1 Having therefore these promises, beloved, let’s cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.
2 Open your hearts to us. We wronged no one. We corrupted no one. We took advantage of no one.
3 I say this not to condemn you, for I have said before that you are in our hearts to die together and live together.
4 Great is my boldness of speech toward you. Great is my boasting on your behalf. I am filled with comfort. I overflow with joy in all our affliction.
5 For even when we had come into Macedonia, our flesh had no relief, but we were afflicted on every side. Fightings were outside. Fear was inside.
6 Nevertheless, he who comforts the lowly, God, comforted us by the coming of Titus,
7 and not by his coming only, but also by the comfort with which he was comforted in you while he told us of your longing, your mourning, and your zeal for me, so that I rejoiced still more.
8 For though I grieved you with my letter, I do not regret it, though I did regret it. For I see that my letter made you grieve, though just for a while.
9 I now rejoice, not that you were grieved, but that you were grieved to repentance. For you were grieved in a godly way, that you might suffer loss by us in nothing.
10 For godly sorrow produces repentance leading to salvation, which brings no regret. But the sorrow of the world produces death.
11 For behold, this same thing, that you were grieved in a godly way, what earnest care it worked in you. Yes, what defense, indignation, fear, longing, zeal, and vindication! In everything you demonstrated yourselves to be pure in the matter.
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 7:1What promises? That we should be temples of God, sons and daughters, have Him indwelling, and walking in us, be His people, have Him for our God and Father. … Let us neither touch unclean things, for this is cleansing of the flesh; nor things which defile the soul, for this is cleansing of the spirit. … For not to touch the unclean thing doth not make clean, but there needeth something else besides to our becoming holy; earnestness, heedfulness, piety. … Now by holiness here he means not chastity alone, but the freedom from every kind of sin, for he is holy that is pure.
What promises? That we should be temples of God, sons and daughters, have Him indwelling, and walking in us, be His people, have Him for our God and Father. … Let us neither touch unclean things, for this is cleansing of the flesh; nor things which defile the soul, for this is cleansing of the spirit. … For not to touch the unclean thing doth not make clean, but there needeth something else besides to our becoming holy; earnestness, heedfulness, piety. … Now by holiness here he means not chastity alone, but the freedom from every kind of sin, for he is holy that is pure.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 13; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 7:3This is the greatest affection, when even though treated with contempt, he chooseth both to die and live with them. … Howbeit, dying indeed is manifestly a proof of love; but living, who is there that would not choose, even of those who are not friends? Why then does the Apostle mention it as something great? Because it is even exceeding great. For numbers indeed sympathize with their friends when they are in misfortune, but when they are in honor rejoice not with, but envy, them. But not so we; but whether ye be in calamity, we are not afraid to share your ill fortune; or whether ye be prosperous, we are not wounded with envy.
This is the greatest affection, when even though treated with contempt, he chooseth both to die and live with them. … Howbeit, dying indeed is manifestly a proof of love; but living, who is there that would not choose, even of those who are not friends? Why then does the Apostle mention it as something great? Because it is even exceeding great. For numbers indeed sympathize with their friends when they are in misfortune, but when they are in honor rejoice not with, but envy, them. But not so we; but whether ye be in calamity, we are not afraid to share your ill fortune; or whether ye be prosperous, we are not wounded with envy.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 14; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 7:6–7But consider, I pray you, how in every place he maketh a great matter of the coming of Titus. … For he is desirous also of establishing the man in their confidence and of making him exceedingly dear to them. … For nothing doth so produce and cement friendships as the saying something sound and favorable of any one. … And observe with what warmth of expression he reporteth these things, "Your longing, your mourning, your zeal." For it was likely that they would mourn and grieve why the blessed Paul was so much displeased, why he had kept away from them so long. And therefore he did not say simply tears, but "mourning;" nor desire, but "longing;" nor anger, but "zeal;"
But consider, I pray you, how in every place he maketh a great matter of the coming of Titus. … For he is desirous also of establishing the man in their confidence and of making him exceedingly dear to them. … For nothing doth so produce and cement friendships as the saying something sound and favorable of any one. … And observe with what warmth of expression he reporteth these things, "Your longing, your mourning, your zeal." For it was likely that they would mourn and grieve why the blessed Paul was so much displeased, why he had kept away from them so long. And therefore he did not say simply tears, but "mourning;" nor desire, but "longing;" nor anger, but "zeal;"
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 14; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 7:8–9He goes on to apologize for his Epistle, when, (the sin having been corrected,) to treat them tenderly was unattended with danger; and he shows the advantage of the thing. … Just as with little children, when they have undergone a painful remedy, such as an incision, or cautery, or bitter physic, afterwards we are not afraid to sooth them; so also doth Paul. … For truly that which was painful was brief, but that which was profitable was perpetual. … For a father also when he sees his son under the knife rejoiceth not that he is being pained, but that he is being cured; so also doth this man. But observe how he transfers all that was well achieved in the matter unto themselves; and lays whatever was painful to the account of the Epistle, saying, "It made you sorry for a season;" whilst the benefit that resulted from it he speaks of as their own good achieving.
