2 Coríntios 7
Warren Wiersbe · Citado em PreceptAustin
2 Coríntios 7
Wiersbe - Because of God’s gracious promises, we have some spiritual responsibilities (2 Cor. 7:1). We must cleanse ourselves once and for all of anything that defiles us. It is not enough to ask God to cleanse us; we must clean up our own lives and get rid of those things that make it easy for us to sin. No believer can legislate for any other believer; each one knows the problems of his own heart and life. Too often Christians deal with symptoms and not causes. We keep confessing the same sins because we have not gotten to the root of the trouble and “cleansed ourselves.” Perhaps there is “filthiness of the flesh,” some pet sin that “feeds” the old nature (Ro 13:14-see note on make provision for the flesh).. Or it may be “filthiness of the spirit,” an attitude that is sinful. The Prodigal Son was guilty of sins of the flesh, but his “moral” elder brother was guilty of sins of the spirit. He could not even get along with his own father (see Luke 15:11–21). But cleansing ourselves is only half of the responsibility; we must also be “perfecting holiness in the fear of God” (2 Cor. 7:1). This is a constant process as we grow in grace and knowledge (2 Peter 3:18). It is important to be balanced. The Pharisees were keen on putting away sin, 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) F B Hole writes that "Now having such promises we are exhorted to purify ourselves, and thus perfect holiness in the fear of God. Notice that it says, "from all filthiness of the flesh and spirit." This is a very important word, and very sweeping. Our attention has just been directed to the necessity of a purification from all fellowship with the world in outward things. Yet if we merely practiced separation in outward things, confining ourselves to that, we should just become Pharisees; a most undesirable thing. The separation we are to practice goes much deeper. All filthiness or pollution of the flesh is to be avoided, and all filthiness of the spirit too. Both forms of separation are called for; the inward and the outward too. The outward without the inward is just hypocrisy. The inward without the outward is at best a very defective thing. At the worst it descends to the plight in which Lot was found in Sodom, though not himself descending to the shocking morals of that city. Abraham was in the happy path of God's will; clean outside the place as well as free from the evil. There are the pollutions of the world: the pollutions of the flesh: the pollutions of the spirit: the last of the three the most subtle of all, because the most refined form of sin. May God awaken us to great carefulness as to it. Holiness when carried to its perfection covers all three. But we are to be carrying it on towards its perfection even now. May God help us to do so. (2 Corinthians) Brian Bell - We should ask God to cleanse us (Ps.51:2,7 “Wash me thoroughly from my iniquity, And cleanse me from my sin… Purge me with hyssop, and I shall be clean; Wash me, and I shall be whiter than snow.”) But we should also cleanse ourselves!We need to “put away” things that defile. Isa1:16 "Wash yourselves, make yourselves clean; Put away the evil of your doings from before My eyes. Cease to do evil,” James 4:8 “Cleanse your hands, you sinners; and purify your hearts, you double-minded.” So who does the cleaning then? Both! You need to empty the alcohol out of your house; get the stash out of your secret hiding place; your porn sites out of your “favorites” file, & blocked off your computer! Maybe it’s cleaning up the files of your mind. Maybe it is stopping the videotape in your mind from playing & replaying how to payback those who have hurt you. What do you need to take the scrub brush too in your life? Question - Do you take out your garbage weekly, or do you let it pile up for the month? ( Regret or Repent?) Richard Sibbes (Puritan writer) says that "The promises, as they have a quickening, so they have a purging power; and that upon sound reasoning. Doth God promise that he will be my Father and I shall be his son? and doth he promise me life everlasting? and doth that estate require purity? and no unclean thing shall come there? Certainly, these promises being apprehended by faith, as they have a quickening power to comfort, so they purge with holiness. We may not think to carry our filthiness to heaven. Doth the swearer think to carry his blasphemies thither? Filthy persons and liars are banished thence; there is "no unclean thing." He that hath these promises purgeth himself and "perfecteth holiness in the fear of God." "He that hath this hope purifieth himself, as he is pure" (1 John 3:3). A.B.Simpson – “When an observatory is about to be built, the site selected is always on some high mountain. The aim is to find a place where there is a clear, unobstructed view of the heavens. Similarly, faith requires for its heavenly vision the highlands of holiness and separation, the pure sky of a consecrated life.” ( A. B. Simpson in A Larger Christian Life. Christianity Today, Vol. 41, no. 8) “Sleep with clean hands, either kept clean all day by integrity or washed clean at night by repentance.” -- John Donne, Christian Reader, Vol. 32, no. 5. Albert
