King James Version
2 Corinthians 7
16 verses with commentary
Paul's Joy
Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
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Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit—The Greek katharisōmen (καθαρίσωμεν, "let us cleanse") is a hortatory subjunctive, calling for decisive moral action. Paul links this to the promises of 6:16-18 (divine indwelling and father-child relationship). Molysmos (μολυσμός, "filthiness/defilement") refers to ritual and moral contamination—both bodily sarx (σάρξ, "flesh") and spiritual pneuma (πνεῦμα, "spirit") dimensions require purification.
Perfecting holiness in the fear of God—Epiteleō (ἐπιτελέω, "perfecting/completing") suggests ongoing sanctification, not instantaneous perfection. Hagiōsynē (ἁγιωσύνη, "holiness") is the state of being set apart for God. The motivation is phobos Theou (φόβος θεοῦ, "fear of God")—reverential awe that drives moral transformation. This verse bridges separation from idolatry (ch. 6) with reconciliation in relationships (ch. 7), showing holiness encompasses both vertical and horizontal dimensions.
Perfecting holiness in the fear of God—Epiteleō (ἐπιτελέω, "perfecting/completing") suggests ongoing sanctification, not instantaneous perfection. Hagiōsynē (ἁγιωσύνη, "holiness") is the state of being set apart for God. The motivation is phobos Theou (φόβος θεοῦ, "fear of God")—reverential awe that drives moral transformation. This verse bridges separation from idolatry (ch. 6) with reconciliation in relationships (ch. 7), showing holiness encompasses both vertical and horizontal dimensions.
Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.
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Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man—The imperative chōrēsate (χωρήσατε, "make room for us/receive us") literally means "make space" in your hearts. Paul's triple defense uses strong Greek negatives: oudena ēdikēsamen (οὐδένα ἠδικήσαμεν, "we wronged no one"), oudena eptheiramen (οὐδένα ἐφθείραμεν, "we corrupted no one"), oudena epleonektēsamen (οὐδένα ἐπλεονεκτήσαμεν, "we defrauded no one").
These denials address specific accusations from Paul's opponents: financial exploitation (pleonekteō, "to take advantage/defraud"), moral corruption (phtheirō, "to ruin/corrupt"—used of sexual immorality in 11:3), and general injustice (adikeō, "to wrong"). Unlike the 'super-apostles' who peddled God's word for profit (2:17), Paul's ministry maintained ethical integrity. His appeal for reconciliation rests on demonstrable blamelessness, not manipulative rhetoric.
These denials address specific accusations from Paul's opponents: financial exploitation (pleonekteō, "to take advantage/defraud"), moral corruption (phtheirō, "to ruin/corrupt"—used of sexual immorality in 11:3), and general injustice (adikeō, "to wrong"). Unlike the 'super-apostles' who peddled God's word for profit (2:17), Paul's ministry maintained ethical integrity. His appeal for reconciliation rests on demonstrable blamelessness, not manipulative rhetoric.
I speak not this to condemn you: for I have said before, that ye are in our hearts to die and live with you.
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I speak not this to condemn you—Pros katakrisin ou legō (πρὸς κατάκρισιν οὐ λέγω, "I do not speak for condemnation"). Paul clarifies his self-defense isn't counter-accusation. Katakrisis (κατάκρισις) means judicial condemnation or sentencing—Paul refuses to turn reconciliation into litigation.
For I have said before, that ye are in our hearts to die and live with you—En tais kardiais hēmōn este (ἐν ταῖς καρδίαις ἡμῶν ἐστε, "you are in our hearts"). The phrase eis to synapothanein kai syzēn (εἰς τὸ συναποθανεῖν καὶ συζῆν, "unto dying together and living together") echoes marriage covenant language and military loyalty oaths. Paul's affection isn't sentimental but covenantal—he's bound to the Corinthians in life and death. This pastoral love constrains his correction: he wounds to heal, not to destroy.
For I have said before, that ye are in our hearts to die and live with you—En tais kardiais hēmōn este (ἐν ταῖς καρδίαις ἡμῶν ἐστε, "you are in our hearts"). The phrase eis to synapothanein kai syzēn (εἰς τὸ συναποθανεῖν καὶ συζῆν, "unto dying together and living together") echoes marriage covenant language and military loyalty oaths. Paul's affection isn't sentimental but covenantal—he's bound to the Corinthians in life and death. This pastoral love constrains his correction: he wounds to heal, not to destroy.
Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation.
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Great is my boldness of speech toward you, great is my glorying of you—Pollē moi parrēsia pros hymas (πολλή μοι παρρησία πρὸς ὑμᾶς, "great is my frank speech toward you"). Parrēsia (παρρησία) means bold, free, fearless speech—a democratic virtue in Athens. Kauchēsis (καύχησις, "boasting/glorying") typically has negative connotations in Paul (fleshly boasting), but here it's justified confidence in God's work in the Corinthians.
I am filled with comfort, I am exceeding joyful in all our tribulation—Peplērōmai tē paraklēsei (πεπλήρωμαι τῇ παραϰλήσει, "I have been filled with comfort"). The perfect tense indicates completed action with ongoing results—Titus's report produced lasting consolation. Hyperperisseuomai tē chara (ὑπερπερισσεύομαι τῇ χαρᾷ, "I superabound with joy") is an intensified compound: joy overflowing beyond measure. Remarkably, this occurs epi pasē tē thlipsei hēmōn (ἐπὶ πάσῃ τῇ θλίψει ἡμῶν, "in all our affliction")—external hardship cannot extinguish joy rooted in spiritual fruit.
I am filled with comfort, I am exceeding joyful in all our tribulation—Peplērōmai tē paraklēsei (πεπλήρωμαι τῇ παραϰλήσει, "I have been filled with comfort"). The perfect tense indicates completed action with ongoing results—Titus's report produced lasting consolation. Hyperperisseuomai tē chara (ὑπερπερισσεύομαι τῇ χαρᾷ, "I superabound with joy") is an intensified compound: joy overflowing beyond measure. Remarkably, this occurs epi pasē tē thlipsei hēmōn (ἐπὶ πάσῃ τῇ θλίψει ἡμῶν, "in all our affliction")—external hardship cannot extinguish joy rooted in spiritual fruit.
Paul's Joy Over the Church's Repentance
For , when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears.
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For, when we were come into Macedonia, our flesh had no rest—Elthontōn gar hēmōn eis Makedonian oudemia eschēken anesin hē sarx hēmōn (ἐλθόντων γὰρ ἡμῶν εἰς Μακεδονίαν οὐδεμίαν ἔσχηκεν ἄνεσιν ἡ σὰρξ ἡμῶν, "when we came to Macedonia, our flesh had no relief"). Anesis (ἄνεσις, "relief/relaxation") appears in 2:13 where Paul had 'no rest in spirit' awaiting Titus. Here sarx ("flesh") emphasizes physical and emotional exhaustion—not sinful nature but human frailty.
But we were troubled on every side; without were fightings, within were fears—En panti thlibomenoi (ἐν παντὶ θλιβόμενοι, "afflicted in every way"). Exōthen machai (ἔξωθεν μάχαι, "external conflicts")—possibly persecution, opposition from false apostles, or civic hostility. Esōthen phoboi (ἔσωθεν φόβοι, "internal fears")—anxiety about Corinth's response, personal safety, ministry fruitfulness. Paul's transparency about apostolic weakness undermines triumphalist theology: even extraordinary servants experience crushing pressure.
But we were troubled on every side; without were fightings, within were fears—En panti thlibomenoi (ἐν παντὶ θλιβόμενοι, "afflicted in every way"). Exōthen machai (ἔξωθεν μάχαι, "external conflicts")—possibly persecution, opposition from false apostles, or civic hostility. Esōthen phoboi (ἔσωθεν φόβοι, "internal fears")—anxiety about Corinth's response, personal safety, ministry fruitfulness. Paul's transparency about apostolic weakness undermines triumphalist theology: even extraordinary servants experience crushing pressure.
Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;
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Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus—All' ho parakalōn tous tapeinous parakalesen hēmas ho Theos (ἀλλ' ὁ παρακαλῶν τοὺς ταπεινοὺς παρακάλεσεν ἡμᾶς ὁ θεός, "but God who comforts the humble/downcast comforted us"). Tapeinous (ταπεινούς) can mean "humble" or "cast down/depressed"—God specializes in consoling the crushed in spirit (Ps 34:18, Isa 57:15).
