7:1 {These promises} (\tautas tas epaggelias\). So many and so
precious (#2Pe 2:4 \epaggelmata\; #Heb 11:39f.). {Let us
cleanse ourselves} (\katharisÏmen heautous\). Old Greek used
\kathairÏ\ (in N.T. only in #Joh 15:2, to prune). In _Koin«_
\katharizÏ\ occurs in inscriptions for ceremonial cleansing
(Deissmann, _Bible Studies_, p. 216f.). Paul includes himself in
this volitive aorist subjunctive. {From all defilement} (\apo
pantos molusmou\). Ablative alone would have done, but with \apo\
it is plainer as in #Heb 9:14. \Molusmos\ is a late word from
\molunÏ\, to stain (see on ÿ1Co 8:7), to pollute. In the LXX,
Plutarch, Josephus. It includes all sorts of filthiness,
physical, moral, mental, ceremonial, "of flesh and spirit."
Missionaries in China and India can appreciate the atmosphere of
pollution in Corinth, for instance. {Perfecting holiness}
(\epitelountes hagiosunýn\). Not merely negative goodness
(cleansing), but aggressive and progressive (present tense of
\epiteleÏ\) holiness, not a sudden attainment of complete
holiness, but a continuous process (#1Th 3:13; Ro 1:4; 1:6).

7:2 {Open your hearts to us} (\chÏrýsate hýmas\). Old verb (from
\chÏros\, place), to leave a space, to make a space for, and
transitive here as in #Mt 19:11. He wishes no further
\stenochÏria\, tightness of heart, in them (#6:12). "Make room
for us in your hearts." He makes this plea to all, even the
stubborn minority. {We wronged no man} (\oudena ýdikýsamen\). A
thing that every preacher ought to be able to say. Cf. #4:2; 1Th
2:3; Ac 20:26f. {We corrupted no man} (\oudena ephtheiramen\).
We ruined no one. "It may refer to money, or morals, or doctrine"
(Plummer). He is answering the Judaizers. {We took advantage of
no man} (\oudena epleonektýsamen\). That charge was made in
Thessalonica (#1Th 4:6) which see for this late verb and also on
ÿ2Co 2:11. He got the best of (note \pleon\ more in the root) no
one in any evil way.

7:3 {Not to condemn you} (\pros katakrisin ou\). "Not for
condemnation." Late word from \katakrinÏ\, found in Vettius
Valens, and here only in N.T. {To die together and live together}
(\eis to sunapothanein kai sunzýin\). "For the dying together
(second aorist ingressive active infinitive of \sunapothnýskÏ\)
and living together (present active infinitive)." One article
(\to\) with both infinitives. You are in our hearts to share
death and life.

7:4 {I overflow with joy in all our affliction}
(\huperperisseuomai týi charŠi epi pŠsýi týi thlipsei hýmÏn\). A
thoroughly Pauline sentiment. \PerisseuÏ\ means to overflow, as
we have seen. \Huper-perisseuÏ\ (late word, so far only here and
Byzantine writers) is to have a regular flood. Vulgate
_superabundo_.

7:5 {When we had come} (\elthontÏn hýmÏn\). Genitive absolute
with second aorist active participle of \erchomai\. Paul now
returns to the incident mentioned in #2:12 before the long
digression on the glory of the ministry. {Had no relief}
(\oudemian eschýken anesin\). Perfect active indicative precisely
as in #2:13 which see, "has had no relief" (dramatic perfect).
{Afflicted} (\thlibomenoi\). Present passive participle of
\thlibÏ\ as in #4:8, but with anacoluthon, for the nominative
case agrees not with the genitive \hýmÏn\ nor with the accusative
\hýmas\ in verse #6. It is used as if a principal verb as in
#9:11; 11:6; Ro 12:16 (Moulton, _Prolegomena_, p. 182;
Robertson, _Grammar_, pp. 1132-35). {Without were fightings}
(\exÏthen machai\). Asyndeton and no copula, a parenthesis also
in structure. Perhaps pagan adversaries in Macedonia (cf. #1Co
15:32). {Within were fears} (\esÏthen phoboi\). Same
construction. "Mental perturbations" (Augustine) as in #11:28.

