Teks -- 2 Corinthians 7:1-6 (NET)

Self-Purification

7:1 Therefore, since we have these promises, dear friends, let us cleanse ourselves from everything that could defile the body and the spirit, and thus accomplish holiness out of reverence for God. 7:2 Make room for us in your hearts; we have wronged no one, we have ruined no one, we have exploited no one. 7:3 I do not say this to condemn you, for I told you before that you are in our hearts so that we die together and live together with you.

A Letter That Caused Sadness

7:4 I have great confidence in you; I take great pride on your behalf. I am filled with encouragement; I am overflowing with joy in the midst of all our suffering. 7:5 For even when we came into Macedonia, our body had no rest at all, but we were troubled in every way– struggles from the outside, fears from within. 7:6 But God, who encourages the downhearted, encouraged us by the arrival of Titus.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 2Co 7:1 - These promises

These promises ( tautas tas epaggelias ).

So many and so precious (2Pe 2:4 epaggelmata ; Heb 11:39.).

Robertson: 2Co 7:1 - Let us cleanse ourselves

Let us cleanse ourselves ( katharisōmen heautous ).

Old Greek used kathairō (in N.T. only in Joh 15:2, to prune). In Koiné[28928]š katharizō occurs in inscriptions for ceremonial cleansing (Deissmann, Bible Studies , p. 216f.). Paul includes himself in this volitive aorist subjunctive.

Robertson: 2Co 7:1 - From all defilement

From all defilement ( apo pantos molusmou ).

Ablative alone would have done, but with apo it is plainer as in Heb 9:14. Molusmos is a late word from molunō , to stain (see note on 1Co 8:7), to pollute. In the lxx, Plutarch, Josephus. It includes all sorts of filthiness, physical, moral, mental, ceremonial, "of flesh and spirit."Missionaries in China and India can appreciate the atmosphere of pollution in Corinth, for instance.

Robertson: 2Co 7:1 - Perfecting holiness

Perfecting holiness ( epitelountes hagiosunēn ).

Not merely negative goodness (cleansing), but aggressive and progressive (present tense of epiteleō ) holiness, not a sudden attainment of complete holiness, but a continuous process (1Th 3:13; Rom 1:4; Rom 1:6).

Robertson: 2Co 7:2 - Open your hearts to us

Open your hearts to us ( chōrēsate hēmas ).

Old verb (from chōros , place), to leave a space, to make a space for, and transitive here as in Mat 19:11. He wishes no further stenochōria , tightness of heart, in them (2Co 6:12). "Make room for us in your hearts."He makes this plea to all, even the stubborn minority.

Robertson: 2Co 7:2 - We wronged no man

We wronged no man ( oudena ēdikēsamen ).

A thing that every preacher ought to be able to say. Cf. 2Co 4:2; 1Th 2:3; Act 20:26.

Robertson: 2Co 7:2 - We corrupted no man

We corrupted no man ( oudena ephtheiramen ).

We ruined no one. "It may refer to money, or morals, or doctrine"(Plummer). He is answering the Judaizers.

Robertson: 2Co 7:2 - We took advantage of no man

We took advantage of no man ( oudena epleonektēsamen ).

That charge was made in Thessalonica (1Th 4:6) which see for this late verb and also on 2Co 2:11. He got the best of (note pleon more in the root) no one in any evil way.

Robertson: 2Co 7:3 - Not to condemn you

Not to condemn you ( pros katakrisin ou ).

"Not for condemnation."Late word from katakrinō , found in Vettius Valens, and here only in N.T.

Robertson: 2Co 7:3 - To die together and live together

To die together and live together ( eis to sunapothanein kai sunzēin ).

"For the dying together (second aorist ingressive active infinitive of sunapothnēskō ) and living together (present active infinitive)."One article (to ) with both infinitives. You are in our hearts to share death and life.

Robertson: 2Co 7:4 - I overflow with joy in all our affliction

I overflow with joy in all our affliction ( huperperisseuomai tēi charāi epi pāsēi tēi thlipsei hēmōn ).

A thoroughly Pauline sentiment. Perisseuō means to overflow, as we have seen. Hupeṙperisseuō (late word, so far only here and Byzantine writers) is to have a regular flood. Vulgate superabundo .

Robertson: 2Co 7:5 - When we had come

When we had come ( elthontōn hēmōn ).

Genitive absolute with second aorist active participle of erchomai . Paul now returns to the incident mentioned in 2Co 2:12 before the long digression on the glory of the ministry.

Robertson: 2Co 7:5 - Had no relief

Had no relief ( oudemian eschēken anesin ).

Perfect active indicative precisely as in 2Co 2:13 which see, "has had no relief"(dramatic perfect).

Robertson: 2Co 7:5 - Afflicted

Afflicted ( thlibomenoi ).

Present passive participle of thlibō as in 2Co 4:8, but with anacoluthon, for the nominative case agrees not with the genitive hēmōn nor with the accusative hēmas in 2Co 7:6. It is used as if a principal verb as in 2Co 9:11; 2Co 11:6; Rom 12:16 (Moulton, Prolegomena , p. 182; Robertson, Grammar , pp. 1132-35).

Robertson: 2Co 7:5 - Without were fightings

Without were fightings ( exōthen machai ).

Asyndeton and no copula, a parenthesis also in structure. Perhaps pagan adversaries in Macedonia (cf. 1Co 15:32).

Robertson: 2Co 7:5 - Within were fears

Within were fears ( esōthen phoboi ).

Same construction. "Mental perturbations"(Augustine) as in 2Co 11:28.

Robertson: 2Co 7:6 - Comforteth

Comforteth ( parakalōn ).

See note on 2Co 1:3-7 for this word.

Robertson: 2Co 7:6 - The lowly

The lowly ( tous tapeinous ).

See note on Mat 11:29. Literally, low on the ground in old sense (Eze 17:24). Low in condition as here; Jam 1:9. In 2Co 10:1 regarded as abject. In this sense in papyri. "Humility as a sovereign grace is the creation of Christianity"(Gladstone, Life , iii, p. 466).

Robertson: 2Co 7:6 - By the coming

By the coming ( en tēi parousiāi ).

Same use of parousia as in 1Co 16:7 which see. See also 2Co 7:7; 2Co 10:10.

Vincent: 2Co 7:1 - Filthiness

Filthiness ( μολυσμοῦ )

Rev., defilement . Only here in the New Testament. For the kindred verb μολύνω to defile , see on Rev 14:4. Compare 1Co 8:7.

Vincent: 2Co 7:2 - Receive

Receive ( χωρήσατε )

From χῶρος place or space . Primarily, to leave a space , make room for . See on containing , Joh 2:6; see on Joh 8:37. The meaning here is make room for us . Rev., open your hearts to us , which is felicitous in view of the reference to 2Co 6:12. It is equivalent to saying enlarge your hearts to take us in , as our heart is enlarged (2Co 6:11).

Vincent: 2Co 7:2 - Defrauded

Defrauded ( ἐπλεονεκτήσαμεν )

Used by Paul only. It adds the idea of wrong for the sake of gain , which is not necessarily implied in either of the other verbs.

Vincent: 2Co 7:4 - My boldness

My boldness

Note the change for the first time to the first person singular.

