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Study This Verse
Public-domain commentary
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
Historical Reception
3 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.
One who provokes godly grief in us is our benefactor.
Someone who repents is troubled by the fear that he might sin again. But a person who knows that he has been deformed by sin longs to reform himself. One who knows that he is being rebuked for his own good begins to experience a zeal for bringing good works to completion.
"For behold," he saith, "this self-same thing, that ye were made sorry after a godly sort, what earnest care it wrought in you." 'For not only,' he saith, 'did your sorrow not cast you into that condemning of yourselves, as having acted idly in so doing; but it made you even more careful.' Then he speaks of the certain tokens of that carefulness; "Yea," what "clearing of yourselves," towards me. "Yea, what indignation" against him that had sinned. "Yea, what fear." For so great carefulness and very speedy reformation was the part of men who feared exceedingly. And that he might not seem to be exalting himself, see how quickly he softened it by saying, "Yea, what longing," that towards me. "Yea, what zeal," that on God's behalf. "Yea, what avenging:" for ye also avenged the laws of God that had been outraged. "In every thing ye approved yourselves to be pure in the matter." Not only by not having perpetrated, for this was evident before, but also by not consenting unto it. For since he said in the former Epistle, "and ye are puffed up;" he also says here, 'ye have cleared yourselves of this suspicion also; not only by not praising, but also by rebuking and being indignant.'
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Summary
The Apostle Paul expresses profound relief and joy over the Corinthian church's transformative response to his stern letter, highlighting the multifaceted and redemptive effects of their "godly sorrow." This sorrow, distinct from worldly regret, catalyzed a series of earnest and righteous actions—including carefulness, self-vindication, indignation against sin, reverent fear, fervent desire, zealous correction, and decisive action against wrongdoing—culminating in their communal approval and demonstrated purity in the matter that had caused Paul grief.
Context
Literary Context
This verse is a pivotal statement within Paul's intensely personal and pastoral second letter to the Corinthians, specifically within a section (2 Corinthians 7:2-16) where he articulates his comfort and joy following a period of deep anxiety. Paul had sent a "severe letter" (likely a previous, now lost letter, though some scholars suggest 1 Corinthians or parts of 2 Corinthians itself) addressing serious moral and relational issues within the Corinthian church. His concern over their reception of this letter was immense, as detailed in 2 Corinthians 2:4 and 2 Corinthians 7:5. The return of Titus, bearing news of their repentance, brought immense relief and joy, which Paul begins to unpack in 2 Corinthians 7:6-7. Verse 2 Corinthians 7:10 sets the immediate stage by contrasting "godly sorrow" (leading to repentance and salvation) with "worldly sorrow" (leading to death). Verse 11 then meticulously enumerates the tangible, positive outcomes that proved their sorrow was indeed "godly," demonstrating a genuine and active repentance.
Historical & Cultural Context
The Corinthian church, situated in a bustling, cosmopolitan Roman city known for its wealth and moral laxity, faced numerous internal challenges. These included factions, lawsuits among believers, issues of sexual immorality, and challenges to Paul's apostolic authority. Paul's "severe letter" was a direct response to these deep-seated problems, particularly a prominent case of incest (likely the one mentioned in 1 Corinthians 5:1). The church's initial failure to address this sin had caused Paul great distress and threatened the purity of the Christian community. In the Greco-Roman world, honor and shame were paramount, and Paul's concern was not merely for individual sin but for the reputation of the church and the honor of Christ. The Corinthians' response, as detailed in this verse, indicates a successful navigation of a delicate situation, where the church collectively took action to restore its honor and spiritual integrity in the eyes of Paul and, more importantly, God. Their carefulness and clearing of themselves reflect a desire to re-establish their moral standing and demonstrate their commitment to the apostolic teaching.
Key Themes
This verse powerfully illustrates several key theological and narrative themes. Foremost is the transformative power of godly sorrow, demonstrating that true repentance is not merely an emotional state but a catalyst for righteous action and spiritual growth. It highlights the stark contrast between a sorrow that leads to life and one that leads to death, as introduced in 2 Corinthians 7:10. Secondly, it provides a practical and comprehensive list of evidences of genuine repentance, serving as a diagnostic tool for discerning true change. The seven manifestations of their carefulness, indignation, fear, and zeal underscore that repentance is an active, multifaceted process involving both internal disposition and external demonstration. Finally, the verse speaks to the theme of restoration and vindication, both for the Corinthian church in its relationship with Paul and for their standing before God. Their actions "approved" them, signifying that they had cleared themselves of complicity and were once again in good standing, reflecting the New Testament emphasis on purity within the community of believers, as seen in passages like 1 Corinthians 5:6-8.
