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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 7:5–11. His three-level outline is real structure in the source text, so it is rendered as structure.
There seems to be a connection between Co2 2:13 (where the apostle said he had no rest in his spirit when he found not Titus at Troas) and the fifth verse of this chapter: and so great was his affection to the Corinthians, and his concern about their behaviour in relation to the incestuous person, that, in his further travels, he still had no rest till he heard from them. And now he tells them,
I.How he was distressed, Co2 7:5.
He was troubled when he did not meet with Titus at Troas, and afterwards when for some time he did not meet with him in Macedonia: this was a grief to him, because he could not hear what reception he met with at Corinth, nor how their affairs went forward. And, besides this, they met with other troubles, with incessant storms of persecutions; there were fightings without, or continual contentions with, and opposition fRom. Jews and Gentiles; and there were fears within, and great concern for such as had embraced the Christian faith, lest they should be corrupted or seduced, and give scandal to others, or be scandalized.
II.How he was comforted, Co2 7:6, Co2 7:7. Here observe,
1.The very coming of Titus was some comfort to him. It was matter of joy to see him, whom he long desired and expected to meet with. The very coming of Titus and his company, who was dear to him as his own son in the common faith (Tit 1:4), was a great comfort to the apostle in his travels and troubles. But,
2.The good news which Titus brought concerning the Corinthians was matter of greater consolation. He found Titus to be comforted in them; and this filled the apostle with comfort, especially when he acquainted him with their earnest desire to give good satisfaction in the things about which the apostle had written to them; and of their mourning for the scandal that was found among them and the great grief they had caused to others, and their fervent mind or great affection towards the apostle, who had dealt so faithfully with them in reproving their faults: so true is the observation of Solomon (Pro 28:23), He that rebuketh a man afterwards shall find more favour than he that flattereth with his tongue.
3.He ascribes all his comfort to God as the author. It was God who comforted him by the coming of Titus, even the God of all comfort: God, who comforteth those that are cast down, Co2 7:6. Note, We should look above and beyond all means and instruments, unto God, as the author of all the consolation and the good that we enjoy.
III.How greatly he rejoiced at their repentance, and the evidences thereof.
The apostle was sorry that he had grieved them, that some pious persons among them laid to heart very greatly what he said in his former epistle, or that it was needful he should make those sorry whom he would rather have made glad, Co2 7:8. But now he rejoiced, when he found they had sorrowed to repentance, Co2 7:9. Their sorrow in itself was not the cause of his rejoicing; but the nature of it, and the effect of it (repentance unto salvation, Co2 7:10), made him rejoice; for now it appeared that they had received damage by him in nothing. Their sorrow was but for a season; it was turned into joy, and that joy was durable. Observe here,
1.The antecedent of true repentance is godly sorrow; this worketh repentance. It is not repentance itself, but it is a good preparative to repentance, and in some sense the cause that produces repentance. The offender had great sorrow, he was in danger of being swallowed up with overmuch sorrow; and the society was greatly sorrowful which before was puffed up: and this sorrow of theirs was after a godly manner, or according to God (as it is in the original), that is, it was according to the will of God, tended to the glory of God, and was wrought by the Spirit of God. It was a godly sorrow, because a sorrow for sin, as an offence against God, an instance of ingratitude, and a forfeiture of God's favour. There is a great difference between this sorrow of a godly sort and the sorrow of this world. Godly sorrow produces repentance and reformation, and will end in salvation; but worldly sorrow worketh death. The sorrows of worldly men for worldly things will bring down gray hairs the sooner to the grave, and such a sorrow even for sin as Judas had will have fatal consequences, as his had, which wrought death. Note,
(1.)Repentance will be attended with salvation. Therefore,
(2.)True penitents will never repent that they have repented, nor of any thing that was conducive thereto.
(3.)Humiliation and godly sorrow are previously necessary in order to repentance, and both of them are from God, the giver of all grace.
