AaSelect font size
Set to dark mode
Set to dark modeAaSelect font sizeSet to dark mode
Set to dark modeThis website uses cookies to enhance your browsing experience and provide personalized content. By continuing to use this site, you agree to our use of cookies as described in our Privacy Policy.
2 Corinthians 7:5-11 meaning
We have heard much concerning Paul’s afflictions and hardships and we will get specifics of those later in the letter (2 Corinthians 11:23-28). Now Paul wants to reinforce the fact that he does not want to condemn the Corinthians in this letter but is confident they will respond favorably (2 Corinthians 7:3-4).
So, he begins to unfold the source of his comfort and his joy: For even when we came into Macedonia our flesh had no rest, but we were afflicted on every side: conflicts without, fears within (v. 5).
Paul had explained some of his travels concerning his ministry in Corinth in chapters one and two of this letter (2 Corinthians 1:16, 2:13). He had planned to visit Corinth (See Map) on his way to Macedonia prior to heading to Judea (likely to take them an offering from the Gentiles to provide for their relief and provide a testimony). However, he abruptly left the story unfinished and had shared what we have seen in chapters two through six concerning his ministry and apostleship.
Now, he comes back to his journey in verse 5 as he states when we came into Macedonia. After his visit to Corinth, he did not revisit them as he had previously intended because he did not believe it would be constructive (2 Corinthians 2:1). So, Paul did not come to Corinth again, but he sent Titus from Ephesus to Corinth with what he now refers to as a letter that caused you sorrow (v. 8).
He had hoped that it would be well-received but was not sure that it would be. So he was anxious to hear from Titus. Paul came to Troas (See Map) “when a door was opened for me in the Lord” (2 Corinthians 2:12). He expected to meet Titus there and hear how the letter was received in Corinth, but Titus was not there.
Paul said in Chapter 2, “I had no rest for my spirit” (2 Corinthians 2:13) as he was still anxious to learn how things were in Corinth. He picks up the narrative here with much the same description, saying, For even when we came into Macedonia our flesh had no rest, but we were afflicted on every side: conflicts without, fears within (v 5).
When we pair 2 Corinthians 2:13 with verse 5, we can see that Paul was troubled in both his spirit (fears within) as well as his flesh (conflicts without). Our spirits are our inner person. When we die our spirits continue on but are separated from our bodies (James 2:26). As Paul has asserted, the inner man for any believer is made a new creation in Christ upon our being born again through faith in Jesus (2 Corinthians 5:17). Since believers are in Christ, they go to be “home” with the Lord upon their death, as Paul asserted in 2 Corinthians 5:8.
However, while in this life, we live the reality that the new creation (the new nature of a believer) still resides in a human body. Paul often refers to this human body as our flesh. Paul’s goal is to buffet his body so his natural desires are not an impediment to winning the race of life by being a faithful witness unto Christ (1 Corinthians 9:24-27). In this instance, he was dealing with fears within as well as conflicts without. Therefore he was afflicted on every side. Every aspect of his being was affected.
Paul faced opposition almost everywhere he went, but he stated earlier that he viewed this as a “momentary, light affliction” as compared to the “eternal weight of glory” that Jesus would reward him with for faithfully enduring (2 Corinthians 4:17). So while he did not enjoy or seek suffering, he endured it with hope. It seems Paul was experiencing the conflicts without as was typical for his ministry.
It also seems here that he is expressing the depth of his care for his children in the faith in Corinth. We know from his experience after fleeing to Athens, where he was likely supposed to lay low, that he put himself at risk once again to preach the gospel to the Athenians (Acts 17:16-17). This was because “his spirit was being provoked within him.”
But when his Corinthian children in the faith were teetering into falsehood it did not provoke his spirit in the same way it had in Athens. Rather it brought him immense concern, and added fears within. He feared for his children and sought to keep them from harm.
It seems that since Titus did not appear, he not only feared for his safety (conflicts without) but also the condition of the church in Corinth (fears within). Now, just when it seems Paul may slip into despair, he breaks forth with good news: But God, who comforts the depressed, comforted us by the coming of Titus (v. 6).
