2 Coríntios 7
William MacDonald · Citado em PreceptAustin
2 Coríntios 7
William MacDonald explains that "When the Corinthians first read his letter, it came as a rebuke to them, and they were pained. After sending the letter, the apostle anticipated their reaction to it, and this made him sorry. Not that he was conscious of having done any wrong; that is not the thought here at all. Rather he was sorry that in carrying out his work for the Lord, it was necessary that others should at times be cast into unhappiness temporarily in order that God’s purposes might be worked out in their lives." (Believer's Bible Commentary) Wick Broomall on the identity of the letter - Some scholars hold that the letter mentioned here is a lost “stern letter”; others hold that our I Corinthians is referred to. Available information does not sanction a dogmatic decision about this. (Wycliffe Bible Commentary - online) David
2 Coríntios 7
William MacDonald explains "The whole process which the apostle is describing here may be likened to the work of a surgeon. In order for him to remove a dangerously infected part from the human body, it is necessary for him to cut deep into the flesh. He does not rejoice in thus causing pain to the patient, though he knows it must be done if the patient is to regain his health. Especially if the patient is a close friend, the surgeon is keenly aware of the suffering that will be necessary. But he realizes that this suffering is only temporary, and he is willing that it should be so in order that the final outcome might be favorable." (Believer's Bible Commentary) P E
2 Coríntios 7
William MacDonald - When Paul says that godly sorrow produces repentance leading to salvation, he is not necessarily thinking of the salvation of the soul (although that could be true also). After all, the Corinthians were already saved. But here salvation is used to describe deliverance from any type of sin, bondage, or affliction in a person’s life....sorrow of the world produces bitterness, hardness, despair, and eventually death. It is illustrated in the life of Judas. He was not sorry for the results which his sin brought to the Lord Jesus, but only remorseful because of the terrible harvest which he himself reaped from it. (Believer's Bible Commentary)
2 Coríntios 7
William MacDonald says "by taking resolute action, they tried to clear themselves of any further guilt or blame in the matter. Their change in attitude led to this change in action." (Believer's Bible Commentary) NUMBER THREE What indignation (aganaktesis) - Compare same idea of "your mourning" in 2Co 7:7+. This refers to mental agitation, a state of extreme emotional disturbance as one might see in righteous indignation. In this context it indicates the indignation at the shame brought upon God, upon the church and upon Paul by their sins (e.g, see 1Co 5:2+) As such this could refer to the sinner in 1Co 5:1-8+ (cf 2Co 2:5-11+) because of the reproach he brought to the Name of Christ. In any event, this word conveys the thought that divinely dispensed and enabled repentance had given them a genuine hatred of their sin which they previously had practiced. One is reminded of Paul's question to the saints at Rome "Therefore what benefit were you then deriving from the things of which you are now ashamed? For the outcome of those things is death." (Ro 6:21+) Thomas Watson - Gospel-mourning must be joined with hatred of sin. 'What indignation!' (2 Corinthians 7:11). We must not only abstain from sin—but abhor sin. The dove hates the least feather of the hawk. A true mourner hates the least motion to sin. A true mourner is a sin-hater. Amnon hated Tamar more than ever he loved her (2 Samuel 13:15). To be a sin-hater implies two things: first, to look upon sin as the most deadly evil—as the essence of all evil. It looks more ghastly than death or hell. Second, to be implacably incensed against it. A sin-hater will never admit of any terms of peace. The war between him and sin is like the war between Rehoboam and Jeroboam. 'There was war between Rehoboam and Jeroboam all their days' (1 Kings 14:30). Anger may be reconciled—hatred cannot. True mourning begins in the love of God—and ends in the hatred of sin. (Excerpt from section entitled "What is the right Gospel mourning?" in The Beatitudes - Gospel Mourning - Matthew 5:4) Paul Apple Indignation (shame and distress) – “what indignation” Not calm and unruffled evidencing no sorrow for sin; not arrogant and stubborn; but recognizing the shame associated with such failure and being distressed by the whole situation and yet not despairing because of the forgiveness for sins provided by the blood of Christ. Michael Andrus - Indignation. They were actually disgusted at themselves for offending Paul and for sinning against God. They now hate the sin they once cherished. P E
