2 Coríntios 7
Charles Spurgeon · Citado em PreceptAustin
2 Coríntios 7
Spurgeon comments on these promises: The promises referred to are mentioned in the previous chapter. 1. Divine indwelling: "I will dwell in them" (2 Cor. 6:16). 2. Divine manifestation: "I will walk in them." 3. Divine covenanting: "I will be their God, and they shall be my people." 4. Divine acceptance: "I will receive you" (6:17). 5. Divine adoption: "I… will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty" (6:18). These promises are already fulfilled in our experience. (Sermon Notes) Elisabeth Elliot -"God has never promised to solve our problems. He has not promised to answer our questions… He has promised to go with us." Hudson Taylor - "There is a living God. He has spoken in the Bible. He means what he says and will do all He has promised." Having these promises, beloved - Having (echo) in the present tense pictures the preceding promises as the continual possession of the saints. The promises are in the Bible, so one needs to read them and then needs to meditate on them for as a man believes, in such a way will he behave (Pr 23:7).
2 Coríntios 7
Spurgeon - The sight of the promises themselves is good for the eye of faith: the more we study the words of grace, the more grace shall we derive from the words. John
2 Coríntios 7
Spurgeon comments that let us cleanse ourselves speaks to… 1. Personality: "Let us cleanse ourselves." 2. Activity. We must continue vigorously to cleanse both body and mind. 3. Universality: "From all filthiness." 4. Thoroughness: "Of the flesh and spirit." If God dwells in us, let us make the house clean for so pure a God. Has the Lord entered into covenant with us that we should be his people? Does not this involve a call upon us to live as becometh godliness? Are we his children? Let us not grieve our Father, but imitate him as dear children (Sermon Notes) Perfecting (epiteleo) holiness (hagiosune) in the fear of God - Perfecting (epiteleo) is in the present tense and active voice calling for the believer to make a continual personal choice of their will. Perfecting is a process, not an arrival in this lifetime. Holiness is our goal and should be the continual desire of our heart. Paul's point is that motivated by God's promises coupled with a holy fear of God and enabled by His Spirit (Php 2:13NLT+) this direction toward the goal of "perfection" is to be our daily practice (aka progressive sanctification) until the Lord returns (Rapture vs Second Coming) or we are called home to Him. There is no "graduation" from the school of holiness in this lifetime! Graduation day is our glorification day! This verse also obliterates the teaching of so-called "entire sanctification" because the battle for holiness is never complete in this life. In other words, as saints ("holy ones", set apart ones), believers are in Christ and have His perfect positional holiness (1Cor 1:30, NIV) but it is the duty of each saint to daily, continually choose to cleanse oneself and as we are doing this (controlled by the Holy Spirit, not legalistic constraints), we will are becoming in effect a more and more like Jesus (conformed to His image) and less and less like the world. Warren Wiersbe gives an important caveat noting that "The Pharisees were keen on putting away sin (Mt 23:23), but they neglected to perfect holiness. But it is foolish to try to perfect holiness if there is known sin in our lives. (Bible Exposition Commentary) Jesus rebuked the hypocritical, legalistic Pharisees who "clean (same verb used in 2Co 7:1 = (katharizo) the outside of the cup, and of the dish, but inside they are full of robbery and self-indulgence. You blind Pharisee, first clean (katharizo) the inside of the cup and of the dish, so that the outside of it may become clean (katharos) also." (Mt 23:25-26) The fear of God is not a shaking fear, but a holy fear, a reverential fear and awe of His majesty and glory, a filial fear that shrinks from wanting to displease the One Who is our Father, our Abba. Holy fear is a strong deterrent against unholiness. We are reminded of Job who "was blameless, upright, fearing God (WHICH MOTIVATED HIM) and turning away from evil." (Job 1:1) Solomon writes "The fear of the LORD is to hate evil." (Pr 8:13a) For much more in depth discussion