Those two words, But God, are life changing and life-breathing for not only Paul, but also for everyone who is “in Christ.” When things around us look bleak, as they did for Paul at that moment, the phrase But God changes the equation. When the disciples of Jesus heard His conversation with a man commonly referred to as ‘the rich young ruler,’ they were astonished with the implications of His teaching. But Jesus comforted them by asserting “but with God all things are possible” (Matthew 19:26).
But God, who comforts the depressed. Was Paul referring to himself when he mentioned the depressed? Context suggests he was. Paul explains that God comforted us with the coming of Titus. The us whom God comforted would necessarily correlate with the depressed who needed comfort.
The Greek word translated depressed can also be translated as “downcast,” “meek,” and “humble.” Paul had fears within that were causing him to be downcast out of concern for his spiritual children in Corinth. But God provided comfort. In this case, the comfort came through another believer, Titus.
For any believer, all of whom are “in Christ,” life happens. Any believer is highly likely to experience conflicts without and fears within. Jesus prayed for all believers in John 17:15, saying, “I do not ask You to take them out of the world, but to keep them from the evil one.” Jesus also said, “In the world you have tribulation, but take courage; I have overcome the world” (John 16:33). We can expect to encounter difficulty in this life. In fact, in 2 Timothy 3:12, Paul insists that anyone who desires to “live godly in Christ Jesus will be persecuted.”
When life happens and we are downcast, dejected, humbled, or depressed, we can remember the Apostle Paul, who said, “But God, who comforts the depressed.”
The Greek word translated comforts is “parakaleo.” It appears 18 times in 2 Corinthians. A selection of these occurrences might provide additional insight into Paul’s notion of “comfort.”
Paul was comforted by God by the coming of Titus (v. 6). Paul had sent Titus to Corinth to deliver his letter and to minister on his and God’s behalf to the Corinthians. When Titus did not show up at their meeting place in Troas, it was of great concern to Paul.
Titus was a treasured colleague and Paul obviously had great faith in him to send him to Corinth, knowing that he would encounter a difficult situation. So, just the fact of seeing him, that he was alive and well, was likely of great encouragement. However, his comfort was well beyond just seeing him physically. And not only by his coming, but also by the comfort with which he was comforted in you, as he reported to us your longing, your mourning, your zeal for me; so that I rejoiced even more (v. 7).
The key to the “parakeleo” seems to be rooted in what Titus reported to Paul. The key thing Paul mentions is that the Corinthians expressed to Titus, which he in turn reported to Paul, a longing as well as mourning and zeal for Paul. Therefore, Paul knew that his fellowship and partnership with them in the shared mission of living and teaching the gospel was unbroken. Thus, Paul’s fears within were alleviated. He rejoiced even more because his fellowship with them was secure.
Paul had great concern of how his letter of sorrow would be received by the Corinthians. Paul says For though I caused you sorrow by my letter, I do not regret it, though I did regret it (v 8). Before Paul learned the letter had a positive effect, it seems he had begun to regret writing it.
Perhaps he had a concern that the “messenger,” in this case Titus, might be ill-treated. It is inferred that the same sorts of enemies he had encountered elsewhere had come to Corinth. Paul had plenty of experience with these opponents of the gospel of Christ exercising violence, including stoning him and leaving him for dead (Acts 14:19).
Further, Paul might have begun to doubt that his corrective words were appropriate. Paul’s intent was for their benefit, and perhaps he had begun to question whether he had made the right choice of words, words that would be effective.
Given this context, we can imagine some of the fears within which Paul might have dealt with:
So, just the fact that Titus showed up, And not only by his coming, was of great comfort to Paul. After receiving the report of Titus, Paul was even more comforted as to how Titus had been received in Corinth, how the Corinthians received his message: But also by the comfort with which he was comforted in you. The Corinthian believers had received and embraced Paul’s word. Therefore, Paul rejoiced even more.
Paul seems somewhat overwhelmed when he received the report and could sense the depth of the Corinthian’s concern for him and Titus. He was moved as he writes your longing, your mourning, your zeal for me (v 7).