2 Coríntios 7
William MacDonald says indignation "probably it refers to their attitude toward themselves for ever having allowed such a thing (incest in their midst) to go on for so long without taking action on it." (Believer's Bible Commentary) James Smith - But we have often found that we have been betrayed by some foe, or led away by some temptation, and have lost this blessedness for a time; we have seen that our departures from the Lord have been grievous in his sight, and exceedingly injurious to us. The Holy Spirit has made use of this to produce self-loathing, penitence, and caution; and a greater measure of fear has been experienced and exercised. The young Christian knows but little of commended carefulness, 2 Corinthians 7:11; or of that hesitation which is often felt and manifested by more advanced believers. (The Christian's Perspective - James Smith) NUMBER FOUR What fear (phobos) - In context this fear refers to that reverential fear of the Lord, fear of displeasing Him, fear that shrinks back from anything that would not be pleasing to our Father in Heaven. (See Job 1:1c, Pr 8:13 = “The fear of the LORD is to hate evil", et al). Some think the idea of fear in context of their prior sins is a fear that God might deal with them. THOUGHT - I can identify with godly fear of the disciplining rod of God when I sin. God does not "wink" at our sins and if we fail to confess, repent and return, He may be forced to subject us to divine discipline. We should have a holy fear of being taken out to the "woodshed" by God! It is (or should be) a motivating factor to impede a loose, apathetic approach to willful sinning. In every penitent, God implants such a holy fear, such a filial fear, such a reverential fear, such a fear leading to diligence and vigilance, that the penitent Christian's heart rises, detests and abhors, not only gross sins— but the least motions, inclinations, and temptations to sin. --Thomas Brooks Paul Apple fear – “what fear” The Corinthians recognized they had sinned against a holy God and against His apostolic representative. They realized how serious such an offense was and what judgment could have been theirs; no complacency or false security. MacArthur Study Bible - fear. This is reverence toward God, Who is the One most offended by sin. Repentance leads to a healthy fear of the One who chastens and judges sin. Michael Andrus - I think this indicates that they had arrived at a renewed reverential fear and awe of God as the One who disciplines and judges. P E
2 Coríntios 7
William MacDonald on longing - Most commentators agree that this refers to a genuine longing which had been awakened in their souls for a visit from Paul. However, it could also mean a strong desire to see the wrong righted and the evil corrected. (Believer's Bible Commentary) Puritan Thomas Brooks - longing (epipothesis) - It signifies such a desire of fervency that can admit of no delay; it notes such a desire as produces diligence, activity, and industry. The true penitent is full of fervent and vehement desires to be rid of his sins. Rachel was never more vehement and fervent in her desires after children, nor David after the water of the well Bethlehem, nor the hunted deer after the water-brooks, nor the betrothed virgin for her marriage-day, nor the slave for his freedom, nor the captive for his ransom, nor the soldier for the conquest, nor the sick man for his cure, nor the condemned man for his pardon—than the true penitent is vehement and fervent in his desires to have his lusts subdued, mortified, and destroyed, Romans 7:22-24.Many a day have I sought death with tears, said blessed Cowper, not out of distrust, impatience, or perturbation—but because I am weary of sin, and fearful of falling into it. If you ask the penitent, Why do you hear, pray, read, and apply yourself so seriously, so frequently, so unweariedly, and so constantly to all sin-subduing ministrations? he will tell you that it is out of a vehement and fervent desire that he has to be rid of his sins. If you ask him again, why he is so much in complaining against sin, in mourning over sin, and in warring against sin? etc., he will tell you that it is out of a vehement and earnest desire that he has to be fully and finally delivered from sin. (A Cabinet of Choice Jewels) NUMBER SIX What zeal (zelos) - Note this is the same Greek word used in 2Co 7:7+. The idea is eagerness, earnestness, diligence. But zeal for what? In 2Co 7:7 Paul described the zeal of the Corinthians for him. But in the context of repentance it speaks of a fervor of spirit to make things right. In other words genuine repentance energizes (by the Spirit) a deep desire and power to do what is right. Homer Kent - Zeal” described the Corinthians’ enthusiasm for getting the matter settled soon before Paul came. (A Heart Opened Wide: Studies in 2 Corinthians) P E