The verb parakaleō (παρακαλέω, "to comfort/encourage/exhort") appears repeatedly in this chapter (vv. 4, 6, 7, 13). Paraklēsis (παράκλησις, "comfort") is the root of Paraklētos ("Comforter/Advocate")—the Holy Spirit's title in John 14-16. God's comfort isn't mere emotional consolation but empowerment to persevere. Remarkably, God mediates comfort en tē parousia Titou (ἐν τῇ παρουσίᾳ Τίτου, "through Titus's arrival"). Divine consolation often comes through human instruments—believers embodying Christ's presence to one another.
The verb parakaleō (παρακαλέω, "to comfort/encourage/exhort") appears repeatedly in this chapter (vv. 4, 6, 7, 13). Paraklēsis (παράκλησις, "comfort") is the root of Paraklētos ("Comforter/Advocate")—the Holy Spirit's title in John 14-16. God's comfort isn't mere emotional consolation but empowerment to persevere. Remarkably, God mediates comfort en tē parousia Titou (ἐν τῇ παρουσίᾳ Τίτου, "through Titus's arrival"). Divine consolation often comes through human instruments—believers embodying Christ's presence to one another.
And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more.
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And not by his coming only, but by the consolation wherewith he was comforted in you—Ou monon en tē parousia autou alla en tē paraklēsei hē parekēlthē eph' hymin (οὐ μόνον ἐν τῇ παρουσίᾳ αὐτοῦ ἀλλὰ ἐν τῇ παρακλήσει ᾗ παρεκλήθη ἐφ' ὑμῖν, "not only by his coming but by the comfort with which he was comforted in you"). Paul's joy is two-fold: Titus's physical presence and the report of Corinth's repentance. The passive parekēlthē (παρεκλήθη, "he was comforted") suggests the Corinthians actively encouraged Titus.
When he told us your earnest desire, your mourning, your fervent mind toward me—Three evidences of genuine repentance: (1) epipothēsin (ἐπιπόθησιν, "earnest desire/longing")—restored affection for Paul; (2) odyrmon (ὀδυρμόν, "mourning/lamentation")—grief over sin; (3) zēlon (ζῆλον, "zeal/fervent mind")—passionate commitment to Paul's apostolic authority. So that I rejoiced the more—hōste me mallon charēnai (ὥστε με μᾶλλον χαρῆναι)—Paul's comparative joy reveals pastoral priorities: spiritual fruit matters more than personal vindication.
When he told us your earnest desire, your mourning, your fervent mind toward me—Three evidences of genuine repentance: (1) epipothēsin (ἐπιπόθησιν, "earnest desire/longing")—restored affection for Paul; (2) odyrmon (ὀδυρμόν, "mourning/lamentation")—grief over sin; (3) zēlon (ζῆλον, "zeal/fervent mind")—passionate commitment to Paul's apostolic authority. So that I rejoiced the more—hōste me mallon charēnai (ὥστε με μᾶλλον χαρῆναι)—Paul's comparative joy reveals pastoral priorities: spiritual fruit matters more than personal vindication.
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.
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For though I made you sorry with a letter, I do not repent, though I did repent—Hoti ei kai elypēsa hymas en tē epistolē, ou metamelomai, ei kai metelomēn (ὅτι εἰ καὶ ἐλύπησα ὑμᾶς ἐν τῇ ἐπιστολῇ, οὐ μεταμέλομαι, εἰ καὶ μετεμελόμην, "although I caused you sorrow with the letter, I do not regret it, though I did regret it"). Paul uses metameleomai (μεταμέλεομαι, "to regret") not metanoeō (μετανοέω, "to repent")—he questioned his timing/harshness, not the truth spoken. Elypēsa (ἐλύπησα, "I caused sorrow") from lypeō (λυπέω, "to grieve/pain").
For I perceive that the same epistle hath made you sorry, though it were but for a season—Blepō gar hoti hē epistolē ekeinē ei kai pros hōran elypēsen hymas (βλέπω γὰρ ὅτι ἡ ἐπιστολὴ ἐκείνη εἰ καὶ πρὸς ὥραν ἐλύπησεν ὑμᾶς, "I see that letter grieved you, though only for a while"). Temporary pain produced lasting gain—a pastoral calculus faithful leaders must embrace. Paul distinguishes method (the letter's severity, which he momentarily regretted) from message (confronting sin, which he never regretted).