Paul certainly could have had doubts about whether the Corinthians wanted to see him again, but your longing was a personal appeal by the Corinthians to express a desire to see him and hear from him. Paul was also moved by your mourning, or deep sorrow over what Paul had expressed in his letter that caused you sorrow (v 8). That the Corinthian believers are mourning indicates a deep-seated repentance. This repentance before God likely led to a zeal for Paul, a desire to have their fellowship with Paul restored.
It seems at this point the love and care Paul felt toward the Corinthians was now being reciprocated to him. It seems to have touched him deeply, so deeply that he could say so that I rejoiced even more after he heard of their response from Titus.
We might wonder since Paul seems to indicate here that there is a reciprocity taking place why he earlier urged the Corinthians to reciprocate his affection for them (2 Corinthians 6:11-13). When the Corinthian readers got to the passage reflected in Chapter 6 they would know the reciprocity they had already expressed, noted by Paul in verse 7.
So we can presume that in the previous chapter, Paul is encouraging them to continue in that relationship and not revert again. In this chapter, it would seem Paul is expressing a tangible reason for the confidence he has in them that he spoke of in 2 Corinthians 7:4.
Paul now acknowledges that he caused them sorrow, saying, For though I caused you sorrow by my letter, I do not regret it (v. 8a). After Paul had sent the letter that caused them sorrow, there were times when he was not sure he should have been so strong in his words, particularly when he did not hear or receive a response for a while. This is indicated by him adding though I did regret it. This is likely part of the fears within from verse 5, second guessing whether he should have sent the letter.
Most of us have probably had at least temporary regrets when we have said or written something that we think could have caused sorrow or pain. Now, however, as Paul receives the positive report from Titus, he is able to say I do not regret it. He is able to be open and transparent when he continues though I did regret it—for I see that that letter caused you sorrow, though only for a while (v. 8b).
Paul no longer regrets sending the letter because the sorrow it caused led to a positive result. It led the Corinthians to a place of repentance. We know from prior verses that the thought that he could have caused the Corinthians sorrow was greatly troubling to him (2 Corinthians 2:4, 7:5). Now, however, as he hears of the positive result from Titus, he is able to say I now rejoice, not that you were made sorrowful, but that you were made sorrowful to the point of repentance (v. 9a).
Repentance is a strong word. It is what John the Baptist preached. He exhorted God’s people to “bear fruit in keeping with repentance” (Matthew 3:8). This indicates that repentance involves a change of perspective about what is true and what is in our best interest. This change of perspective leads to a change in life choices.
Jesus said He came to call sinners to repentance (Matthew 9:13). Acts records an instance where Peter tells fellow Jews why he visited with and ate with Gentiles, because God had given them the Holy Spirit, just as He gave Jews the Holy Spirit. Those hearing Peter made an astonished exclamation: “Well then, God has granted to the Gentiles also the repentance that leads to life” (Acts 11:18). In both cases a major shift in perspective is required in order for the condition to be described as repentance.
In 2 Corinthians 12:21, Paul will use the verb form of the word translated repentance in verse 9. There we get a list of the actions Paul desired the Corinthians to repent from: “strife, jealousy, angry tempers, disputes, slanders, gossip, arrogance, disturbances.” We do not have a copy of the letter that made the Corinthians sorrowful, but this list would infer that Paul chastised them for these behaviors and urged them to turn from them and begin to serve and love one another.
In his letter to the Galatians, Paul made a similar list that he called the “deeds of the flesh” (Galatians 5:19-21). He states that walking in these fleshly ways leads to a culture of biting, devouring, and consuming one another (Galatians 5:15). Paul desires the believers in Corinth to serve and love rather than devour and consume one another.
So, Paul’s emphasis is clear when he continues: for you were made sorrowful according to the will of God, so that you might not suffer loss in anything through us (v. 9b). Paul’s regret for having written a letter of chastisement gave way to comfort and rejoicing when he became aware that the Corinthian church had repented, largely as a result of Paul’s letter.