He goes on to apologize for his Epistle, when, (the sin having been corrected,) to treat them tenderly was unattended with danger; and he shows the advantage of the thing. … Just as with little children, when they have undergone a painful remedy, such as an incision, or cautery, or bitter physic, afterwards we are not afraid to sooth them; so also doth Paul. … For truly that which was painful was brief, but that which was profitable was perpetual. … For a father also when he sees his son under the knife rejoiceth not that he is being pained, but that he is being cured; so also doth this man. But observe how he transfers all that was well achieved in the matter unto themselves; and lays whatever was painful to the account of the Epistle, saying, "It made you sorry for a season;" whilst the benefit that resulted from it he speaks of as their own good achieving.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 15; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 2 Corinthians 7:5–6When he says that he had no rest in his flesh, it is as if he had said -- "As a man, I had no relief." … For he excepts spiritual consolations, by which he was in the mean time sustained. … 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 … 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.
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." … For he excepts spiritual consolations, by which he was in the mean time sustained. … 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 … 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.
John Calvin, Commentaries, on 7:2–7; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Corinthians 7:9–11Their sorrow in itself was not the cause of his rejoicing; but the nature of it, and the effect of it (repentance unto salvation, Co2 7:10), made him rejoice … Their sorrow was but for a season; it was turned into joy, and that joy was durable. … It was a godly sorrow, because a sorrow for sin, as an offence against God, an instance of ingratitude, and a forfeiture of God's favour. There is a great difference between this sorrow of a godly sort and the sorrow of this world. Godly sorrow produces repentance and reformation, and will end in salvation; … True penitents will never repent that they have repented, nor of any thing that was conducive thereto. … Not that they were innocent, but that they were penitent, and therefore clear of guilt before God, who would pardon and not punish them; and they ought no longer to be reproved, much less to be reproached, by men, for what they had truly repented of.
Their sorrow in itself was not the cause of his rejoicing; but the nature of it, and the effect of it (repentance unto salvation, Co2 7:10), made him rejoice … Their sorrow was but for a season; it was turned into joy, and that joy was durable. … It was a godly sorrow, because a sorrow for sin, as an offence against God, an instance of ingratitude, and a forfeiture of God's favour. There is a great difference between this sorrow of a godly sort and the sorrow of this world. Godly sorrow produces repentance and reformation, and will end in salvation; … True penitents will never repent that they have repented, nor of any thing that was conducive thereto. … Not that they were innocent, but that they were penitent, and therefore clear of guilt before God, who would pardon and not punish them; and they ought no longer to be reproved, much less to be reproached, by men, for what they had truly repented of.
Matthew Henry, Commentary on the Whole Bible, on 7:5–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 2 Corinthians 7:10"Sorrow" is not repentance, but, where it is "godly," "worketh" it; that is, contributes or tends to it … the word qualified is not "repentance" merely, but "repentance unto salvation"; this, he says, none will ever regret, however attended with "sorrow" at the time. "Repentance" implies a coming to a right mind; "regret" implies merely uneasiness of feeling at the past or present … "The sorrow of the world" is not at the sin itself, but at its penal consequences: so that the tears of pain are no sooner dried up, than the pleasures of ungodliness are renewed. … Contrast David's "godly sorrow," Sa2 12:13, and Peter's, Mat 26:75.
