2 Coríntios 7
Bob Utley · Citado em PreceptAustin
2 Coríntios 7
Utley - It is helpful for me in the midst of my worry and doubts to know the great apostle to the Gentiles was also plagued with his doubts about the abiding results of his ministry (cf. 2Co 6:1). “conflicts without, fears within” Since the time of Chrysostom, this phrase has been interpreted as referring to problems with unbelievers and believers (cf. 2Co 11:28). Paul worried about Satan’s schemes (cf. 2Co 11:3; 1 Cor. 7:5). Homer Kent - Mentioning again his trip into Macedonia, Paul explains the tremendous concern that had troubled his party at that time. They had not found Titus as expected in Troas (2Co 2:12–13), and had pressed on to Macedonia. The writer of Acts (Acts 20:1–2) gives no hint of these troubles (perhaps because he was not a participant at this time), but they were very real to the traveling missionaries. “Our flesh had no rest” is similar to “no rest for my spirit” (2Co 2:13), and describes the human realm in which sufferings occur. “Conflicts without” were the oppositions to the gospel and to the nurturing of converts which come from opponents both inside and outside the church. “Fears within” were the anxieties Paul experienced as he felt deep concern for his converts, and especially the Corinthians, not knowing how they had responded to his severe letter. (A Heart Opened Wide: Studies in 2 Corinthians) Rest (freedom, ease)(425) anesis from aniemi = loose, let up, hold back ~ relaxing or release) refers to relaxing as of confinement (Acts 25:23), refreshment or relief from tension due to something onerous or troublesome (2Co 7:5). It also describes release from burdensome expense (2Co 8:13). Afflicted (crowded, distressed, troubled) (2346) thlibo from tribos = wear away, rub, break in pieces; NIDNTT says thlibo is from the root thlao = squash, crush) (See study of related word thlipsis) literally means to press, squeeze, crush, squash, hem in and then to be narrow. Thlibo presents the "picture of a loaded wagon crushed under its heavy load." Thlibo used literally pictures putting pressure upon or pressing in upon or pressing hard upon a person as when when Jesus was forced to get in the boat to keep from crowding Him (Mark 3:9). While some uses of thlibo refers to physical affliction, other uses are figurative and refer to emotional or spiritual affliction (e.g., "conflicts without, fears within" in 2Cor 7:5) And so in Paul’s letters thlibo usually refers to the hardships he and his fellow workers experienced during their missionary journeys (2Cor 1:6; 4:8; 7:5; 1Th 3:4; 2Th 1:1-7).
2 Coríntios 7
Utley - Paul’s prayers and letters had proven effective. The majority in the church had responded appropriately to his apostolic authority and gospel presentation. They had rejected the immoral and heretical teachers (cf. vv. 8–13a). As Homer Kent says Paul was relieved and rejoicing because "The severe letter which Titus had taken to Corinth could have been misunderstood and followed by shabby treatment of the man who delivered it (2Co 2:4, 9; 7:15). (A Heart Opened Wide: Studies in 2 Corinthians) Comfort (encouragement) (3874) paraklesis from parakaléo = beseech <> pará = side of + kaléo = call) refers to calling to one's side or one's aid which can be for the purpose of providing solace, comfort, consolation, exhortation, encouragement. Encouragement is from en = in + corage from Latin cor = heart. It describes the act of inspiring one with confidence and/or hope, filling with strength, and suggests that the raising of one’s confidence is accomplished especially through an external agency. Comfort is from Latin com = with + fortis = strong, and means to invigorate, to enliven, to cheer, to strengthen one's mind when depressed, to give new vigor to one's spirits, to give strength or hope to another, to ease their grief or trouble. Reported (312)(anaggello/anangello from aná = up to, again, back {like our English prefix "re-"= again thus "re-port" or "re-hearse" = to say again} + aggéllo = tell, declare related to ággelos = messenger) means to bring back word and later to announce, to report. To rehearse, to show, to declare or tell of things done. Anaggello means to carry back good tidings, to inform, to provide information, with some contexts conveying the implication of considerable detail (see Acts 14:27, 15:4). In the 14 NT uses of anaggello, notice that most report or announce something that has to do with God, including His works and/or purposes. Longing (1972)(epipothesis from epi = upon, intensifies + potheo = to yearn) means a longing upon or toward, a great longing or yearning. It describes one's inner longing for something, a striving for some goal or object of desire. A prolonged unfilled desire or need. Only in 2Co 7:7, 11. Mourning (3602) odurmos from oduromai = to lament) expresses a very intense and deep sense of sorrow, a loud and grievous expression of mourning or remorse. It can include the idea of wailing which means to utter a prolonged, inarticulate, mournful cry, usually high-pitched or clear-sounding, as in grief or suffering. Found only in Mt 2:18+, 2 Cor 7:7+ Once in the Septuagint of Jer 31:15+ "“A voice is heard in Ramah, Lamentation and bitter weeping." Matthew's use indicates that this word describes audible mourning as an expression of sorrow. Thayer has this note on synonyms - dakruo (cf dakruon), klaio, oduromai (cf odurmos), threneo, alalazo (ololuzo) stenazo: strictly, dakruo denotes to shed tears, weep silently; klaio to weep audibly, to cry as a child; oduromai to give verbal expression to grief, to lament; Bp to give formal expression to grief, to sing a dirge; alalazo to wail in oriental style, to howl in a consecrated, semi-liturgical fashion; stenazo to express grief by inarticulate or semi-articulate sounds, to groan. Oduromai - Liddell-Scott - 1. c. acc. pers., Hom., Soph.; c. acc. mourned for it, i.e. for the want of it, 2. c. gen. pers. to mourn for, for the sake of, Hom. 3. c. dat. pers. to wail or lament to or before others, Id. 4. absol. to wail, mourn, Id., Eur. TDNT - oduromai a. intr. “to wail,” “to lament,” “to grieve,” “to be distressed,” esp. for outward expressions of grief, often with tears, Hom. Od., 9, 13 (ὀδυρόμενος στεναχίζω); 14, 129 (ὀδυρομένῃ βλεφάρων ἄπο δάκρυα πίπτει); 16, 144 f. (στοναχῇ τε γόῳ τε); 18, 203 (κατά θυμόν); b. trans. “to bewail,” “to bemoan,” Hom. Il., 24, 714 (δάκρυ χέοντες); Soph. Ant., 693; Muson., p. 41, 4; 43, 2 (the exile). ὀδυρμός, “wailing,” “lamentation,” “weeping,” Eur. Tro., 609; Plat. Resp. 3, 398d (with θρῆνοι); Isoc. Panegyricus, 169 (δυστυχίας ἀνδρῶν); Plut. Demetr., 47, 3 (τῆς τύχης); Philo Migr. Abr., 156. In the LXX the verb occurs only in Jer 31:18+ for נוד hithp (lit. “to shake,” shaking the head as a sign of grief), “to lament.” For the noun ὀδυρμός cf. Ἰερ. 38:15 (31:15) (with θρῆνος and κλαυθμός, Heb. בְּכִי תַמְרוּרִים, bitter weeping) for the loud (ἠκούσθη) and violent lamentation of the mother at the loss of her children; also 2 Macc. 11:6 (μετὰ ὀδυρμῶν καὶ δακρύων ἱκέτευον). The only NT examples of odurmos are in Mt. 2:18 (quoting Ἰερ. 38:15 [31:15] → supra) for loud and grievous lamentation at a most bitter loss, and 2 C. 7:7 for violent expressions of bitter remorse. Zeal (jealousy) (2205) zelos from zeo = to be hot, to boil [from the sound of bubbling water], figuratively to be fervent or show great enthusiasm; eager striving, competition, enthusiasm, admiration. (cf zeloo; zelotes). It was originally used in a good sense which described fervour in advancing a cause or in rendering service. Zelos gives us our English zeal (zealous - filled with intense enthusiasm). Strong's -- excitement of mind, ardour, fervour of spirit 1a) zeal, ardour in embracing, pursuing, defending anything 1a1) zeal in behalf of, for a person or thing 1a2) the fierceness of indignation, punitive zeal 1b) an envious and contentious rivalry, jealousy." Rejoiced (5463)(chairo means to be "cheer" full, calmly happy or well-off. Chairo implies and imparts joy. Chairo is used in a whole range of situations in which the emotion of joy is evoked. To be in a state of happiness and well being (often independent of what is happening when the Source is the Spirit!). Chairo means to enjoy a state of gladness, to be delighted. Chairo in Corinthians - 1 Co. 7:30; 1 Co. 13:6; 1 Co. 16:17; 2 Co. 2:3; 2 Co. 6:10; 2 Co. 7:7; 2 Co. 7:9; 2 Co. 7:13; 2 Co. 7:16; 2 Co. 13:9; 2 Co. 13:11 2 Corinthians 7:8 For though I caused you sorrow by my letter, I do not regret it; though I did regret it--for I see that that letter caused you sorrow, though only for a while- KJV 2 Corinthians 7:8 For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season. NET 2 Corinthians 7:8 For even if I made you sad by my letter, I do not regret having written it (even though I did regret it, for I see that my letter made you sad, though only for a short time). BGT 2 Corinthians 7:8 Ὅτι εἰ καὶ ἐλύπησα ὑμᾶς ἐν τῇ ἐπιστολῇ, οὐ μεταμέλομαι· εἰ καὶ μετεμελόμην, βλέπω [γὰρ] ὅτι ἡ ἐπιστολὴ ἐκείνη εἰ καὶ πρὸς ὥραν ἐλύπησεν ὑμᾶς, NLT 2 Corinthians 7:8 I am not sorry that I sent that severe letter to you, though I was sorry at first, for I know it was painful to you for a little while. ESV 2 Corinthians 7:8 For even if I made you grieve with my letter, I do not regret it-- though I did regret it, for I see that that letter grieved you, though only for a while. NIV 2 Corinthians 7:8 Even if I caused you sorrow by my letter, I do not regret it. Though I did regret it--I see that my letter hurt you, but only for a little while-- YLT 2 Corinthians 7:8 because even if I made you sorry in the letter, I do not repent -- if even I did repent -- for I perceive that the letter, even if for an hour, did make you sorry. ASV 2 Corinthians 7:8 For though I made you sorry with my epistle, I do not regret it: though I did regret it (for I see that that epistle made you sorry, though but for a season), CSB 2 Corinthians 7:8 For even if I grieved you with my letter, I do not regret it-- even though I did regret it since I saw that the letter grieved you, yet only for a little while. MIT 2 Corinthians 7:8 Even if my letter pained you, I do not regret having sent it. Even if I did feel anguish at the time, for I understand that although that letter brought you grief when you received it, NKJ 2 Corinthians 7:8 For even if I made you sorry with my letter, I do not regret it; though I did regret it. For I perceive that the same epistle made you sorry, though only for a while. NRS 2 Corinthians 7:8 For 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). NAB 2 Corinthians 7:8 For even if I saddened you by my letter, I do not regret it; and if I did regret it ((for) I see that that letter saddened you, if only for a while), NJB 2 Corinthians 7:8 So now, though I did distress you with my letter, I do not regret it. Even if I did regret it -- and I realise that the letter distressed you, even though not for long- GWN 2 Corinthians 7:8 If my letter made you uncomfortable, I'm not sorry. But since my letter did make you uncomfortable for a while, I was sorry. BBE 2 Corinthians 7:8 For though my letter gave you pain, I have no regret for it now, though I had before; for I see that the letter gave you pain, but only for a time. For though I caused you sorrow by my letter: 2Co 7:6,11 2:2-11 La 3:32 Mt 26:21,22 Lu 22:61,62 Joh 16:6 21:17 Heb 12:9-11 Rev 3:19 though I did regret i: Ex 5:22,23 Jer 20:7-9 2 Corinthians 7 Resources - Multiple Sermons and Commentaries PAUL'S SORROWFUL BUT EFFECTIVE LETTER The key word in 2Co 7:7-11 is sorrow (noun and verb) occurring 8 times in these 4 verses. God's Spirit used Paul's sorrowful letter to cause the Corinthians to have a godly sorrow (2Co 7:10), a sorrow which the Spirit used to bring them to repentance. Often rebuke causes pain for the moment, but its ultimate object is not the pain but the peaceable fruit of righteousness! Hebrews 12:11+ All discipline (LIKE PAUL'S "SEVERE LETTER") for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness (AND IN THIS CONTEXT THE PEACEFUL FRUIT OF REPENTANCE - 2Co 7:11!). Brian Bell - When you have to rebuke, check your heart to make sure it is not to “knock them down”, but to “lift them up!” - Not to discourage, but to encourage them. – Not simply to eradicate the evil, but to make the good grow! Listen for God’s reproofs through: your children, your parents, from teachers, coaches, counselors, from friends, from failures, from Scripture, from sickness, from losses, by disaster, by disappointment. {reproofs come in all shapes & sizes} (Chuck Swindoll(loose Paraphrase) pg.115) (Regret or Repent?) Paul Apple Godly Sorrow is a Means to an End, not an End in Itself Michael Andrus - Here Paul is looking back at the situation and reminiscing. He had sent a bold and blunt letter along with Titus, calling sin “sin” and rebuking the perpetrators. It stung the congregation. I want to make a very important point here–it’s OK to hurt people (when necessary), but it’s not OK to harm them. Parents, there are times when you need to hurt your children, but you should never harm them. Discipline hurts, but when it’s done the right way it doesn’t harm. God hurts us often, but He doesn’t harm us. Paul’s hurtful letter was not easy for the congregation to receive, but neither was it easy for Paul to write. At first he regretted having written it, but that was only momentary. Now he is glad he wrote it–not glad that they were hurt but glad that