Vincent: 2Co 7:4 - Comfort

Comfort

The Greek has the comfort, the article apparently pointing to the special comfort he had received through the coming of Titus (2Co 7:6).

Vincent: 2Co 7:4 - I am exceeding joyful

I am exceeding joyful ( ὑπερπερισσεύμαι τῇ χαρᾷ )

Lit., I superabound with the joy . Rev., I overflow with joy . Note the article again, the joy.

Vincent: 2Co 7:5 - Rest

Rest ( ἄνεσιν )

Rev., relief . See on liberty , Act 24:23.

Vincent: 2Co 7:6 - God

God

The Rev. improves on the A.V. by putting God in its emphatic place at the end of the clause. " He that comforteth," etc. - " even God ."

Vincent: 2Co 7:6 - Those that are cast down

Those that are cast down ( τοὺς ταπεινοὺς )

Rev., the lowly . See on Mat 11:29. Here the A.V. is more nearly true to the idea, which is that of depression through circumstances , rather than of lowliness of character . The neater rendering would be the downcast .

Wesley: 2Co 7:1 - Let us cleanse ourselves

This is the latter part of the exhortation, which was proposed, 2Co 6:1, and resumed, 2Co 6:14.

Wesley: 2Co 7:1 - From all pollution of the flesh

All outward sin.

Wesley: 2Co 7:1 - And of the spirit

All inward. Yet let us not rest in negative religion, but perfect holiness - Carrying it to the height in all its branches, and enduring to the end in the loving fear of God, the sure foundation of all holiness.

Wesley: 2Co 7:2 - Receive us

The sum of what is said in this, as well as in the tenth and following chapters.

Wesley: 2Co 7:2 - We have hurt no man

In his person.

Wesley: 2Co 7:2 - We have corrupted no man

In his principles.

Wesley: 2Co 7:2 - We have defrauded no man

Of his property. In this he intimates likewise the good he had done them, but with the utmost modesty, as it were not looking upon it.

Wesley: 2Co 7:3 - I speak not to condemn you

Not as if I accused you of laying this to my charge. I am so far from thinking so unkindly of you, that ye are in our hearts, to live and die with you - That is, I could rejoice to spend all my days with you.

Wesley: 2Co 7:4 - I am filled with comfort

Of this he treats, 2Co 7:6, &c.; of his joy, 2Co 7:7, &c.; of both, 2Co 7:13.

Wesley: 2Co 7:5 - Our flesh

That is, we ourselves.

Wesley: 2Co 7:5 - Had no rest from without

From the heathens.

Wesley: 2Co 7:5 - Were fightings

Furious and cruel oppositions.

Wesley: 2Co 7:5 - From within

From our brethren.

Wesley: 2Co 7:5 - Were fears

Lest they should be seduced.

JFB: 2Co 7:1 - cleanse ourselves

This is the conclusion of the exhortation (2Co 6:1, 2Co 6:14; 1Jo 3:3; Rev 22:11).

JFB: 2Co 7:1 - filthiness

"the unclean thing" (2Co 6:17).

JFB: 2Co 7:1 - of the flesh

For instance, fornication, prevalent at Corinth (1Co 6:15-18).

JFB: 2Co 7:1 - and spirit

For instance, idolatry, direct or indirect (1Co 6:9; 1Co 8:1, 1Co 8:7; 1Co 10:7, 1Co 10:21-22). The spirit (Psa 32:2) receives pollution through the flesh, the instrument of uncleanness.

JFB: 2Co 7:1 - perfecting holiness

The cleansing away impurity is a positive step towards holiness (2Co 6:17). It is not enough to begin; the end crowns the work (Gal 3:3; Gal 5:7; Phi 1:6).

JFB: 2Co 7:1 - fear of God

Often conjoined with the consideration of the most glorious promises (2Co 5:11; Heb 4:1). Privilege and promise go hand in hand.

JFB: 2Co 7:2 - Receive us

With enlarged hearts (2Co 6:13).

JFB: 2Co 7:2 - we have wronged . . . corrupter . . . defrauded no man

(compare 2Co 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; 2Co 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 (2Co 11:3-4). We have defrauded none by "making a gain" of you (2Co 12:17). Modestly he leaves them to supply the positive good which he had done; suffering all things himself that they might be benefited (2Co 7:9, 2Co 7:12; 2Co 12:13).

JFB: 2Co 7:3

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].

JFB: 2Co 7:3 - I have said before

In 2Co 6:11-12; compare Phi 1:7.

JFB: 2Co 7:3 - 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.

JFB: 2Co 7:4 - boldness of speech

(compare 2Co 6:11).

JFB: 2Co 7:4 - 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.

JFB: 2Co 7:4 - filled with comfort

At the report of Titus (2Co 7:6-7, 2Co 7:9, 2Co 7:13; 2Co 1:4).

JFB: 2Co 7:4 - exceeding joyful

Greek, I overabound with joy (2Co 7:7, 2Co 7:9, 2Co 7:16).

JFB: 2Co 7:4 - our tribulation

Described in 2Co 7:5; also in 2Co 4:7-8; 2Co 6:4-5.

JFB: 2Co 7:5

Greek, "For also" (for "even"). This verse is thus connected with 2Co 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" (1Co 5:12), and from fears for the Corinthian believers "within" the Church, owing to "false brethren" (2Co 11:26). Compare 2Co 4:8; Deu 32:25, to which he seems to allude.

JFB: 2Co 7:6

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.

Clarke: 2Co 7:1 - Having therefore these promises

Having therefore these promises - The promises mentioned in the three last verses of the preceding chapter, to which this verse should certainly be joined

Clarke: 2Co 7:1 - Let us cleanse ourselves

Let us cleanse ourselves - Let us apply to him for the requisite grace of purification; and avoid every thing in spirit and practice which is opposite to the doctrine of God, and which has a tendency to pollute the soul

Clarke: 2Co 7:1 - Filthiness of the flesh

Filthiness of the flesh - The apostle undoubtedly means, drunkenness, fornication, adultery, and all such sins as are done immediately against the body; and by filthiness of the spirit, all impure desires, unholy thoughts, and polluting imaginations. If we avoid and abhor evil inclinations, and turn away our eyes from beholding vanity, incentives to evil being thus lessened, (for the eye affects the heart), there will be the less danger of our falling into outward sin. And if we avoid all outward occasions of sinning, evil propensities will certainly be lessened. All this is our work under the common aids of the grace of God. We may turn away our eyes and ears from evil, or we may indulge both in what will infallibly beget evil desires and tempers in the soul; and under the same influence we may avoid every act of iniquity; for even Satan himself cannot, by any power he has, constrain us to commit uncleanness, robbery, drunkenness, murder, etc. These are things in which both body and soul must consent. But still withholding the eye, the ear, the hand, and the body in general, from sights, reports, and acts of evil, will not purify a fallen spirit; it is the grace and Spirit of Christ alone, powerfully applied for this very purpose, that can purify the conscience and the heart from all dead works. But if we do not withhold the food by which the man of sin is nourished and supported, we cannot expect God to purify our hearts. While we are striving against sin, we may expect the Spirit of God to purify us by his inspiration from all unrighteousness, that we may perfectly love and magnify our Maker. How can those expect God to purify their hearts who are continually indulging their eyes, ears, and hands in what is forbidden, and in what tends to increase and bring into action all the evil propensities of the soul

Clarke: 2Co 7:1 - Perfecting holiness

Perfecting holiness - Getting the whole mind of Christ brought into the soul. This is the grand object of a genuine Christian’ s pursuit. The means of accomplishing this are

1.    Resisting and avoiding sin, in all its inviting and seducing forms

2.    Setting the fear of God before our eyes, that we may dread his displeasure, and abhor whatever might excite it, and whatever might provoke him to withhold his manna from our mouth. We see, therefore, that there is a strong and orthodox sense in which we may cleanse ourselves from all filthiness of the flesh and of the spirit, and thus perfect holiness in the fear of God.

Clarke: 2Co 7:2 - Receive us

Receive us - Χωρησατε ἡμας . This address is variously understood. Receive us into your affections - love us as we love you. Receive us as your apostles and teachers; we have given you full proof that God hath both sent and owned us. Receive, comprehend, what we now say to you, and carefully mark it

Clarke: 2Co 7:2 - We have wronged no man

We have wronged no man - We have never acted contrary to the strictest justice

Clarke: 2Co 7:2 - We have corrupted no man

We have corrupted no man - With any false doctrine or pernicious opinion

Clarke: 2Co 7:2 - We have defrauded no man

We have defrauded no man - Of any part of his property. But what have your false teachers done? They have beguiled you from the simplicity of the truth, and thus corrupted your minds. 2Co 11:3. They have brought you into bondage; they have taken of you; devoured you; exalted themselves against you, and ye have patiently suffered all this. 2Co 11:20. It is plain that he refers here to the false apostle or teacher which they had among them.

Clarke: 2Co 7:3 - I speak not this to condemn you

I speak not this to condemn you - I do not speak to reproach but to correct you. I wish you to open your eyes and see how you are corrupted, spoiled, and impoverished by those whom ye have incautiously preferred to the true apostles of Jesus Christ

Clarke: 2Co 7:3 - I have said before, that ye are in our hearts

I have said before, that ye are in our hearts - He has in effect and substance said this, 2Co 1:6-8 (note); 2Co 2:4 (note), 2Co 2:12 (note); 2Co 3:2 (note), and 2Co 3:13 (note); where see the passages at length, and the notes

Clarke: 2Co 7:3 - To die and live with you

To die and live with you - An expression which points out the strongest affection, as in cases where love blinds us to the faults of those whom we love, and causes us to prefer them to all others; like that in Horace: -

Quanquam sidere pulchrio

llle est, tu levior cortice, et improb

Iracundior Adria

Tecum vivere amem, tecum obeam tibens

Odar. lib. iii. Od. ix. ver. 21

"Though he exceed in beauty fa

The rising lustre of a star

Though light as cork thy fancy strays

Thy passions wild as angry sea

When vex’ d with storms; yet gladly

With thee would live, with thee would die.

Francis

From all appearance there never was a Church less worthy of an apostle’ s affections than this Church was at this time; and yet no one ever more beloved. The above quotation applies to this case in full force.

Clarke: 2Co 7:4 - Great is my boldness of speech

Great is my boldness of speech - He seems to refer to the manner in which he spoke of them to others

Clarke: 2Co 7:4 - Great is my glorying of you

Great is my glorying of you - They had probably been very loving and affectionate previously to the time in which they were perverted by their false apostle. He therefore had boasted of them in all the Churches

Clarke: 2Co 7:4 - I am filled with comfort

I am filled with comfort - My affection for you has still the most powerful ascendancy in my soul. Here we may see the affection of the most tender father to his children

Clarke: 2Co 7:4 - I am exceeding joyful

I am exceeding joyful - Ὑπερπερισσευομαι· I superabound in joy; I have a joy beyond expression. Ὑπερπερισσευω is an extremely rare verb. I have not met with it in any Greek author; and it occurs no where in the New Testament but here and in Rom 5:20

Clarke: 2Co 7:4 - In all our tribulation

In all our tribulation - Perhaps επι here should be rendered under instead of in, as it signifies, Mar 2:26; Luk 3:2; Act 11:28. Under all our tribulations, I feel inexpressible joy on your account.

Clarke: 2Co 7:5 - When we were come into Macedonia

When we were come into Macedonia - St. Paul, having left Ephesus, came to Troas, where he stopped some time; afterwards he came to Macedonia, whence he wrote this epistle

Clarke: 2Co 7:5 - Our flesh had no rest

Our flesh had no rest - So exceedingly anxious was he to know the success of his first epistle to them

Clarke: 2Co 7:5 - Without were fightings

Without were fightings - The oppositions of pagans, Jews, and false brethren

Clarke: 2Co 7:5 - Within were fears

Within were fears - Uncertain conjectures relative to the success of his epistle; fears lest the severity of it should alienate their affections utterly from him; fears lest the party of the incestuous person should have prevailed; fears lest the teaching of the false apostle should have perverted their minds from the simplicity of the truth; all was uncertainty, all apprehension; and the Spirit of God did not think proper to remove the causes of these apprehensions in any extraordinary way.

Clarke: 2Co 7:6 - Comforted us by the coming of Titus

Comforted us by the coming of Titus - Who brought him a most satisfactory account of the success of his epistle, and the good state of the Corinthian Church.

Calvin: 2Co 7:1 - These promises, therefore // From all filthiness of flesh and spirit // Perfecting holiness // In the fear of God

1.These promises, therefore God, it is true, anticipates us in his promises by his pure favor; but when he has, of his own accord, conferred upon us his favor, he immediately afterwards requires from us gratitude in return. Thus what he said to Abraham, I am thy God, (Gen 17:7,) was an offer of his undeserved goodness, yet he at the same time added what he required from him — Walk before me, and be thou perfect As, however, this second clause is not always expressed, Paul instructs us that in all the promises this condition is implied, ⁶²⁴ that they must be incitements to us to promote the glory of God. For from what does he deduce an argument to stimulate us? It is from this, that God confers upon us such a distinguished honor. Such, then, is the nature of the promises, that they call us to sanctification, as if God had interposed by an implied agreement. We know, too, what the Scripture teaches in various passages in reference to the design of redemption, and the same thing must be viewed as applying to every token of his favor.

From all filthiness of flesh and spirit Having already shown, that we are called to purity, ⁶²⁵ he now adds, that it ought to be seen in the body, as well as in the soul; for that the term flesh is taken here to mean the body, and the term spirit to mean the soul, is manifest from this, that if the term spirit meant the grace of regeneration, Paul’s statement in reference to the pollution of the spirit would be absurd. He would have us, therefore, pure from defilements, not merely inward, such as have God alone as their witness; but also outward, such as fall under the observation of men. “Let us not merely have chaste consciences in the sight of God. We must also consecrate to him our whole body and all its members, that no impurity may be seen in any part of us.” ⁶²⁶

Now if we consider what is the point that he handles, we shall readily perceive, that those act with excessive impudence, ⁶²⁷ who excuse outward idolatry on I know not what pretexts. ⁶²⁸ For as inward impiety, and superstition, of whatever kind, is a defilement of the spirit, what will they understand by defilement of the flesh, but an outward profession of impiety, whether it be pretended, or uttered from the heart? They boast of a pure conscience; that, indeed, is on false grounds, but granting them what they falsely boast of, they have only the half of what Paul requires from believers. Hence they have no ground to think, that they have given satisfaction to God by that half; for let a person show any appearance of idolatry at all, or any indication of it, or take part in wicked or superstitious rites, even though he were — what he cannot be — perfectly upright in his own mind, he would, nevertheless, not be exempt from the guilt of polluting his body.