2.The happy fruits and consequences of true repentance are mentioned (Co2 7:11); and those fruits that are meet for repentance are the best evidences of it. Where the heart is changed, the life and actions will be changed too. The Corinthians made it evident that their sorrow was a godly sorrow, and such as wrought repentance, because it wrought in them great carefulness about their souls, and to avoid sin, and please God; it wrought also a clearing of themselves, not by insisting upon their own justification before God, especially while they persisted in their sin, but by endeavours to put away the accursed thing, and so free themselves from the just imputation of approving the evil that had been done. It wrought indignation at sin, at themselves, at the tempter and his instruments; it wrought fear, a fear of reverence, a fear of watchfulness, and a fear of distrust, not a distrust of God, but of themselves; an awful fear of God, a cautious fear of sin, and a jealous fear of themselves. It wrought vehement desires after a thorough reformation of what had been amiss, and of reconciliation with God whom they had offended. It wrought zeal, a mixture of love and anger, a zeal for duty, and against sin. It wrought, lastly, revenge against sin and their own folly, by endeavours to make all due satisfaction for injuries that might be done thereby. And thus in all things had they approved themselves to be clear in that matter. Not that they were innocent, but that they were penitent, and therefore clear of guilt before God, who would pardon and not punish them; and they ought no longer to be reproved, much less to be reproached, by men, for what they had truly repented of.
Historical interpretation
Three Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
This grief, then, appears to be accompanied by salvation, because the man, after having done a wicked deed, repented. Both actions grieve the Spirit: doubt, because it did not accomplish its object; and anger grieves the Spirit, because it did what was wicked.
That all sins may be forgiven him who has turned to God with his whole heart... Also in the second Epistle of the blessed Paul to the Corinthians: "For the sorrow which is according to God worketh a stedfast repentance unto salvation, but the sorrow of the world worketh death."
Godly grief brings about the death of worldliness. When the sinner is found out he is grieved because he is bound to be punished, not having anyone from whom he may expect mercy. Perhaps for the moment there may be nobody who can exact retribution from him, but he knows he will not be able to escape the judgment of God.
However, I marvel how God, who from the beginning gave humanity pain, which came from sin, abolishes his decision with one resolution and expels the judgment with the sentence. And hear how. Sin produced pain, and through pain sin is annihilated. Pay attention carefully. God threatens the woman. He brings upon her the punishment for her disobedience, and he tells her: “You shall bring forth children in pain.” And he showed pain as the harvest of sin. However, oh, how munificent he is! That which he gave for punishment he changed to salvation. Sin gave birth to pain; pain destroys sin. Just as a worm that is born by a tree consumes the very same tree, likewise pain, which is born by sin, kills sin when it is supplied by repentance. For this reason Paul says: “Godly pain produces a repentance that leads to salvation and brings no regret.” Pain is good for those who repent sincerely; the sorrow, matching the sin, suits those who sin.… Mourn for the sin so you may not lament for the punishment. Apologize to the judge before you come to the court. Or do you not know that all who want to sin flatter the judge, not when the case is being tried but before they enter the court, or through friends, or through guardians, or through another way they coax the judge? The same with God: you cannot persuade the Judge during the time of the tribunal. It is possible for you to plead with the Judge before the time of judgment.