Exposition and Analysis
Key Word Analysis
In "sorrowed after a godly sort," the word "godly" derives from theós, meaning "God" or "deity." This emphasizes that their sorrow was not merely human regret or remorse over consequences, but a sorrow that originated from God, was directed towards God, and was in alignment with God's will and perspective on sin. It implies a recognition of sin as an offense against God, leading to a desire for reconciliation with Him.
Translated as "vehement desire," this word signifies an intense longing or yearning. In this context, it speaks to the Corinthians' passionate desire for reconciliation with Paul, for restoration of their broken fellowship, and implicitly, for a renewed right standing with God. It indicates a deep emotional and spiritual earnestness to rectify the situation.
Rendered "revenge" in the KJV, ekdíkēsis more accurately means "vindication" or "retribution." Here, it does not imply personal vengeance but rather the community's determination to execute justice or take corrective action against the sin that had defiled them. It signifies their willingness to enforce discipline and uphold righteousness within the church, demonstrating their commitment to God's standards and their own purity. This is a corporate act of righteous judgment against sin, not a personal vendetta.
Verse Breakdown
"For behold this selfsame thing, that ye sorrowed after a godly sort"
Paul introduces the verse with an emphatic "behold" (ἰδού, idoú), drawing attention to the remarkable transformation. The "selfsame thing" refers to the godly sorrow mentioned in 2 Corinthians 7:9-10. This sorrow was not a fleeting emotion but a profound, God-ordained grief over their sin, which aligned with divine purposes and led to genuine repentance.
"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!"
This is the heart of the verse, enumerating the seven tangible fruits or evidences of their godly sorrow.
"what carefulness it wrought in you"
Their godly sorrow produced an earnest diligence (spoudē) in addressing the issue. This implies promptness, seriousness, and thoroughness in dealing with the sin.
"yea, [what] clearing of yourselves"
They actively sought to demonstrate their innocence or non-complicity in the sin, perhaps by disassociating from the wrongdoer or by taking clear steps to correct their past errors. This was their "apology" or defense.
"yea, [what] indignation"
They exhibited righteous anger (aganáktēsis) directed at the sin itself, not merely at the consequences or Paul's rebuke. This shows a moral revulsion against evil.
"yea, [what] fear"
This signifies a healthy, reverential fear (phóbos) of God's displeasure and a cautious apprehension of repeating the offense. It is a fear that leads to obedience, not despair.
"yea, [what] vehement desire"
They displayed an intense longing (epipóthēsis) for reconciliation with Paul and, by extension, with God and for the restoration of their fellowship.
"yea, [what] zeal"
They showed fervent eagerness (zēlos) and devotion to rectify the situation, to uphold righteousness, and to restore the purity of the church.
"yea, [what] revenge!"
As discussed in Key Word Analysis, this refers to their willingness to execute justice (ekdíkēsis) or take punitive action against the offending party within the community, demonstrating their commitment to communal holiness and discipline.
"In all [things] ye have approved yourselves to be clear in this matter."
Paul concludes by affirming that through these actions, the Corinthians had demonstrated their genuine repentance and their restored integrity. They had "approved" (synistáō) themselves, proving their blamelessness (hagnós) regarding continued complicity in the matter that had distressed Paul. This declaration signifies Paul's full confidence and satisfaction in their repentance.
Literary Devices
Paul employs several powerful literary devices in 2 Corinthians 7:11 to emphasize the profound and multifaceted impact of godly sorrow. The most prominent is Anaphora, the repetition of "yea, what" (ἀλλὰ τίς, alla tis) before each of the seven evidences of repentance ("clearing of yourselves," "indignation," "fear," "vehement desire," "zeal," "revenge"). This repetition creates a rhythmic, emphatic cadence, driving home the comprehensive nature of their transformation and highlighting each distinct fruit. Closely related is Polysyndeton, the deliberate and repetitive use of conjunctions (the "yea" or "and" in Greek) where they might otherwise be omitted. This technique slows the pace, adding weight and solemnity to each item in the list, underscoring the thoroughness of their repentance. The verse also features Enumeration, as Paul meticulously lists seven specific outcomes, providing a detailed and concrete picture of what godly sorrow produces. This detailed list serves as a powerful testament to the authenticity of their change. Finally, there is an implicit Contrast with the "sorrow of the world" mentioned in 2 Corinthians 7:10, where the barrenness of worldly sorrow is juxtaposed with the abundant, life-giving fruit of godly sorrow, making the positive impact of the Corinthians' response all the more striking.