of this vitally important and sadly seldom taught truth see The Fear of the Lord and 4 excellent Mp3's by Jerry Bridges on the "Fear of God" C H Spurgeon on fear of God - (1) The fear of God casts out the fear of man and thus saves us from one prolific cause of sin. (2) The fear of God casts out the love of sin, and with the root, the fruit is sure to go. (3). The fear of God works in and through love to him, and this is a great factor of holiness. (4) The fear of God is the root of faith, worship, obedience, and so it produces all manner of holy service. (Sermon Notes) If God gives Himself to us in promises, we must give ourselves to Him in duties. Divine revelation calls for a supernaturally enabled response. Promises (1860) (epaggelia/epangelia from epí = intensifies verbal meaning + aggéllo = to tell, declare) originally referred to an announcement or declaration (especially of a favorable message) but in later Greek came to mean a declaration to do something with the implication of obligation to carry out what is stated (thus a promise or pledge). Epaggelia was used in secular Greek as a legal term denoting summons, and then came to mean a promise to do or give something. In the NT epaggelia is used primarily of the promises of God and represent His solemn pledge to perform or grant a specified thing. Promise thus speaks of the assurance that God will do something… For as many as may be the promises of God, in Him (Christ) they are yes; wherefore also by Him (Christ) is our Amen to the glory of God through us. (2Cor 1:20) (In other words, the promises of God find their certain fulfillment, their "Yes", in Christ and we give our concurrence by saying "Amen". Or as John Boys has written "The resurrection of Christ is the Amen of all his promises."
2 Coríntios 7
Spurgeon - Morning and Evening - “God, that comforteth those that are cast down.” —2 Corinthians 7:6 And who comforteth like him? Go to some poor, melancholy, distressed child of God; tell him sweet promises, and whisper in his ear choice words of comfort; he is like the deaf adder, he listens not to the voice of the charmer, charm he never so wisely. He is drinking gall and wormwood, and comfort him as you may, it will be only a note or two of mournful resignation that you will get from him; you will bring forth no psalms of praise, no hallelujahs, no joyful sonnets. But let God come to his child, let him lift up his countenance, and the mourner’s eyes glisten with hope. Do you not hear him sing— “’Tis paradise, if thou art here; If thou depart, ’tis hell?” You could not have cheered him: but the Lord has done it; “He is the God of all comfort.” There is no balm in Gilead, but there is balm in God. There is no physician among the creatures, but the Creator is Jehovah-rophi. It is marvellous how one sweet word of God will make whole songs for Christians. One word of God is like a piece of gold, and the Christian is the gold beater, and can hammer that promise out for whole weeks. So, then, poor Christian, thou needest not sit down in despair. Go to the Comforter, and ask him to give thee consolation. Thou art a poor dry well. You have heard it said, that when a pump is dry, you must pour water down it first of all, and then you will get water, and so, Christian, when thou art dry, go to God, ask him to shed abroad his joy in thy heart, and then thy joy shall be full. Do not go to earthly acquaintances, for you will find them Job’s comforters after all; but go first and foremost to thy “God, that comforteth those that are cast down,” and you will soon say, “In the multitude of my thoughts within me thy comforts delight my soul.” John Courson - Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus… II Corinthians 7:6 When Paul was going through the wringer internally, externally, emotionally, and physically, how did God comfort him? Through Titus. This amazes me. You see, Titus was one of Paul’s students, one of his disciples. After sending him to Corinth with his first letter, Paul says it was when Titus returned that he was built back up. I’m afraid my reaction would have been, ‘Oh, it’s just Titus. Lord, why didn’t You send me someone famous or deep? Billy Graham perhaps. But Titus? He’s just one of my boys. How can he help me?’ I think of Jesus in the Garden of Gethsemane. As He sweat great drops of blood while He prayed with intensity, an angel came and strengthened Him (Luke 22:43). Jesus could have said, ‘I’m way above the angels.’ Instead, He received the ministry of the angel. So too, Paul received encouragement from Titus because he recognized an important principle: often the Lord comes to us in the unexpected person at an unexpected time in an unexpected way… ‘We know Him,’ they said. ‘He’s the carpenter’s son’ (Mark 6:3)—not realizing He was the Son of God. Mary wept at the tomb, mistaking the Lord for a gardener (John 20:15). On the road to Emmaus, they thought He was a stranger (Luke 24:18). On the Sea of Galilee, they thought He was a ghost (Matthew 14:26). Don’t miss your Titus, gang. It might be your son or daughter. It might be a neighbor or co-worker. It might be someone you would never think had much to offer, but they’ll come to you with words of encouragement—if you’re wise enough to listen. Many people miss out, waiting for a pastor or a prophet, an author or a musician because they fail to recognize the Lord in the person sitting right next to them. (A Day's Journey) R Kent Hughes on depression in godly believers - On a notable Sunday morning in 1866, the famous Victorian preacher C. H. Spurgeon shocked his five thousand listeners when from the pulpit of London’s Metropolitan Tabernacle he announced, “I am the subject of depressions of spirit so fearful that I hope none of you ever gets to such extremes of wretchedness as I go to.” For some of his audience it was incomprehensible that the world’s greatest preacher could know the valley of despair. Yet it was a regular part of his life because twenty-one years later in 1887 he said from the same pulpit, “Personally I have often passed through this dark valley.” John Henry Jowett, the renowned pastor of Fifth Avenue Presbyterian in New York City, and later Westminster Chapel in London, wrote to a friend in 1920, “You seem to imagine I have no ups and downs but just a level and lofty stretch of spiritual attainment with unbroken joy and equanimity. By no means! I am often perfectly wretched and everything appears most murky.” Writing of Alexander Whyte, perhaps Scotland’s greatest preacher since John Knox, G. F. Barbour said, “Resolute as was Dr. Whyte’s character, he had seasons of deep depression regarding the results of his work in the pulpit or among his people.” Martin Luther was subject to such fits of darkness that he would hide himself away for days, and his family would remove all dangerous implements from the house for fear he would harm himself. In the midst of one of these times, his indomitable wife, Katharina, entered his room dressed in mourning clothes. Startled, Luther asked who had died. She replied that no one had, but from the way he was acting, she thought God had died! The reality is that godly believers sometimes get depressed. (2 Corinthians: Power in Weakness - Preaching the Word) QUESTION - Who was Titus in the Bible? ANSWER - Titus was an early church leader, a trusted companion of the apostle Paul, and a faithful servant of the Lord. Titus was a Gentile (Galatians 2:3) who was led to faith in Christ by Paul (Titus 1:4). He was drawn to the ministry and became a co-worker with Paul, accompanying him and Barnabas from Antioch to Jerusalem (Titus is included in the “other believers” of Acts 15:2). At the Jerusalem Council, Titus would have been a prime example of a born-again Gentile Christian. Titus was living proof that the rite of circumcision was unnecessary for salvation (Galatians 2:3). Later, Titus went to Corinth to serve the church there (2 Corinthians 8:6, 16-17). On Paul’s third missionary journey, which took place from A.D. 53 to 57, Paul arrived in Troas and expected to meet Titus there (2 Corinthians 2:12-13). Not finding his friend, Paul left for Macedonia. Titus rejoined Paul in Philippi and gave him a good report of the ministry in Corinth (2 Corinthians 7:6-7, 13-14). When Titus returned to Corinth, he hand-delivered the Epistle of 2 Corinthians and organized a collection for needy saints in Jerusalem (2 Corinthians 8:10, 17, 24). Several years later, Titus and Paul traveled to the island of Crete, where Titus was left behind to continue and strengthen the work. Titus’s task was