2 Corinthians 7:11

2Co_7:11

For … ye sorrowed after a godly sort.

The internal workings of genuine repentance

The Bible says a deal about repentance.

1. Its nature (Job_42:5; Psa_51:1-19.; Eze_36:35; Mat_26:24; Luk_15:35; Luk_18:13; 2Co_7:9).

2. Its necessity (Eze_14:6; Mat_3:1; Mat_4:17; Luk_13:13; Act_3:19; Rev_2:5, &c.).

3. Its internal working as here.

I. Solicitude. What carefulness! Men who have repented are no longer unconcerned about spiritual matters, but are cautious, careful, diligent. The necessity of carefulness may be argued from--

1. The corrupting influences of social life.

2. The agency of tempting spirits.

3. The remaining depravity of our own nature. This is tinder for the devils fire, a fulcrum for the devils lever. Hence be careful.

II. Deprecation. What clearing of yourselves--how anxious to show your disapproval of the evil of which you have been guilty. Thus genuine repentance ever works.

III. Anger. What indignation! Repentance generates a deadly hatred to evil. We have little faith in the moral excellency of those who cannot go into flames of indignation whenever the wrong appears before them: Strong love for the thing loved necessitates strong hatred for the thing hated. Dante, who loved well because he hated, hated wickedness because he loved. When a repentant soul muses not only on the sins of others, but on his own, the fires of indignation kindle into a blaze.

IV. Dread. What fear! Fear, not of suffering but of sin. This fear is the highest courage, and also love dreading to displease the object of its affection.

V. Earnestness. What vehement desire!--what longing for a higher life! What zeal!--what intense desire to eschew the wrong and to pursue the right! What revenge! What a craving to crush the wrong! All these expressions mean intense earnestness about spiritual matters which is rare and praiseworthy. Genuine repentance is antagonistic to indifferentism. (D. Thomas, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Co 7:11. ʼ Ιδού, behold) Paul proves this from their present experience.—ὑμῖν, to you) The Dative of advantage; comp. 2Co 7:9, at the end.—σπουδὴν, carefulness) Σπουδαῖον, is said of whatever of its kind is good, sound, and vigorous. A beautiful passage in the 2d book of Aristotle’s Eth. Nicom. c. 5, furnishes an illustration, ἡ τοῦ ὀφθαλμοῦ ἀρετὴ τόν τε ὀφθαλμὸν σπουδαῖον ποιεῖ καὶ τὸ ἔργον αὐτοῦ· ὁμοίως ἡ τοῦ ἵππου ἀρετὴ, ἵππον τε σπουδαῖον ποιεῖ, καὶ ἀγαθὸν δραμεῖν, κ.τ.λ. “The vigour of the eye renders both the eye and its action excellent, in like manner the vigour of the horse renders the horse excellent and well fitted for running,” etc.; so that τὸ σπουδαῖον is τὸ εὐ ἔχον, and is opposed to τῷ φαύλῳ, ib. c. 4. Therefore σπουδὴ signifies activity, diligence; and in the present case expresses the principal characteristic of repentance, when it seriously enters into the soul, a characteristic which καταφρονηταὶ, despisers, are devoid of, Act 13:41. Six special characteristics presently follow this ‘carefulness;’ and this one is again mentioned at 2Co 7:12. The same word is also at ch. 2Co 8:7-8; 2Co 8:16-17; 2Co 8:22.—ἀλλὰ ἀπολογίαν, κ.τ.λ., but, clearing of yourselves) But makes an emphatic addition [Epitasis]. Not only this, which I have said, but also, etc. Some of the Corinthians had behaved well, others not so well in that affair; or else even all in one respect had been blameless, in another, had been culpable; from which cause it was that various feelings arose. They had taken up the clearing of themselves [ἀπολογίαν, self-defence] and a feeling of indignation, in respect to themselves; they had fear and vehement desire, in respect to the apostle; zeal and revenge, in respect of him, who had been guilty of the sin. Comp. in this threefold respect 2Co 7:7, note, and 2Co 7:12, note.—ἀπολογίαν, clearing of yourselves [self-defence]) inasmuch as you did not approve of the deed.—ἀγανάκτησιν, indignation) inasmuch as you did not instantly restrain it.—ἀγανάκτησιν is used here with admirable propriety. It denotes the pain, of which a man has the cause in himself, for example in dentition; for E. Schmidius compares with this passage that from Plato, κνῆσις καὶ ἀγανάκτησις περὶ τὰ οὖλα, itching and pain about the gums.—φόβον, fear) lest I should come with a rod.—ἐπιπόθησιν, vehement desire) to see me.—ζῆλον, zeal) for the good of the soul of him, who had sinned.—ἀλλʼ ἐκδίκησιν, but revenge) against the evil, which he had perpetrated, 1Co 5:2-3.—ἐν παντὶ) in all the respects, which I have stated.—συνεστήσατε ἑαυτοὺς, you have approved yourselves to me) you have given me satisfaction.—ἁγνοὺς εἶναι, to be clear) To be is a mild expression for to have become; for they had not been quite clear, 1Co 5:6. A mutual amnesty is expressed in this and the following verse.—πράγματι, in the matter) He speaks indefinitely, as in the case of an odious occurrence.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_7:11. What has just been said of the godly sorrow is now proved by experience from the instance of the readers themselves. For see, this very thing (nothing else), the having been afflicted with godly sorrow, etc. The emphatic use of the preparatory τοῦτο before infinitives is very common in classic writers. See Kühner, II. p. 330; Breitenb. ad Xen. Oec. 14. 10.

ὑμῖν] not: among you, but: vobis.

σπουδήν] activity, namely, to efface and make amends for the offence, as opposed to their previous negligence in regard to the incestuous perso.

ἀλλά] yea rather, imo, corrective, and thereby advancing beyond the last idea (comp. 1Co_3:2; Joh_16:2). Paul feels that he has said too little by using σπουδήν. The co-ordinate repetition of ἀλλά before each point lays on each a special emphasis. Comp. on 1Co_6:11.

