Joy after a crisis resolved (7:5-16). After the long digression on the nature, integrity and divine enabling of his ministry (2:14-7:4), Paul returns to the account of his travels, picking up from 2 Cor 2:13, to address the Corinthian crisis. He was greatly relieved when he finally met up with Titus in Macedonia and received the good report of affairs in Corinth (2 Cor 7:5-7). In light Titus' report, he no longer regrets writing the 'severe letter,' though he had shortly after sending it, because of the positive benefits resulting from that letter (2 Cor 7:8-13a). Finally, Paul was also relieved because the confidence he expressed to Titus about them proved to be justified (2 Cor 7:13b-16).
Paul's relief when Titus arrived (7:5-7). Before the long diversion concerning his ministry, Paul told them that when he came to Troas to meet Titus as previously arranged, he did not find him there (2 Cor 2:12-13). What he did find was a great open door for evangelism, but because of his anxiety and longing for news from Titus, he was unable to take up that opportunity. He left Troas and went on to Macedonia, where he found himself embroiled in troubles again: "For when we came into Macedonia, we had no rest, but we were harassed at every turn--conflicts on the outside, fears within" (2 Cor 7:5). The outside conflicts may be his sharing the persecution of the Macedonian churches (2 Cor 8:1-2). Conflicts (machai) in the NT (2 Tim 2:23; Tit 3:9; Jas 4:1) applies only to quarrels and disputes, so it may have been heated disputes with unbelievers (Ac 17:5-14) or Christian opponents (Phil. 3:2) in Macedonia. The "fears within" could be fear of persecution [his 1st visit to Corinth Paul fell into fear (Ac 18:9)] or fear about the spiritual losses if they did not react positively to his 'severe letter' (2 Cor 11:3; Gal 4:11)--more likely, as the arrival of Titus with good news about their situation brought relief. Whatever the the conflicts and fears, Paul was in some distress as he awaited Titus' arrival in Macedonia.
"But God, who comforts the downcast" (2 Cor 7:6a), as God intervened to alleviate his situation (2 Cor 1:3-11; Isa 49:13). This assured him of his protection (Ac 18:9- 10) and when necessary provided the grace he needed to endure (2 Cor 12:7-10). With the distress in Macedonia, "God . . . comforted us by the coming of Titus" (2 Cor 7:6b), so long delayed but finally brought great relief to Paul, but the relief was brought about "not only by his coming but also by the comfort you had given him" (2 Cor 7:7a). When Titus went to Corinth as Paul's envoy after the 'painful visit,' it'd be with apprehension, despite Paul's expressions of confidence. When he arrived and saw their response to Paul's 'severe letter,' and how they received him, he was greatly relieved and comforted (2 Cor 7:13b-16). When Paul received news of Titus' relief, he too was comforted as "He told us about your longing for me, your deep sorrow, your ardent concern for me, so that my joy was greater than ever" (2 Cor 7:7b, 11). The comfort was from meeting with Titus and the news of their improved condition, news their deep concern about and longing for Paul.
Regret vs repentance. The 'severe letter' and its effects (7:8-13a). "Even if I caused you sorrow by my letter, I do not regret it. Though I did regret it" (2 Cor 7:8a). The initial regret was likely in Ephesus after he sent the letter and wondered how it'd be received, but not anymore because "I see that my letter hurt you, but only for a little while" (2 Cor 7:8b). "...yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance" (2 Cor 7:9a). Their sorrow wasn't useless remorse but led to action rectifying the situation. 'A father is grieved by his severity if at any time he has to chastise his son, but he approves of it nevertheless because he sees it is for his son's good. So for Paul, it was far from pleasant for him to trouble the Corinthians, but because he was convinced that there was a good reason for doing so, he did his duty rather than followed his inclination.' [Calvin] Important difference between 'regret' (metamelomai) Paul felt and repentance (metanoia) to which they were led. Paul felt regret when he became concerned about the effect his 'severe letter' might have on them. Their repentance produced grief as they realized what they had done and not done, resulting in a marked change in their behavior.
"For you became sorrowful as God intended and so were not harmed in any way by us" (2 Cor 7:9b). Sorrow as God intends leads to repentance, not remorseful self-pity. What 'harm' might they experience if they did not repent? Perhaps the letter would result not in genuine sorrow for past failures, but in bitterness and further alienation between them and Paul. ['to harm' (zemioo) -- those who 'suffer loss' (zemiothesetai) of reward if their works do not pass God's test on the last day (1 Cor 3:15). Their + response to his 'severe letter' saved them from such a loss.]
"Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death" (2 Cor 7:10). Repentance (change of mind and heart/willingness to change behavior) + faith in God = salvation. Repentance itself is not the cause of salvation, rather God saves us and freely forgives our sins only when our repentance shows that we have renounced them. Paul 'is relating repentance to salvation not as cause and effect but as antecedent and result' [Harris].
"Worldly sorrow" does not progress beyond remorse. Regrets over what happened has no accompanying change of mind and heart, or any willingness to change behavior, nor any faith in God. The result is not salvation, but death (Rom 6:15-23). 'Worldly sorrow ... is regret for the loss of money, reputation and friends. That kind of sorrow merely leads to greater harm, because the regret is often a prelude to a thirst for revenge. Only sorrow for sin is really profitable' (Chrysostom).
"Godly sorrow" is in David (2 Sam 12:13; Ps 51), Peter (Mk 14:72), Paul (Ac 9:1-22). "Worldly sorrow" is in Esau (Gen 27:1-40; Heb 12:15-17), Judas (Mt 27:3-5). Paul heads off the possibility of mere worldly sorrow with the 'offender' when he urged them to reaffirm their love for him so that he might not be overcome with excessive sorrow and be lost to the church (2 Cor 2:5-11).
Their godly sorrow: "See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done" (2 Cor 7:11a). The "indignation" was towards the 'offender' at the centre of the trouble (2 Cor 2:5; 7:12). The "alarm" (lit. 'fear) may have been their fear of God for not acting accordingly. The "longing...concern" was their desire for the restoration of their relationship with him. "Readiness to see justice done" relates to their preparedness to discipline the offender as Paul demanded (2 Cor 2:6).
Thus, Paul's severe letter awakened them to a deep sense of shame, leading to repentance over the deterioration in the relationship with Paul and the state of affairs they had allowed to develop in the church. The result was energetic and zealous action to clear themselves, restore their relationship with Paul and discipline the offender. Knowing this Paul assured them: "At every point you have proved yourselves to be innocent in this matter" (2 Cor 7:11b). The church as a whole may not have sprung to Paul's defence when he was maligned by the offender, and they were lax in responding to earlier calls to discipline him, nevertheless they were not involved in maligning him. In that matter at least they proved to be guiltless when they finally acted to discipline the offender.
Titus' happiness and affection for them (7:13b-16). Paul further explains the reasons for his joy at meeting Titus: "In addition to our own encouragement, we were especially delighted to see how happy Titus was, because his spirit has been refreshed by all of you" (2 Cor 7:13b). Titus' own apprehensions were dispelled upon his arrival in Corinth and his mind set at rest. He rejoiced too that his boasting to Titus about the real attitude of the Corinthian congregation as a whole had proved true: "I had boasted to him about you, and you have not embarrassed me" (2 Cor 7:14a). "I had boasted to him" (lit. 'because if I boasted somewhat about you to him') reflects something less than complete confidence about their attitude. It's why Paul was so relieved when he heard the good news about their reception of Titus. "But just as everything we said to you was true, so our boasting about you to Titus has proved to be true as well" (2 Cor 7:14b). Despite their earlier failure to defend Paul when he was maligned, Paul still believed they'd respond +ly to his 'severe letter,' which he assured Titus. Their response to Titus when he visited them proved that Paul's boasting about them was true.
"Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death" (2 Cor 7:10). Repentance (change of mind and heart/willingness to change behavior) + faith in God = salvation. Repentance itself is not the cause of salvation, rather God saves us and freely forgives our sins only when our repentance shows that we have renounced them. Paul 'is relating repentance to salvation not as cause and effect but as antecedent and result' [Harris].
"Worldly sorrow" does not progress beyond remorse. Regrets over what happened has no accompanying change of mind and heart, or any willingness to change behavior, nor any faith in God. The result is not salvation, but death (Rom 6:15-23). 'Worldly sorrow ... is regret for the loss of money, reputation and friends. That kind of sorrow merely leads to greater harm, because the regret is often a prelude to a thirst for revenge. Only sorrow for sin is really profitable' (Chrysostom).
"Godly sorrow" is in David (2 Sam 12:13; Ps 51), Peter (Mk 14:72), Paul (Ac 9:1-22). "Worldly sorrow" is in Esau (Gen 27:1-40; Heb 12:15-17), Judas (Mt 27:3-5). Paul heads off the possibility of mere worldly sorrow with the 'offender' when he urged them to reaffirm their love for him so that he might not be overcome with excessive sorrow and be lost to the church (2 Cor 2:5-11).