administrative, mostly: he was to maintain sound doctrine and “straighten out what was left unfinished and appoint elders in every town” (Titus 1:5). When Artemas and Tychicus arrived in Crete to direct the ministry, Paul summoned Titus to join him in Nicopolis, a city in the province of Achaia in western Greece (Titus 3:12). The last mention of Titus in the Bible indicates that he was with Paul during Paul’s final Roman imprisonment. From Rome, Titus was sent to evangelize Dalmatia (2 Timothy 4:10), an area which later became known as Yugoslavia and is now called Serbia and Montenegro. As a Gentile Christian, Titus would have been particularly effective in combating the heresy of the Judaizers. The Judaizers insisted that all Christians were bound by the Mosaic Law. Usually, the Judaizers honed in on circumcision: Gentiles must be circumcised, they said, in order to truly be saved (see Paul’s refutation of this teaching in Galatians 5:1-6). Titus knew this teaching well, for the subject had come up in Syrian Antioch, leading to the Jerusalem Council, of which he had been a part. Titus was a faithful servant of the Lord and a dedicated aide to Paul. He must have been trustworthy and dependable, since Paul appointed him to lead works in Corinth, Crete, and Dalmatia. Indeed, Paul calls him “my partner and fellow worker” (2 Corinthians 8:23). Knowing the difficult situations in both Corinth and Crete, we can infer that Titus was an insightful man who could handle problems with grace. Scripture says that Titus had a God-given love for the Corinthian believers; in fact, in returning to Corinth, Titus went “with much enthusiasm and on his own initiative” (2 Corinthians 8:16-17). May we have the same zeal for the Lord that Titus showed. Every believer would do well to model Titus’s commitment to truth, fervor in spreading the gospel, and enthusiastic love for the church. (GotQuestions.org) 2 Corinthians 7:7 and not only by his coming, but also by the comfort with which he was comforted in you, as he reported to us your longing, your mourning, your zeal for me; so that I rejoiced even more. KJV 2 Corinthians 7:7 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. NET 2 Corinthians 7:7 We were encouraged not only by his arrival, but also by the encouragement you gave him, as he reported to us your longing, your mourning, your deep concern for me, so that I rejoiced more than ever. BGT 2 Corinthians 7:7 οὐ μόνον δὲ ἐν τῇ παρουσίᾳ αὐτοῦ ἀλλὰ καὶ ἐν τῇ παρακλήσει ᾗ παρεκλήθη ἐφ᾽ ὑμῖν, ἀναγγέλλων ἡμῖν τὴν ὑμῶν ἐπιπόθησιν, τὸν ὑμῶν ὀδυρμόν, τὸν ὑμῶν ζῆλον ὑπὲρ ἐμοῦ ὥστε με μᾶλλον χαρῆναι. NLT 2 Corinthians 7:7 His presence was a joy, but so was the news he brought of the encouragement he received from you. When he told us how much you long to see me, and how sorry you are for what happened, and how loyal you are to me, I was filled with joy! ESV 2 Corinthians 7:7 and not only by his coming but also by the comfort with which he was comforted by you, as he told us of your longing, your mourning, your zeal for me, so that I rejoiced still more. NIV 2 Corinthians 7:7 and not only by his coming but also by the comfort you had given him. He told us about your longing for me, your deep sorrow, your ardent concern for me, so that my joy was greater than ever. YLT 2 Corinthians 7:7 and not only in his presence, but also in the comfort with which he was comforted over you, declaring to us your longing desire, your lamentation, your zeal for me, so that the more I did rejoice, ASV 2 Corinthians 7:7 and not by his coming only, but also by the comfort wherewith he was comforted in you, while he told us your longing, your mourning, your zeal for me; so that I rejoiced yet more. CSB 2 Corinthians 7:7 and not only by his arrival, but also by the comfort he received from you. He told us about your deep longing, your sorrow, and your zeal for me, so that I rejoiced even more. MIT 2 Corinthians 7:7 Not only was his coming an encouragement, but also what he shared with us about you, reporting to us your yearning, your grieving, and your solicitude concerning me. This made me rejoice all the more. NKJ 2 Corinthians 7:7 and not only by his coming, but also by the consolation with which he was comforted in you, when he told us of your earnest desire, your mourning, your zeal