ἀπολογίαν] πρὸς ἐμέ, Chrysostom and Theophylact rightly say; but we must at the same time observe that they have answered for themselves in the first instance to Titus, and through him to Paul (that they were not partakers in the guilt of the incestuous person). Billroth understands the de facto exculpation by the adjudging of punishment to the transgressor. An arbitrary view, and opposed to the context (ἐκδίκησιν). Ewald, in accordance with his assumption of a letter in reply now lost, refers it to the latte.

ἀγανάκτησιν] displeasure, vexation, that such a disgraceful thing had been carried on in the churc.

φόβον] ne cum virga venirem (Bengel), namely, in the event of the state of things not being amended (1Co_4:21), or even of new transgressions. Comp. Chrysostom and Theophylact. The explanation: fear of Gods punishments (Pelagius, Calvin, Flatt, Olshausen), is at variance with the context (ἐπιπόθησ.).

ἐπιπόθ.] as in 2Co_7:7, longing after the apostles comin.

ζῆλον] not as in 2Co_7:7, where ὑπὲρ ἐμοῦ is associated with it, but, as is suggested by the following ἐκδίκησιν (punishment of the transgressor): disciplinary zeal against the incestuous person, not zeal in general for the honour of Christ, of the church, and of the apostle (Osiander). The six objects introduced by ἀλλά go logically in pairs, so that ἀπολογ. and ἀγανάκτ. relate to the disgrace of the church, φόβον and ἐπιπόθ. to the apostle, and ζῆλον and ἐκδίκησιν to the incestuous person, the latter, however, without the arbitrary distinction drawn by Bengel, that ζῆλον refers to the good of his soul, and ἐκδικ. only to his punishment for his transgression. ζῆλος is the zeal for bot.

ἐν παντὶ συνεστήσατε κ.τ.λ.] a judgment on the whole matter added asyndetically, and so with the more weight (Dissen, ad Pind. Exc. II. p. 278): in every respect you have proved that you yourselves are innocent as regards the matter in question. By this the Corinthians are acquitted from positive participation in the offence; they could not be acquitted (comp. 1Co_5:6) of a negative participation (through toleration and connivance), but this is not further touched on in accordance with his purpose, which is here throughout conciliator.

ἑαυτούς] you for your own person, as opposed to the evil-doer.

On συνίστημι, with the accusative and infinitive, comp. Diod. Sic. i. 96, xiv. 45. Without εἶναι (comp. Gal_2:18) the attribute would appear as purely objective, as the proved fact; with εἶναι the expression is subjective, denoting the relation from the standpoint of the readers. Comp. in general, Krüger, § 65, 1. 4.

The dative τῷ πράγματι is that of ethical reference, expressing the matter with respect to which what is affirmed takes place. See Matthiae, p. 876; Bernhardy, p. 84. Comp. ἐλεύθεροι … τῇ δικαιοσύνῃ, Rom_6:20; Mat_5:8. This, at the same time, in opposition to Rückerts assertion that ἐν (see the critical remarks) cannot be dispensed with. On the term itself, Bengel rightly remarks: indefinite loquitur de re odiosa. Comp. 2Co_2:5 ff.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 7:11 . ἰδοὺ γὰρ αὐτὸ κ . τ . λ .: for behold, this same thing, viz., that you were made sorry after a godly sort, what diligence it wrought in you, yea ( sc. , “not only so, but also,” ἀλλά introducing an accessory idea) what a defence, sc. , of yourselves to me through the mediation of Titus, yea what indignation, yea what fear, sc. , of St. Paul’s rebukes, yea what longing, sc. , that he should come to them (see 2Co 7:7 ), yea what zeal, sc. , on behalf of God and righteousness, yea what avenging, sc. , the heavy punishment solemnly inflicted on the offender in God’s name (chap. 2Co 2:6 ). Observe that ἐκδίκησις and ἐκδικέω are always (see reff. and Luk 18:7 , 1Pe 2:14 , etc.) used of God’s avenging of sin, not of man’s retaliation. ἐν παντὶ κ . τ . λ .: in everything ye approved yourselves to be pure in the matter, i.e. , not that they were quite free from gross sins of the flesh (see 2Co 12:21 ), but that by their ready compliance with the Apostle’s directions they had cleared themselves from the guilt of connivance at incest (see 2Co 2:6 ). τῷ πράγματι (the dat. of regard) is a vague phrase used here and at 1Th 4:6 to denote abominable wickedness.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Confirmation of Co2 7:10 from the Corinthians' own experience.

carefulness--solicitude, literally, "diligence"; opposed to their past negligence in the matter.

in you--Greek "for you."

yea--not only "carefulness" or diligence, but also "clearing of yourselves," namely, to me by Titus: anxiety to show you disapproved of the deed.

indignation--against the offender.

fear--of the wrath of God, and of sinning any more [SCLATER and CALVIN]; fear of Paul [GROTIUS], (Co1 4:2, Co1 4:19-21).

vehement desire--longing for restoration to Paul's approval [CONYBEARE and HOWSON]. "Fear" is in spite of one's self. "Longing desire" is spontaneous, and implies strong love and an aspiration for correction [CALVIN]. "Desire" for the presence of Paul, as he had given them the hope of it (Co1 4:19; Co1 16:5) [GROTIUS and ESTIUS].

zeal--for right and for God's honor against what is wrong. Or, "for the good of the soul of the offender" [BENGEL].

revenge--Translate, "Exacting of punishment" (Co1 5:2-3). Their "carefulness" was exhibited in the six points just specified: "clearing of themselves," and "indignation" in relation to themselves; "fear" and "vehement desire" in respect to the apostle; "zeal" and "revenge" in respect to the offender [BENGEL]; (compare Co2 7:7).

