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Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and of spirit, making holiness perfect in the fear of God.

Paul’s Joy at the Church’s Repentance

² Make room in your hearts for us; we have wronged no one, we have corrupted no one, we have taken advantage of no one. ³I do not say this to condemn you, for I said before that you are in our hearts, to die together and to live together. ⁴I often boast about you; I have great pride in you; I am filled with consolation; I am overjoyed in all our affliction.

⁵ For even when we came into Macedonia, our bodies had no rest, but we were afflicted in every way—disputes without and fears within. ⁶But God, who consoles the downcast, consoled us by the arrival of Titus, ⁷and not only by his coming, but also by the consolation with which he was consoled about you, as he told us of your longing, your mourning, your zeal for me, so that I rejoiced still more. ⁸For even if I made you sorry with my letter, I do not regret it (though I did regret it, for I see that I grieved you with that letter, though only briefly). ⁹Now I rejoice, not because you were grieved, but because your grief led to repentance; for you felt a godly grief, so that you were not harmed in any way by us. ¹⁰For godly grief produces a repentance that leads to salvation and brings no regret, but worldly grief produces death. ¹¹For see what earnestness this godly grief has produced in you, what eagerness to clear yourselves, what indignation, what alarm, what longing, what zeal, what punishment! At every point you have proved yourselves guiltless in the matter. ¹²So although I wrote to you, it was not on account of the one who did the wrong, nor on account of the one who was wronged, but in order that your zeal for us might be made known to you before God. ¹³In this we find comfort.

In addition to our own consolation, we rejoiced still more at the joy of Titus, because his mind has been set at rest by all of you. ¹⁴For if I have been somewhat boastful about you to him, I was not disgraced; but just as everything we said to you was true, so our boasting to Titus has proved true as well. ¹⁵And his heart goes out all the more to you, as he remembers the obedience of all of you, and how you welcomed him with fear and trembling. ¹⁶I rejoice, because I have complete confidence in you.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

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, (Genesis 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, ⁶²⁴⁶²⁴ “Ceste condition est tacitement attachee a toutes les promesses;” — “This condition is tacitly appended to all the promises.” 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, ⁶²⁵⁶²⁵ “Appelez àpurete et sainctete;” — “Called to purity and holiness.” 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.” ⁶²⁶⁶²⁶ “Afin qu’il n’apparoisse en nul endroit de nous ancune macule ou souillure;” — “That there may not appear in any part of us any spot or filth.”

Now if we consider what is the point that he handles, we shall readily perceive, that those act with excessive impudence, ⁶²⁷⁶²⁷ “Combien sont impudens et deshontez;” — “How impudent they are and unabashed.” who excuse outward idolatry on I know not what pretexts. ⁶²⁸⁶²⁸ Calvin manifestly refers here, as in a variety of other instances, to the temporizing conduct of the Nicodemites. See Calvin on the Corinthians, vol. 1, pp. 286, 384. — Ed. 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, ⁶²⁹⁶²⁹ It is employed by Herodotus in the sense of perfecting or completing, (see Herod. 1:51,) while in various instances it is made use of by him to mean — discharging a religious service — in connection with θρησκείας, (ceremonies,) εὐχωλας, (vows,) and θυσίας, (sacrifices.) See Herod. 2:37, 63, 4:26. — Ed. 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.

2 Corinthians 7:2-7

2. Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.

2. Capaces estote nostri: nemini fecimus iniuriam, neminem corrupimus, neminem fraudavimus.

3. I speak not this to condemn you: for I have said before, that ye are in our hearts to die and live with you

3. Non [hoc] ad condemnationem vestri dico: siquidem iam ante dixi vobis, quod in coribus nostris sitis ad commoriendum et convivendum.

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.

4. Multa mihi fiducia erga vos, multa mihi gloriatio de vobis: impletus sum consolatione supra modum, exundo gaudio in omni tribulatione nostra.

5. For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears.

5. Etenim quum venissemus in Macedoniam, nullam relaxationem habuit caro nostra, sed in omnibus fuimus afflicti: foris pugnae, intus timores.

6. Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;

6. Sed qui consolatur humiles, consolatus est nos Deus in adventu Titi.

7. And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more.

7. Neque solum in adventu eius, sed in consolatione quam acceperat de vobis, annuntians nobis vestrum desiderium, vestras lacrimas, vestrum stadium pro me: ita ut magis gauderem.

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, (2 Corinthians 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 ⁶³⁰⁶³⁰ “Indignum esset me surdis fabulam canere;” — “It were unseemly that I should be like one that tells a story to the deaf.” A similar expression is made use of by Horace, (Ep. 2, 1, 200,) — “Scriptores autem narrare putaret asello fabellam surdo;” — “But he would think that the writers were telling a story to a deaf ass.” — Ed. upon me.” ⁶³¹⁶³¹ “Que ie perdisse mon temps en vous admonestant;” — “That I should lose my time in admonishing you.”