2 Coríntios 7
William MacDonald says zeal "has been variously explained as meaning zeal for the glory of God, for the restoration of the sinner, for their own cleansing from defilement in the matter, or for taking sides with the apostle." (Believer's Bible Commentary) Paul Apple Zeal (upholding the honor and reputation of the offended party) “what zeal” Encouraging others to express their loyalty towards this person; upholding his honor; not undermining loyalty to such a person and attacking him at every turn Puritan Thomas Brooks - what zeal - Zeal is an extreme heat of all the affections set against sin, and working strongly towards God. David's zeal did eat up his sin as well as himself. And Paul was as zealous in propagating the gospel, as he had been furious in persecuting of it. Many men's zeal is hot and burning, when scorns and reproaches are cast upon them; but the penitent man's zeal is most hot and burning, when religion is scorned, saints persecuted, truth endangered, and the great and dreadful name of God blasphemed, etc. The zeal of a true penitent will carry him on in a course of godliness, and in a course of mortification, in spite of all the diversions and oppositions that the world, the flesh, and the devil can make. Holy zeal is a fire that will make its way through all things that stand between God and the soul. The true penitent is unchangeably resolved to be rid of his sins, whatever it cost him. Whatever escapes, whatever lives—he is fully determined his lusts shall die for it. Only remember this, though zeal should eat up our sins—yet it must not eat up our wisdom, no more than public policy should eat up our zeal. (A Cabinet of Choice Jewels) NUMBER SEVEN What avenging of wrong (ekdikesis) - It means the meting out of justice, which they in fact had carried out against the immoral, incestuous man in their assembly (1Co 5:1-8+, 2Co 2:6-11+) When a repentant person sees injustice, they have a strong desire to see justice meted out and wrongs righted by restitution if necessary. When applied personally, this trait depicts genuine repentance as seeking repayment of any damages or losses incurred when in the unrepentant state. Paul Apple - Avenging of wrong – “what avenging of wrong” The church is the proper forum for judging one another and exercising any necessary discipline. We should hold to a high standard of justice. We should not take matters into our own hands or seek revenge. P E
2 Coríntios 7
William MacDonald points out the difficulties with being too dogmatic on this passage - There are four major problems in this verse. First, which letter does Paul refer to in this expression, I wrote to you? Second, who is the man who had done the wrong? Third, who is the man who suffered wrong? Finally, should the last part of the verse be translated our care for you, or “your care for us”? The letter could be the one we know as 1 Corinthians, or it could be a subsequent letter which was not preserved for us. The wrongdoer could be the incestuous man of 1 Corinthians 5, or it could be some rebel in the church. If Paul is speaking of the incestuous man, then the injured person was the man’s own father. On the other hand, if the wrongdoer was a rebel, then the injured person was Paul himself or some unidentified victim. (Believer's Bible Commentary) Wick Broomall - Whatever the wrong or whoever the wronged may have been, the apostle’s chief concern in writing his letter to them was that your earnest care for us might be made manifest unto you in the sight of God (ASV; cf. 2Co 5:11; 11:6). Their obedience was Paul’s primary concern ( Cf. 2Co 2:9; 7:15; 10:6). (Wycliffe Bible Commentary - online) Ray
2 Coríntios 7