In all--the respects just stated.

clear--Greek, "pure," namely, from complicity in the guilty deed. "Approved yourselves," Greek, "commended yourselves." Whatever suspicion of complicity rested on you (Co1 5:2, Co1 5:6) through your former remissness, you have cleared off by your present strenuousness in reprobating the deed.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. What carefulness it wrought in you] Carefulness of obeying my directions, 2Co 7:15; yea, what clearing of yourselves from guilt by inflicting censures on the guilty person, and putting away evil from among you, 1Co 5:13; yea, what indignation against him who had dishonoured his profession, and defiled the Church; yea, what fear of my displeasure, and the rod which I threatened, 1Co 4:21; yea, what vehement desire to rectify what was amiss in this matter, 2Co 7:7; yea, what zeal for me; yea, what revenge in punishing the delinquent. See Whitby.

In all things, c.] In the whole of your conduct in this affair since ye have received my letter, ye have approved yourselves to be clear, αγνους; not only to be clear of contumacy and obstinate persistance in your former conduct, but to have done all in the compass of your power to rectify the abuses which had crept in among you. The Corinthians were not clear, i.e. innocent or void of blame in the fact, but they were clear of all blame in their endeavours to remove the evil.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11. What earnest desire it produced in you I shall not enter into any dispute as to whether the things that Paul enumerates are effects of repentance, or belong to it, or are preparatory to it, as 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, inasmuch as they spring from it — which is assuredly the case; for when we have begun to feel self-dissatisfaction, we are afterwards stirred up to seek after the other things.

What is meant by earnest desire, we may understand from what is opposed to it; for so long as there is no apprehension of sin, we lie drowsy and inactive. Hence drowsiness or carelessness, or unconcern, stands opposed to that earnest desire, that he makes mention of. Accordingly, earnest desire means simply an eager and active assiduity in the correcting of what is amiss, and in the amendment of life.

Yea, what clearing of yourselves Erasmus having rendered it satisfaction, ignorant persons, misled by the ambiguity of the term, have applied it to popish satisfactions, whereas Paul employs the term ἀπολογίαν, (defense.) It is on this account that I have preferred to retain the word defensionem, which the Old Interpreter had made use of. It is, however, to be observed, that it is a kind of defense that consists rather in supplication for pardon, than in extenuation of sin. As a son, who is desirous to clear himself to his father, does not enter upon a regular pleading of his cause, but by acknowledging his fault excuses himself, rather in the spirit of a suppliant, than in a tone of confidence, hypocrites, also, excuse themselves — nay more, they haughtily defend themselves, but it is rather in the way of disputing with God, than of returning to favor with him; and should any one prefer the word excusationem, (excuse,) I do not object to it; because the meaning will amount to the same thing, that the Corinthians were prompted to clear themselves, whereas previously they cared not what Paul thought of them.

Yea, what indignation This disposition, also, is attendant on sacred sorrow — that the sinner is indignant against his vices, and even against himself, as also all that are actuated by a right zeal are indignant, as often as they see that God is offended. This disposition, however, is more intense than sorrow. For the first step is, that evil be displeasing to us. The second is, that, being inflamed with anger, we press hard upon ourselves, so that our consciences may be touched to the quick. It may, however, be taken here to mean the indignation, with which the Corinthians had been inflamed against the sins of one or a few, whom they had previously spared. Thus they repented of their concurrence or connivance.

Fear is what arises from an apprehension of divine judgment, while the offender thinks — “Mark it well, an account must be rendered by thee, and what wilt thou advance in the presence of so great a judge?” For, alarmed by such a consideration, he begins to tremble.

As, however, the wicked themselves are sometimes touched with an alarm of this nature, he adds desire This disposition we know to be more of a voluntary nature than fear, for we are often afraid against our will, but we never desire but from inclination. Hence, as they had dreaded punishment on receiving Paul’s admonition, so they eagerly aimed at amendment.

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

Yea, what revenge What we have said as to indignation, must be applied also to revenge; for the wickedness which they had countenanced by their connivance and indulgence, they had afterwards shown themselves rigorous in avenging. They had for some time tolerated incest; but, on being admonished by Paul, they had not merely ceased to countenance him, but had been strict reprovers in chastening him, — this was the revenge that was meant. As, however, we ought to punish sins wherever they are, and not only so, but should begin more especially with ourselves, there is something farther meant in what the Apostle says here, for he speaks of the signs of repentance. There is, among others, this more particularly — that, by punishing sins, we anticipate, in a manner, the judgment of God, as he teaches elsewhere, If we would judge ourselves, we would not be judged by the Lord. (1 Corinthians 11:31.) We are not, however, to infer from this, that mankind, by taking vengeance upon themselves, compensate to God for the punishment due to him, so that they redeem themselves from his hand. The case stands thus — that, as it is the design of God by chastising us, to arouse us from our carelessness, that, being reminded of his displeasure, we may be on our guard for the future, when the sinner himself is beforehand in inflicting punishment of his own accord, the effect is, that he no longer stands in need of such an admonition from God.

But it is asked, whether the Corinthians had an eye to Paul, or to God, in this revenge, as well as in the zeal, and desire, and the rest. I answer, that all these things are, under all circumstances, attendant upon repentance, but there is a difference in the case of an individual sinning secretly before God, or openly before the world. If a person’s sin is secret, it is enough if he has this disposition in the sight of God; on the other hand, where the sin is open, there is required besides an open manifestation of repentance. Thus the Corinthians, who had sinned openly and to the great offense of the good, required to give evidence of their repentance by these tokens.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) That ye sorrowed after a godly sort.—Better, as before, that ye sorrowed after the will of God. The series of emotional words that follow represent the Apostle’s estimate of what he had heard from Titus. There was (1) earnestness where there had been indifference to evil, or even approval of it (1Co_5:2); and this was shown (2) in the vindication of their conduct which they had sent through Titus, and (3) in their stern “indignation” against the offender; (4) in their “fear,” partly of the supernatural chastisement which St. Paul had threatened, partly of the judgment of God, which was against such things; (5) in the longing to have him once more among them which mingled with their fear; (6) in their new “zeal” for the law of purity; (7) in their actual vengeance, i.e., their sentence of condemnation passed upon the offender.