Their repentance was not to Paul, but to God: you were made sorrowful according to the will of God. True repentance goes beyond our expression to man, though that is often important (James 5:16). The repentance Paul sought was a change of heart before God. Paul was not seeking control of these people. Rather, he was seeking their welfare in shepherding them to have a fellowship of obedience to Christ.
David shows true repentance in his penitent Psalm 51 when he makes clear that the core need is to have a clean heart before God:
“For I know my transgressions, and my sin is ever before me. Against You, You only, I have sinned and done what is evil in Your sight, so that You are justified when You speak and blameless when You judge.”
(Psalm 51:3-4)
The New Testament promises that when we have awareness of sin and confess it to God that He will forgive us and cleanse us from all unrighteousness (1 John 1:9).
Paul is rejoicing because the Corinthians have repented before God. He says to them that they have not been harmed by Paul or Titus, so that you might not suffer loss in anything through us.
The Greek word translated might not suffer loss is “zemioo.” This word also occurs in Paul’s first letter when Paul is speaking about each believer’s deeds being judged by Jesus at His judgment seat:
“If any man’s work is burned up, he will suffer loss but he himself will be saved, yet so as through fire.”
(1 Corinthians 3:15)
In 1 Corinthians 3, “zemioo” is translated “he will suffer loss.” In this case the loss being suffered is rewards from God for living in this life as a faithful witness. In 2 Corinthians 5:10, Paul also admonished each Corinthian believer to live in such a manner as to gain good rewards at the judgment seat of Christ.
Here in 2 Corinthians 7, it might be that Paul has in mind not only rewards in the next life but also consequences in this life. In the next verse, Paul asserts For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death (v. 10).
Paul contrasts here in verse 10 repentance without regret as against sorrow of the world. The sorrow according to the will of God frees us from regret. This is because through Christ, believers can receive forgiveness and restoration of fellowship (1 John 1:9). Conversely, sorrow of the world leads to loss and separation. Separation from God’s design for us is death. Perhaps we are separated from our dreams, our purpose, or fellowship with God and others.
It seems Paul was eager not to have been an agent of the worldly sort of sorrow. He did not want the Corinthians to experience loss through us (v 9) because Paul’s letter had led to bitterness and separation. He was greatly relieved that his letter served its intended purpose and became a source of life-giving repentance to those whom he loved.
The result of the repentance of the Corinthians (likely from the sorts of behaviors he lists later, in 2 Corinthians 12:21), he describes as salvation (v 10). The Greek word translated salvation is “soteria.” “Soteria” means something is being delivered. What is being delivered from what depends on the context. For example, in Acts 27:34, Paul urges his fellow passengers on a ship enduring a great storm at sea to eat some food “for your preservation [soteria].” In that context, the food would help them deliver their physical lives from destruction during the storm.
In this case, the context refers to the repentance of the Corinthians being delivered from the sorrow of the world which produces death. When any believer repents and changes their behavior to live in the will of God, they are delivered from the adverse consequences of sin. Sin always produces some sort of death (Romans 6:23). Death is separation, and sin is living apart from our design. When we live apart from our design, adverse consequences are an inevitable result.
Worldly sorrow typically creates within us a deadly spirit of bitterness, anger, resentment, or unforgiveness. It produces the deeds of the flesh (Galatians 5:19-21; 2 Corinthians 12:21). This kind of sorrow is, according to Paul, the sorrow of the world that produces death.
Now Paul enthusiastically explains the positive fruits of the godly sorrow of repentance produced in them: For behold what earnestness this very thing, this godly sorrow, has produced in you (v. 11a).
The Greek word translated earnestness is also translated in other verses as “diligence” (Romans 12:8,, 11 Hebrews 6:11, 2 Peter 1:5) and “effort” (Jude 1:3). The Corinthians’ repentance has produced a willful intentionality of effort to accomplish things that are good, life-giving actions that are in keeping with the leading of the Spirit and God’s good design.