William MacDonald - Obviously Titus did not know what kind of a reception he would get when he reached southern Greece. Perhaps he had anticipated the worst. But when he did arrive, the Corinthians gave him a cordial welcome, and not only so, they endeared themselves to him all the more by being obedient to the instructions which he carried from the Apostle Paul. (Believer's Bible Commentary) Homer Kent - Not only had Titus discovered that Paul had not misjudged the good qualities of the Corinthian believers, but he also continued to be emotionally stirred as he remembered their ready response to his ministry. Instead of receiving him with suspicion or hostility, they had been prepared to obey. In fact, they had received him “with fear and trembling.” (A Heart Opened Wide: Studies in 2 Corinthians) Two preachers, who for some reason never got along very well, met on the street one day. The one said, "I heard you speak the other night, and recognized that sermon as one you preached fourteen years ago." The other, somewhat chagrined by this in-tended dig, retaliated, "I heard you speak just three weeks ago, and I can't remember a word you said!" There's a lesson which can be drawn from this incident: our lives should be like good sermons, conveying a "message" worth remembering, that we in turn may motivate others to godly living. When your life's course has been run, what will folks recall about you? Will your influence have been good or bad? I read recently about a woman who, when she was dying, complained, "I'm just afraid that when I'm gone nobody will re-member me." Her devoted husband took steps at once to have a horticulturist develop a flower to be named for her. As lovely as that bloom might be, the "fragrance of remembrance" produced by the beautiful flower of a godly life is much more to be de-sired! It not only blesses others, but its sweet perfume ascends to the very throne of Heaven itself. It's all right to have a flower named for you, but how much better a tribute it is if you are remembered as a devoted Christian — a person who loved the Lord and His Word, and who exemplified the Savior in every action. For what will you be remembered? How tragic to be a Diotrephes, of whom John wrote: "I will remember his deeds which he doeth, prating against us with malicious word" (3 John 10). How much more blessed the memories Paul had concerning Timothy, for in writing to him he said, "I am … mindful of thy tears" and "call to remembrance the unfeigned faith that is in thee … " (2Ti 1:5). Is your life "preaching" the kind of a "sermon" which will long be remembered? Or will folks say, "I can't recall a word he `said'!" So live that when you come to die even the undertaker will be sorry!—S. C. Fear and trembling - 5x in 5v - Ps. 55:5; 2 Co. 7:15; Eph. 6:5; Phil. 2:12; Heb. 12:21 Affection (4698) splagchnon originally referred to the upper abdominal viscera especially the intestines, which the ancients regarded as the seat of affections and emotions, such as anger and love. This word is always in the plural in the NT. The phrase "I feel it in the pit of my stomach" is a modern parallel. And we all know how that feels! So splagchnon refers to that deep, internal caring comparable to the modern expressions of deep feeling such as “broken-hearted” or “gut-wrenching”. Figuratively, the inward parts indicating the breast or heart as the seat of emotions and passions. In the NT, of the gentler emotions as compassion, tender affection indicating the mind, soul, the inner man Abounds (greater) (4053) perissos from peri - around, all-around, over and above) properly means "all around, more than (abundantly). primarily, "what is above and over, super-added," hence came to denote "what is superior and advantageous," Beyond what is anticipated. Exceeding expectation. Going past the expected limit. Exceeding some number or measure, more than enough, more than is necessary, superadded. Superabundance, extraordinary, profuse, abundant. Remember (363)(anamimnesko from ana = again + mimnesko = remember so literally recall again is more forceful than mimnesko alone) carries idea of carefully thinking back and reconstructing something in one’s mind, not merely remembering. Call to remembrance. Cause to remember. To remind someone of something. In passive voice means to be reminded or to remember. 