John Calvin Commentary 2 Corinthians 7:11

"For behold, this selfsame thing, that ye were made sorry after a godly sort, what earnest care it wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea what longing, yea what zeal, yea what avenging! In everything ye approved yourselves to be pure in the matter." — 2 Corinthians 7:11 (ASV)

What earnest desire it produced in you—I will not enter into any dispute as to whether the things that Paul enumerates are effects of repentance, belong to it, or are preparatory to it, since all this is unnecessary for understanding Paul’s design, for he simply proves the repentance of the Corinthians from its signs or accompaniments. At the same time, he makes sorrow according to God to be the source of all these things, since they spring from it—which is certainly the case; for when we have begun to feel self-dissatisfaction, we are afterwards stirred up to seek the other things.

What is meant by earnest desire, we can understand from what is opposed to it; for as long as there is no awareness of sin, we remain drowsy and inactive. Therefore, drowsiness, carelessness, or unconcern stands in opposition to that earnest desire he mentions. Accordingly, earnest desire simply means an eager and active diligence in correcting what is wrong and in amending one's life.

Yea, what clearing of yourselves—Erasmus rendered it as satisfaction, and ignorant people, misled by the term's ambiguity, have applied it to popish satisfactions, whereas Paul uses the term ἀπολογίαν (defense). For this reason, I have preferred to retain the word defensionem, which the Old Interpreter used.

However, it should be observed that it is a kind of defense that consists more in a plea for pardon than in an extenuation of sin. Just as a son who desires to clear himself before his father does not formally plead his case, but by acknowledging his fault, excuses himself more in the spirit of a supplicant than with confident assertion.

Hypocrites also excuse themselves—indeed, they haughtily defend themselves—but it is more by arguing with God than by seeking to return to his favor. And if anyone prefers the word excusationem (excuse), I do not object, because the meaning will be the same: that the Corinthians were prompted to clear themselves, whereas previously they did not care what Paul thought of them.

Yea, what indignation—this disposition also accompanies sacred sorrow: namely, that the sinner is indignant with his vices, and even with himself, just as all who are motivated by a right zeal are indignant whenever they see God offended. This disposition, however, is more intense than sorrow. For the first step is that evil becomes displeasing to us. The second is that, inflamed with anger, we press hard upon ourselves, so that our consciences are touched to the quick.

However, it may be taken here to mean the indignation with which the Corinthians were inflamed against the sins of one or a few individuals whom they had previously spared. Thus they repented of their concurrence or connivance.

Fear arises from an awareness of divine judgment, while the offender thinks, “Mark it well, you must render an account, and what will you bring forward in the presence of so great a judge?” For, alarmed by such a consideration, he begins to tremble.

However, since the wicked themselves are sometimes touched with an alarm of this nature, Paul adds desire. This disposition, we know, is more voluntary than fear, for we are often afraid against our will, but we never desire except from inclination. Therefore, just as they had dreaded punishment upon receiving Paul’s admonition, so they eagerly aimed at amendment.

But what are we to understand by zeal? There can be no doubt that Paul intended a climax. Therefore, it means more than desire. Now we can understand by it that they stirred up each other in a spirit of mutual emulation. It is simpler, however, to understand it as meaning that everyone, with great fervent zeal, aimed to give evidence of his repentance. Thus zeal is intensity of desire.

Yea, what revenge—what we have said about indignation must also be applied to revenge; for they had afterwards shown themselves rigorous in avenging the wickedness they had countenanced by their connivance and indulgence. For some time they had tolerated incest; but, on being admonished by Paul, they not only ceased to support the offender but were also strict in reproving and chastening him—this was the revenge that was meant.

However, since we ought to punish sins wherever they are found—and not only that, but we should begin especially with ourselves—there is something further meant in what the Apostle says here, for he speaks of the signs of repentance. Among others, this is particularly true: by punishing sins, we, in a way, anticipate God's judgment, as the Apostle teaches elsewhere: If we would judge ourselves, we would not be judged by the Lord (1 Corinthians 11:31).

However, we are not to infer from this that humanity, by taking vengeance upon themselves, compensates God for the punishment due to him, thereby redeeming themselves from his hand. The situation is this: since God's design in chastising us is to arouse us from our carelessness, so that, being reminded of his displeasure, we may be on guard for the future, when the sinner himself is proactive in inflicting punishment of his own accord, the result is that he no longer needs such an admonition from God.

But it is asked whether the Corinthians looked to Paul or to God in this revenge, as well as in the zeal, desire, and the rest. I answer that all these things, under all circumstances, accompany repentance, but there is a difference when an individual sins secretly before God versus openly before the world. If a person’s sin is secret, it is enough if he has this disposition in God's sight; on the other hand, where the sin is open, an open manifestation of repentance is also required. Thus the Corinthians, who had sinned openly and to the great offense of the godly, were required to give evidence of their repentance by these signs.

You have approved yourselves to be clear. The Old Interpreter reads, “You have shown yourselves.” Erasmus renders it, “You have commended yourselves.” I have preferred a third rendering, which appeared to me to suit better — that the Corinthians showed by clear evidences that they were in no degree participants in the crime with which they had appeared, from their connivance, to have had some connection.

What those evidences were, we have already seen. At the same time, Paul does not altogether clear them but palliates their offense. For the undue forbearance, which they had exercised, was not altogether free from blame.

He acquits them, however, from the charge of concurrence. We must further observe that he does not acquit all of them without exception, but merely the body of the Church. For it may readily be believed that some were concerned in it and countenanced it; but, while all of them together were involved in disgrace, it afterwards appeared that only a few were at fault.