Perfecting holiness As the verb ἐπιτελεῖν in Greek sometimes means, to perfect, and sometimes to perform sacred rites, ⁶²⁹ it is elegantly made use of here by Paul in the former signification, which is the more frequent one — in such a way, however, as to allude to sanctification, of which he is now treating. For while it denotes perfection, it seems to have been intentionally transferred to sacred offices, because there ought to be nothing defective in the service of God, but everything complete. Hence, in order that you may sanctify yourself to God aright, you must dedicate both body and soul entirely to him.

In the fear of God For if the fear of God influences us, we will not be so much disposed to indulge ourselves, nor will there be a bursting forth of that audacity of wantonness, which showed itself among the Corinthians. For how does it happen, that many delight themselves so much in outward idolatry, and haughtily defend so gross a vice, unless it be, that they think that they mock God with impunity? If the fear of God had dominion over them, they would immediately, on the first moment, leave off all cavils, without requiring to be constrained to it by any disputations.

Calvin: 2Co 7:2 - Make room for us // We have done injury to no man

2.Make room for us Again he returns from a statement of doctrine to treat of what more especially concerns himself, but simply with this intention — that he may not lose his pains in admonishing the Corinthians. Nay more, he closes the preceding admonition with the same statement, which he had made use of by way of preface. For what is meant by the expressions Receive us, or Make room for us? It is equivalent to, Be ye enlarged, (2Co 6:13;) that is, “Do not allow corrupt affections, or unfavorable apprehensions, to prevent this doctrine from making its way into your minds, and obtaining a place within you. For as I lay myself out for your salvation with a fatherly zeal, it were unseemly that you should turn a deaf ear ⁶³⁰ upon me.” ⁶³¹

We have done injury to no man He declares that there is no reason why they should have their minds alienated, ⁶³² inasmuch as he had not given them occasion of offense in any thing. Now he mentions three kinds of offenses, as to which he declares himself to be guiltless. The first is, manifest hurt or injury. The second is, the corruption that springs from false doctrine. The third is, defrauding or cheating in worldly goods. These are three things by which, for the most part, pastors ⁶³³ are wont to alienate the minds of the people from them — when they conduct themselves in an overbearing manner, and, making their authority their pretext, break forth into tyrannical cruelty or unreasonableness, — or when they draw aside from the right path those to whom they ought to have been guides, and infect them with the corruption of false doctrine, — or when they manifest an insatiable covetousness, by eagerly desiring what belongs to another. Should any one wish to have it in shorter compass-the first is, fierceness and an abuse of power by excessive insolence ⁶³⁴ the second, unfaithfulness in teaching. the third, avarice.

Calvin: 2Co 7:3 - I say not this to condemn you // For I have before said // Ye are in our hearts

3.I say not this to condemn you As the foregoing apology was a sort of expostulation, and we can scarcely avoid reproaching when we expostulate, he softens on this account what he had said. “I clear myself,” says he, “ in such a way as to be desirous to avoid, what would tend to your dishonor.” The Corinthians, it is true, were unkind, and they deserved that, on Paul’s being acquitted from blame, they should be substituted in his place as the guilty party; nay more, that they should be held guilty in two respects — in respect of ingratitude, and on the ground of their having calumniated the innocent. Such, however, is the Apostle’s moderation, that he refrains from recrimination, contenting himself with standing simply on the defensive.

For I have before said Those that love do not assail; ⁶³⁵ nay more, if any fault has been committed, they either cover it over by taking no notice of it, or soften it by kindness. For a disposition to reproach is a sign of hatred. Hence Paul, with the view of showing that he has no inclination to distress the Corinthians, declares his affection towards them. At the same time, he undoubtedly in a manner condemns them, while he says that he does not do so. As, however, there is a great difference between gall and vinegar, so there is also between that condemnation, by which we harass a man in a spirit of hatred, with the view of blasting him with infamy, and, on the other hand, that, by which we endeavor to bring back an offender into the right way, that, along with safety, he may in addition to this regain his honors unimpaired.

Ye are in our hearts — that is, “I carry you about with me inclosed in my heart.” To die and live with you — that is, “So that no change can loosen our attachment, for I am prepared not merely to live with you, but also to be associated with you in death, if necessary, and to endure anything rather than renounce your friendship.” Mark well, in what manner all pastors. ⁶³⁶ ought to be affected.

Calvin: 2Co 7:4 - Great is my boldness

4.Great is my boldness Now, as if he had obtained the enlargement of heart that he had desired on the part of the Corinthians, he leaves off complaining, and pours out his heart with cheerfulness. “What need is there that I should expend so much labor upon a matter already accomplished? For I think I have already what I asked. For the things that Titus has reported to me respecting you are not merely sufficient for quieting my mind, but afford me also ground of glorying confidently on your account ⁶³⁷ Nay more, they have effectually dispelled the grief, which many great and heavy afflictions had occasioned me.” He goes on step by step, by way of climax; for glorying is more than being of an easy and quiet mind; and being freed from grief occasioned by many afflictions, is greater than either of those. Chrysostom explains this boldness somewhat differently, in this manner — “If I deal with you the more freely, it is on this account, that, relying on the assurance of your good will towards me, I think I may take so much liberty with you.” I have stated, however, what appeared to me to be the more probable meaning — that the report given by Titus had removed the unfavorable impression, which had previously racked his mind. ⁶³⁸

Calvin: 2Co 7:5 - For when we had come into Macedonia // Without were fightings

5.For when we had come into Macedonia The heaviness of his grief tends to show, how efficacious the consolation was. “I was pressed on every side,” says he, “by afflictions both internal and external. All this, however, has not prevented the joy that you have afforded me from prevailing over it, and even overflowing.” ⁶³⁹ When he says that he had no rest in his flesh, it is as if he had said — “As a man, I had no relief.” ⁶⁴⁰ For he excepts spiritual consolations, by which he was in the mean time sustained. He was afflicted, therefore, not merely in body, but also in mind, so that, as a man, he experienced nothing but great bitterness of afflictions.