6v - Mk. 11:21; Mk. 14:72; 1 Co. 4:17; 2 Co. 7:15; 2 Tim. 1:6; Heb. 10:32 Obedience (5218) hupakoe from hupó = under + akouo = hear) (Click study of related verb hupakouo) literally means "hearing under", that is, listening from a subordinate position in which compliance with what is said is expected and intended. Received (1209) dechomai = middle voice of a primary verb) means to accept with a deliberate and ready reception of what is offered, to receive kindly and so to take to oneself what is presented or brought by another. It means to welcome as a teacher, a friend, or a guest into one's house. The word describes accepting persons with open arms, minds, and hearts, even going beyond normally expected gracious hospitality. The term was often used of welcoming honored guests and meeting their needs with special attention and kindness. Trembling (5156) tromos from trémo = tremble, gives us our English word "tremor") quaking with fear or quivering often with the implication of fear and/or consternation (Mk 16:8). Tremor in the present context expresses profound reverence and respect (1Co 2:3, 2Co 7:15). Tromos and phobos are also found in the Septuagint (LXX) translation of Psalm 2 which calls for us to "Worship (LXX translates it with douleuo = serve, Hebrew is more literally "serve") Jehovah with reverence (phobos), and rejoice with trembling (tromos). (Psalm 2:11-note) The Lord seeks such an attitude from those who would worship Him in spirit and in truth, the psalmist writing "Worship the LORD with reverence (phobos) and rejoice with trembling (tromos). (Psalm 2:11-note) 2 Corinthians 7:16 I rejoice that in everything I have confidence in you. KJV 2 Corinthians 7:16 I rejoice therefore that I have confidence in you in all things. NET 2 Corinthians 7:16 I rejoice because in everything I am fully confident in you. BGT 2 Corinthians 7:16 χαίρω ὅτι ἐν παντὶ θαρρῶ ἐν ὑμῖν. NLT 2 Corinthians 7:16 I am very happy now because I have complete confidence in you. ESV 2 Corinthians 7:16 I rejoice, because I have complete confidence in you. NIV 2 Corinthians 7:16 I am glad I can have complete confidence in you. YLT 2 Corinthians 7:16 I rejoice, therefore, that in everything I have courage in you. ASV 2 Corinthians 7:16 I rejoice that in everything I am of good courage concerning you. CSB 2 Corinthians 7:16 I rejoice that I have complete confidence in you. MIT 2 Corinthians 7:16 I am glad to have confidence in you about everything. NKJ 2 Corinthians 7:16 Therefore I rejoice that I have confidence in you in everything. NRS 2 Corinthians 7:16 I rejoice, because I have complete confidence in you. NAB 2 Corinthians 7:16 I rejoice, because I have confidence in you in every respect. NJB 2 Corinthians 7:16 I am glad that I have every confidence in you. GWN 2 Corinthians 7:16 I'm pleased that I can be confident about you in every way. BBE 2 Corinthians 7:16 It gives me great joy to see you answering to my good opinion of you in every way. I rejoice that in everything: 2Th 3:4 Phm 1:8,21 2 Corinthians 7 Resources - Multiple Sermons and Commentaries Colin Kruse - Paul concludes this major section of the letter with a great expression of confidence in the congregation. Such an expression of confidence stands in stark contrast to the way Paul addresses the same people in chs. 10–13 (cf. esp. 11:3–4, 19–20), and this is one of the main factors which leads many scholars to see in chs. 10–13 the remains of a subsequent letter of Paul (Full text of the Tyndale NT Commentary on 2 Corinthians) I rejoice (chairo) that in everything I (present tense continually) have confidence (tharrheo) in you - NLT = "I am very happy now because I have complete confidence in you." Titus' report had clearly brought joy to his heart and a renewed convinced that the church at Corinth was "on the right track!" Did they have problems? Of course they did, but what Paul now saw was their willingness to address them from a Scriptural perspective. Confidence means Paul felt he was able to depend on them to move forward as a church. Homer Kent - Paul would not need to hesitate in visiting them again. Nor did he have to give up hope of finding at Corinth a hearty response to the collection. He could discuss the matter of the collection in the next major section of the epistle. (A Heart Opened Wide: Studies in 2 Corinthians) William MacDonald - When Paul says he had confidence in the saints in everything, we must not make his words say more than he intended. They certainly do not mean that he considered the Corinthians to be beyond the possibility of sin or failure. But rather they mean that the confidence which he had placed in them, and of which he had boasted to Titus, had not been in vain. They had proved themselves worthy of his trust. It doubtless includes the idea also that since they had taken a proper attitude in reference to the matter discussed in the First Epistle, he feels justified in having full confidence in them. (Believer's Bible Commentary) David