To be clear in this matter.—Literally, in the matter, possibly with exclusive reference to the sin condemned in 1Co_5:1-5, but possibly also, as in 1Th_4:6, as an euphemistic expression for the sin of impurity generally.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. after a godly sort] See note on last verse. Also 2Co_7:9.

what carefulness] Literally diligence (so Tyndale and Grammer; bisynes, Wiclif; moral earnestness, Robertson). See Mar_6:25; Luk_1:39, where it is translated haste.

what clearing of yourselves] Literally, defence or excuse, but a better translation than that in the text is impossible.

indignation] or vexation, a sort of feeling between indignation and disgust at themselves for having been ‘puffed up,’ and not having ‘rather mourned that he that had done this deed had not been taken away from among them.’ 1Co_5:2.

fear] Ne cum virga venirem. Bengel. See 1Co_4:21, and 2Co_7:15. Or, perhaps, fear of God’s wrath. See 2Co_7:1. But cf. note below.

vehement desire] Rather, longing, i.e. for St Paul’s presence (see Php_1:8; Php_2:26; 1Th_3:6; also ch. 2Co_5:2, 2Co_9:14). The same word in 2Co_7:7 is translated earnest desire. Theophylact detects here another instance of the anxiety of the Apostle not to lay too much stress on his authority. To the idea of fear he immediately subjoins that of affection.

zeal] (a fervent mynde, Tyndale). See note on 2Co_7:7.

revenge] punysshment, Tyndale. The word is used of punishment inflicted by judicial process. See Luk_18:3. Also ch. 2Co_10:6. Such a process had taken place in this case. Cf. 1Co_5:4-5, with 2Co_2:6. Bengel remarks that the six results mentioned by the Apostle fall into three pairs. The first two relate to their feelings towards themselves, the next to their feelings towards the Apostle, the last to their feelings towards the offender and his offence.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For behold, this selfsame thing, that ye sorrowed after a godly sort,.... The apostle proceeds to describe godly sorrow by its effects, which are so many evidences of the sincerity and genuineness of it; some of the things mentioned are peculiar to the case of the Corinthians, and others common to evangelical repentance in any:

what carefulness it wrought in you; to remove the incestuous person from communion with them, which they were very negligent of before; to sin no more after this sort; to keep up, for the future, a more strict and regular discipline in the church; to perform good works in general, and not to offend God:

yea, what clearing of yourselves; not by denying the fact, or lessening, or defending it; but by acknowledging their neglect, praying it might be overlooked, declaring that they were not partakers of the sin; nor did they approve of it, but disliked and abhorred it, and were highly pleased with the method the apostle advised to:

yea, what indignation; not against the person of the offender, but against his sin; and not his only but their own too, in not appearing against him, and taking notice of him sooner; and particularly that they should act in such a manner, as to deserve the just rebuke of the apostle:

yea, what fear; not of hell and damnation, as in wicked men and devils, who repent not; but of God, and of grieving his ministers; and lest the corruption should spread in the church, as the apostle had suggested, "a little leaven leavens the whole lump";

yea, what vehement desire; of seeing the apostle; of giving him full satisfaction; of behaving in quite another manner for the time to come; and to be kept from evil, and to honour God by a becoming conversation:

yea, what zeal; for God and his glory; for restoring the discipline of the church: for the doctrines of the Gospel; for the ordinances of Christ's house; for the supporting the character of the apostle, and other ministers of the word, against the false apostles:

yea, what revenge; not of persons in a private way, vengeance belongs to God; but of all disobedience, particularly that of the unhappy criminal among them, which has shown in the punishment inflicted on him by many:

in all things ye have approved yourselves to be clear in this matter; of the incestuous person: it appeared plainly that they did not consent to, and approve of his sin; and though at first they were unconcerned about it, did not mourn over it as they ought, nor make such haste to deal with the offender as they should, yet having discovered true repentance for their sloth, negligence, and indulgence, they are acquitted, and stand, in the apostle's view of them, as if they had not offended.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.

Ver. 11. What carefulness] Gr. what study, which (saith Cicero) is an earnest and serious bending and applying of the mind to something with a great deal of delight, σπουδη, Vehemens ad aliquam rem magna cum voluptate applicatio. It is rendered here carefulness, not that of diffidence, but that of diligence, putting a man upon those wholesome thoughts, What have I done? what shall I do? &c.

Yea, what clearing] Gr. apology or defence. The old interpreter renders it satisfaction. It may be (saith Mr Bradford) he meant a new life, to make amends thereby to the congregation offended. As the devil is called the accuser, so the Spirit is called the Comforter or pleader for us; because as he maketh intercession in our hearts to God, so upon true repentance he helpeth us to make apology for ourselves; not by denying our sins or defending them, but by confessing and disclaiming them, as a child to his father.

Yea, what indignation] Or stomach, as Ephraim, Jer 31:19. The publican who smote himself upon the breast, he would have knocked his corruptions, if he could have come at them, as those, Isa 30:22, that polluted the idols that they had perfumed, and said unto them, Get you hence, be packing. "What have I to do any more with idols?" Hos 14:8. Out-of-doors with this Tamar, here is no room for her. So foolish was I, and so very a beast, saith David, Psa 73:22. How angry and hot was he against himself, 2Sa 24:10.

Yea, what fear] Of God’s heavy displeasure, and of doing any more so. The burnt child dreads the fire. He that hath been stung, hates a snake.

Yea, what vehement desire] As that of Rachel after children, as that of David after the water of the well of Bethlehem, as that of the hunted hind after the water brooks, Psa 42:1. David panted and fainted after God. That martyr cried out, None but Christ, none but Christ.

Yea, what zeal] Which is an extreme heat of all the affections for and toward God. David’s zeal ate him up. Paul was just as mad for Christ as ever he had been against him, 2Co 5:13; cf. Act 26:11.

