Albert Barnes Commentary 2 Corinthians 7

Introduction to Second Corinthians Chapter 7

The first verse of this chapter properly belongs to the previous chapter and should have been attached to it. It is an exhortation, made in view of the promises referred to there, to make every effort to obtain perfect purity and to become entirely holy.

In 2 Corinthians 7:2–3, he entreats the Corinthians, in accordance with the wish he had expressed in 2 Corinthians 6:13, to receive him as a teacher and a spiritual father, and as a faithful apostle of the Lord Jesus. To induce them to do this, he assures them that he had, at no time, given them any occasion for offence. He had injured no one; he had wronged no one. Possibly some might suppose that he had injured them by the sternness of his requirements in forbidding them to contract friendships and alliances with unbelievers, or in the case of discipline regarding the incestuous person. But he assures them that all his commands had been the fruit of the most tender love for them and that he was ready to live and die with them.

The remainder of the chapter (2 Corinthians 7:4–15) is occupied mainly with stating the joy he experienced at the evidence they had given of their readiness to obey his commands. He says, therefore (2 Corinthians 7:4), that he was full of comfort and joy, and that in all his tribulation, the evidence of their obedience had given him great and unfeigned satisfaction.

To show them the extent of his joy, he gives a pathetic description of the anxiety of mind he had on the subject: his troubles in Macedonia, and particularly his distress at not meeting Titus as he had expected (2 Corinthians 7:5). But this distress was relieved by Titus's coming and by the evidence furnished through him that they were ready to yield obedience to his commands (2 Corinthians 7:6–7).

This joy was greatly increased by his hearing from Titus the effect his former epistle to them had produced (2 Corinthians 7:8–13). He had felt deep anxiety regarding that. He had even regretted, it would seem (2 Corinthians 7:8), that he had sent it. He had been deeply pained at the necessity of causing them pain (2 Corinthians 7:8).

But the effect had been all that he desired. When he learned from Titus the effect it had produced—the deep repentance they had evinced and the thorough reformation that had occurred (2 Corinthians 7:9–11)—he had great occasion to rejoice that he had sent the epistle to them.

This new and distinguished instance of their obedience had given him great joy and confirmed him in the proof that they were truly attached to him. The apostle adds, in the conclusion of the chapter, that his joy was greatly increased by the joy Titus manifested, his entire satisfaction with the conduct of the Corinthians, and the treatment he had received from them (2 Corinthians 7:13).

So, although Paul had often had occasion to speak in the kindest terms of the Corinthians, Titus had realized all that Paul had ever said in their favour in his own experience (2 Corinthians 7:14). Furthermore, Titus's affection for them had been greatly increased by his visit to them (2 Corinthians 7:15).

The whole chapter, therefore, is eminently adapted to produce good feeling in the minds of the Corinthians toward the apostle and to strengthen the bonds of their mutual attachment.

Having therefore these promises. This refers to the promises mentioned in 2 Corinthians 6:17–18: the promise that God would be a Father, a Protector, and a Friend. The idea is that, as we have a promise that God would dwell in us, that He would be our God, and that He would be a Father to us, we should remove from ourselves whatever is offensive in His sight and become perfectly holy.

Let us cleanse ourselves. This means, let us purify ourselves. Paul was not afraid to bring into view the agency of Christians themselves in the work of salvation. He therefore says, "let us purify ourselves," as if Christians had much to do, as if their own agency was to be employed, and as if their purification was dependent on their own efforts.

While it is true that all purifying influence and all holiness proceed from God, it is also true that the effect of all the influences of the Holy Spirit is to motivate us to diligence, to purify our own hearts, and to urge us to make strenuous efforts to overcome our own sins.

Anyone who expects to be made pure without any effort of their own will never become pure; and anyone who becomes holy will do so as a consequence of strenuous efforts to resist the evil of their own heart and to become like God. The argument here is that we have the promises of God to aid us. We do not go about the work in our own strength. It is not a work in which we are to have no aid. Instead, it is a work that God desires and for which He will give us all the aid we need.

From all filthiness of the flesh. The noun used here (molusmou) occurs nowhere else in the New Testament. The verb occurs in 1 Corinthians 8:7, Revelation 3:4, and Revelation 14:4, and means to stain, defile, or pollute, like a garment. The word used here means a soiling—hence defilement or pollution—and refers to the defiling and corrupting influence of fleshly desires and carnal appetites.

The "filthiness of the flesh" here evidently denotes the gross and corrupt appetites and passions of the body. This includes all actions of any kind that are inconsistent with the virtue and purity with which the body—regarded as the temple of the Holy Ghost—should be kept holy. It encompasses all such passions and appetites as the Holy Spirit of God would not produce.