For I perceive that the same epistle hath made you sorry, though it were but for a season—Blepō gar hoti hē epistolē ekeinē ei kai pros hōran elypēsen hymas (βλέπω γὰρ ὅτι ἡ ἐπιστολὴ ἐκείνη εἰ καὶ πρὸς ὥραν ἐλύπησεν ὑμᾶς, "I see that letter grieved you, though only for a while"). Temporary pain produced lasting gain—a pastoral calculus faithful leaders must embrace. Paul distinguishes method (the letter's severity, which he momentarily regretted) from message (confronting sin, which he never regretted).
Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. after: or, according to God
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Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance—Nyn chairō, ouch hoti elypēthēte alla hoti elypēthēte eis metanoian (νῦν χαίρω, οὐχ ὅτι ἐλυπήθητε ἀλλ' ὅτι ἐλυπήθητε εἰς μετάνοιαν, "now I rejoice, not that you were grieved but that you were grieved unto repentance"). Paul distinguishes pain as means from repentance as goal. Eis metanoian (εἰς μετάνοιαν)—the preposition indicates purpose/result: sorrow that leads to metanoia (μετάνοια, "change of mind/repentance").
For ye were made sorry after a godly manner, that ye might receive damage by us in nothing—Elypēthēte gar kata Theon (ἐλυπήθητε γὰρ κατὰ θεόν, "you were grieved according to God"). Kata Theon means "in a godly way" or "according to God's will." Hina en mēdeni zēmiōthēte ex hēmōn (ἵνα ἐν μηδενὶ ζημιωθῆτε ἐξ ἡμῶν, "that you might suffer loss in nothing from us")—Paul's correction brought gain, not damage. False teachers wound to control; true shepherds wound to heal.
For ye were made sorry after a godly manner, that ye might receive damage by us in nothing—Elypēthēte gar kata Theon (ἐλυπήθητε γὰρ κατὰ θεόν, "you were grieved according to God"). Kata Theon means "in a godly way" or "according to God's will." Hina en mēdeni zēmiōthēte ex hēmōn (ἵνα ἐν μηδενὶ ζημιωθῆτε ἐξ ἡμῶν, "that you might suffer loss in nothing from us")—Paul's correction brought gain, not damage. False teachers wound to control; true shepherds wound to heal.
For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.
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For godly sorrow worketh repentance to salvation not to be repented of—Hē gar kata Theon lypē metanoian eis sōtērian ametamelēton katergazetai (ἡ γὰρ κατὰ θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον κατεργάζεται, "godly sorrow produces repentance unto salvation not to be regretted"). Katergazomai (κατεργάζομαι, "to produce/work out/accomplish") suggests active, effective causation—not mere emotion but transformative power. Ametamelēton (ἀμεταμέλητον, "without regret") modifies either 'repentance' (repentance one never regrets) or 'salvation' (salvation that needs no reversal).
But the sorrow of the world worketh death—Hē de tou kosmou lypē thanaton katergazetai (ἡ δὲ τοῦ κόσμου λύπη θάνατον κατεργάζεται, "worldly sorrow produces death"). Worldly sorrow grieves consequences, not sin's offense against God. It produces despair (Judas, Mt 27:3-5), self-pity, or mere behavior modification without heart change. Godly sorrow drives toward God; worldly sorrow drives away from God. This is Paul's most crucial pastoral distinction: not all conviction leads to life—some grieves itself into spiritual death.
But the sorrow of the world worketh death—Hē de tou kosmou lypē thanaton katergazetai (ἡ δὲ τοῦ κόσμου λύπη θάνατον κατεργάζεται, "worldly sorrow produces death"). Worldly sorrow grieves consequences, not sin's offense against God. It produces despair (Judas, Mt 27:3-5), self-pity, or mere behavior modification without heart change. Godly sorrow drives toward God; worldly sorrow drives away from God. This is Paul's most crucial pastoral distinction: not all conviction leads to life—some grieves itself into spiritual death.
For behold this selfsame thing, that ye sorrowed after a godly sort, 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! In all things ye have approved yourselves to be clear in this matter.