"Sorrow" is not repentance, but, where it is "godly," "worketh" it; that is, contributes or tends to it … the word qualified is not "repentance" merely, but "repentance unto salvation"; this, he says, none will ever regret, however attended with "sorrow" at the time. "Repentance" implies a coming to a right mind; "regret" implies merely uneasiness of feeling at the past or present … "The sorrow of the world" is not at the sin itself, but at its penal consequences: so that the tears of pain are no sooner dried up, than the pleasures of ungodliness are renewed. … Contrast David's "godly sorrow," Sa2 12:13, and Peter's, Mat 26:75.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 7:10; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
2 Corinthians 7
2 Corinthians 7:1–11, World English Bible
2 Corinthians 7 in the Bible · Told in the Story: Chapter 20, Strength in Weakness
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 7:1What promises? That we should be temples of God, sons and daughters, have Him indwelling, and walking in us, be His people, have Him for our God and Father. … Let us neither touch unclean things, for this is cleansing of the flesh; nor things which defile the soul, for this is cleansing of the spirit. … For not to touch the unclean thing doth not make clean, but there needeth something else besides to our becoming holy; earnestness, heedfulness, piety. … Now by holiness here he means not chastity alone, but the freedom from every kind of sin, for he is holy that is pure.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 13; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 7:3This is the greatest affection, when even though treated with contempt, he chooseth both to die and live with them. … Howbeit, dying indeed is manifestly a proof of love; but living, who is there that would not choose, even of those who are not friends? Why then does the Apostle mention it as something great? Because it is even exceeding great. For numbers indeed sympathize with their friends when they are in misfortune, but when they are in honor rejoice not with, but envy, them. But not so we; but whether ye be in calamity, we are not afraid to share your ill fortune; or whether ye be prosperous, we are not wounded with envy.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 14; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 7:6–7But consider, I pray you, how in every place he maketh a great matter of the coming of Titus. … For he is desirous also of establishing the man in their confidence and of making him exceedingly dear to them. … For nothing doth so produce and cement friendships as the saying something sound and favorable of any one. … And observe with what warmth of expression he reporteth these things, "Your longing, your mourning, your zeal." For it was likely that they would mourn and grieve why the blessed Paul was so much displeased, why he had kept away from them so long. And therefore he did not say simply tears, but "mourning;" nor desire, but "longing;" nor anger, but "zeal;"
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 14; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 7:8–9He goes on to apologize for his Epistle, when, (the sin having been corrected,) to treat them tenderly was unattended with danger; and he shows the advantage of the thing. … Just as with little children, when they have undergone a painful remedy, such as an incision, or cautery, or bitter physic, afterwards we are not afraid to sooth them; so also doth Paul. … For truly that which was painful was brief, but that which was profitable was perpetual. … For a father also when he sees his son under the knife rejoiceth not that he is being pained, but that he is being cured; so also doth this man. But observe how he transfers all that was well achieved in the matter unto themselves; and lays whatever was painful to the account of the Epistle, saying, "It made you sorry for a season;" whilst the benefit that resulted from it he speaks of as their own good achieving.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 15; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 2 Corinthians 7:5–6When he says that he had no rest in his flesh, it is as if he had said -- "As a man, I had no relief." … For he excepts spiritual consolations, by which he was in the mean time sustained. … 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 … 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.
John Calvin, Commentaries, on 7:2–7; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Corinthians 7:9–11Their sorrow in itself was not the cause of his rejoicing; but the nature of it, and the effect of it (repentance unto salvation, Co2 7:10), made him rejoice … Their sorrow was but for a season; it was turned into joy, and that joy was durable. … It was a godly sorrow, because a sorrow for sin, as an offence against God, an instance of ingratitude, and a forfeiture of God's favour. There is a great difference between this sorrow of a godly sort and the sorrow of this world. Godly sorrow produces repentance and reformation, and will end in salvation; … True penitents will never repent that they have repented, nor of any thing that was conducive thereto. … Not that they were innocent, but that they were penitent, and therefore clear of guilt before God, who would pardon and not punish them; and they ought no longer to be reproved, much less to be reproached, by men, for what they had truly repented of.
Matthew Henry, Commentary on the Whole Bible, on 7:5–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 2 Corinthians 7:10"Sorrow" is not repentance, but, where it is "godly," "worketh" it; that is, contributes or tends to it … the word qualified is not "repentance" merely, but "repentance unto salvation"; this, he says, none will ever regret, however attended with "sorrow" at the time. "Repentance" implies a coming to a right mind; "regret" implies merely uneasiness of feeling at the past or present … "The sorrow of the world" is not at the sin itself, but at its penal consequences: so that the tears of pain are no sooner dried up, than the pleasures of ungodliness are renewed. … Contrast David's "godly sorrow," Sa2 12:13, and Peter's, Mat 26:75.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 7:10; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.