'Therefore.' he says, 'though I did regret before I saw the fruit and the gain, how great they were I do not regret now.' For such a thing is godly sorrow. And then he philosophizeth about it, showing that sorrow is not in all cases a grievous thing, but when it is worldly. And what is worldly? If thou be in sorrow for money, for reputation, for him that is departed, all these are worldly. Wherefore also they work death. For he that is in sorrow for reputation's sake feeleth envy and is driven oftentimes to perish: such sorrow was that which Cain sorrowed, such Esau. By this worldly sorrow then he meaneth that which is to the harm of those that sorrow. For only in respect to sins is sorrow a profitable thing; as is evident in this way. He that sorroweth for loss of wealth repaireth not that damage; he that sorroweth for one deceased raiseth not the dead to life again; he that sorroweth for a sickness, not only is not made well but even aggravates the disease: he that sorroweth for sins, he alone attains some advantage from his sorrow, for he maketh his sins wane and disappear. For since the medicine has been prepared for this thing, in this case only is it potent and displays its profitableness; and in the other cases is even injurious. 'And yet Cain,' saith one, 'sorrowed because he was not accepted with God.' It was not for this, but because he saw his brother glorious in honor; for had he grieved for this, it behoved him to emulate and rejoice with him; but, as it was, grieving, he showed that his was a worldly sorrow. But not so did David, nor Peter, nor any of the righteous. Wherefore they were accepted, when grieving either over their own sins or those of others. And yet what is more oppressive than sorrow? Still when it is after a godly sort, it is better than the joy in the world. For this indeed ends in nothing; but that "worketh repentance unto salvation, a salvation that bringeth no regret." For what is admirable in it is this that one who had thus sorrowed would never repent, whilst this is an especial characteristic of worldly sorrow. For what is more regretted than a true born son? And what is a heavier grief than a death of this sort? But yet those fathers who in the height of their grief culture nobody and who wildly beat themselves, after a time repent because they have grieved immoderately; as having thereby nothing benefitted themselves, but even added to their affliction. But not such as this is godly sorrow; but it possesseth two advantages, that of not being condemned in that a man grieves for, and that this sorrow endeth in salvation; of both which that is deprived. For they both sorrow unto harm and after they have sorrowed vehemently condemn themselves, bringing forth this greatest token of having done it unto harm. But godly sorrow is the reverse [of this]: wherefore also he said, "worketh repentance unto salvation, a repentance that bringeth no regret." For no one will condemn himself if he have sorrowed for sin, if he have mourned and afflicted himself.
And, in another passage, he says: “The sorrow that is according to God produces repentance that tends to salvation of which one does not repent.” He who is sad according to God is sad in repentance for his sins; sorrow because of one’s own iniquity produces justice. First, let what you are displease you so that you may be able to be what you are not. “The sadness that is according to God produces repentance that tends to salvation of which one does not repent.” He says: “repentance that tends to salvation.” What sort of salvation? That of which one does not repent. What does that mean? One of which you do not repent at any time. For we have had a life of which we ought to have repented; we have had a life calculated to inspire repentance. But we cannot come to that life of which one does not repent except through repentance for an evil life. Will you, my brothers, as I had begun to say, ever find dung in a sifted mass of wheat? Nevertheless, the wheat arrives at that luster, at that fine and beautiful appearance, by means of dung; the foulness was the path to a beautiful result.
Therefore, my brothers, as I have said before, a suitable place for dung helps to produce fruit, but an unsuitable place leads to uncleanness. Someone or other has said, I have come upon this sad person; I see the dung; I examine the place. Tell me, my friend, why are you sad? He says: I have lost my money. The place is unclean; there is no fruit. Let him hear the apostle: “The sorrow that is according to the world produces death.” I have looked at still another person groaning, weeping and praying; I recognize the dung and I examine the place. Moreover, I have directed my ear to this man’s prayer, and I have heard him say: “O Lord, be thou merciful to me: heal my soul, for I have sinned against you.” He laments his sin; I recognize the field; I look for fruit. Thanks be to God! The dung is in a good place; it is not useless there; it produces fruit. This is truly the time of fruitful sorrow, so that we may lament the state of our mortality, the abundance of temptations, the stealthy attacks of sinners, the clash of desires, the conflicts of passions ever rebelling against good thoughts. On this account let us grieve; let us be sad because of this state of affairs.
[Syncletica] also said, ‘There is a useful sorrow, and a destructive sorrow. Sorrow is useful when we weep for our sins, and for our neighbour’s ignorance, and so that we may not relax our purpose to attain to true goodness, these are the real kinds of sorrow. Our enemy adds something to this. For he sends sorrow without reason, which is something called lethargy. We ought always to drive out a sadness like that with prayers and psalms.’
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Summary
This verse profoundly distinguishes between two types of sorrow and their divergent outcomes: a "godly sorrow" that leads to genuine, lasting repentance and salvation, and a "sorrow of the world" that culminates in spiritual death. Paul articulates this crucial difference to the Corinthian church, validating their painful yet ultimately redemptive experience of sorrow over their sin, while warning against a superficial or despairing regret that offers no true hope or transformation.
Context
Literary Context
This verse is a climactic statement within 2 Corinthians 7, which marks a significant turning point in Paul's relationship with the Corinthian church. Following a period of severe tension and a "painful letter" (likely a previous, lost letter or a section of 2 Corinthians itself, such as 2 Corinthians 2:1-4), Paul expresses immense relief and joy upon hearing from Titus that the Corinthians had received his rebuke with genuine sorrow and repentance. 2 Corinthians 7:8-9 directly precedes this verse, where Paul states, "For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance." Verse 10 then provides the theological framework for understanding why their sorrow was beneficial, contrasting it with a destructive alternative.