Theological and Thematic Connections
The profound implications of 2 Corinthians 7:11 extend far beyond the specific historical context of the Corinthian church, offering timeless insights into the nature of true repentance and God's redemptive work. This verse reveals that godly sorrow is not an end in itself, but a divine catalyst that initiates a process of transformation, leading to tangible expressions of righteousness and a restoration of right relationship with God and community. It underscores the active nature of repentance, demonstrating that genuine contrition manifests in a zealous pursuit of holiness, a willingness to confront sin, and an earnest desire for reconciliation. This process is ultimately God's design, where even pain and grief, when submitted to His will, become instruments for spiritual growth and the purification of His people, reflecting His character as one who desires not merely regret, but a turning to Him in truth and deed.
Reflection and Application
For believers today, 2 Corinthians 7:11 serves as a powerful mirror, inviting us to examine the quality and fruitfulness of our own sorrow over sin. It challenges the common misconception that repentance is merely a feeling of regret; instead, it reveals repentance as a dynamic, multi-faceted process that culminates in tangible actions and transformed attitudes. When we experience conviction, whether from the Holy Spirit, the Word, or a loving rebuke, this verse calls us to move beyond passive remorse to active, "godly" sorrow. This means diligently addressing the sin, seeking to make amends or clear our conscience, cultivating a righteous indignation against evil, fostering a healthy fear of God, earnestly desiring restoration, and zealously pursuing holiness. It encourages us to embrace the sometimes painful process of self-examination and correction, trusting that God uses even our sorrow to produce a clear demonstration of our commitment to Him and to restore us to a right standing, both individually and corporately within the church.
Questions for Reflection
FAQ
What is the difference between "godly sorrow" and "worldly sorrow"?
As explained in 2 Corinthians 7:10, "godly sorrow" is a grief over sin that is aligned with God's will and perspective. It leads to genuine repentance, which means a change of mind and action, resulting in salvation and no regret. This type of sorrow is productive, leading to the positive actions listed in 2 Corinthians 7:11. In contrast, "worldly sorrow" is remorse that is focused on the consequences of sin (e.g., getting caught, losing reputation) rather than the offense against God. It does not lead to true repentance or transformation and ultimately results in despair and "death," meaning spiritual decay or ruin.
How should "revenge" be understood in this context, given its negative connotation today?
The Greek word translated "revenge" is ekdíkēsis (G1557), which more accurately means "vindication" or "retribution." In this context, it does not refer to personal vengeance or spiteful retaliation. Instead, it signifies the Corinthian church's willingness to take decisive, corrective action against the sin that had been present in their midst. This "revenge" is a corporate act of upholding justice and discipline within the community, demonstrating their commitment to God's holy standards and the purity of the church. It's about bringing about a righteous resolution to the matter, perhaps through appropriate church discipline of the offending party, as Paul had previously instructed in 1 Corinthians 5:1-5. It aligns with God's own righteous judgment against sin, as seen in passages like Romans 12:19.
What was "this matter" that the Corinthians were "clear" in?
"This matter" refers to the specific issue of grave sin and disorder that Paul had addressed in his previous, stern letter to the Corinthian church. While the exact content of that letter is debated (some believe it was 1 Corinthians, others a lost letter), it certainly included the case of the immoral man living with his father's wife, as detailed in 1 Corinthians 5. The Corinthians' initial failure to deal with this sin had caused Paul immense grief. Their subsequent godly sorrow led them to take the necessary steps to purge the sin from their community, demonstrating their disassociation from it and their commitment to holiness. Thus, "this matter" was the collective moral and spiritual purity of the church in the face of serious transgression.
Christ-Centered Fulfillment
The transformative power of godly sorrow, so vividly displayed in the Corinthian church, finds its ultimate source and fulfillment in the person and work of Jesus Christ. It is through Christ that genuine repentance becomes possible, for He is the one who convicts of sin and offers the path to reconciliation. The "carefulness," "indignation," "fear," "vehement desire," "zeal," and "revenge" (righteous justice) that flow from godly sorrow are all enabled by the Spirit of Christ working within believers. Christ Himself bore the ultimate "revenge" or righteous judgment for sin on the cross, becoming the Lamb of God who takes away the sin of the world, thereby providing the means for our "clearing of yourselves." Our ability to sorrow "after a godly sort" is a gift of His grace, for it is His sacrifice that reveals the true gravity of sin against a holy God and simultaneously offers the hope of forgiveness and new life. He is our ultimate vindication and the one who makes us "clear" before God, having made Him who knew no sin to be sin for us, so that in Him we might become the righteousness of God. Thus, the restoration and approval experienced by the Corinthians are but a foretaste of the complete justification and sanctification that believers receive in Christ, who not only calls us to repent but empowers us to bear the fruit worthy of repentance through His indwelling Spirit.