We have done injury to no man. He declares that there is no reason why they should have their minds alienated, ⁶³²⁶³² “De luy ou de sa doctrine;” — “From him or from his doctrine.” 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 ⁶³³⁶³³ “Les ministres et pasteurs;” — “Ministers and pastors.” 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 ⁶³⁴⁶³⁴ “Quand on est arrogant, et on abuse de la puissance en se desbordant et vsurpant plus qu’il ne faut;” — “When one is presumptuous, and abuses his power by going beyond bounds and assuming more than he ought.” the second, unfaithfulness in teaching. the third, avarice.

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; ⁶³⁵⁶³⁵ “Ceux qui aiment vn autre, ne prenent point plaisir ale poursuyure et picquer;” — “Those who love another take no pleasure in pursuing and stinging him.” 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. ⁶³⁶⁶³⁶ “Pasteurs et ministres;” — “Pastors and ministers.” ought to be affected.

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 ⁶³⁷⁶³⁷ “Timothy is despatched” (by Paul) “to Corinth, and after him Titus is sent. In the mean time, ‘a door is opened of the Lord’ to the Apostles to preach Christ’s gospel at Troas; but, strange to relate! he who panted so earnestly for such opportunities, had neither heart nor tongue to improve the present. The expected messenger from Corinth had not arrived — he had ‘no rest in his spirit,’ and abandoning the rich harvest which invited his labors, he wandered into Macedonia. Nor yet did he find ease: ‘For when we were come into Macedonia, our flesh had no rest, but we were troubled on every side — without were fightings; within were fears.’ At last Titus arrives with tidings from Corinth. The Apostle’s letter had been well received; it had produced the intended effects; a spirit of repentance had fallen upon the Church; they had applied themselves vigorously to the correction of abuses; the love which they bore to their spiritual father had revived with additional strength. ‘Now! thanks be unto God, who always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place!’ ‘Great is my boldness of speech towards you, great is my glorying of you; I am filled with comfort, I am exceeding joyful in all our tribulation.’ (2 Corinthians 2:14; 2 Corinthians 7:4.) What a sudden change! what a wonderful transformation! Formerly we saw him like a soldier, wounded, weak, disabled, dispirited, fallen to the ground; now he is lifted up, victorious, and borne on the triumphant car.” — M’Crie’s Sermons, p. 39. — Ed. 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. ⁶³⁸⁶³⁸ ^“La mauuaise opinion ou le souspecon qu’il auoit d’eux, et dont il estoit tourmente en son coeur;” — “The bad opinion or suspicion that he had of them, and with which he had been tormented in his heart.”

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.” ⁶³⁹⁶³⁹ Calvin here has manifestly in his eye the singularly emphatic word made use of by Paul in the preceding verse — ὑπερπερισσεύομαι, I am exceeding joyful. “The word here used occurs nowhere else in the New Testament except in Romans 5:20. It is not found in the classic writers, and is a word which Paul evidently compounded, (from ὑπὲρ and περισσεύω,) and means to superabound over, to superabound greatly, or exceedingly. It is a word which would be used only when the heart was full, and when it would be difficult to find words to express its conceptions. Paul’s heart was full of joy, and he pours forth his feelings in the most fervid and glowing language — ‘I have joy which cannot be expressed.’” — Barnes. — Ed. 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.” ⁶⁴⁰⁶⁴⁰ “Je n’ay point eu de relasche ou soulagement;” — “I had no relief or alleviation.” 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. ⁶⁴¹⁶⁴¹ “Pour les quelles chasser et y remedier, ils n’osent pas sonner la trompette tout haut, comme on dit:” — “For putting down which evils, and remedying them, they dare not sound the trumpet aloud, as they say.” 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.

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.

7. And not by his coming only. Lest the Corinthians should object in these terms — “What is it to us if Titus has cheered you by his coming? No doubt, as you loved him, you would feel delighted to see him;” he declares, that the occasion of his joy was, that Titus had, on returning from them, communicated the most joyful intelligence. Accordingly he declares, that it was not so much the presence of one individual, as the prosperous condition of the Corinthians, that had cheered him.

Your desire Mark, what joyful tidings were communicated to Paul respecting the Corinthians. Their desire originated in the circumstance, that they held Paul’s doctrine in high estimation. Their tears were a token of respect; because, being affected with his reproof, they mourned over their sins. Their zeal was an evidence of good will. From these three things he inferred that they were penitent. This afforded him full satisfaction, because he had no other intention or anxiety, than the consulting of their welfare.

So that I rejoiced the more — that is, “So that all my griefs and distresses gave way to joy.” Hence we see, not merely with what fervor of mind he desired the public good of the Church, but also how mild and gentle a disposition he possessed, as being one that could suddenly bury in oblivion offenses of so serious a nature. At the same time, this may rather be taken in another way, so as to be viewed in connection with what follows, and I am not sure but that this meaning would correspond better with Paul’s intention. As, however, it is a matter of no great moment, I pass over it slightly.

