--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 740 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/740/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 740. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/740/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 740. 2 Corinthians · 9 of 18 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/740/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/740/#p-N [¶0] be ye separate--"be separated" ([Ho 4:17]). [¶1] touch not the unclean thing--rather, "anything unclean" ([2Co 7:1]; [Mi 2:10]). Touching is more polluting, as implying participation, than seeing. [¶2] receive you--The Greek implies, "to myself"; as persons heretofore out of doors, but now admitted within ([2Co 5:1-10]). With this accords the clause, "Come out from among them," namely, so as to be received to me. So [Eze 20:41], "I will accept you"; and [Zep 3:19], "gather her that was driven out." "The intercourse of believers with the world should resemble that of angels, who, when they have been sent a message from heaven, discharge their office with the utmost promptness, and joyfully fly back home to the presence of God" ([1Co 7:31]; , ). [¶3] 18. Translate, "I will be to you in the relation of a Father, and ye shall be to me in the relation of sons and daughters." This is a still more endearing relation than ([2Co 6:16]), "I will be their God, and they ... My people." Compare the promise to Solomon ([1Ch 28:6]; [Is 43:6]; [Re 21:3], ; [Jr 31:1], ). [¶4] Lord Almighty--The Lord the Universal Ruler: nowhere else found but in Revelation. The greatness of the Promiser enhances the greatness of the promises. ### Chapter 7 [¶6] [2Co 7:1-16]. Self-Purification Their Duty Resulting from the Foregoing. His Love to Them, and Joy at the Good Effects on Them of His Former Epistle, as Reported by Titus. [¶7] 1. cleanse ourselves--This is the conclusion of the exhortation ([2Co 6:1], ; [1Jo 3:3]; [Re 22:11]). [¶8] filthiness--"the unclean thing" ([2Co 6:17]). [¶9] of the flesh--for instance, fornication, prevalent at Corinth ([1Co 6:15-18]). [¶10] and spirit--for instance, idolatry, direct or indirect ([1Co 6:9]; , ; , 21, 22). The spirit ([Psa 32:2]) receives pollution through the flesh, the instrument of uncleanness. [¶11] perfecting holiness--The cleansing away impurity is a positive step towards holiness ([2Co 6:17]). It is not enough to begin; the end crowns the work ([Ga 3:3]; ; [Php 1:6]). [¶12] fear of God--often conjoined with the consideration of the most glorious promises ([2Co 5:11]; [He 4:1]). Privilege and promise go hand in hand. [¶13] 2. Receive us--with enlarged hearts ([2Co 6:13]). [¶14] we have wronged ... corrupter ... defrauded no man--(compare [2Co 7:9]). This is the ground on which he asks their reception of (making room for) him in their hearts. We wronged none by an undue exercise of apostolic authority; [2Co 7:13] gives an instance in point. We have corrupted none, namely, by beguilements and flatteries, while preaching "another Gospel," as the false teachers did ([2Co 11:3], ). We have defrauded none by "making a gain" of you ([2Co 12:17]). Modestly he leaves them to supply the positive good which he had done; suffering all things himself that they might be benefited ([2Co 7:9], ; [2Co 12:13]). [¶15] 3. In excusing myself, I do not accuse you, as though you suspected me of such things [Menochius], or as though you were guilty of such things; for I speak only of the false apostles [Estius and Greek commentators]. Rather, "as though you were ungrateful and treacherous" [Beza]. [¶16] I have said before--in [2Co 6:11], ; compare [Php 1:7]. [¶17] die and live with you--the height of friendship. I am ready to die and live with you and for you ([Php 1:7], 20, 24; 2:17, 18). Compare as to Christ, [Joh 10:11]. [¶18] 4. boldness of speech--(compare [2Co 6:11]). [¶19] glorying of you--Not only do I speak with unreserved openness to you, but I glory (boast) greatly to others in your behalf, in speaking of you. [¶20] filled with comfort--at the report of Titus ([2Co 7:6], [7, 9], ; [2Co 1:4]). [¶21] exceeding joyful--Greek, I overabound with joy ([2Co 7:7], 9, 16). [¶22] our tribulation--described in [2Co 7:5]; also in [2Co 4:7], ; , . [¶23] 5. Greek, "For also" (for "even"). This verse is thus connected with [2Co 2:12], , "When I came to Troas, I had no rest in my spirit"; so "also" now, when I came to