Yea, what revenge] Out of the deepest self-abhorrence, buffeting the flesh, and giving it the blue-eye, as St Paul (that crucifix of mortification) once did. Thus the women parted with their lookingglasses, Exo 38:8. Mary Magdalen wiped Christ’s feet with her hair, wherewith she had formerly made nets to catch fools in. Cranmer burnt his right hand first, wherewith he had subscribed, and oftentimes repeated in the flames, This unworthy right hand, so long as his voice would suffer him. The true penitentiary amerceth himself, and abridgeth his flesh of some lawful comforts, as having forfeited all. These seven signs of godly sorrow are to be seen in the repenting Church, Son 5:2-7, as in a worthy example or emblem. "I sleep," there is indignation; "but my heart waketh," there is apology. "I arose to open," &c., there is study or care and diligence. "My soul failed," there is her zeal. "I sought him, I called on him," there is her vehement desire. "The watchmen found me, they smote me," &c., there is her revenge, while she shrank not for any danger, but followed Christ through thick and thin in the night among the watch. And all this shows her fear of being again overtaken with drowsiness.

To be clear in this matter] Because they had heartily repented of it. Quem poenitet peccasse, pene est innocens. Repentance is almost equivalent to innocence. (Sen. in Agam.) Imo plus est propemodum a vitiis se revocasse, quam vitia ipsa nescivisse, saith Ambrose.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For behold this self-same thing - For see in your own case the happy effects of godly sorrow. See the effects which it produced; see an illustration of what it is suited to produce. The construction is, “For lo! this very thing, to wit, your sorrowing after a godly manner, wrought carefulness, clearing of yourselves,” etc. The object of Paul is to illustrate the effects of godly sorrow, to which he had referred in 2Co 7:10. He appeals, therefore, to their own case, and says that it was beautifully illustrated among themselves.

What carefulness - (σπουδήν spoudēn). This word properly denotes “speed, haste;” then diligence, earnest effort, forwardness. Here it is evidently used to denote the diligence and the great anxiety which they manifested to remove the evils which existed among them. They went to work to remove them. They did not sit down to mourn over them merely, nor did they wait for God to remove them, nor did they plead that they could do nothing, but they set about the work as though they believed it might be done. When people are thoroughly convinced of sin, they will set about removing it with the utmost diligence. They will feel that this can be done, and must be done, or that the soul will be lost.

What clearing of yourselves - (ἀπολογίαν apologian). Apology. This word properly means a plea or defense before a tribunal or elsewhere; Act 22:1; 2Ti 4:16. Tyndale renders it, “Yea, it caused you to clear yourselves.” The word here properly means “apology” for what had been done; and it probably refers here to the effort which would be made by the sounder part of the church to clear themselves from blame in what had occurred. It does not mean that the guilty, when convicted of sin, will attempt to vindicate themselves and to apologize to God for what they had done; but it means that the church at Corinth were anxious to state to Titus all the mitigating circumstances of the case: they showed great solicitude to free themselves, as far as could be done, from blame; they were anxious, as far as could be, to show that they had not approved of what had occurred, and perhaps that it had occurred only because it could not have been prevented. We are not to suppose that all the things here referred to occurred in the same individuals, and that the same persons precisely evinced diligence, and made the apology, etc. It was done by the church; all evinced deep feeling; but some manifested it in one way, and some in another. The whole church was roused, and all felt, and all endeavored in the proper way to free themselves from the blame, and to remove the evil from among them.

Yea, what indignation - Indignation against the sin, and perhaps against the persons who had drawn down the censure of the apostle. One effect of true repentance is to produce decided hatred of sin. It is not mere regret, or sorrow, it is positive hatred. There is a deep indignation against it as an evil and a bitter thing.

Yea, what fear - Fear lest the thing should be repeated. Fear lest it should not be entirely removed. Or it may possibly mean fear of the displeasure of Paul, and of the punishment which would be inflicted if the evil were not removed. But it more probably refers to the anxious state of mind that the whole evil might be corrected, and to the dread of having any vestige of the evil remaining among them.

Yea, what vehement desire - This may either mean their fervent wish to remove the cause of complaint, or their anxious desire to see the apostle. It is used in the latter sense in 2Co 7:7, and according to Doddridge and Bloomfield this is the meaning here. Locke renders it, “desire of satisfying me.” It seems to me more probable that Paul refers to their anxious wish to remove the sin, since this is the topic under consideration. The point of his remarks in this verse is not so much their affection for him as their indignation against their sin, and their deep grief that sin had existed and had been tolerated among them.

Yea, what zeal - Zeal to remove the sin, and to show your attachment to me. They set about the work of reformation in great earnest.

Yea, what revenge! - Tyndale renders this: “it caused punishment.” The idea is, that they immediately set about the work of inflicting punishment on the offender. The word used here (ἐκδίκησις ekdikēsis) probably denotes “maintenance of right, protection;” then it is used in the sense of avengement, or vengeance; and then of penal retribution or punishment; see Luk 21:22; 2Th 1:8; 1Pe 2:14.

In all things ... - The sense of this is, “You have entirely acquitted yourselves of blame in this business.” The apostle does not mean that none of them had been to blame, or that the church had been free from fault, for a large part of his former Epistle is occupied in reproving them for their faults in this business, but he means that by their zeal and their readiness to take away the cause of complaint, they had removed all necessity of further blame, and had pursued such a course as entirely to meet his approbation. They had cleared themselves of any further blame in this business, and had become, so far as this was concerned, “clear” (ἁγνοὺς hagnous) or pure.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The apostle having showed the mischievous effects of worldly sorrow, all which he comprehended under the word death, here showeth the blessed effects of that sorrow which is according to God.

What carefulness it wrought in you! The first he mentioneth is great carefulness, both to make our peace with God for our former violations of his law, (using all means he hath prescribed and directed thereunto), and also to preserve our peace, by avoiding the like breaches for the time to come.

What clearing of yourselves! The Corinthians’ sorrow might work in some of them a clearing or purging themselves of that guilt which other members of that church had incurred. But there is another clearing of ourselves, which true repentance worketh, not by denying the fact, but by confessing it, with taking shame to ourselves; which, though it be not a clearing of a person from the fact, yet, through Divine grace, joined with a reformation, it is a clearing him from the guilt thereof.