And spirit. By "filthiness of the spirit," the apostle probably means all the thoughts or mental associations that defile a person. Thus the Saviour (Matthew 15:19) speaks of evil thoughts, etc., that proceed out of the heart, and that pollute a person. And Paul here probably includes all the sins and passions that appertain particularly to the mind or to the soul rather than to carnal appetites—such as the desire of revenge, pride, avarice, ambition, and so on.

These are in themselves as polluting and defiling as the gross sensual pleasures. They stand just as much in the way of sanctification, are as offensive to God, and prove as certainly that the heart is depraved, as the grossest sensual passions. The main difference is that they are more decent in their external appearance; they can be better concealed, and they are usually indulged by a more elevated class in society, but they are no less offensive to God.

It may also be added that they are often conjoined in the same person, and that the one who is defiled in their "spirit" is often most corrupt and sensual in their "flesh." Sin sweeps with a desolating influence through the whole frame, and it usually leaves no part unaffected, though some parts may be more deeply corrupted than others.

Perfecting. This word (epitelountes) properly means to bring to an end, to finish, or complete. The idea here is that of carrying it out to completion. Holiness had been commenced in the heart, and the apostle's exhortation is that they should make every effort so that it might be complete in all its parts.

He does not say that this work of perfection had ever been accomplished—nor does he say that it had not been. He only urges the obligation to make an effort to be entirely holy, and this obligation is not affected by the inquiry whether anyone has been or has not been perfect.

It is an obligation that results from the nature of God's law and His unchangeable claims on the soul. The fact that no one has been perfect does not relax the claim; the fact that no one will be perfect in this life does not weaken the obligation. It only proves the deep and dreadful depravity of the human heart and should humble us under the stubbornness of guilt.

The obligation to be perfect is unchangeable and eternal (1 Peter 1:15). Tindal renders this: "And grow up to full holiness in the fear of God." The unceasing and steady aim of every Christian should be perfection—perfection in all things: in the love of God, of Christ, of humanity; perfection of heart, feeling, and emotion; perfection in words, plans, and dealings with others; perfection in prayers and in submission to the will of God.

No one can be a Christian who does not sincerely desire it and who does not constantly aim at it. No one is a friend of God who can acquiesce in a state of sin and who is satisfied and contented that they are not as holy as God is holy.

And anyone who has no desire to be perfect as God is, and who does not make it their daily and constant aim to be as perfect as God, may consider it demonstrably certain that they have no true religion. How can someone be a Christian who is willing to acquiesce in a state of sin and who does not desire to be just like their Master and Lord?

In the fear of God. This means out of fear and reverence for God, from a regard for His commands and a reverence for His name. The idea seems to be that we are always in the presence of God; we are professedly under His law, and we should be awed and restrained by a sense of His presence from committing sin and from indulging in the pollutions of the flesh and spirit.

There are many sins that the presence of a child will restrain a person from committing; and how much more should the conscious presence of a holy God keep us from sin! If the fear of another person or of a child will restrain us and make us attempt to be holy and pure, how much more should the fear of the all-present and all-seeing God keep us not only from outward sins but also from polluted thoughts and unholy desires!

Related to "filthiness": Psalms 51:10; Ezekiel 36:25–26; 1 John 1:7, 9.

Regarding "filthiness," an alternative term is "defilement."

Receive us. Tyndale translates this as, "understand us." The word used here (cwrhsate) properly means to give space, place, or room. In this context, it evidently means to make place or room for us in your affections; that is, to admit or receive us as your friends. It is an earnest plea that they would do what he had urged them to do in 2 Corinthians 6:13. See the notes on 2 Corinthians 6:13.

He had digressed from that topic at the end of the previous chapter. He now returns to the subject and seeks a place in their affections and love.

We have wronged no man. We have done injustice to no man. This is given as a reason why they should admit him to their full confidence and affection. It is not improbable that he had been charged with injuring the incestuous person by the severe discipline which he had found it necessary to inflict on him. See the notes on 1 Corinthians 5:5.

It is likely this charge was brought against him by the false teachers in Corinth. But Paul states here that, whatever the severity of the discipline, he was conscious of having done no injury to any member of that church.

It is possible, however, that he is not referring to any such charge here. Instead, he may be saying more generally that he had done no injury, and therefore there was no reason why they should not receive him with entire confidence.

It demonstrates a great consciousness of integrity when a man who has spent considerable time with others, as Paul had, is able to say that he had wronged no one in any way. Paul could not have made this solemn declaration unless he was certain he had lived a very blameless life. .