Historical & Cultural Context
The Corinthian church was plagued by various issues, including immorality, divisions, and challenges to Paul's apostolic authority. Paul's "severe letter" was a direct confrontation of these problems, designed to bring about correction and restoration. In the Greco-Roman world, public shame and honor were powerful social motivators. While sorrow over being caught or shamed was common, Paul introduces a distinctly Christian concept of sorrow—one rooted not in social consequence but in offense against God. This distinction would have challenged the prevailing cultural understanding of regret, elevating it to a spiritual plane where genuine inner transformation, rather than mere outward conformity, was the goal.
Key Themes
The central theme is the nature of true repentance and its stark contrast with a superficial or worldly regret. Paul emphasizes that sorrow, in itself, is not inherently good or bad; its value is determined by its source and its outcome. "Godly sorrow" is presented as a divine gift, a catalyst for spiritual growth and reconciliation, aligning with themes of reconciliation and restoration that permeate 2 Corinthians. This theme resonates with the Old Testament prophetic calls for a turning of the heart, not just outward acts (e.g., Joel 2:12-13). Conversely, "worldly sorrow" highlights the destructive nature of unaddressed sin and despair, a counter-theme to the hope and life offered in Christ. This distinction is crucial for understanding the path to salvation and avoiding spiritual death.
Exposition and Analysis
Key Word Analysis
This term (G3077) signifies sadness, grief, or heaviness. In this verse, Paul uses it twice, highlighting that the feeling of sorrow itself is neutral. The critical distinction lies in its source ("godly" vs. "of the world") and its outcome. It's not the presence of grief but its spiritual orientation that determines its effect.
This verb (G2716) means "to work fully," "to accomplish," or "to produce." It denotes an effective, complete working out of something. Paul uses it to emphasize the active, causative power of both types of sorrow: godly sorrow produces repentance, and worldly sorrow produces death. It's not a passive state but an active force with tangible results.
This noun (G3341) signifies a change of mind, a turning around, or a transformation of one's inner disposition and outward behavior. It implies a fundamental reorientation of one's life away from sin and towards God. It is more than mere regret; it is a decisive shift in direction that leads to a new way of living.
This word (G2288) refers to both physical death and, more significantly in this context, spiritual death or separation from God. It represents the ultimate consequence of sin and a life lived apart from God's transforming grace. Worldly sorrow, lacking hope and divine orientation, leads to this ultimate spiritual ruin.
Verse Breakdown
"For godly sorrow worketh repentance to salvation not to be repented of:"
This clause introduces the positive, transformative power of sorrow that is "according to God" (κατὰ Θεόν, kata Theon). This type of sorrow is not merely regret over consequences but a deep grief over offending God. It actively "produces" or "brings about" (katergázomai) genuine repentance (metánoia), which is a complete change of mind and direction. The ultimate purpose (eis) of this repentance is "salvation" (sōtēría), implying deliverance, healing, and eternal life. The phrase "not to be repented of" (ametamélētos) emphasizes the irrevocable and lasting nature of this repentance; it is a decision one will never regret because it leads to true life and freedom.
"but the sorrow of the world worketh death."
This contrasting clause presents the destructive alternative. "The sorrow of the world" (lýpē tou kósmou) is sorrow that is self-centered, focused on personal loss, shame, or consequences, rather than on the sin itself or God's holiness. It lacks hope, divine perspective, and a desire for reconciliation. This worldly sorrow also "produces" or "brings about" (katergázomai) a profound "death" (thánatos), which can manifest as spiritual deadness, despair, isolation, or ultimate separation from God. It offers no path to healing or life.