What indignation! What a displeasure against yourselves for your follies!

What fear! Not so much of the wrath of God, as lest you should again fall into the like temptations, and be overcome by them.

What vehement desire! What hearty prayers to God, that for the time to come you might be kept from the like temptations!

What zeal! What warmth and great degrees of all sanctified affections; love to God, hatred of sin, fear of offending God, desire to please him!

What revenge! What acts of discipline, fasting, denying of yourselves in some lawful things wherein you may have offended, or the too free use of which may have been to you occasions of offending.

In all things ye have approved yourselves to be clear in this matter; by these acts, though some of you have been to be blamed, yet the body of you have showed yourselves clear of this matter; or though all of you have been formerly too guilty of some things I have charged you with, yet you have cleared yourselves both to God, who imputeth no sin to him that confesseth his sin and forsaketh it, and to me, who am abundantly satisfied with your declared sorrow, repentance, and reformation.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. Thing—Fact, circumstance.

Carefulness—Where there heretofore had been carelessness, viz., in not expelling the adulterous offender.

Clearing—From his guilt; either by showing to Titus that you had no responsibility for it, or by promptly proceeding to expel it.

Indignation— At the sin.

Fear—Of the divine penalty from the apostle’s interdict.

Desire—Longing for Paul’s presence.

Zeal—Earnest purpose to punish the transgressor.

Revenge—Used here in a good sense for justice against the guilty.

Clear—Free from blame in the final result.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For behold, etc. The effects produced by their repentance showed that it was "according to God;" for it brought forth in them "the fruits of good living to the honour and glory of God." Carefulness; rather, earnestness, active endeavour. Yea what. There is an untranslatable energy about the original Greek. The same use of ajlla (Latin, immo vero) in a climax is found in 1Co_6:11. Clearing of yourselves; literally, apology, self-defence, addressed to me through Titus. Indignation. Against themselves for their neglect. Fear. Of the measures which I might take, if I came to you "with a rod". (1Co_4:21) Vehement desire. Longing that I should return to you (see ver. 7). Zeal. To make up for past remissness. Revenge. Judicial punishment of the incestuous offender. The "apology" and "indignation" referred to themselves; the "fear" and "yearning" to the apostle; the "zeal" and "judicial retribution" to the offender. In all things. His summing up is, "In every respect ye approved yourselves to be pure in the matter." Whatever may have been your previous carelessness and connivance, the steps you took on receiving my letter vindicated your character. In this matter; rather, in the matter. It is quite in accordance with St. Paul"s usual manner that "he speaks indefinitely of what was odious". (1Th_4:6)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

How great diligence it wrought in you - Shown in all the following particulars. Yea, clearing of yourselves - Some had been more, some less, faulty; whence arose these various affections. Hence their apologizing and indignation, with respect to themselves; their fear and desire, with respect to the apostle; their zeal and revenge, with respect to the offender, yea, and themselves also. Clearing of yourselves - From either sharing in, or approving of, his sin. Indignation - That ye had not immediately corrected the offender. Fear - Of God's displeasure, or lest I should come with a rod. Vehement desire - To see me again. Zeal - For the glory of God, and the soul of that sinner. Yea, revenge - Ye took a kind of holy revenge upon yourselves, being scarce able to forgive yourselves. In all things ye - As a church. Have approved yourselves to be pure - That is, free from blame, since ye received my letter.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The apostle, in the foregoing verses, had declared, that godly sorrow, or a sorrow wrought by the Spirit of God, worketh true repentance, and produceth thorough reformation, not to be repented of: Now in this verse he proves, that the Corinthians sorrow for the incestuous person’s sin, was of this nature, namely, a godly sorrow, because it produced such excellent effects and fruits as godly sorrow is wont to do. Seven of which he here reckons up.

1. Care, or an holy carefulness to amend what is amiss for time to come, by shunning and avoiding all occasions and temptations that lead to sin. He that truly repenteth, is careful not to sin again.

2. Clearing of themselves, that they did not approve the fact of the incestuous person,but did inflict the church’s censures upon him, and so put away evil from amongst them.

3. Indignation against sin; this is found where godly sorrow is found; the heart rises, swells, and boils against sin; we are then angry and sin not; when we are angry at sin, and with ourselves for sinning.

4. Fear a true penitent fears to offend: and that he may not offend, doth nourish in himself an holy fear of God, and an humble fear of himself: There is found with him a fear of reverence, from an awful apprehension of the holiness and Majesty of God, and also a fear of diligence and vigilance, watching and warring against sin, that it may not set upon us and surprise us for the time to come.

5. Vehement desire, after a thorough reformation, and to rectify whatever is amiss; a desire to be rid of all sin, and in the mean time conflicting with it, and groaning under it.

6. Zeal; this is an affection in the true penitent, compounded of love and anger. Be zealous and repent, is Christ’s own call, Rev 3:19 This will make a penitent persist in the exercise and expression of his godly sorrow for sin, and persevere in his course of mortification, in defiance of all opposition made against him.

7. Revenge; this is the result of zeal, when our zeal boils into revenge, and puts us upon self-castigations: not so much upon our bodies with whips and scourges but by the abatement of lust which stirreth in us, buffeting, the flesh, and bringing it into subjection. And this revenge leads the penitent also to make satisfaction for wrongs done, either by open confession, or secret restitution: In all things you have approved yourselves to be clear of this matter.

As if the apostle had said, "By these forementioned acts of yours, the body of you hath shewn that you did not approve of the incestuous person’s sin, but evinced by your sorrow for it, that you are clear of it.

Learn hence, 1. That there is no way to get clear of the guilt of other men’s sins, but by duly mourning for them: Now your are clear of this matter.