for me, so that I rejoiced even more. NRS 2 Corinthians 7:7 and not only by his coming, but also by the consolation with which he was consoled about you, as he told us of your longing, your mourning, your zeal for me, so that I rejoiced still more. NAB 2 Corinthians 7:7 and not only by his arrival but also by the encouragement with which he was encouraged in regard to you, as he told us of your yearning, your lament, your zeal for me, so that I rejoiced even more. NJB 2 Corinthians 7:7 and not simply by his arrival only, but also by means of the encouragement that you had given him, as he told us of your desire to see us, how sorry you were and how concerned for us; so that I was all the more joyful. GWN 2 Corinthians 7:7 We were comforted not only by his arrival but also by learning about the comfort he had received while he was with you. He told us how you wanted to see me, how sorry you are for what you've done, and how concerned you are about me. This made me even happier. BBE 2 Corinthians 7:7 And not by his coming only, but by the comfort which he had in you, while he gave us word of your desire, your sorrow, your care for me; so that I was still more glad. and not only by his coming: Ac 11:23 Ro 1:12 Col 2:5 1Th 3:8 2Jn 1:4 but also by the comfort with which he was comforted in you: 2Co 7:11 2:9 Ps 141:5 Pr 9:8,9 longing: 2Co 5:2 8:16 Lu 22:44 Php 1:20 Heb 2:1 Jas 5:17 Jude 1:3 mourning: 2Co 7:10 Jud 2:4,5 Ps 6:1-6 30:5 31:9-11 38:18 51:1 126:5,6 Jer 31:18-20 Mt 5:4 26:75 Jas 4:9,10 your zeal for me: 2Co 1:14 2:3,4 1Th 3:6 2 Corinthians 7 Resources - Multiple Sermons and Commentaries Related Passage: Matthew 2:18+ “A VOICE WAS HEARD IN RAMAH, WEEPING AND GREAT MOURNING (odumos, quoting Lxx of Jer 31:), RACHEL WEEPING FOR HER CHILDREN; AND SHE REFUSED TO BE COMFORTED, BECAUSE THEY WERE NO MORE.” COMFORT FROM HIS COMING And not only by his coming (parousia), but also by the comfort (paraklesis) with which he was comforted (parakaleo) in you - NET - "We were encouraged not only by his arrival, but also by the encouragement you gave him." Amplified = "[Yes] and not only by his coming but also by [his account of] the comfort with which he was encouraged and refreshed and cheered as to you" Paul's joyful reunion with Titus was accompanied by joyful (joy-filled) news. Paul was consoled, comforted and encouraged by the coming alongside of Titus to give him assistance (and good news regarding the Corinthians). In addition Paul was comforted by Titus' report of the positive reception and response of the Corinthians had given him. Brian Bell - It was great comfort to see Titus again, but it was also comforting to hear they had…an earnest desire(to see Paul again), they were mourning(over their sin), & they had zeal for Paul(rekindled love for Paul).It was also comforting to hear the good news that Paul’s letter brought positive results. (Regret or Repent?) As he reported to us - The Greek word (anaggello) for reported has the notion of proclaiming again what has been received or discovered elsewhere. The present tense suggests Titus continually was giving Paul the good news from Corinth. Your (deep) longing (epipothesis), your mourning (deep sorrow, even lamentation = odurmos), your zeal (ardent concern, solicitude, intense interest - zelos) for me - Here Paul summarizes the remarkable response of the Corinthians to his severe letter, and will give more detail in 2Co 7:11ff. This is like a "preview of coming attractions" for 2 of the 3 Greek words (epipothesis, zelos) are used again in his description of the seven-fold fruit of genuine repentance in 2Co 7:11. Strong's has this note on zelos "the fierceness of indignation, punitive zeal." Could this be the Corinthian's fierceness of indignation over their sins? (Just a thought to ponder). What are they mourning over? Surely it is their sin, yes, surely against their spiritual father Paul, but first and foremost against their holy Father, God. The fact that this same word odurmos is used only one other time Mt 2:18 (see above) gives us a sense of how deeply the Corinthians were grieving (over their sins). THOUGHT - What would happen to those "little pet sins" we commit, confess and then commit again if our heart were broken like the Corinthians and we lamented audibly over our great sin