Behold is a call for the Corinthians and us to give close attention to what this godly sorrow has produced in you. What vindication of yourselves, what indignation, what fear, what longing, what zeal, what avenging of wrong! In everything you demonstrated yourselves to be innocent in the matter.(v 11)
The good thing that the godly sorrow has produced in you is behavior that demonstrated that the Corinthians were innocent in the matter.
The Greek word “apologia” is here translated vindication of yourselves. The English word “apologetic” stems from this root word and refers to a reasoned defense. In this case, the demonstrated behavior of the Corinthians apparently provided a complete rationale that cleared them from blame.
The vindication likely refers to the contentious situation referred to in 2 Corinthians 2:1-4 that resulted in the Corinthian church disciplining one of its members and excluding them for a season. Perhaps Paul learned of this from Titus’s report (2 Corinthians 7:6).
What indignation might express the appropriate indignation the Corinthians had toward those who caused trouble in the church by making accusations toward Paul and his gospel of grace. What fear or what alarm might apply to them being able to see clearly how this matter could affect their walk and the integrity of their fellowship with God and one another, which would ultimately affect their rewards at the judgment of Christ (2 Corinthians 5:10-11).
The fear could also apply to a godly fear of the Lord, which is the beginning of knowledge and wisdom (Proverbs 1:7, 9:10, 2 Corinthians 5:11). Perhaps their fear of the Lord caused them to have discernment and follow the proper way.
What longing or desire that the Corinthians now have and want to show, perhaps even in person, appears to include their restored relationship with Paul and their acceptance of his apostleship and leadership.
What zeal is an indication of their wanting to respond to Paul and let him know of their repentance. Paul used the same Greek word translated here in verse 11 as zeal in 2 Corinthians 7:7, where Paul was positively overwhelmed with the Corinthians “zeal for me.” This could refer to that zeal. However, their zeal for Paul would have to primarily focus on the Lord to be well received by him, because Paul consistently insists that people should not follow him, but rather emulate his following of Christ (1 Corinthians 3:4-7, 2 Corinthians 3:5).
Paul has learned from Titus of the Corinthians’ repentance (2 Corinthians 7:6). He learned they had appropriately dealt with those who were in the wrong. Paul continues his praise of their proper dealing with wrongdoing by exclaiming what avenging of wrong.
The context indicates that Paul is not asking a question but making a hyperbolic exclamation that their avenging of wrong was an exceptional application of justice. He is proud of them and letting them know. The phrase avenging of wrong translates a single Greek word “ekdikesis”. It is also translated as “justice” (Luke 18:7-8), “punishment” (1 Peter 2:14), and “vengeance” (Luke 21:22, Acts 7:24, Romans 12:19, Hebrews 10:30) and “retribution” (2 Thessalonians 1:8).
The idea seems to be that an action received a just consequence. In this case, the church appropriately dealt with false teaching and distanced itself from the perpetrator. Earlier in the letter, Paul encouraged the Corinthians to restore fellowship with the punished person, as they had suffered enough (2 Corinthians 2:6-7).
The reported behavior caused Paul to conclude: In everything you demonstrated yourselves to be innocent in the matter (v. 11c).
It is likely that Paul is affirming that their godly sorrow led them to true repentance and that they demonstrated this repentance by their actions, including their treatment of Titus and their willingness to discipline the offender. Thus Paul was commending them that their actions were in keeping with repentance.
That Paul speaks of them having demonstrated themselves to be innocent in the matter likely ties back to Paul telling them earlier that he decided not to come visit them in order to spare them being chastised by him (2 Corinthians 2:1-2). It appears there was a moment when it was unknown whether the Corinthians would do the right thing, or perhaps were themselves under a cloud of suspicion. Paul had confidence in them, but still it remained for them to choose. Fortunately, their ultimate behavior proved them innocent.
The word translated as innocent is most often translated as “pure.” It might be best understood to consider that the Corinthians got caught up in an inappropriate behavior, repented, then set things straight. This caused Paul to heap upon them this string of praises of their actions of indignation toward wrong, fear of the Lord leading to repentance and righteous actions, longing, and zeal to do right. This all resulted in vindication, avenging of wrong, and being proven innocent in the matter.