it produced the desired result–repentance, and therefore they “were not harmed in any way.” (See his entire sermon - The Deadly Difference Between Regret and Repentance) Colin Kruse - Paul tells how in the light of the events reported by Titus he no longer regrets the writing of the ‘severe’ letter, (ED: SEE NOTES BELOW ON IDENTITY OF THE LETTER) though shortly after sending that letter he had regretted having done so. His change of attitude had been brought about by seeing the positive benefits now resulting from that letter (vv. 8–13). (Full text of the Tyndale NT Commentary on 2 Corinthians) For though I caused you sorrow (lupeo) by my letter, NKJV = "For even if I made you sorry." The "IF" introduces a first class conditional statement so that what follows is assume true (his letter did in fact cause sorrow among the Corinthians). This letter could be either First Corinthians or the so-called "severe letter" (2Co 2:3, cf 1Co 4:21), a letter of which we have no other record.
2 Coríntios 7
Utley on death - The use of this term is possibly purposeful ambiguity. It refers to spiritual death (cf. Gen. 3) and physical death (cf. Gen. 5). TSK - The sorrow of carnal men about worldly objects, loss of fortune, fame, or friends; which, being separated from the fear and love of God, and faith in his providence and mercy, frequently drinks up their spirits, breaks their proud, rebellious hearts, or drives them to lay desperate hands on themselves. J Vernon McGee on worldly sorrow - My dad used to tell about a boat on the Mississippi River that had a little bitty boiler and a great big whistle. When it would blow its whistle while going upstream, the boat would start to drift downstream because the boiler was so small it couldn’t propel the boat and blow the whistle at the same time. There are a lot of folk who have a great big whistle and a little bitty boiler. They shed a lot of tears and make a big display, but there is no real repentance. They shed tears, but they keep on going in the same direction. (2 Corinthians 7 Commentary) Michael Andrus - Another biblical example is Esau. When he was deceived by his brother Jacob into selling his birthright, his sorrow was profound. The Scriptures tell us he wept bitterly. Nevertheless, there is no indication that he learned from the experience, and, for all his tears, there was no repentance. Listen to Hebrews 12:17: “Afterward, as you know, when he wanted to inherit this blessing, he was rejected. He could bring about no change of mind, though he sought the blessing with tears.” In fact, Genesis 27:34 says “he burst out with a loud and bitter cry and said to his father, ‘Bless me–me too, my father!’” On the surface, it sounds from Hebrews 12:17 like Esau was trying to get his father Isaac to change his mind, but the original language implies otherwise. The New English Bible seems to have the translation right when it says, “He found no way open for second thoughts.” He just couldn’t bring himself to repent. John Piper on distinguishing godly grief from worldly regret - I would suggest two ways to distinguish them. 1) Worldly regret is when you feel sorry for something you did because it starts to backfire on you and leads to humiliation or punishment. It's the reflex of a proud or fearful ego. Pride will always regret making a fool of itself. And fear will always regret acts that jeopardize comfort and safety. So feeling sorry for something we have done is in itself no sign of virtue. But godly regret is the reflex of a conscience that has wounded God's ego, not its own. Godly regret grieves that God's name has come into disrepute. The focus of godly regret is God. 2) A second way to distinguish worldly regret from godly regret is that godly regret is owning to God's word putting its finger on sin in our lives. Worldly regret is owing not to God's word but to the attitudes of men whose praise we don't want to lose. We can feel extremely sorry for something we have done if we detect that the people around us think it is stupid or silly or reprehensible. The word of man not God becomes the criterion of guilt. So in summary, godly grief, or godly regret, is the uncomfortable feeling of guilt when the word of God shows you that what you've done is sin and thus has brought reproach on God's name. (Of course, if other people have been hurt by your sin, godly regret will want to redress the wrong and so remove the reproach upon God's honor.) Godly regret is the regret of a God-saturated heart, not a world-saturated heart.