⁶²⁴ “Ceste condition est tacitement attachee a toutes les promesses;” — “This condition is tacitly appended to all the promises.”

⁶²⁵ “Appelez àpurete et sainctete;” — “Called to purity and holiness.”

⁶²⁶ “Afin qu’il n’apparoisse en nul endroit de nous ancune macule ou souillure;” — “That there may not appear in any part of us any spot or filth.”

⁶²⁷ “Combien sont impudens et deshontez;” — “How impudent they are and unabashed.”

⁶²⁸ Calvin manifestly refers here, as in a variety of other instances, to the temporizing conduct of the Nicodemites. See Calvin on the Corinthians, vol. 1, pp. 286, 384. — Ed.

⁶²⁹ It is employed by Herodotus in the sense of perfecting or completing, (see Herod. 1:51,) while in various instances it is made use of by him to mean — discharging a religious service — in connection with θρησκείας, (ceremonies,) εὐχωλας, (vows,) and θυσίας, (sacrifices.) See Herod. 2:37, 63, 4:26. — Ed.

⁶³⁰ “Indignum esset me surdis fabulam canere;” — “It were unseemly that I should be like one that tells a story to the deaf.” A similar expression is made use of by Horace, (Ep. 2, 1, 200,) — “Scriptores autem narrare putaret asello fabellam surdo;” — “But he would think that the writers were telling a story to a deaf ass.” — Ed.

⁶³¹ “Que ie perdisse mon temps en vous admonestant;” — “That I should lose my time in admonishing you.”

⁶³² “De luy ou de sa doctrine;” — “From him or from his doctrine.”

⁶³³ “Les ministres et pasteurs;” — “Ministers and pastors.”

⁶³⁴ “Quand on est arrogant, et on abuse de la puissance en se desbordant et vsurpant plus qu’il ne faut;” — “When one is presumptuous, and abuses his power by going beyond bounds and assuming more than he ought.”

⁶³⁵ “Ceux qui aiment vn autre, ne prenent point plaisir ale poursuyure et picquer;” — “Those who love another take no pleasure in pursuing and stinging him.”

⁶³⁶ “Pasteurs et ministres;” — “Pastors and ministers.”

⁶³⁷ “Timothy is despatched” (by Paul) “to Corinth, and after him Titus is sent. In the mean time, ‘a door is opened of the Lord’ to the Apostles to preach Christ’s gospel at Troas; but, strange to relate! he who panted so earnestly for such opportunities, had neither heart nor tongue to improve the present. The expected messenger from Corinth had not arrived — he had ‘no rest in his spirit,’ and abandoning the rich harvest which invited his labors, he wandered into Macedonia. Nor yet did he find ease: ‘For when we were come into Macedonia, our flesh had no rest, but we were troubled on every side — without were fightings; within were fears.’ At last Titus arrives with tidings from Corinth. The Apostle’s letter had been well received; it had produced the intended effects; a spirit of repentance had fallen upon the Church; they had applied themselves vigorously to the correction of abuses; the love which they bore to their spiritual father had revived with additional strength. ‘Now! thanks be unto God, who always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place!’ ‘Great is my boldness of speech towards you, great is my glorying of you; I am filled with comfort, I am exceeding joyful in all our tribulation.’ (2 Corinthians 2:14; 2 Corinthians 7:4.) What a sudden change! what a wonderful transformation! Formerly we saw him like a soldier, wounded, weak, disabled, dispirited, fallen to the ground; now he is lifted up, victorious, and borne on the triumphant car.” — M’Crie’s Sermons, p. 39. — Ed.

⁶³⁸ “La mauuaise opinion ou le souspecon qu’il auoit d’eux, et dont il estoit tourmente en son coeur;” — “The bad opinion or suspicion that he had of them, and with which he had been tormented in his heart.”

⁶³⁹ Calvin here has manifestly in his eye the singularly emphatic word made use of by Paul in the preceding verse — ὑπερπερισσεύομαι, I am exceeding joyful. “The word here used occurs nowhere else in the New Testament except in Romans 5:20. It is not found in the classic writers, and is a word which Paul evidently compounded, (from ὑπὲρ and περισσεύω,) and means to superabound over, to superabound greatly, or exceedingly. It is a word which would be used only when the heart was full, and when it would be difficult to find words to express its conceptions. Paul’s heart was full of joy, and he pours forth his feelings in the most fervid and glowing language — ‘I have joy which cannot be expressed.’” — Barnes. — Ed.

⁶⁴⁰ “Je n’ay point eu de relasche ou soulagement;” — “I had no relief or alleviation.”

⁶⁴¹ “Pour les quelles chasser et y remedier, ils n’osent pas sonner la trompette tout haut, comme on dit:” — “For putting down which evils, and remedying them, they dare not sound the trumpet aloud, as they say.”