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For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you—Idou gar auto touto to kata Theon lypēthēnai posēn kateirgasato hymin spoudēn (ἰδοὺ γὰρ αὐτὸ τοῦτο τὸ κατὰ θεὸν λυπηθῆναι πόσην κατειργάσατο ὑμῖν σπουδήν, "behold this very thing—your godly grief—what earnestness it produced in you"). Spoudē (σπουδή, "earnestness/diligence/zeal") implies urgent action, not passive remorse. Paul lists seven evidences of genuine repentance:
(1) Apologian (ἀπολογίαν, "clearing of yourselves/defense")—not self-justification but vindication through corrective action. (2) Aganaktēsin (ἀγανάκτησιν, "indignation")—moral outrage at sin they previously tolerated. (3) Phobon (φόβον, "fear")—holy reverence for God and perhaps concern for Paul's apostolic authority. (4) Epipothēsin (ἐπιπόθησιν, "vehement desire/longing")—restored affection for Paul. (5) Zēlon (ζῆλον, "zeal")—passionate commitment to righteousness. (6) Ekdikēsin (ἐκδίκησιν, "revenge/punishment")—church discipline against the offender (2:6).
In all things ye have approved yourselves to be clear in this matter—En panti synestēsate heautous hagnous einai en tō pragmati (ἐν παντὶ συνεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι ἐν τῷ πράγματι, "in everything you demonstrated yourselves to be pure/innocent in the matter"). Hagnous (ἁγνούς, "pure/innocent") doesn't mean they never sinned but that they dealt with sin decisively when confronted. Repentance restores moral standing.
(1) Apologian (ἀπολογίαν, "clearing of yourselves/defense")—not self-justification but vindication through corrective action. (2) Aganaktēsin (ἀγανάκτησιν, "indignation")—moral outrage at sin they previously tolerated. (3) Phobon (φόβον, "fear")—holy reverence for God and perhaps concern for Paul's apostolic authority. (4) Epipothēsin (ἐπιπόθησιν, "vehement desire/longing")—restored affection for Paul. (5) Zēlon (ζῆλον, "zeal")—passionate commitment to righteousness. (6) Ekdikēsin (ἐκδίκησιν, "revenge/punishment")—church discipline against the offender (2:6).
In all things ye have approved yourselves to be clear in this matter—En panti synestēsate heautous hagnous einai en tō pragmati (ἐν παντὶ συνεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι ἐν τῷ πράγματι, "in everything you demonstrated yourselves to be pure/innocent in the matter"). Hagnous (ἁγνούς, "pure/innocent") doesn't mean they never sinned but that they dealt with sin decisively when confronted. Repentance restores moral standing.
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.
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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—Ara ei kai egrapsa hymin, ouk heneken tou adikēsantos oude heneken tou adikēthentos (ἄρα εἰ καὶ ἔγραψα ὑμῖν, οὐχ ἕνεκεν τοῦ ἀδικήσαντος οὐδὲ ἕνεκεν τοῦ ἀδικηθέντος, "so although I wrote to you, it was not for the sake of the wrongdoer nor the one wronged"). Paul's pastoral focus transcends individual justice—he addresses systemic spiritual health. The offender (possibly from 2:5-11) and victim matter, but the church's response reveals its spiritual state.
But that our care for you in the sight of God might appear unto you—All' heneken tou phanerōthēnai tēn spoudēn hymōn tēn hyper hēmōn pros hymas enōpion tou Theou (ἀλλ' ἕνεκεν τοῦ φανερωθῆναι τὴν σπουδὴν ὑμῶν τὴν ὑπὲρ ἡμῶν πρὸς ὑμᾶς ἐνώπιον τοῦ θεοῦ, "but that your earnestness for us might be revealed to you before God"). Phaneroō (φανερόω, "to manifest/reveal") suggests uncovering what was hidden. Paul's letter revealed the Corinthians' true spiritual loyalty—not to manipulate but to clarify covenant relationship enōpion tou Theou (ἐνώπιον τοῦ θεοῦ, "before God"). Discipline serves diagnostic and restorative purposes.
But that our care for you in the sight of God might appear unto you—All' heneken tou phanerōthēnai tēn spoudēn hymōn tēn hyper hēmōn pros hymas enōpion tou Theou (ἀλλ' ἕνεκεν τοῦ φανερωθῆναι τὴν σπουδὴν ὑμῶν τὴν ὑπὲρ ἡμῶν πρὸς ὑμᾶς ἐνώπιον τοῦ θεοῦ, "but that your earnestness for us might be revealed to you before God"). Phaneroō (φανερόω, "to manifest/reveal") suggests uncovering what was hidden. Paul's letter revealed the Corinthians' true spiritual loyalty—not to manipulate but to clarify covenant relationship enōpion tou Theou (ἐνώπιον τοῦ θεοῦ, "before God"). Discipline serves diagnostic and restorative purposes.
Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all.
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Therefore we were comforted in your comfort—Dia touto parakeklēmetha (διὰ τοῦτο παρακεκλήμεθα, "therefore we have been comforted"). The perfect tense indicates ongoing comfort resulting from the Corinthians' repentance. Paul's comfort isn't self-referential but participatory—he rejoices in their spiritual restoration, not his vindication.
Yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all—Epi de tē paraklēsei hēmōn perissoteros mallon echārēmen epi tē chara Titou, hoti anapepautai to pneuma autou apo pantōn hymōn (ἐπὶ δὲ τῇ παρακλήσει ἡμῶν περισσοτέρως μᾶλλον ἐχάρημεν ἐπὶ τῇ χαρᾷ Τίτου, ὅτι ἀναπέπαυται τὸ πνεῦμα αὐτοῦ ἀπὸ πάντων ὑμῶν, "and beyond our comfort, we rejoiced even more at Titus's joy, because his spirit has been refreshed by all of you"). Anapauō (ἀναπαύω, "to refresh/give rest") appears in Matthew 11:28 of Christ's rest. The Corinthians embodied Christ's refreshment to Titus. Apo pantōn hymōn (ἀπὸ πάντων ὑμῶν, "by all of you")—corporate unity in receiving Titus healed divisions.
Yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all—Epi de tē paraklēsei hēmōn perissoteros mallon echārēmen epi tē chara Titou, hoti anapepautai to pneuma autou apo pantōn hymōn (ἐπὶ δὲ τῇ παρακλήσει ἡμῶν περισσοτέρως μᾶλλον ἐχάρημεν ἐπὶ τῇ χαρᾷ Τίτου, ὅτι ἀναπέπαυται τὸ πνεῦμα αὐτοῦ ἀπὸ πάντων ὑμῶν, "and beyond our comfort, we rejoiced even more at Titus's joy, because his spirit has been refreshed by all of you"). Anapauō (ἀναπαύω, "to refresh/give rest") appears in Matthew 11:28 of Christ's rest. The Corinthians embodied Christ's refreshment to Titus. Apo pantōn hymōn (ἀπὸ πάντων ὑμῶν, "by all of you")—corporate unity in receiving Titus healed divisions.
For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth.
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For if I have boasted any thing to him of you, I am not ashamed—Hoti ei ti autō hyper hymōn kekauchaēmai, ou katēschynthēn (ὅτι εἴ τι αὐτῷ ὑπὲρ ὑμῶν κεκαύχημαι, οὐ κατῃσχύνθην, "if I have boasted anything to him about you, I was not put to shame"). Kataischynō (καταισχύνω, "to shame/disappoint/humiliate") uses the intensive prefix—Paul's confidence in the Corinthians wasn't naive optimism but prophetic insight. Despite their rebellion, Paul defended their potential to Titus, and they vindicated his faith.
But as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth—All' hōs panta en alētheia elalēsamen hymin, houtōs kai hē kauchēsis hēmōn hē epi Titou alētheia egenēthē (ἀλλ' ὡς πάντα ἐν ἀληθείᾳ ἐλαλήσαμεν ὑμῖν, οὕτως καὶ ἡ καύχησις ἡμῶν ἡ ἐπὶ Τίτου ἀλήθεια ἐγενήθη, "but as we spoke all things to you in truth, so also our boasting before Titus proved true"). Alētheia (ἀλήθεια, "truth") appears twice—Paul's ministry integrates honest confrontation (speaking truth) with hopeful affirmation (boasting in their potential). Pastoral integrity requires both challenge and encouragement rooted in reality, not flattery or cynicism.
But as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth—All' hōs panta en alētheia elalēsamen hymin, houtōs kai hē kauchēsis hēmōn hē epi Titou alētheia egenēthē (ἀλλ' ὡς πάντα ἐν ἀληθείᾳ ἐλαλήσαμεν ὑμῖν, οὕτως καὶ ἡ καύχησις ἡμῶν ἡ ἐπὶ Τίτου ἀλήθεια ἐγενήθη, "but as we spoke all things to you in truth, so also our boasting before Titus proved true"). Alētheia (ἀλήθεια, "truth") appears twice—Paul's ministry integrates honest confrontation (speaking truth) with hopeful affirmation (boasting in their potential). Pastoral integrity requires both challenge and encouragement rooted in reality, not flattery or cynicism.