(The Good End of Godly Regret) Brian Bell - Can you relate? - In the "Dennis the Menace" comic strip, Dennis is kneeling beside his bed saying his prayers. "I'm sorry, but I've got a whole bunch of 'I'm sorrys' for you tonight!" There is a big difference between godly sorrow & the sorrow of the world…it is the difference between Repentance & Regret! Repentance is from God…Regret is from the world. Repentance is a sorrow that draws people closer to God…Regret drives people away from God. Repentance brings them to a place of confessing & forsaking sin…Regret only brings them into the hand of Satan. Repentance leads to salvation…Regret leads to spiritual death. Peter showed Repentance - Peter remembered the word of Jesus who had said to him, "Before the rooster crows, you will deny Me three times." So he went out and wept bitterly.(Mt.26:75) He showed Repentance & was forgiven! Judas showed Regret - Then Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders,saying, "I have sinned by betraying innocent blood." And they said, "What is that to us? You see to it!" Then he threw down the pieces of silver in the temple and departed, and went and hanged himself.”(Mt.27:3-5) He showed Regret & took his own life! The sorrow of the world is only “resentment that is has been found out!” We ask our kids “are you sorry for doing it, or for getting caught? {As if they are going to say the later?} If it got the chance to do the same again & thought it could escape the consequences, it would do it! “Let those who play at repentance remember that they who repent in mimicry shall go to hell in reality.” (Spurgeon) Some humble themselves for a time, & yet never repent before God! “Regret involves the mind primarily & remorse involves the emotions. But repentance includes “a change of mind, a hatred for sin, & a willingness to make things right.” If the will is not touched, conviction has not gone deep enough.” I summed it up this way à “Remember Remorse & Regret Restrict Resolve. Repentance & Restitution Reap Radical Returns!” (Regret or Repent?) Sorrow (grief) (3077) lupe see verb form lupeo) means sadness, grief, pain, sorrow. Lupe is used in Septuagint of Ge 3:16 (twice) of literal pain in childbirth, but most NT uses are figurative of pain in one's heart ("heartache"). Lupe is a word that describes that which is grievous or produces an emotional "heaviness". Lupe was a word used of persons mourning. Lk. 22:45; Jn. 16:6; Jn. 16:20; Jn. 16:21; Jn. 16:22; Rom. 9:2; 2 Co. 2:1; 2 Co. 2:3; 2 Co. 2:7; 2 Co. 7:10; 2 Co. 9:7; Phil. 2:27; Heb. 12:11; 1 Pet. 2:19 Produces (Accomplishes) (2038) ergazomai from ergon = work) means to engage in an activity involving considerable expenditure of effort. To work effectively. The NT uses ergazomai in a literal (to do manual labor) and figurative (especially spiritual - see below) sense. To labor, do work. Ergazomai speaks of "an action as something that stands in contrast to inactivity or talk." (Richards) 1 Co. 4:12; 1 Co. 9:6; 1 Co. 9:13; 1 Co. 16:10; 2 Co. 7:10 Without regret (278) ametameletos rom a = without + metamélomai = change one's mind; regret) means not feeling regret as result of what one has done. The idea is not feeling regret as result of what one has done = not regretful, not feeling sorry about, not repented of, unregretted. Only here and Ro 11:29 Salvation (4991) soteria from soter = Savior in turn from sozo = save, rescue, deliver) describes the rescue or deliverance from danger, destruction and peril. soteria include restoration to a state of safety, soundness, health and well being as well as preservation from danger of destruction. L2 Co. 1:6; 2 Co. 6:2; 2 Co. 7:10 World (2889) kosmos related to the verb kosmeo = to order or adorn, to put in order [Mt 25:7 = "trimmed"], to adorn literally [1Ti 2:9], to adorn figuratively [Titus 2:9+]) means essentially something that is well-arranged. 1 Co. 1:20; 1 Co. 1:21; 1 Co. 1:27; 1 Co. 1:28; 1 Co. 2:12; 1 Co. 3:19; 1 Co. 3:22; 1 Co. 4:9; 1 Co. 4:13; 1 Co. 5:10; 1 Co. 6:2; 1 Co. 7:31; 1 Co. 7:33; 1 Co. 7:34; 1 Co. 8:4; 1 Co. 11:32; 1 Co. 14:10; 2 Co. 1:12; 2 Co. 5:19; 2 Co. 7:10 Produces (2716) katergazomai from katá = intensifies meaning of verb + ergazomai = labor, work or engage in an activity involving considerable expenditure of effort) means to work out fully and thoroughly, to accomplish or achieve an end (implying thoroughness), to finish or carry something to its conclusion. To work so as to bring something to fulfillment or successful completion and implies doing something with thoroughness. It means to do that from which something results. This verb always means to complete the effort and the work begun. 