Macedonia, my "flesh" had no rest (he, by the term "flesh," excepts his spiritual consolations) from "fightings" with adversaries "without" ([1Co 5:12]), and from fears for the Corinthian believers "within" the Church, owing to "false brethren" ([2Co 11:26]). Compare [2Co 4:8]; [De 32:25], to which he seems to allude. [¶24] 6. Translate in the order required by the Greek, "But he that comforteth those that are cast down, even God." Those that are of an high spirit are not susceptible of such comfort. [¶25] 7. when he told us--Greek, "telling us." We shared in the comfort which Titus felt in recording your desire ([2Co 7:13]). He rejoiced in telling the news; we in hearing them [Alford]. [¶26] earnest desire--Greek, "longing desire," namely, to see me [Grotius]; or, in general, towards me, to please me. [¶27] mourning--over your own remissness in not having immediately punished the sin ([1Co 5:1], &c.) which called forth my rebuke. [¶28] fervent mind--Greek, "zeal" (compare [2Co 7:11]; [Joh 2:17]). [¶29] toward me--Greek, "for me"; for my sake. They in Paul's behalf showed the zeal against the sin which Paul would have shown had he been present. [¶30] rejoiced the more--more than before, at the mere coming of Titus. [¶31] 8. with a letter--Greek, "in the letter" namely, the first Epistle to the Corinthians. [¶32] I do not repent, though I did repent--Translate, "I do not regret it, though I did regret it." The Greek words for regret and repent are distinct. Paul was almost regretting, through parental tenderness, his having used rebukes calculated to grieve the Corinthians; but now that he has learned from Titus the salutary effect produced on them, he no longer regrets it. [¶33] for I perceive, &c.--This is explanatory of "I did repent" or "regret it," and is parenthetical ("for I perceive that that Epistle did make you sorry, though it was but for a season"). [¶34] 9. Now I rejoice--Whereas "I did repent" or regret having made you sorry by my letter, I rejoice NOW, not that ye were caused sorrow, but that your sorrow resulted in your repentance. [¶35] ye sorrowed--rather, as before, "ye were made sorry." [¶36] after a godly manner--literally, "according to God," that is, your sorrow having regard to God, and rendering your mind conformable to God ([Ro 14:22]; [1Pe 4:6]). [¶37] that--Translate in Greek order, "to the end that (compare [2Co 11:9]) ye might in nothing receive damage from us," which ye would have received, had your sorrow been other than that "after a godly manner" ([2Co 7:10]). [¶38] 10. worketh ... worketh--In the best Greek reading the translation is, "worketh (simply) ... worketh out." "Sorrow" is not repentance, but, where it is "godly," "worketh" it; that is, contributes or tends to it (the same Greek word is in [Ro 13:10]). The "sorrow of the world" (that is, such as is felt by the worldly) "worketh out," as its result at last, (eternal) death (the same Greek verb is in [2Co 4:17]; also see on [2Co 4:17]). [¶39] repentance ... not to be repented of--There is not in the Greek this play on words, so that the word qualified is not "repentance" merely, but "repentance unto salvation"; this, he says, none will ever regret, however attended with "sorrow" at the time. "Repentance" implies a coming to a right mind; "regret" implies merely uneasiness of feeling at the past or present, and is applied even to the remorse of Judas ([Mt 27:3]; Greek, "stricken with remorse," not as English Version, "repented himself"); so that, though always accompanying repentance, it is not always accompanied by repentance. "Repentance" removes the impediments in the way of "salvation" (to which "death," namely, of the soul, is opposed). "The sorrow of the world" is not at the sin itself, but at its penal consequences: so that the tears of pain are no sooner dried up, than the pleasures of ungodliness are renewed. So Pharaoh, [Ex 9:27], ; and Saul, [1Sa 15:23-30]. Compare [Is 9:13]; [Re 16:10], . Contrast David's "godly sorrow," [2Sa 12:13], and Peter's, [Mt 26:75]. [¶40] 11. Confirmation of [2Co 7:10] from the Corinthians' own experience. [¶41] carefulness--solicitude, literally, "diligence"; opposed to their past negligence in the matter. [¶42] in you--Greek "for you." [¶43] yea--not only "carefulness" or diligence, but also "clearing of yourselves," namely, to me by Titus: anxiety to show you disapproved of the deed. [¶44] indignation--against the offender.