Without were fightings By fightings he means outward assaults, with which his enemies molested him: fears he means the anxieties, that he endured on account of the internal maladies of the Church, for it was not so much by personal as by public evils, that he was disquieted. What he means, then, to say is this — that there were not merely avowed enemies that were hostile to him, but that he endured, nevertheless, much distress in consequence of domestic evils. For he saw how great was the infirmity of many, nay of almost all, and in the mean time what, and how diversified, were the machinations, by which Satan attempted to throw every thing into confusion — how few were wise, how few were sincere, how few were steadfast, and how many, on the other hand, were either mere pretenders, and worthless, or ambitious, or turbulent. Amidst these difficulties, the servants of God must of necessity feel alarmed, and be racked with anxieties; and so much the more on this account — that they are constrained to bear many things silently, that they may consult the peace of the Churches. Hence he expressed himself with propriety when he said — Without were fightings; within were fears. For faithful pastors openly set themselves in opposition to those enemies that avowedly attack Christ’s kingdom, but they are inwardly tormented, and endure secret tortures, when they see the Church afflicted with internal evils, for the exterminating of which they dare not openly sound the trumpet. ⁶⁴¹ But although he had almost incessant conflicts, it is probable that he was at that time more severely pressed than usual. The servants of Christ, undoubtedly, have scarcely at any time exemption from fears, and Paul was seldom free from outward fightings; but as he was at that time more violently oppressed, he makes use of the plural number — fightings and fears, meaning that he required to fight in many ways, and against various enemies, and that he had at the same time many kinds of fear.

Calvin: 2Co 7:6 - Who comforteth the lowly

6.Who comforteth the lowly This is mentioned as a reason; for he means that consolation had been offered to him, because he was borne down with evils, and almost overwhelmed, inasmuch as God is wont to comfort the lowly, that is, those that are cast down. Hence a most profitable doctrine may be inferred — that the more we have been afflicted, so much the greater consolation has been prepared for us by God. Hence, in the epithet here applied to God, there is a choice promise contained, as though he had said, that it is peculiarly the part of God to comfort those that are miserable and are abased to the dust.

Defender: 2Co 7:2 - Receive us

Paul continues his personal appeal to the Corinthians after his parenthetical exhortation on separation from paganism (2 Corinthians 6:14-7:1). Some expositors have assumed this digression was not part of the original epistle, but there is no external evidence for this assumption. All the manuscripts, as well as all comments by the early church fathers, accepted it as it is. Evidently, the false apostles (2Co 11:13), who were trying to discredit Paul with the church, were also encouraging them to compromise with the pagan teachings from which they had turned when they accepted Christ, and Paul felt it necessary at this point to speak to that vital issue before concluding his personal appeal."

Defender: 2Co 7:6 - Titus

Paul had been anxiously awaiting the return of Titus from Corinth with the church's response to his first epistle. He had evidently first hoped that Titus would come to Ephesus, next that he might meet him at Troas, and finally he was waiting for him at Philippi in Macedonia (Act 20:1, Act 20:5). He was very concerned until Titus finally arrived, carrying all the news to which Paul was now responding in his second epistle to the Corinthians."

TSK: 2Co 7:1 - therefore // let // filthiness // perfecting // in

therefore : 2Co 1:20, 2Co 6:17, 2Co 6:18; Rom 5:20,Rom 5:21, Rom 6:1-11; Heb 4:1; 2Pe 1:4-8

let : Psa 51:10, Psa 119:9; Pro 20:9, Pro 30:12; Isa 1:16; Jer 13:27; Eze 18:30-32; Eze 36:25, Eze 36:26; Mat 5:8, Mat 12:33, Mat 23:25, Mat 23:26; Luk 11:39, Luk 11:40; Tit 2:11-14; Jam 4:8; 1Pe 1:22, 1Pe 2:11; 1Jo 1:7, 1Jo 1:9, 1Jo 3:3

filthiness : Isa 55:7; Jer 4:14; 1Co 6:20; Eph 2:3; 1Th 5:23

perfecting : Mat 5:48; Eph 4:12, Eph 4:13; Phi 3:12-15; 1Th 3:13, 1Th 4:7; Heb 12:23; 1Pe 5:10

in : 2Ch 19:9; Psa 19:9; Pro 8:13, Pro 16:6; Act 9:31; Heb 12:28

TSK: 2Co 7:2 - Receive // we have wronged

Receive : 2Co 11:16; Mat 10:14, Mat 10:40; Luk 10:8; Phi 2:29; Col 4:10; Phm 1:12, Phm 1:17; 2Jo 1:10; 3Jo 1:8-10

we have wronged : 2Co 1:12, 2Co 4:2, 2Co 6:3-7, 2Co 11:9, 2Co 12:14-18; Num 16:15; 1Sa 12:3, 1Sa 12:4; Act 20:33; Rom 16:18; 1Th 2:3-6, 1Th 2:10; 2Th 3:7-9

TSK: 2Co 7:3 - to condemn // for // ye // to die

to condemn : 2Co 7:12, 2Co 2:4, 2Co 2:5, 2Co 13:10; 1Co 4:14, 1Co 4:15

for : 2Co 6:11, 2Co 6:12

ye : 2Co 3:2, 2Co 11:11, 2Co 12:15; Phi 1:8, Phi 1:9

to die : Rth 1:16, Rth 1:17; 1Th 2:8

TSK: 2Co 7:4 - my boldness // great // I am filled

my boldness : 2Co 3:12, 2Co 6:11, 2Co 10:1, 2Co 10:2, 2Co 11:21; Eph 6:19, Eph 6:20; Phi 1:20; 1Th 2:2

great : 2Co 1:14, 2Co 9:2-4; 1Co 1:4; 1Th 2:19

I am filled : 2Co 7:6, 2Co 7:7, 2Co 1:4, 2Co 2:14, 2Co 6:10; Act 5:41; Rom 5:3; Phi 2:17; Col 1:24; 1Th 3:7-9; Jam 1:2

TSK: 2Co 7:5 - when // our // troubled // without // fears

when : 2Co 1:16, 2Co 1:17, 2Co 2:13; Act 20:1; 1Co 16:5

our : 2Co 4:8-12, 2Co 11:23-30; Gen 8:9; Isa 33:12; Jer 8:18, Jer 45:3; Mat 11:28-30

troubled : 2Co 4:8; Job 18:11; Jer 6:25, Jer 20:10

without : Deu 32:25; 1Co 15:31

fears : 2Co 2:3, 2Co 2:9, 2Co 11:29, 2Co 12:20,2Co 12:21; Gal 4:11, Gal 4:19, Gal 4:20; 1Th 3:5

TSK: 2Co 7:6 - that comforteth // comforted

that comforteth : 2Co 1:3, 2Co 1:4, 2Co 2:14; Isa 12:1, Isa 51:12, Isa 57:15, Isa 57:18, Isa 61:1, Isa 61:2; Jer 31:13; Mat 5:4; Joh 14:16; Rom 15:5; Phi 2:1; 2Th 2:16, 2Th 2:17

comforted : 2Co 2:13; 1Co 16:17, 1Co 16:18; 1Th 3:2, 1Th 3:6, 1Th 3:7; 3Jo 1:2-4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Co 7:1 - Having therefore these promises // Let us cleanse ourselves from all filthiness of the flesh and the spirit // Perfecting holiness in the fear of God

2Co 7:1 Paul exhorteth the Corinthians to purity of life,

2Co 7:2 and to receive him, who had done nothing to forfeit

their esteem.

2Co 7:3-7 He repeateth the assurance of his love for them, and

showeth what comfort he had received in all his

troubles from the report which Titus had brought of

their good dispositions toward him.

2Co 7:8-12 So that, upon the whole, he did not repent of having

grieved them a little by letter, considering the good

effects which that godly sorrow had produced.