1 Co. 5:3; 2 Co. 4:17; 2 Co. 5:5; 2 Co. 7:10; 2 Co. 7:11; 2 Co. 9:11; 2 Co. 12:12 Death (2288)(thanatos) is a permanent cessation of all vital functions and thus is the end of life on earth (as we know it). The separation of the soul from the body and the end of earthly life. Spiritual death is separation from the life of God forever by dying without being born again. The first use in the Septuagint is in a well known promise from God "you shall surely die (Lxx = thanatos apothnesko).” (Ge 2:17) followed by the second use in the deceptive lie by Satan “You surely shall not die (thanatos apothnesko)!" (Ge 3:4) Death is natural to humanity as part of the created world. Death is a result of Adam’s sin (Ro 5:12). Death is universal - no one can escape it. 1 Co. 3:22; 1 Co. 11:26; 1 Co. 15:21; 1 Co. 15:26; 1 Co. 15:54; 1 Co. 15:55; 1 Co. 15:56; 2 Co. 1:9; 2 Co. 1:10; 2 Co. 2:16; 2 Co. 3:7; 2 Co. 4:11; 2 Co. 4:12; 2 Co. 7:10; 2 Co. 11:23; Related Resources Repentance and Conversion - Middletown Bible Church (see example below) Is Repentance Necessary for Salvation? Classic book by Dr H A
2 Coríntios 7
Utley - There has been some divergence of opinion among scholars as to exactly what this verse is referring. Some assert that (1) it refers to 1 Cor. 5:5+, while others believe (2) it refers to the factions or false teachers (cf. v. 12). Puritan Thomas Brooks - "what revenge." The true penitent revenges himself upon himself for his sins, not by whips and scourges, as the papists do—but by buffeting the flesh, and bringing it into subjection by fasting and prayer, and by crossing of his lusts, and loading of them with chains, and by drawing the sword of mortification against them, and by withholding from them that fuel that might feed them, and by the use of all other holy exercises, whereby the old man, the body of sin and death, may be subdued to the obedience and discipline of the Spirit of God. [1 Cor. 9:27. A penitent sinner loathes the very scars of his sins after they are healed.—Gregory Nazianzen.] Holy revenge will show itself by contradicting of corrupt self, and by a severe chastising and punishing of all these instruments that have been servants to the flesh; as you may see by the daughters of Israel in dedicating their looking-glasses, by which they had sinned, to the service of the sanctuary, Exod. 38:8; and as you may see by the Ephesians' burning of their costly and blasphemous books before all men, Acts 19:19; and by Mary Magdalene's wiping of Christ's feet with her hair, wherewith formerly her fond and foolish lovers were enticed and entangled, Luke 7. And the same spirit you may see working in Zaccheus, Luke 19:8-9; and in the jailor, Acts 16:23-34. And so blessed Cranmer thrust his right hand first into the fire, that being the hand by which he subscribed the popish articles, revengefully crying out, "This unworthy right hand, this unworthy right hand," as long as he could speak. The common language of holy revenge is this: "Lord, pour out all your wrath, and all your fierce anger, and all your fiery indignation, upon this lust and that lust. Lord, bend your bow, and shoot all the arrows of your displeasure, into the very heart of my strong corruptions; Lord, when will you rain hell out of heaven upon this proud heart, this unbelieving heart, this unclean heart, this worldly heart, this froward heart, this treacherous heart of mine, etc." I have read of Hannibal, that when he saw a pit full of the blood of his enemies, he cried out with much contentment and delight, "Oh beautiful sight!" Just so, when a penitent Christian sees his spiritual enemies, his strong corruptions, all in a gore-blood, oh how delightfully and rejoicingly does he cry out, "Oh beautiful sight! Oh blessed sight, that ever I have seen!" When the children of Israel saw the Egyptians dead upon the seashore, then they sang a song of praise, Exod. 15. The application is easy. O sirs! let no man deceive his own immortal soul; for it is most certain, that repentance to life has all these lively companions attending of it. Sound repentance, and the companions of it, are born together, and will live and continue together until the penitent soul changes earth for heaven, grace for glory. And let this much suffice for the first part of true repentance, etc. (A Cabinet of Choice