Learn, 2. That true repentance for sin, clears us from the guilt of it, both in the sight of God and man; and if so, it is both uncharitable and unchristian to stigmatize or reproach any person for the sin, which we either know or believe he has truly repented of.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

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 . [This very selfsame incident is an example of godly sorrow worthy of your consideration. For you see in how many ways it brought forth the fruit of repentance in you. As to yourselves, it made you most careful to set yourselves right with God, and indignant with yourselves that you had been so lax in your discipline. As to me, it made you fearful that 1 would come with a rod as I had promised, and punish you, and after you had removed the cause for such punishment, you felt a longing for my presence. As to the offender, it roused you to aggressive action against him to punish him for having injured the cause of Christ. Thus, your sorrow worked a repentance which rested not until it had cleared your hands of all blame. The apostle here, of course, refers to the discipline of the incestuous person, which, as he has said, he made a test case of their obedience or willingness to repent under his instruction ( 2Co_2:9 ). As to the phrase "this matter," it has been well said that Paul, in accordance with his usual manner, "speaks indefinitely of what is odious"-- 1Th_4:6 ]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

11. For behold this self-same thing. Here is proof that they “sorrowed after a godly sort.” They repented and brought forth the fruits of repentance. What earnest care. No indifference any longer. What clearing of yourselves. From all responsibility for the sins of the incestuous person (1 Cor. 5:1, 2; 2 Cor. 2:6–8). What indignation. Against the deed that disgraced the church. What revenge. What punishment of the offense committed.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

See what great determination

"Look and see for yourselves what great determination"

How great was the determination in you to prove you were innocent.

Here the word "How" makes this statement an exclamation. AT: "Your determination to prove you were innocent was very great!" (See: Exclamations)

your indignation

"your anger"

that justice should be done

This can be stated in active form. AT: "that someone should carry out justice" (See: Active or Passive)

the wrongdoer

"the one who did wrong"

your good will toward us should be made known to you in the sight of God

This can be stated in active form. AT: "so that you would know that your good will toward us is sincere" (See: Active or Passive)

in the sight of God

This refers to God's presence. God's understanding and approval of Paul's truthfulness is referred to as God being able to see them. See how you translated this in 2 Corinthians 4:2. AT: "before God" or "with God as witness" (See: Metaphor)

translationWords

godly

innocent

fear

zeal

just

suffer

wrong

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11. λυπηθῆναι (אBCFG) rather than λυπηθῆναι ὑμᾶς (א3DKLP).

11. The Corinthians themselves are shown to be a joyous illustration of ἡ κατὰ θεὸν λύπη and its results. The delight with which the Apostle rehearses the particulars of the tidings brought by Titus is very characteristic.

ἰδοὺ γὰρ αὐτὸ τοῦτο κ.τ.λ. For behold, what earnestness this very being made sorry as God would have you sorry worked out in you; or, For, behold, this very thing, your being sorry in God’s way,—what earnestness it worked out in you. The σπουδή (2Co 7:12, 2Co 8:7-8; 2Co 8:16) is the opposite of their previous indifference and neglect. But S. Paul feels that there was a great deal more than σπουδή, and he goes on, with great animation, to add six other items.

ἀλλὰ ἀπολογίαν. Nay, what clearing of yourselves; i.e. defence, exculpation,—in the first instance to Titus, but through him to the Apostle, with whom the judgment lay. They had never contended that the offender had done no wrong. The ἀλλά means ‘but over and above this,’ or ‘not only this but.’ The repetition of ἀλλά, in 1Co 6:11 is not quite parallel.

ἀγανάκτησιν. Indignation at the scandal. Originally used of physical discomfort (Plato Phaedr. 251); then of mental vexation (Thuc. II. xli. 3). The word occurs nowhere else in Biblical Greek.

φόβον. Fear of the Apostle’s punishment of the rebellious.

ἐπιπόθησιν. Longing for the Apostle’s return. But fear of God’s judgments, and longing for His forgiveness may be meant.

ἐκδίκησιν. Avenging: a late word, but frequent in the sense of avenging or punishing (2Th 1:8; Rom 12:19; Heb 10:30; 1Pe 2:14; &c.). This comes last, because the punishment of the offender (2Co 2:6) had been one of the chief difficulties. There may be truth in Bengel’s suggestion that the six topics are in three pairs directed to (1) the shame of the Church, (2) the feeling towards the Apostle, (3) the attitude towards the offender. But ζῆλος suits (2) better than (3). Ideo patet quod tristitia quae secundum Deum est operatur pœnitentiam in salutem, quia generat omnes has virtutes, quae ducunt ad aeternam vitam (Herveius Burgidol.).

ἐν παντὶ συνεστήσατε ἑαυτούς. In everything ye approved yourselves. For ἐν παντί see on 2Co 7:5: here it sums up the points just mentioned.

ἁγνοὺς εἶναι τῷ πράγματι. To be pure in the matter, i.e. to be purged from contamination (Php 4:8; 1Ti 5:22; 1Pe 3:2; Jas 3:16; 1Jn 3:3, where see Westcott’s note). The use of ἁγνός is no evidence that the offender in question (2Co 2:5) is the incestuous person of 1Co 5:1. The vague τὸ πρᾶγμα indicates a distasteful topic: comp. 1Th 4:6.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11.] The blessed effects of godly grief on themselves, as shewn by fact.

αὐτὸ τοῦτο, this very thing, of which I have been speaking.

σπουδήν, earnestness, as contrasted with your former carelessness in the matter.

ἀλλά] nay, not σπουδήν merely,—that is saying too little;—but …

ἀπολογίαν] viz. to Paul by means of Titus,—asserting their innocence in the matter; see below.

ἀγανάκτησιν] πρὸς τὸν πεπορνευκότα. Theophyl.

φόβον] ‘ne cum virga venirem,’ Bengel: fear of Paul: not here of God. The context is brought out well by Chrys. and Theophyl. The latter says, on ἐπιπόθησιν,—πρὸς ἐμέ. εἰπὼν δὲ φόβον, ἵνα μὴ δόξῃ αὐθεντεῖν, συντόμως διωρθώσατο, ἐπιπόθησιν εἰπών· ὅπερ ἐνδεικτικὸν ἀγάπης, οὐκ ἐξουσίας.

ζῆλον] on God’s behalf, to punish the offender;—ἐκδίκησιν being the infliction of justice itself.

