Expositor's Bible Commentary Commentary 2 Corinthians 7

In his chain of OT quotations Paul has stressed both the privilege of being a temple of God (v.16) and the benefits of compliance with the divine will (vv.17d–18). As recipients of such promises of fellowship with God, all Christians should avoid every source of possible defilement in any aspect of their lives. “Body and spirit” here denotes a Christian in his or her total personality in relations with other people and with God (cf. 1 Corinthians 7:34).

Paul is probably implying that the Corinthians have become defiled, perhaps by occasionally sharing meals at idol-shrines or by continuing to attend festivals or ceremonies in pagan temples (cf. 1 Corinthians 8:10; 10:14–22), or even by maintaining membership in a local pagan cult. If they make a clean break with pagan life in any and every form, they will be bringing their holiness nearer completion by this proof of their reverence for God.

After this brief digression (6:14–7:1) Paul renews his appeal (cf. 6:13) for the Corinthians’ full affection. He knows of nothing in his past conduct or instruction that can cause them to doubt his sincerity or lose confidence in him. Paul had been accused of bringing about the moral and financial ruin of innocent victims at Corinth by callously exploiting them (v.2), and apparently some at Corinth were inclined to believe these charges. As before (cf. 1 Corinthians 4:4; 2 Corinthians 4:2; 2 Corinthians 5:11; 2 Corinthians 6:3), Paul can do no more in reply than appeal to his clear conscience and the Corinthians’ knowledge of his conduct and insist that the charges are groundless.

But to mention the charges did not imply that the Corinthians really believed them, nor was Paul trying to blame them for anything (v.3a). He reminds them (cf. 6:11) that they occupy a permanent and secure place in his love and concern. The leveling of charges, the arrival of death, the trials of life—none of these could divorce them from his affection (v.3b).

The situation at Corinth was not perfect and probably never would be. But Paul had grounds for great confidence and pride in his converts. In spite of all his frustrations and in the midst of all his affliction, he was filled with comfort and overflowing with joy (v.4; cf. 6:10). The reason? The safe arrival of Titus in Macedonia with encouraging news about Corinth (vv.5–7).

After this brief digression (6:14–7:1) Paul renews his appeal (cf. 6:13) for the Corinthians’ full affection. He knows of nothing in his past conduct or instruction that can cause them to doubt his sincerity or lose confidence in him. Paul had been accused of bringing about the moral and financial ruin of innocent victims at Corinth by callously exploiting them (v.2), and apparently some at Corinth were inclined to believe these charges. As before (cf. 1 Corinthians 4:4; 2 Corinthians 4:2; 2 Corinthians 5:11; 2 Corinthians 6:3), Paul can do no more in reply than appeal to his clear conscience and the Corinthians’ knowledge of his conduct and insist that the charges are groundless.

But to mention the charges did not imply that the Corinthians really believed them, nor was Paul trying to blame them for anything (v.3a). He reminds them (cf. 6:11) that they occupy a permanent and secure place in his love and concern. The leveling of charges, the arrival of death, the trials of life—none of these could divorce them from his affection (v.3b).

The situation at Corinth was not perfect and probably never would be. But Paul had grounds for great confidence and pride in his converts. In spite of all his frustrations and in the midst of all his affliction, he was filled with comfort and overflowing with joy (v.4; cf. 6:10). The reason? The safe arrival of Titus in Macedonia with encouraging news about Corinth (vv.5–7).

After this brief digression (6:14–7:1) Paul renews his appeal (cf. 6:13) for the Corinthians’ full affection. He knows of nothing in his past conduct or instruction that can cause them to doubt his sincerity or lose confidence in him. Paul had been accused of bringing about the moral and financial ruin of innocent victims at Corinth by callously exploiting them (v.2), and apparently some at Corinth were inclined to believe these charges. As before (cf. 1 Corinthians 4:4; 2 Corinthians 4:2; 2 Corinthians 5:11; 2 Corinthians 6:3), Paul can do no more in reply than appeal to his clear conscience and the Corinthians’ knowledge of his conduct and insist that the charges are groundless.

But to mention the charges did not imply that the Corinthians really believed them, nor was Paul trying to blame them for anything (v.3a). He reminds them (cf. 6:11) that they occupy a permanent and secure place in his love and concern. The leveling of charges, the arrival of death, the trials of life—none of these could divorce them from his affection (v.3b).

The situation at Corinth was not perfect and probably never would be. But Paul had grounds for great confidence and pride in his converts. In spite of all his frustrations and in the midst of all his affliction, he was filled with comfort and overflowing with joy (v.4; cf. 6:10). The reason? The safe arrival of Titus in Macedonia with encouraging news about Corinth (vv.5–7).

At this point Paul resumes the account of his movements broken off at 2:13. Although he expected to meet Titus when he (Paul) arrived in Macedonia, his hopes were frustrated just as they had been at Troas (2:12–13). His body (Gk. sarx, “flesh”; GK 4922) had no rest. In 2:13 he had said that his “mind” (Gk. pneuma, “spirit”; GK 4460) had experienced no rest at Troas. If a distinction is to be drawn between the pneuma of 2:13 and the sarx of 7:5, terms often contrasted in Paul’s writing (e.g., Galatians 5:16–24), the former denotes Paul in his spiritual sensitivity; the latter, Paul in his physical suffering. But more likely the terms as used here are virtually synonymous.

“Fears within” alludes to Paul’s persistent apprehension about Titus’s reception at Corinth, his safety in travel, and the Corinthian response to the “severe letter.” “Conflicts on the outside” may point to violent quarrelling that focused on Paul or to persecution that may have happened to him in Macedonia.