7:6 {Cormforteth} (\parakalÏn\). See on ÿ1:3-7 for this word.
{The lowly} (\tous tapeinous\). See on ÿMt 11:29. Literally, low
on the ground in old sense (#Eze 17:24). Low in condition as
here; #Jas 1:9. In #2Co 10:1 regarded as abject. In this sense
in papyri. "Humility as a sovereign grace is the creation of
Christianity" (Gladstone, _Life_, iii, p. 466). {By the coming}
(\en týi parousiŠi\). Same use of \parousia\ as in #1Co 16:7
which see. See also #2Co 7:7; 10:10.

7:7 {Wherewith} (\hýi\). Either locative case with preceding \en\
or instrumental of the relative with \pareklýthý\ (first aorist
passive indicative). "The manner in which Paul, so to speak,
_fondles_ this word (\parakaleÏ\) is most beautiful" (Vincent).
{In you} (\eph' humin\). Over you, upon you. {Your longing} (\týn
humÏn epipothýsin\). Late word from \epipotheÏ\ (\epi\,
directive, longing towards, yearning). Only here in N.T.
{Mourning} (\odurmon\). Old word from \oduromai\, to lament. Only
here in N.T. {So that I rejoiced yet more} (\hÏste me mallon
charýnai\). Result expressed by \hÏste\ and the second aorist
passive infinitive of \chairÏ\ with accusative of general
reference.

7:8 {Though} (\ei kai\). If also. Paul treats it as a fact. {With
my epistle} (\en týi epistolýi\). The one referred to in #2:3f.
{I do not regret it} (\ou metamelomai\). This verb really means
"repent" (be sorry again) which meaning we have transferred to
\metanoeÏ\, to change one's mind (not to be sorry at all). See
#Mt 21:30; 27:3 for the verb \metamelomai\, to be sorry, to
regret as here. Paul is now glad that he made them sorry. {Though
I did regret} (\ei kai metemelomýn\). Imperfect indicative in the
concessive clause. I was in a regretful mood at first. {For I
see} (\blepÏ gar\). A parenthetical explanation of his present
joy in their sorrow. B D do not have \gar\. The Latin Vulgate has
_videns_ (seeing) for \blepÏn\. {For a season} (\pros hÏran\).
Cf. #1Th 2:17. It was only "for an hour."

7:9 {Now I rejoice} (\nun chairÏ\). Now that Titus has come and
told him the good news from Corinth (#2:12f.). This was the
occasion of the noble outburst in #2:12-6:10. {Unto repentance}
(\eis metanoian\). Note the sharp difference here between
"sorrow" (\lupý\) which is merely another form of \metamelomai\
(regret, remorse) and "repentance" (\metanoia\) or change of mind
and life. It is a linguistic and theological tragedy that we have
to go on using "repentance" for \metanoia\. But observe that the
"sorrow" has led to "repentance" and was not Itself the
repentance. {After a godly sort} (\kata theon\). In God's way.
"God's way as opposed to man's way and the devil's way"
(Plummer). It was not mere sorrow, but a change in their attitude
that counted. {That ye might suffer loss by us in nothing} (\hina
en mýdeni zýmiÏthýte ex humÏn\). Purpose clause with \hina\ and
first aorist passive subjunctive of \zýmioÏ\, old verb to suffer
damage. See on ÿMt 16:26. This was God's intention and so he
overruled their sorrow to good.

7:10 {For godly sorrow} (\hý gar kata theon lupý\). "For the
sorrow according to God" (God's ideal, verse #9). {Worketh
repentance unto salvation a repentance without regret}
(\metanoian eis sÏtýrian ametamelýton ergazetai\). This clause
alone should have prevented the confusion between mere "sorrow"
(\lupý\) as indicated in \metamelomai\, to regret (to be sorry
again) and "change of mind and life" as shown by \metanoian\
(\metanoeÏ\) and wrongly translated "repentance." The sorrow
according to God does work this "change of mind and life" unto
salvation, a change "not to be regretted" (\ametamelýton\, an old
verbal adjective of \metamelomai\ and \a\ privative, but here
alone in N.T.). It agrees with \metanoian\, not \sÏtýrian\. {But
the sorrow of the world} (\hý de tou kosmou lupý\). In contrast,
the kind of sorrow that the world has, grief "for failure, not
for sin" (Bernard), for the results as seen in Cain, Esau (his
tears!), and Judas (remorse, \metemelýthý\). Works out
(perfective use of \kat-\) death in the end.

