you all, how with fear and trembling ye received him .

A continuation of the sentence begun in the former verse. Paul informs the Corinthians that Titus’s love for them was greater now than when he was with them. The recollection of their good conduct warmed his heart towards them. His inward affection , literally, his bowels, which in the Scriptures is a figurative expression for love, compassion, or any other tender affection. Whilst he remembereth , literally, remembering , i.e. because he remembers. Your obedience , viz., towards him, as appears from what follows. How with fear and trembling ye received him . “Fear and trembling” is a common scriptural expression for reverence, or solicitous anxiety lest we should fail in doing all that is required of us. Corinthians 2:3; Ephesians 6:5. 16. I rejoice, therefore, that I have confidence in you in all (things).