Jewels) In everything you demonstrated (sunistemi) yourselves to be innocent (hagnos) in the matter (pragma) - Paul has added up (so to speak) all the aspects of their repentance and now gives his summary statement of affirmation and encouragement. In everything would include all seven items must mentioned. So Paul has added up the 7 characteristics and the "sum" was innocence (purity)! Demonstrated means the Corinthians gave evidence for the authenticity of their repentance (and their salvation). Their words and actions were proof that they were innocent. The seven items Paul had just listed stood as proof of genuine repentance. This recalls John the Baptist's charge to his hearers to "bear fruit (the seven items) in keeping (áxios) with repentance." (Mt 3:8+) Jim Bomkamp says "By responding appropriately and genuinely repenting of their sins, the Corinthians proved that though they had sinned that their hearts were not given over to sin. Their hearts were truly pure. They had only momentarily stumbled, but being true children of God they had gotten up off of the ground with the Lord’s help and now they were determined not to let themselves get in the same position again. Notice here that the Corinthians were only sorrowful for awhile. They had confessed and repented of their sins revealed to their hearts through Paul’s letter, and the Lord had cleansed them of all unrighteousness (1 John 1:9+), and now they had no more sorrow for their wrong. Their sorrow for their sin was not a ball and chain that they were dragging along constantly. Rather, they were forgiven, cleansed by God of all unrighteousness (as 1 John 1:9+ promises), and now they were filled with the joy of the Lord. Genuine repentance always produces a good result in our lives as Christians. We Christians must realize that we need to constantly be repenting of sin as often as the Lord makes us aware of it in our life. As a pastor, my job in teaching always involves the attempt to bring us as Christians to the point where we confess and repent of any sins which we may have allowed into our lives. This is because we always need to be repenting of sin, just as often as we may sin. In the Calvarys, for many years we had a Baptist preacher from England named Stanley Voke who every year would come to the states and bless our churches as he would tour several of the Calvary chapels and preach. He was a fiery preacher in the style of a modern day Spurgeon, and he always preached about repentance, telling us that we needed to repent, and challenging us with area after area of our lives concerning where we might need to repent. I will never forget one message where he was preaching about repentance and he said, “People often come up to me after a message I’ve preached and they say something like, “That was a wonderful message!” However, my question to them is, “Well, if it was wonderful then what in your life is going to change as a result of the message? What result is the message going to produce in you?” I’m not interested in preaching wonderful messages, my concern is to preach messages that change peoples’ lives for eternity!”" MacArthur Study Bible - to be innocent in the matter. The essence of repentance is an aggressive pursuit of holiness, which was characteristic of the Corinthians. The Greek word for "innocent" means "pure" or "holy." They demonstrated the integrity of their repentance by their purity. Michael Andrus - Recovered innocence. The last phrase of verse 11 is remarkable: “At every point you have proved yourselves to be innocent in this matter.” They were not innocent, so the point Paul must be making is that they have recovered innocence through repentance. Rich Cathers makes an interesting comment on in everything - When a person is truly overcome with repentance, it affects their whole life. It’s not like they only try to change the one area that you pointed out. Their whole life turns over. Thomas Brooks - It is one of the greatest and clearest evidences of grace, for a man to make it his greatest business, work, and concern—to keep his heart always in a gracious frame, to keep his heart always in a wakeful frame, in a watchful frame, in a tender frame, in a believing frame, in a repenting frame, in a humble frame, in a patient frame, in a serious frame, in a heavenly frame, and in a jealous frame; for the more gracious the heart is, the more suspicious it will be. [Song 5:2; 2 Ki 22:19; 2 Chr 32:26; James 5:11; Eccl. 5:1,2; Col. 3:1,2; 2Co 7:11.] John