2Co 7:13-16 Above all, he rejoiced to observe the good impressions

which their behaviour, so answerable to his former

boastings of them, had left in the mind of Titus.

Having therefore these promises i.e. of God’ s dwelling in us, and walking with us; of God’ s being our Father, and making and owning us as his sons; which promises are made to true penitents that will touch no unclean thing.

Let us cleanse ourselves from all filthiness of the flesh and the spirit let us, through the assistance of Divine grace, endeavour to cleanse ourselves, or keep ourselves clean, not only from fleshly filthiness, such as are sins of intemperance, drunkenness, uncleanness; but also from spiritual filthiness, extravagant passions, corrupt affections, pride, envy, rash anger, idolatry, contention, division.

Perfecting holiness in the fear of God and that, because we are not only obliged to holiness, but to perfect holiness, in, or through, the fear of the Lord; awing our hearts, lest we should profane the temple of the Lord, or behave ourselves as undutiful sons to so good a Father. So far are God’ s promises, and our belief of them, or affiance in God for the fulfilling of them, from hindering us in the practice and exercise of holiness, that there can be no more potent motive to persuade the perfection of holiness; and that not only from the argument of Divine love, contained in the promises, but from the consideration of the persons to whom, and the conditions upon which, the promises are made.

Poole: 2Co 7:2 - Receive us // We have wronged no man // We have defrauded no man

Receive us let us have a room in your hearts and esteem, or (more generally) accept us, as you ought to receive and accept the ministers of Christ. As our heart is enlarged towards you, so let your hearts be enlarged towards us; we have done nothing to alienate your hearts from us.

We have wronged no man we have done no harm to any of you, we have not been like the shepherds that merely take the fleece, and eat the flesh of the flock: Act 20:33 : I have coveted no man’ s silver, or gold, or apparel. We have corrupted no man; we have corrupted none by any false doctrine, or by flattering speeches, or by bribes or gifts.

We have defrauded no man we have cheated or defrauded no man. By which vindication of or apology for himself and his fellow labourers, it is not improbably judged, that the apostle reflecteth upon those false apostles and teachers that were crept into this church, who had wronged him, corrupted them, and been too busy in other ways to pick their pockets. Nothing becometh more a minister of the gospel, than innocency and righteousness; nothing more commends him unto his people: for though they are easily persuaded that an innocent and just man must be a pious man, yet they are difficultly persuaded, (and there is no reason for it), that an unjust or mischievous man can be so. Men are so mad of their lusts, that ofttimes teachers who will favour them in them, though never so unjust and unrighteous in their actings, shall find more favour with them, than the most righteous person that will not spare them as to their Herodias: But he who will entertain the least hopes to bring men off from their lusts and sinful practices, is concerned above all men to be innocent and righteous.

Poole: 2Co 7:3

The apostle deals very tenderly with this church, which was (as he knew very well) full of many touchy members; who upon all occasions were ready to reflect upon him, and to take occasion from any expressions of his in letters, as well as other things, to that purpose; to obviate whose whisperings, the apostle tells them, that he did not speak this to reflect upon or expose them, as if they had wronged or defrauded him; for the love which he bare to them was such, as would admit of no such thing; he so loved them, as that he could live and die with them.

Poole: 2Co 7:4 - 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

Great is my boldness of speech toward you because I so dearly love you, therefore I speak so boldly and freely to you (as men use to speak most freely to those whom they most love).

Great is my glorying of you I boast of your obedience to others, and therefore would be far from exposing you. And this I do not feignedly, for

I am filled with comfort on your behalf (a further account of this he giveth us afterward).

I am exceeding joyful in all our tribulation yea, (saith he), the report I have received of your carriage and behaviour, upon your receipt of my former Epistle, hath filled me with a joy that balanceth all the affliction and tribulation that I meet with for the gospel. So good news to a faithful minister is the repentance and reformation of any member or members that belong to his flock; whereas the hireling, or false teacher, is not much concerned whether the souls of his people do well or ill.

Poole: 2Co 7:5 - troubled // Without were fightings // within were fears

Of this motion of the apostle’ s into Macedonia what he did and suffered there, we have a short account, Act 20:1-38 . He saith his

flesh had no rest he met with incessant storms of persecution; and was

troubled both by Jews and Gentiles in all places where he came.

Without were fightings by persons that were without the Christian church; such were the generality of the Jews and Gentiles;

within were fears and by false brethren within, or with his own fears, lest those violent dealings should be temptations to Christians, being yet tender and young in the faith, to relapse and apostatize.

Poole: 2Co 7:6 - God, that comforteth those that are cast down // Comforted us by the coming of Titus

God, that comforteth those that are cast down: it is observable, how careful the apostle is to ascribe all the supports and reliefs of his spirit unto God. Nor is this notion, or name, of God unuseful to any that fear him, who through any casualties or contingences of this life shall happen to be cast down. It advantageth our faith in prayer, in any such straits, to consider God as having taken to himself the name of him that comforteth those that are cast down.

Comforted us by the coming of Titus: it is only the coming of Titus, his fellow labourer, and one dear to him, that he mentioneth in this verse, as the means of his support and relief; yet he entitleth God to his comfort under his dejection. God comforteth his people variously, sometimes by his good word, sometimes by his providence; be what will the instrumental cause, God is the principal efficient.

PBC: 2Co 7:1

See WebbSr: PERFECTING HOLINESS

Haydock: 2Co 7:1 - Having, therefore, these promises

Having, therefore, these promises, mentioned just before, that God would be a father to us, &c. let us cleanse ourselves from all filth or defilement of the flesh, and of the spirit, that is, from all kind of sins. It is not without good grounds, that St. Thomas Aquinas, and the divines in the schools, tell us, that some sins, as those of impurity, gluttony, and drunkenness, may be called carnal sins, bring disorders that in a particular manner affect and defile the body: and that (though all sins whatsoever defile the soul, and when they are such as are called mortal, bring a spiritual death to the soul, by depriving her of the grace of God) other kinds of sins may be called spiritual sins, their malice and disorder affecting, and residing, as it were, in the mind or spirit of man; such are all the sins of pride, envy, idolatry, &c. (Witham)

Haydock: 2Co 7:2 - Receive us // We have injured no one

Receive us. [1] This, according to St. John Chrysostom and others, is the same as what he said before, be enlarged or dilated in heart, that is, have a love, and true charity, and a zeal for us, and for the ministers of the gospel. ---

We have injured no one, &c. He perhaps hints at the ways and proceedings of the false teachers among them. (Witham)

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[BIBLIOGRAPHY]

Capite nos, Greek: choresate emas. St. John Chrysostom says, hom. xiv., Greek: toutesti philesate emas. Others think the sense is, receive and understand the instruction I give you.