We have corrupted no man. This means that he had corrupted no one in their morals, either by his precept or by his example. The word (fyeirw) generally means to bring into a worse state or condition, and it is very often applied to morals. The idea here is that Paul had not, by his precept or example, made anyone worse. He had not corrupted their principles or habits, or led them into sin.

We have defrauded no man. We have taken no one's property by cunning, trickery, or deception. The word pleonektew literally means to have more than another, and then to take advantage, to seek unlawful gain, to circumvent, defraud, or deceive. The idea is that Paul had taken advantage of no circumstances to extort money from them, to overreach them, or to cheat them. It is the conviction of a man who was conscious that he had lived honestly, and who could appeal to them all as full proof that his life among them had been blameless.

I speak not this to condemn you. I do not speak this with any desire to reproach you. I do not complain of you for the purpose of condemning, or because I have a desire to find fault, though I am compelled to speak concerning some aspect of your lack of affection and liberality towards me. It is not because I have no love for you and wish to have occasion to use words implying complaint and condemnation.

For I have said before (see 2 Corinthians 7:11–12).

That ye are in our hearts. That is, we are so much attached to you, or you have such a place in our affections.

To die and live with you. If it were the will of God, we would be glad to spend our lives among you and to die with you: an expression denoting most tender attachment. A similar well-known expression occurs in Horace:

Tecum vivere amem, tecum obeam libens.

Odes, Book III, 9.24

With the world I live, with the world I die.

This was an expression of the tenderest attachment. It was true that the Corinthians had not shown themselves remarkably worthy of the affections of Paul, but from the beginning he had felt towards them the tenderest attachment. And if it had been the will of God that he should cease to travel and to expose himself to perils by sea and land to spread the knowledge of the Saviour, he would gladly have confined his labours to them, and there have ended his days.

Great is my boldness of speech toward you. This verse seems designed to soften the apparent harshness of what he had said (2 Corinthians 6:12), when he intimated that there was a lack of love in them towards him (Bloomfield), as well as to refer to the plainness which he had used all along in his letters to them.

He says, therefore, that he speaks freely; he speaks as a friend; he speaks with the utmost openness and frankness; he conceals nothing from them.

He speaks freely of their faults, and he speaks freely of his love to them; and he as frankly commends them and praises them. It is the open, undisguised language of a friend, when he throws open his whole soul and conceals nothing.

Great is my glorying of you. I have great occasion to commend and praise you, and I do it freely.

He refers here to the fact that he had boasted of their liberality in regard to the proposed collection for the poor saints of Judea (2 Corinthians 9:4); that he had formerly boasted much of them to Titus, and of their readiness to obey his commands (2 Corinthians 7:14); and that now he had had abundant evidence, by what he had heard from Titus (2 Corinthians 7:5 and following), that they were disposed to yield to his commands and obey his injunctions.

He had probably often had occasion to boast of their favourable regard for him.

I am filled with comfort. That is, by the evidence which I have received of your readiness to obey me.

I am exceeding joyful. I am overjoyed.

The word used here occurs nowhere else in the New Testament, except in Romans 5:20. It is not found in classical writers and is a word which Paul evidently compounded (from uper and perisseuw) 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.

In all our tribulation. See Barnes on 2 Corinthians 1:4.

For, when we were come into Macedonia. For the reasons that led Paul to go into Macedonia, see the comments on 2 Corinthians 1:16.

Compare the comments on 2 Corinthians 2:12 and 2 Corinthians 2:13.

Our flesh had no rest. We were exceedingly distressed and agitated. We had no rest. The causes of his distress he immediately states.

But we were troubled on every side. In every way. We had no rest from any source. We were obliged to enter into harassing labors and conflicts there, and we were full of anxiety regarding you.

Without were fightings. He probably refers here to fierce opposition, which he met with in pursuing his work of preaching the gospel. He met there, as he did everywhere, with opposition from pagans, Jews, and false brethren. Tumults were usually stirred up wherever he went, and he commonly preached the gospel amidst violent opposition.

Within were fears, referring probably to the anxiety he had regarding the success of the epistle he had sent to the church at Corinth. He felt great solicitude on this subject.

He had sent Titus there to see the state of the church and to witness the effect of his instructions. Titus had not come to him at Troas as he had expected (2 Corinthians 2:13), and he felt the deepest anxiety regarding him and the success of his epistle.

His fears were probably that they would be unwilling to exercise discipline on the offender; or lest the severity of the required discipline should alienate them from him; or lest the party under the influence of the false teachers should prevail. All was uncertainty, and his mind was filled with the deepest apprehension.