Bengel remarks, that the six accusatives preceded by ἀλλά fall into three pairs: ἀπολογ. and ἀγανάκτ., relating to their own feelings of shame,—φόβ. and ἐπιπόθ. to Paul,—ζῆλ. and ἐκδίκ. to the offender.

ἐν παντί must be understood only of participation of guilt: by their negligence, and even refusal to humble themselves (1Co 5:2), they had in some things made common cause with the offender. Of this, now that they had shewn so different a spirit, the Apostle does not speak.

συνεστήσατε] have commended yourselves by proving that ye are; a pregnant construction.

τῷ πρ., the dat. of regard: see Rom 6:20, and Winer, edn. 6, § 31.1. k,—the matter,—perhaps, as in ref., not only, ‘of which I have been speaking,’—but with allusion to the kind of sin which was in question.

ἁγνούς, pure of stain.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

11. ἰδοὺ γάρ. He wants them to see how they themselves afford an example of the right kind of λύπη and its fruits. ‘For behold, this very thing, your being sorrowful in God’s way, what earnestness (see on 8:7) it worked out in you.’ He looks back to what was said in v. 7, and in his desire to give them full credit for the excellent change in them he adds a great deal to what was said before; in v. 7 we have three particulars, here we have seven. He is brimming over with affectionate delight.† The repeated ἀλλά means ‘but moreover,’ ‘but over and above this,’ and the same effect is produced in English with either ‘yea’ or ‘nay.’ Blass, § 77.13.

ἀλλὰ ἀπολογίαν. Not merely earnestness instead of their previous indifference; but ‘self-vindication.’ They were anxious to exculpate themselves and show that they had not abetted the offender or condoned his offence.

ἀγανάκτησιν. Indignation at the shame brought upon the Church. Ἀγανακτέω occurs several times in the Synoptists, but here only does the noun occur. Cf. Thuc. 11. xli. 3.

φόβον. Ne cum virga venirem (Beng.); but we need not restrict it to that. God’s judgments may be included. Indeed it is unlikely that St Paul would put fear of himself in the foreground. ‘Happy is the man that feareth alway’ (28:14).

ἐπιπόθησιν. Yearning for the Apostle’s favour and return. Yearning for their own improvement, quo desideratis in melius provehi (Herveius), is less probable.

ζῆλον. Zeal for God and the Apostle and against the evil which dishonours both.

ἐκδίκησιν. Avenging, in punishing the offender, about which there had been difficulty (2:6). It is placed last, possibly for that reason, or possibly because St Paul does not now regard it of great importance. Enough had been done to vindicate the authority which had been outraged. Ἐκδικησῖ is from ἔκδικος (1Th 4:6; Rom 13:4) through ἐκδικέω (10:6; Rom 12:19). Hort (on 1Pe 2:14) says, “In both Lxx and N.T. ἐκδίκησις stands for both ‘avenging’ or ‘vindication,’ and, as here, for ‘vengeance,’ ‘requital.’ This sense is specially abundant in Ecclus.” Bengel and Meyer arrange the last six items in pairs, dealing respectively with the shame of the Church, feeling towards the Apostle, and treatment of the offender. But the grouping is perhaps fanciful: ἀγανάκτησις may have reference to the offender, and ζῆλος to the Apostle. The grouping is probably not intended by St Paul.

ἐν παντὶ συνεστήσατε ἑαυτούς. ‘In everyone of these points ye approved yourselves.’ See on v. 5. He acquits them of all responsibility for the offence which was committed. At first they had been to blame. By not protesting against the outrage they had seemed to acquiesce in it, but all this had been put right by their reception of Titus and submission to Paul’s letter.

ἁγνοὺς εἶναι τῷ πράγματι. ‘To be pure in the matter,’ to be purged from all complicity in it, because they no longer felt any sympathy with it. St Paul does not say γενέσθαι but εἶναι: he does not wish to hint that they had not always been ἁγνοί. Ἁγνός marks predominantly a feeling, and καθαρός a state (Westcott on 1Jn 3:3). The indefinite τῷ πράγματι points to a disagreeable subject which he does not care to specify; the Corinthians know all about the unhappy business. Neither the use of this vague term (1Th 4:6) nor ἁγνούς (11:2) is any argument for the incredible identification of this oftender (2:5) with the incestuous Corinthian (1Co 5:1).

After λυπηθῆναι, א3 D E K L P, d e Vulg. add ὑμᾶς. א* B C F G 17, g omit. κατειργάσατο (א B3 C G K L P) rather than κατηργάσατο (B* D E). Before ὑμιν, א3 C F G P, f g Vulg. Syrr. read ἐν. א* B D E L K omit. א B C D* F G, f g omit the ὲν before τῷ πράγματι, which is probably an insertion to ease the construction.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Sorrowed [λυπηθηναι] . Rev., correctly, were made sorry. The verb is in the passive voice, and is so rendered by the A. V. in ver. 9, but, inconsistently, sorrowed in the next clause.

Carefulness [σπουδην] . See on diligence, Rom 12:8. Rev., earnest care.

Clearing of yourselves [απολογιαν] . See on 1Pe 3:15. Exculpation or self - defense from complicity with the incestuous person by their neglect and refusal to humble themselves.

Indignation [αγανακτησιν] . Only here in the New Testament. Compare the kindred verb ajganaktew to be indignant, Mt 20:24; Mr 10:14, etc.

Revenge [εκδικησιν] . An unfortunate rendering, because of the personal feeling of vindictiveness which attaches to the popular usage. Rev. avenging is little, if any, better. It is rather meting out of justice; doing justice to all parties. See on Luk 18:3; Luk 21:22. The word has, however, the sense of requital (see on Rom 12:19; compare 2Th 1:8), and carries with it, etymologically, the sense of vindication, as Luk 18:7,

2Co 7:8Bengel remarks that the six results of godly sorrow fall into pairs : clearing and indignation relating to the disgrace of the Church; fear and longing (vehement desire) to the apostle; zeal and avenging to the offender.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.