against our holy Father? That's a rhetorical question for each reader to personally ponder. Titus reported to Paul the supernatural change of attitude so that now the saints at Corinth had deep longing and intense yearning in their heart to see him (clearly they had "opened their hearts" to him as he had so desired). Clearly the adversaries and false teachers had not been successful in attempts to alienate the Corinthians from Paul. Their mourning reflects their deep sense of sorrow and even regret over having causing Paul such grief and sadness and likely also their having tolerated such blatant sin in their assembly. And as Paul will go on to explain their grief was a godly grief that energized genuine change of heart (aka repentance). Their zeal describes their eagerness, earnestness, enthusiastic devotion, single-minded allegiance, fervency and/or eager desire to see Paul and be reconciled. Their love for Paul was rekindled. One is reminded of the promise of Jesus that "upon this rock I will build My church; and the gates of Hades will not overpower it." (Mt 16:18) The devil (diabolos means to come between, as between Paul and the Corinthians) had attempted but was unable to overpower Christ's Church in Corinth! NLT His presence was a joy, but so was the news he brought of the encouragement he received from you. When he told us how much you long to see me, and how sorry you are for what happened, and how loyal you are to me, I was filled with joy! So that I rejoiced (chairo) even more (more than ever, greater than ever) - While we know joy is a supernatural fruit of the Spirit, clearly the circumstances in Corinthian also brought Paul true joy. Their longing, mourning and zeal was clear evidence that the Spirit was doing a supernatural work in the hearts of the Corinthians and this added to Paul's joy at the coming of Titus. In short Paul was experiencing joy upon joy! Bob
2 Coríntios 7
Spurgeon - “In repentance there is a bitter sweetness, or a sweet bitterness—which shall I call it?—of which, the more you have, the better it is for you. I can truly say that I hardly know a diviner joy than to lay my head in my Heavenly Father’s bosom and to say, ‘Father, I have sinned, but thou hast forgiven me; and, oh, I do love thee!’ ” J C
2 Coríntios 7
Spurgeon - “Happy is that man who has had enough of the smart of sin to make it sour and bitter to him all the rest of his days; so that now, with changed heart, and renewed spirit, he perseveres in the ways of God, never thinking of going back, but resolved ‘through floods or flames’ to force his way to heaven, to be, by divine grace, master over every sin that assails him (cf Paul in 1Co 9:27+).” Plummer says "Indignation at the shame brought upon the Church."
2 Coríntios 7
Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Earnestness (4710) spoude from speudo = move quickly, hasten, make haste) refers to eagerness, earnestness, willingness or zeal. It denotes quick movement or haste accompanying the eagerness, etc, in the interest of a person or cause. Thus spoude can refer to swiftness of movement or action and means haste or speed (like our expression "in a hurry"). It can refer to an earnest commitment in discharge of an obligation or experience of a relationship. Spoude implies more than mere earnest desire, but includes action as well as desire. Spoude "never takes 20 minutes to do a 10 minute job." (William Hill) Louw-Nida - Spoudē means "eagerness to do something, with the implication of readiness to expend energy and effort" Spoude was often used in Greek and Roman literature and found on inscriptions in reference to extraordinary commitment to civic and religious responsibilities, which were frequently intertwined, and also of concern for personal moral excellence or optimum devotion to the interests of others. For believers, spoudē ("speedy diligence") means quickly obeying what the Lord reveals is His priority. This elevates the better over the good and the more important over the important – with divinely-inspired swiftness. Vindication (627) apologia from apo = from + logos = speech) literally means, “to talk one’s self off from". Apologia was a technical word used in the Greek law courts and was used of an attorney who talked his client off from a charge preferred against