Haydock: 2Co 7:3 - I speak not this to your condemnation // Great is my glorying

I speak not this to your condemnation; he means not to condemn them in general, though some had been blameable. ---

Great is my glorying. I have great joy in the greatest part of you. (Witham)

Haydock: 2Co 7:5 - Our flesh // Combats without, fears within

Our flesh, that is, I myself, had no rest, because of the concern I was in about you, after I had written my last letter. (Witham) ---

Combats without, fears within. Openly persecuted by the pagans, by the Jews, and by false brethren, I was tormented in my interior, by the apprehensions and fears I have just related to you. I was under continual apprehension, that my letter had been written in too severe a tone. I was in doubt whether the incestuous man would submit to the sentence of excommunication, and censure pronounced against him. And I said with myself, will not false teachers undo, and render fruitless all my endeavours to benefit the Church? Will not my letter alienate their minds from me? (Calmet) ---

Our body had no ease, assailed with a deluge of evils from without, by the enemies of the gospel from within, by fears of new persecutions. (Menochius)

Haydock: 2Co 7:6-7 - God....comforted us by the coming of Titus

God....comforted us by the coming of Titus, and with the joyful news he brought me, of the submission and repentance of the incestuous man, and of the good state you are in, of your earnest desire to see me. Now I have no reason to repent, that I wrote to you pretty sharply; though my letter troubled you, through the concern you were in on account of the incestuous man, yet both his sorrow, and yours for his sake, will turn to his, and your greater advantage, with a lasting repentance, such as a true sorrow produces, when it is from God. I see the good effects, by the apology or defence you make for yourselves, by your zealous indignation, [2] and, as it were, revenge against sin, &c. (Witham)

Gill: 2Co 7:1 - 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

Having therefore these promises,.... That God will walk in his temple, and dwell in his churches, be their God, and they his people, that he will receive them, and be their Father, and they his sons and daughters; which promises they had not in hope, as Old Testament saints had the promises of the Messiah and his kingdom, and as New Testament saints have of the resurrection, the new heavens and new earth, and of appearing with Christ in glory; but in hand, in actual possession; for God was really become their God and Father, and they were his people and children; they had had communion with him, and were received, protected, and preserved by him; which promises and blessings of grace, and which are absolute and unconditional, the apostle makes use of to engage them to purity and holiness; and is a clear proof, that the doctrine of an absolute and unconditional covenant of grace has no tendency to licentiousness, but the contrary: and that his following exhortation might be attended to, and cheerfully received, he uses a very affectionate appellation,

dearly beloved; so they were of God, being his people, his sons and daughters, adopted, justified, called, and chosen by him; and so they were by the apostle and his fellow ministers, who, as he says in a following verse, were in their hearts to die and live with them; some copies read brethren, and so the Ethiopic version. The exhortation he urges them to, and, that it might be the better received, joins himself with them in it, is,

let us cleanse ourselves from all filthiness of the flesh and spirit: by "the filthiness of the flesh" is meant external pollution, defilement by outward actions, actions committed in the body, whereby the man is defiled; such as all impure words, filthiness, and foolish talking, all rotten and corrupt communication, which defile a man's own body; as the tongue, a little member, when so used does, and corrupts the good manners of others; all filthy actions, as idolatry, adultery, fornication, incest, sodomy, murder, drunkenness, revellings, &c. and everything that makes up a filthy conversation, which is to be hated, abhorred, and abstained from by the saints: by "filthiness of the spirit" is meant internal pollution, defilement by the internal acts of the mind, such as evil thoughts, lusts, pride, malice, envy, covetousness, and the like: such a distinction of טומאת הגוף, "the filthiness of the body", and טומאת הנפש, "the filthiness of the soul", is to be met with among the Jews; who say ^r, that when a man has taken care to avoid the former, it is fit he should take care of the latter; they also call the evil imagination, or corruption of nature, "the filth of the body" ^s. Now when the apostle says, "let us cleanse ourselves", this does not suppose that men have a power to cleanse themselves from the pollution of their nature, or the defilement of their actions; for this is God's work alone, as appears from his promises to cleanse his people from their sins; from the end of Christ's shedding his blood, and the efficacy of it; from the sanctifying influences of the Spirit; and from the prayers of the saints to God, to create in them clean hearts, to wash them thoroughly from their iniquity, and cleanse them from their sin: besides, the apostle is not here speaking either of the justification of these persons, in which sense they were already cleansed, and that thoroughly, from all their sins and iniquities; nor of the inward work of sanctification, in respect of which they were sprinkled with clean water, and were washed in the layer of regeneration; but what the apostle respects is the exercise of both internal and external religion, which lies in purity of heart and conversation, the one not being acceptable to God without the other; he is speaking of, and exhorting to the same thing, as in the latter part of the preceding chapter; and suggests, that it becomes those who have received such gracious promises to be separate from sin and sinners, to abstain from all appearance of sin, and to have no fellowship with sinners; to lay apart all filthiness and superfluity of haughtiness, and, under a sense of either external or internal pollution, to have recourse to the fountain opened; to deal by faith with the blood of Christ, which cleanses from all sin, of heart, lip, and life; and which is the only effectual method a believer can make use of, to cleanse himself from sin; namely, by washing his garments, and making them white in the blood of the Lamb:

perfecting holiness in the fear of God; by "holiness" is not meant the work of sanctification upon the heart, for that is wholly the work of the Spirit of God, and not of man; he begins it, carries it on, and perfects it of himself; but holiness of life and conversation is here designed, which in conversion the people of God are called unto, and which highly becomes them: and this they are to be "perfecting"; not that a believer is able to live a life of holiness, without sin being in him, or committed by him; this is in, possible and impracticable in the present life; but the sense of the word επιτελουντες is, that he is to be carrying on a course of righteousness and holiness to the end; to the end of his life, he is to persevere as in faith, so in holiness; as he is to go on believing in Christ, so he is to go on to live soberly, righteously, and godly, to the end of his days; which requires divine power to preserve him from sin, and keep him from falling; and the grace of God, the strength of Christ, and the assistance of the Spirit, to enable him to perform acts of holiness, and the several duties of religion, and to continue in well doing: all which is to be done, "in the fear of God"; not in a servile slavish fear, a fear of hell and damnation, but in a filial fear, a reverential affection for God, an humble trust in him, and dependence on him, for grace and strength; it is that fear which has God for its author, is a blessing of the new covenant, is implanted in regeneration, and is increased by discoveries of pardoning grace; and it has God for its object, not his wrath and vindictive justice, but his goodness, grace, and mercy. This shows from what principle, and upon what views believers act in a course of righteousness and holiness; not from the fear of hell, nor from the fear of men, or with a view to gain their applause, but as in the sight of God, from a reverential affection to him, a child like fear of him, and with a view to his glory.