7:11 {This selfsame thing} (\auto touto\). "This very thing,"
"the being made sorry according to God" (\to kata theon
lupýthýnai\, articular first aorist passive infinitive with which
\auto touto\ agrees and the proleptic subject of the verb
\kateirgasato\. {Earnest care} (\spoudýn\). Diligence, from
\speudÏ\, to hasten. Cf. #Ro 12:11. {Yea} (\alla\). Not
adversative use of \alla\, but copulative as is common (half
dozen examples here). {Clearing of yourselves} (\apologia\). In
the old notion of \apologia\ (self-vindication, self-defence) as
in #1Pe 3:15. {Indignation} (\aganaktýsin\). Old word, only here
in N.T. From \aganakteo\ (#Mr 10:14, etc.). {Avenging}
(\ekdikýsin\). Late word from \ekdikeÏ\, to avenge, to do justice
(#Lu 18:5; 21:22), vindication from wrong as in #Lu 18:7, to
secure punishment (#1Pe 2:14). {Pure} (\hagnous\). Kin to
\hagios\ (\hazÏ\, to reverence), immaculate.

7:12 {But that your earnest care for us might be made manifest}
(\all' heineken tou phanerÏthýnai týn spoudýn humÏn týn huper
hýmÏn\). So the correct text, not "our care for you." Easy to
interchange Greek \humÏn\ (your) and \hýmÏn\ (our). Usual
construction with preposition \heneken\ and genitive of articular
infinitive with accusative of general reference.

7:13 {We joyed the more exceedingly} (\perissoterÏs mallon
echarýmen\). Double comparative (pleonastic use of \mallon\,
more, with \perissoterÏs\, more abundantly) as is common in the
_Koin«_ (#Mr 7:36; Php 1:23). {For the joy of Titus} (\epi týi
charŠi Titou\). On the basis of (\epi\) the joy of Titus who was
proud of the outcome of his labours in Corinth. {Hath been
refreshed} (\anapepautai\). Perfect passive indicative of
\anapauÏ\. Cf. #1Co 16:18 for this striking verb.

7:14 {If--I have gloried} (\ei--kekauchýmai\). Condition of first
class. On this verb see #1Co 3:21; 2Co 5:12. {I was not put to
shame} (\ou katýischunthýn\). First aorist passive indicative of
\kataischunÏ\. Paul had assured Titus, who hesitated to go after
the failure of Timothy, that the Corinthians were sound at bottom
and would come round all right if handled properly. Paul's joy is
equal to that of Titus. {In truth} (\en alýtheiŠi\). In the sharp
letter as well as in I Corinthians. He had not hesitated to speak
plainly of their sins. {Our glorying before Titus} (\hý kauchýsis
epi Titou\). The two things were not inconsistent and were not
contradictory as the outcome proved.

7:15 {Whilst he remembereth} (\anamimnýskomenou\). Present middle
participle of \anamimnýskÏ\, to remind, in the genitive case
agreeing with \autou\ (his, of him). {The obedience of you all}
(\týn pantÏn humÏn hupakouýn\). A remarkable statement of the
complete victory of Titus in spite of a stubborn minority still
opposing Paul. {With fear and trembling} (\meta phobou kai
tromou\). He had brought a stern message (#1Co 5:5) and they had
trembled at the words of Titus (cf. #Eph 6:5; Php 2:12). Paul
had himself come to the Corinthians at first with a nervous dread
(#1Co 2:3).

7:16 {I am of good courage} (\tharrÏ\). The outcome has brought
joy, courage, and hope to Paul.