Their godly sorrow: "See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done" (2 Cor 7:11a). The "indignation" was towards the 'offender' at the centre of the trouble (2 Cor 2:5; 7:12). The "alarm" (lit. 'fear) may have been their fear of God for not acting accordingly. The "longing...concern" was their desire for the restoration of their relationship with him. "Readiness to see justice done" relates to their preparedness to discipline the offender as Paul demanded (2 Cor 2:6).
Thus, Paul's severe letter awakened them to a deep sense of shame, leading to repentance over the deterioration in the relationship with Paul and the state of affairs they had allowed to develop in the church. The result was energetic and zealous action to clear themselves, restore their relationship with Paul and discipline the offender. Knowing this Paul assured them: "At every point you have proved yourselves to be innocent in this matter" (2 Cor 7:11b). The church as a whole may not have sprung to Paul's defence when he was maligned by the offender, and they were lax in responding to earlier calls to discipline him, nevertheless they were not involved in maligning him. In that matter at least they proved to be guiltless when they finally acted to discipline the offender.
"So even though I wrote to you, it was neither on account of the one who did the wrong nor on account of the injured party, but rather that before God you could see for yourselves how devoted to us you are" (2 Cor 7:12). Paul's real motive in writing the severe letter was not simply to get action taken against the offender, or to be vindicated, but that they themselves, by experiencing godly sorrow, might realize how much Paul meant to them. The severe letter bringing out their devotion for Paul before God shows that they were accountable to God in the whole affair. Paul by his letter stimulated them to act in a way that is pleasing to God, and that they should have so acted was Paul's major concern, more important than his own vindication. Thus, he concludes, "By all this we are encouraged" (2 Cor 7:13a).
Titus' happiness and affection for them (7:13b-16). Paul further explains the reasons for his joy at meeting Titus: "In addition to our own encouragement, we were especially delighted to see how happy Titus was, because his spirit has been refreshed by all of you" (2 Cor 7:13b). Titus' own apprehensions were dispelled upon his arrival in Corinth and his mind set at rest. He rejoiced too that his boasting to Titus about the real attitude of the Corinthian congregation as a whole had proved true: "I had boasted to him about you, and you have not embarrassed me" (2 Cor 7:14a). "I had boasted to him" (lit. 'because if I boasted somewhat about you to him') reflects something less than complete confidence about their attitude. It's why Paul was so relieved when he heard the good news about their reception of Titus. "But just as everything we said to you was true, so our boasting about you to Titus has proved to be true as well" (2 Cor 7:14b). Despite their earlier failure to defend Paul when he was maligned, Paul still believed they'd respond +ly to his 'severe letter,' which he assured Titus. Their response to Titus when he visited them proved that Paul's boasting about them was true.
"And his affection for you is all the greater when he remembers that you were all obedient, receiving him with fear and trembling" (2 Cor 7:15). Another reason for Paul's joy: As Titus recalled their obedience (to the demands made in Paul's 'severe letter') and the fear and trembling with which they received him (evidence of the respect in which they held Paul and his apostolic team), his affection for them increased. Their fear and trembling may also be evidence of an awareness of their failed responsibility before God, to whom they'd have to give an account for the way they had acted during the crisis. Informing them of Titus' growing affection for them would predispose them to welcome him when he made his upcoming visit in the administration of the collection for the poor believers in Jerusalem.
"I am glad I can have complete confidence in you" (2 Cor 7:16). Paul concludes this section with an expression of confidence in them. Paul's expression of confidence paved the way for broaching with them again in the next two chapters the matter of the collection.
"The God of all comfort" (2 Cor 1:3-7) is the theme picked up and expanded in this section (7:5-16). God comforts Paul directly and 'by the coming of Titus' who brought good news of their response, which is the result of the work of God in their lives.
Paul as a pastor was prepared to exercise 'tough love' when sending the 'severe letter', but this was done with genuine care for them, such that, having sent it, he initially regretted doing so, fearing it might harm them. But the effect was + and brought about real change in them and a great desire for a restored relationship with Paul. This greatly encouraged Paul and was a source of real joy when he received news of it from Titus. Paul was no laissez-faire pastor, nor was he just clinically objective, but he was deeply involved emotionally with his converts. One purpose of his 'severe letter' being to enable them to recognize how devoted they really were to him.
The difference between their 'godly sorrow' and 'worldly sorrow.' 'Godly sorrow' is God- given and doesn't stop with remorse, but issues in repentance and a change in behavior. 'Worldly sorrow' does not go beyond remorse and concern for worldly benefits lost. It's not accompanied with the desire to repent, to turn away from sinful behavior and to seek God's forgiveness, or readiness to make restitution for wrongs done.
Reference:
- Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
- Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
- Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
- David Garland. 2 Corinthians. The New American Commentary. 1999.
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