him. In short it refers to a speech given in defense. Although apologia may have the idea of a judicial interrogation in which one is called to answer for the manner in which he has exercised his responsibility, the word can also mean an informal explanation or defense of one's position (1Cor 9:3, 2Cor 7:11) and the word would aptly describe giving an answer to the skeptical, abusive or derisive inquiries of ill-disposed neighbors. Indignation (74)(aganaktesis from aganakteo = to grieve much, be indignant - Mt 20:24, 21:15, 26:8; Mk 10:14, 41, 14:4; Lk 13:14) describes a state of strong opposition and displeasure against someone or something judged to be wrong. The idea is that they expressed a feeling of strong opposition aroused by something which was considered wrong. Only here in the NT. Liddell-Scott - properly in physical sense, feel a violent irritation, of the effects of cold on the body, metaphorically, to be displeased, vexed, especially show outward signs of grief. In Medicine - physical pain and irritation, of the irritation caused by teething, Indignation (English definition) = Anger or strong displeasure aroused by something perceived as unjust, wrong, offensive, base, unfair or unworthy. Like a "righteous anger." (Origin - Latin - indignari, to regard as unworthy, from indignus, unworthy) Fear (5401) phobos from the verb phébomai = to flee from or to be startled) refers first to flight, to alarm, to fright or to terror (of the shaking type) (cf. Mt 14:26; Lk 21:26; 1Co 2:3). This type of fear is connected with fear of the unknown, fear of the future, and fear of authorities. It speaks of the terror which seizes one when danger appears. Avenging of the wrong (1557) ekdikesis from ek = out, from + dike = justice; see also ekdikos) is literally that which proceeds "out of justice". Ekdikesis means to give justice to someone who has been wronged. It means to repay harm with harm on assumption that initial harm was unjustified and that retribution is therefore called for. The word indicates full, complete punishment. Ekdikesis was a technical term for administrative justice. W E Vine says ekdikesis describes pay back that is based on justice and "not (as often with human vengeance) from a sense of injury, or merely out of indignation. The judgments of God are holy and right, and free from any element of self-gratification… There is thus no element of vindictiveness, of “taking revenge,”… in the judgments of God; they are both holy and right Demonstrated (commended) (4921)(sunistemi/sunistao from sún = together with + hístemi = set, place, stand) means literally to set, place or put together. To set in the same place, this literal meaning being found in Luke 9:32 (below). To bring together. When one brings together a person with another person, it is a way of presenting or introducing them. This gives sunistemi the meaning of commend, which means to recommend as worthy of confidence (the implication being that others adopt a similar attitude) or to present to one’s acquaintance for favorable notice. (9/16 NT uses) Innocent (pure)(53) hagnos means freedom from defilements or impurities.Hagnos means free from admixture of evil, Hagnos describes what is morally undefiled and when used ceremonially describes that which has been so cleansed that it is fit to be brought into the presence of God and used in His service. Although hagnos refers primarily to that which is inwardly pure, this purity also affects a person’s conduct. Here it indicates the irreproachable conduct of the wife.2 Co. 7:11; 2 Co. 11:2; Phil. 4:8; 1 Tim. 5:22; Tit. 2:5; Jas. 3:17; 1 Pet. 3:2; 1 Jn. 3:3 Matter (4229) pragma from prásso = to do, perform where suffix –ma = the result of) describes that which has been done or that which happens (a happening), and thus a deed, a thing, an event, an occurrence or an accomplished fact. In this meaning pragma speaks of something in the past. 2 Corinthians 7:12 So although I wrote to you, it was not for the sake of the offender nor for the sake of the one offended, but that your earnestness on our behalf might be made known to you in the sight of God. KJV 2 Corinthians 7:12 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. COMMENT - The KJV has "our care for you" is different from the NAS (and all modern translations) which