2 Corinthians 4:1-6
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
taught by the result itself, that grief ought not to be painful to us, or distressing. In like manner, although repentance contains in it some degree of bitterness, if, is spoken of as not to be repented of on account of the precious and pleasant fruit which it produces.”
To salvation. Paul seems to make repentance the ground of salvation. Were it so, it would follow, that we are justified by works. I answer, that we must observe what Paul here treats of, for he is not inquiring as to the ground of salvation, but simply commending repentance from the fruit which it produces, he says that it is like a way by which we arrive at salvation. Nor is it without good reason; for Christ calls us by way of free favor, but it is to repentance. (<400913>Matthew 9:13.) God by way of free favor pardons our sins, but only when we renounce them. Nay more, God accomplishes in us at one and the same time two things: being renewed by repentance, we are delivered from the bondage of our sins; and, being justified by faith, we are delivered also from the curse of our sins. They are, therefore, inseparable fruits of grace, and, in consequence of their invariable connection, repentance may with fitness and propriety be represented as an introduction to salvation, but in this way of speaking of it, it is represented as an effect rather than as a cause. These are not.
refinements for the purpose of evasion, but a true and simple solution, for, while Scripture teaches us that we never obtain forgiveness of sins without repentance, it represents at the same time, in a variety of passages, the mercy of God alone as the ground of our obtaining it.
11. What earnest desire it produced in you. I shall not enter into any
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 ajpologi>an, (defense.) It is on this account that I have preferred to retain the word defensionem, which the Old Interpreter had made use of. f464 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. f465 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 f466 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, f467 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. (<461131>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, f468 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. f469 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.
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2 Corinthians 7:11-16
11. In all things ye have approved yourselves to be clear in this matter.
11. Modis omnibus comprobastis vos puros esse in negotio.
12. Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.
12. Itaque si scripsi vobis, non eius