Gill: 2Co 7:2 - Receive us // we have wronged no man // we have corrupted no man // we have defrauded no man

Receive us,.... Into your affections, let us have a place in your hearts, as you have in ours: Gospel ministers ought to be received with love and respect, both into the hearts and houses of the saints; for "he that receiveth you", says Christ, "receiveth me", Mat 10:40. Their doctrines are to be received in the love of them, and with faith and meekness; and this may be another part of the apostle's meaning here; receive the word and ministry of reconciliation, which we as the ambassadors of Christ bring, and the several exhortations we give in his name, particularly the last mentioned: next follow reasons, or arguments, engaging, them to comply with this request,

we have wronged no man; we have done no man any injury in his person, estate, or name. There is one among you that has done wrong, and another among you that has suffered wrong, 2Co 7:12 and we have given very faithful advice to the church how to behave in this affair; but, in so doing, we have neither wronged him nor you; and as not in this, so neither in any other case: if I or my fellow apostles have wronged you in anything, it is in not being "burdensome" to you for our maintenance, "forgive me this wrong", 2Co 12:13 for in no other respect have we done you any: some understand this of any lordly power, or tyrannical domination they had exercised over them, denied by the apostle; we have not behaved in an insolent manner towards you, we have not lorded it over God's heritage, or claimed any dominion over your faith, or required any unreasonable obedience and submission from you:

we have corrupted no man; neither by our doctrines and principles, which are perfectly agreeable to the word of God, make for the good of souls, and tend to the glory of Christ; nor by our example, but have been careful to lead such lives and conversations as are becoming the Gospel of Christ, adorn the doctrine of God our Saviour, and are patterns to them that believe; nor have we corrupted by flatteries, or with bribes, any of the leading men among you, in order to gain their good will, and thereby respect and credit among others:

we have defrauded no man, or "coveted no man"; no man's silver, gold, or apparel; we have not sought yours, but you; not to amass wealth to ourselves, but that we might be useful to your souls, for your spiritual good, and serviceable to the glory of Christ; we have not through covetousness made merchandise of you, with feigned words, as the false apostles have done, therefore receive us.

Gill: 2Co 7:3 - I speak not this to condemn you // for I have said before, you are in our hearts // to die and live with you

I speak not this to condemn you,.... Referring either to the exhortations before given, to have no sinful conversation with unbelievers, and to cleanse themselves from all impurity, external and internal; and to go on in a course of holiness, in the fear of God, to the end of life; or to the account just given of himself and fellow ministers; and his sense is this, the exhortations I have given must not be so understood, as though I charged and accused you with keeping company with unbelievers, or as though you were not concerned for purity of life and conversation; or when I remove the above mentioned things from myself and others, I mean not to lay them upon you, as if I thought that you had wronged, corrupted, or defrauded any; when I clear myself and others, I do not design to accuse or condemn you; my view is only to the false apostles, who have done these things, when we have not, and therefore we have the best claim to your affections:

for I have said before, you are in our hearts; you are inscribed on our hearts, engraven there, "ye are our epistle written in our hearts", 2Co 3:2 ye are not straitened in us, 2Co 6:12 you have a place and room enough in our affections, which are strong towards you, insomuch that it is our desire and resolution

to die and live with you; or together: neither death nor life shall separate our love, or destroy our friendship; there is nothing we more desire than to live with you; and should there be any occasion for it, could freely die with you, and for you.

Gill: 2Co 7:4 - Great is my boldness of speech towards you // great is my glorying // I am filled with comfort // I am exceeding joyful

Great is my boldness of speech towards you,.... Or "liberty of speaking", which I use with you; I very freely, and without any disguise, open my mind to you; I faithfully tell you your faults; I am free in my exhortations and counsels to you, as in the case of the incestuous person, and in other instances, which is a sign of true friendship; for had I any suspicion of you, or not cordial affection for you, I should have been more reserved, more upon my guard, and have spoke and wrote with more caution: besides,

great is my glorying, or "boasting of you"; of your faith in Christ, your love to the people of God, respect to the ministers of the Gospel, obedience to us, and very great liberality to the poor saints, of which the apostle frequently boasts in this epistle: now as speaking freely to them when present with them, or in writing to them, so glorying in them, and speaking well of them when absent, clearly showed what an opinion he had of them, and what true hearty respect he had for them:

I am filled with comfort, says he; not only with divine and spiritual consolations from God, but with the news Titus brought of the state of this church, of the good effect the apostle's reproof and advice had both upon them, and the offender among them, and of their tender and affectionate regard to him: this filled him brimful of comfort, yea, adds he,

I am exceeding joyful; I abound, I over abound in joy; such is the joy that possesses my soul, at the tidings brought me, that it superabounds all the sorrow and anguish of spirit, out of which I wrote unto you, occasioned by the unhappy affair among you: yea, it makes me inexpressibly joyful in all our tribulation; which is not small we meet with, wherever we go, in preaching the Gospel of Christ.

Gill: 2Co 7:5 - For when we were come into Macedonia // our flesh had no rest // but were troubled on every side // Without were fightings, within were fears

For when we were come into Macedonia,.... Whither Paul went in quest of Titus, not finding him at Troas, 2Co 2:12 and where he met with him, and had the agreeable account from him of the state of this church; but here, as elsewhere, they had their troubles:

our flesh had no rest; that is, their outward man, their bodies; they were continually fatigued with preaching, disputing, fighting; what with false teachers, and violent persecutors, they had no rest in their bodies; though, in their souls, they had divine support and spiritual consolation; and it was no small addition to their joy to hear of the flourishing condition of this church:

but were troubled on every side; from every quarter, by all sorts of enemies; see 2Co 4:8.

Without were fightings, within were fears; there seems to be an allusion to Deu 32:25. They had continual combats with false teachers, and furious persecutors, without the church, or in the world, or in their bodies; and within the church, or in themselves, in their own minds, had many fears, lest any should be discouraged by the violence of persecutions, or be drawn aside by the doctrines of the false apostles: and as it was with the apostles in these respects, so it is with private believers: without are fightings; their outward conversation in this life is a warfare; partly with false teachers, with whom they fight the "good fight of faith", contend for the doctrine of faith, using the spiritual weapons of the Scriptures of truth; and partly with the men of the world, to whose rage and contempt they are exposed, and among whom they endure a great fight of afflictions, with patience, and in the exercise of faith, whereby they gain the victory over the world and partly with Satan, their avowed adversary, and implacable enemy, against whom they wrestle in the strength of Christ, making use of the whole armour God provided for them, by the help of which, through divine grace, they come off more than conquerors; and partly with the lusts and corruptions, or open prevailing iniquities which are in the world, to which they oppose themselves, and, by the power of God keeping them, are preserved from: not that their only fightings are thus without; for there is, as it were, a company of two armies within them, sin and grace, flesh and spirit, opposing each other: and hence, as well as from other causes, are "fears within"; about their interest in everlasting love, electing grace, and the covenant of grace; about the presence of God with them, and the truth of grace in them; about their interest in Christ, their sonship, their final perseverance, and enjoyment of the heavenly glory: and though these fears are not their excellencies, but their infirmities, yet this will be more or less their case, till that state takes place, when there will be no more fightings, no more fears.

Gill: 2Co 7:6 - Nevertheless, God that comforteth those that are cast down // comforted us by the coming of Titus

Nevertheless, God that comforteth those that are cast down,.... Or "humble ones": such as are humbled under the afflicting hand of God, and have low and mean apprehensions of themselves; these God looks unto, dwells with, revives their hearts, cheers their drooping spirits, and fills them with comforts; he has been used to do so with such persons; he has raised comfort to them; they may expect it, and the apostle experienced it; and which he refers to God as the author of it, as he had done in the beginning of this epistle, calling him "the God of all comfort"; he was the efficient cause, the means by which it was effected was the coming of Titus:

comforted us by the coming of Titus; to whom the apostle bore a very great affection, he being his son in a spiritual sense, a companion with him in his travels, and of great usefulness and service in the ministration of the Gospel; so that the very sight of him gave him pleasure; and the more, inasmuch as he had for some time longed to see him, that he might have some account from him of the affairs of this church.