Literary Devices
Paul employs several powerful literary devices in 2 Corinthians 7:10 to underscore his message. The most prominent is Antithesis or Contrast, where he sets "godly sorrow" directly against "the sorrow of the world." This stark opposition highlights the fundamental difference in their nature and outcomes. This is further emphasized by the Parallelism in the structure of the two clauses: "For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death." Both clauses use the same verb "worketh" (or "produces"), creating a balanced yet opposing statement. This demonstrates a clear Cause and Effect relationship: one type of sorrow leads to life, the other to death. The phrase "not to be repented of" also serves as a subtle Irony, as it describes a repentance that is so complete and beneficial that it itself will never be regretted, standing in stark contrast to the regret and despair that worldly sorrow often brings.
Theological and Thematic Connections
2 Corinthians 7:10 offers profound theological insight into the nature of genuine spiritual transformation. It teaches that true repentance is not merely an emotional response to being caught or facing consequences, but a divinely initiated grief over sin that leads to a fundamental change of heart and direction. This "godly sorrow" is a gift of grace, enabling individuals to turn from self-destructive patterns towards God's life-giving path. It affirms that God uses even painful experiences to draw humanity into a deeper relationship with Him, demonstrating His redemptive purpose. Conversely, the "sorrow of the world" reveals the futility and despair of a life lived apart from God, where regret without hope ultimately leads to spiritual ruin. This verse underscores the critical distinction between superficial remorse and a saving, transformative turning to God.
Reflection and Application
This verse serves as a critical diagnostic tool for examining the nature of our own sorrow and regret. When we face the consequences of our actions or recognize our failures, what is the root of our grief? Is it merely embarrassment, fear of punishment, or regret over lost opportunities—the "sorrow of the world" that ultimately leads to despair and spiritual stagnation? Or is it a deep, painful awareness of having offended a holy and loving God, a "godly sorrow" that compels us to confess, seek forgiveness, and genuinely turn away from sin? Embracing godly sorrow means allowing the Holy Spirit to convict us, not to condemn us, but to lead us to a place of humility, confession, and renewed commitment to God's will. It is a painful yet purifying process that fosters true spiritual growth, deepens our dependence on God's grace, and ultimately secures our salvation. We are called to cultivate a heart that is sensitive to sin not just for its consequences, but for its offense against the One who loves us most.
Questions for Reflection
FAQ
What is the fundamental difference between "godly sorrow" and "worldly sorrow"?
The fundamental difference lies in their source, motivation, and outcome. "Godly sorrow" (λύπη κατά Θεόν, lypē kata Theon) is a deep grief over sin because it offends God and violates His holiness. It is motivated by a love for God and a desire for reconciliation, leading to genuine repentance (μετάνοια, metanoia)—a change of mind and direction that results in salvation and lasting transformation. It is a sorrow that is "not to be repented of" because it leads to life. In contrast, "worldly sorrow" (λύπη του κόσμου, lypē tou kosmou) is regret focused on the consequences of sin (e.g., being caught, losing reputation, personal suffering) rather than the sin itself or the offense against God. It is often self-pitying, lacks hope, and does not lead to true change, but rather "worketh death"—manifesting as despair, bitterness, spiritual stagnation, or ultimate separation from God. It offers no path to healing or redemption, as seen in the tragic end of Judas Iscariot (Matthew 27:3-5).
Christ-Centered Fulfillment
2 Corinthians 7:10 finds its ultimate fulfillment in the person and work of Jesus Christ, who is both the perfect embodiment of godly sorrow and the very means by which such sorrow leads to salvation. Jesus consistently called people to "repent: for the kingdom of heaven is at hand" (Matthew 4:17). His life and teaching demonstrated that true repentance is not merely regret, but a turning to God made possible through His grace. On the cross, Jesus bore the full weight of humanity's sin, experiencing a sorrow beyond comprehension, not for His own failings, but out of perfect obedience to the Father and love for a fallen world. His sacrifice provides the atoning blood that washes away sin, making genuine repentance and reconciliation with God possible. The "salvation not to be repented of" is precisely the eternal life and renewed relationship with God purchased by Christ's death and resurrection. The "sorrow of the world" leading to "death" highlights the spiritual reality that apart from Christ, there is no true remedy for sin's devastating effects; only through faith in Him can one escape the wages of sin and receive the gift of eternal life (Romans 6:23). Thus, godly sorrow is a Spirit-wrought response to the grace revealed in Christ, drawing us into His redemptive work and securing our eternal hope.