has "your earnestness for us." Compare NET = "your eagerness on our behalf before God." While it is not unreasonable to see Paul's "severe letter" as a demonstration of his love as a shepherd over the flock at Corinth, most favor the newer translations. NET 2 Corinthians 7:12 So then, even though I wrote to you, it was not on account of the one who did wrong, or on account of the one who was wronged, but to reveal to you your eagerness on our behalf before God. BGT 2 Corinthians 7:12 ἄρα εἰ καὶ ἔγραψα ὑμῖν, οὐχ ἕνεκεν τοῦ ἀδικήσαντος οὐδὲ ἕνεκεν τοῦ ἀδικηθέντος ἀλλ᾽ ἕνεκεν τοῦ φανερωθῆναι τὴν σπουδὴν ὑμῶν τὴν ὑπὲρ ἡμῶν πρὸς ὑμᾶς ἐνώπιον τοῦ θεοῦ. NLT 2 Corinthians 7:12 My purpose, then, was not to write about who did the wrong or who was wronged. I wrote to you so that in the sight of God you could see for yourselves how loyal you are to us. ESV 2 Corinthians 7:12 So although I wrote to you, it was not for the sake of the one who did the wrong, nor for the sake of the one who suffered the wrong, but in order that your earnestness for us might be revealed to you in the sight of God. NIV 2 Corinthians 7:12 So even though I wrote to you, it was not on account of the one who did the wrong or of the injured party, but rather that before God you could see for yourselves how devoted to us you are. YLT 2 Corinthians 7:12 If, then, I also wrote to you -- not for his cause who did wrong, nor for his cause who did suffer wrong, but for our diligence in your behalf being manifested unto you before God -- ASV 2 Corinthians 7:12 So although I wrote unto you, I wrote not for his cause that did the wrong, nor for his cause that suffered the wrong, but that your earnest care for us might be made manifest unto you in the sight of God. CSB 2 Corinthians 7:12 So even though I wrote to you, it was not because of the one who did wrong, or because of the one who was wronged, but in order that your diligence for us might be made plain to you in the sight of God. MIT 2 Corinthians 7:12 Therefore, although I wrote to you in reference to the one who did wrong, it was not merely about him, or for the sake of the one who was wronged. But it was that your earnestness on our behalf, as it reflects on you, might be manifested in the presence of God. NKJ 2 Corinthians 7:12 Therefore, although I wrote to you, I did not do it for the sake of him who had done the wrong, nor for the sake of him who suffered wrong, but that our care for you in the sight of God might appear to you. NRS 2 Corinthians 7:12 So although I wrote to you, it was not on account of the one who did the wrong, nor on account of the one who was wronged, but in order that your zeal for us might be made known to you before God. NAB 2 Corinthians 7:12 So then even though I wrote to you, it was not on account of the one who did the wrong, or on account of the one who suffered the wrong, but in order that your concern for us might be made plain to you in the sight of God. NJB 2 Corinthians 7:12 So although I wrote a letter to you, it was not for the sake of the offender, nor for the one offended, but only so that you yourselves should fully realise in the sight of God what concern you have for us. GWN 2 Corinthians 7:12 So, when I wrote to you, I didn't write because of the man who did the wrong or the man who was hurt by it. Rather, I wrote because I wanted you to show your devotion to us in God's sight. BBE 2 Corinthians 7:12 So though I sent you a letter, it was not only because of the man who did the wrong, or because of him to whom the wrong was done, but so that your true care for us might be made clear in the eyes of God. it was not for the sake of the offender: 2Co 2:9 1Co 5:1 but that your earnestness on our behalf might be made known to you: 2Co 2:4,17 11:11,28 1Ti 3:5 2 Corinthians 7 Resources - Multiple Sermons and Commentaries This is a difficult verse to interpret. So although I wrote to you, it was not for the sake of the offender (adikeo) nor for the sake of the one offended (adikeo) - Regarding this translation see the note above. NLT = "My purpose, then, was not to write about who did the wrong or who was wronged" AMP "So although I did write to you [as I did], it was not for the sake and because of the one who did [the] wrong, nor on account of the one who suffered [the] wrong."