And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with fear and trembling ye received him. inward: Gr. bowels
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And his inward affection is more abundant toward you—Kai ta splanchna autou perissoteros eis hymas estin (καὶ τὰ σπλάγχνα αὐτοῦ περισσοτέρως εἰς ὑμᾶς ἐστιν, "and his affections are even more abundantly toward you"). Splanchna (σπλάγχνα, literally "bowels/intestines") refers to the seat of emotions in ancient physiology—deep visceral affection. Philemon 7, 12, 20 use it of Christian love; Colossians 3:12 links it to compassion. Titus's affection wasn't duty but genuine emotional bond forged through ministry crisis.
Whilst he remembereth the obedience of you all, how with fear and trembling ye received him—Anamimnēskomenou tēn pantōn hymōn hypakoēn, hōs meta phobou kai tromou edexasthe auton (ἀναμιμνῃσκομένου τὴν πάντων ὑμῶν ὑπακοήν, ὡς μετὰ φόβου καὶ τρόμου ἐδέξασθε αὐτόν, "while remembering the obedience of all of you, how with fear and trembling you received him"). Hypakoē (ὑπακοή, "obedience") isn't servile submission but covenant faithfulness—the response of faith (Rom 1:5, 16:26). Meta phobou kai tromou (μετὰ φόβου καὶ τρόμου, "with fear and trembling")—the same phrase Paul uses for working out salvation (Phil 2:12) and slave-master relationships (Eph 6:5). The Corinthians treated Titus with reverence appropriate to Christ's ambassador.
Whilst he remembereth the obedience of you all, how with fear and trembling ye received him—Anamimnēskomenou tēn pantōn hymōn hypakoēn, hōs meta phobou kai tromou edexasthe auton (ἀναμιμνῃσκομένου τὴν πάντων ὑμῶν ὑπακοήν, ὡς μετὰ φόβου καὶ τρόμου ἐδέξασθε αὐτόν, "while remembering the obedience of all of you, how with fear and trembling you received him"). Hypakoē (ὑπακοή, "obedience") isn't servile submission but covenant faithfulness—the response of faith (Rom 1:5, 16:26). Meta phobou kai tromou (μετὰ φόβου καὶ τρόμου, "with fear and trembling")—the same phrase Paul uses for working out salvation (Phil 2:12) and slave-master relationships (Eph 6:5). The Corinthians treated Titus with reverence appropriate to Christ's ambassador.
I rejoice therefore that I have confidence in you in all things.
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I rejoice therefore that I have confidence in you in all things—Chairō hoti en panti tharrō en hymin (χαίρω ὅτι ἐν παντὶ θαρρῶ ἐν ὑμῖν, "I rejoice that in everything I have confidence in you"). Tharreō (θαρρέω, "to be confident/courageous") appears in 5:6, 8 regarding confidence before God. Here Paul expresses restored confidence in the Corinthians after their repentance. En panti (ἐν παντὶ, "in everything/in all things")—not partial but comprehensive trust.
This verse concludes the emotional arc of chapters 1-7: from Paul's anguish (2:1-4), anxiety (2:13, 7:5), and severe letter (7:8), through Titus's report (7:6-7), to vindicated joy (7:9-13) and restored confidence (7:16). The chapter models pastoral ministry: confronting sin courageously, enduring anxiety faithfully, rejoicing in repentance genuinely, and restoring relationship fully. Paul's 'confidence in all things' isn't naivety—it's eschatological hope grounded in God's transforming work. The Corinthians proved that even deeply compromised churches can repent and return to gospel faithfulness.
This verse concludes the emotional arc of chapters 1-7: from Paul's anguish (2:1-4), anxiety (2:13, 7:5), and severe letter (7:8), through Titus's report (7:6-7), to vindicated joy (7:9-13) and restored confidence (7:16). The chapter models pastoral ministry: confronting sin courageously, enduring anxiety faithfully, rejoicing in repentance genuinely, and restoring relationship fully. Paul's 'confidence in all things' isn't naivety—it's eschatological hope grounded in God's transforming work. The Corinthians proved that even deeply compromised churches can repent and return to gospel faithfulness.