2 Coríntios 7
Wiersbe - In 2Co 2:12–13, Paul began to tell the Corinthians of his experience with Titus in Macedonia, and in this chapter he completes the account. Just as the word “comfort” appeared often in chapters 1–2, so it reappears here (2Co 7:4–7, 13). The appeal in this chapter is for the Corinthians to be reconciled to Paul. They had been critical and disobedient, but now it was time to receive him and fellowship with him again, particularly in light of his coming visit. In the early part of his letter, Paul told of the trials he went through when he left Ephesus, waited for Titus, and worried about the situation at Corinth. Now he explains how God comforted him and gave him joy. (Wiersbe's Expository Outlines on the NT) Brian Bell's summary - Recap: Here Paul picks up again from a discussion in 2 Cor.2:12,13. Paul had no rest because he didn’t know how the Corinthian situation had developed. – He departed to Macedonia to meet Titus to get the news. Remember, there were some problems in the church at Corinth. Paul did a quick visit, which only made things worse. - After this he dispatched Titus w/a stern letter. - Paul couldn’t rest until he heard back how they were doing. - He met up w/Titus in Macedonia, & was joyful to hear the trouble was over, relationships were healed, & all was well! (Regret or Repent?) Paul Barnett has an interesting analysis of 2Co 7:2-4 - These three verses are important to the structure of 2 Corinthians. They resume and bring to completion the appeal made in 2Co 6:11–13. More broadly, they serve as a conclusion to the lengthy excursus on apostolic ministry in 2Co 2:14–7:4, which is the longest and most important section within the entire letter. Yet 2Co 7:2–4—especially 2Co 7:4—are both the end of the excursus and—at the same time—the beginning of the passage that will follow (2Co 7:5–16). More broadly still, the positive note sounded in v. 4 is the basis for the major admonitions that form the latter part of the letter, that is, chapters 8–13. The optimism of vv. 2–4, especially v. 4, is foundational to Paul’s appeals regarding the collection (chaps. 8–9), in regard to those who question his spiritual effectiveness (10:1–8), to those who receive the judaizing intruders (2Co 11:1–4) and to the intractably immoral (2Co 12:20–13:2). Although these final four chapters are ironical and reflect Paul’s personal hurt, nonetheless, when taken with chapters 8 and 9, they end on a positive and optimistic note (see 2Co 12:19; 13:5–10). Thus vv. 2–4 are a hinge on which the two main parts of the letter turn. They bring to an end the apologetic first part of the letter, where Paul has been defending his actions (2Co 1:12–2:13) and his ministry (2Co 2:14–7:4). At the same time they lay an admonitory foundation for the second part, where Paul will prepare the Corinthians for his final visit to them. (NICNT- 2Co) Michael Andrus - Everyone lives with regrets; unfortunately some people never get beyond regret to true repentance. In one of the most powerful sections of the letter of 2 Corinthians, the Apostle Paul points out the deadly difference between worldly sorrow and godly sorrow, between regret and repentance. The paradigm biblical examples that reveal this difference are two well-known characters, David and Judas. Both sinned grievously; both experienced tremendous remorse for their sin; but David repented while Judas went out and hanged himself. This topic in 2 Corinthians 7 is found in a context of loving confrontation between a pastor and his people, and it’s important that we understand it within that context. If you have been with us for our study of the first six chapters of 2 Corinthians, you are aware that this church of Corinth has been very hard on their founding pastor, the Apostle Paul. After he established the church and spent 18 months laying a strong foundation of truth and discipling leaders, he left to continue his church-planting mission elsewhere. Unfortunately, some of those who stepped into leadership after Paul began to move the congregation in new directions– philosophical, doctrinal, and moral. These leaders, who were really false teachers, knew they could never pull the wool over the eyes of these people so long as Paul was held in high esteem, so they undertook to discredit the Apostle–ridiculing him for his looks, his lack of eloquence, his suffering, and even such petty things as a change in his travel plans. It was an unscrupulous campaign of character assassination. Paul was clearly hurt by these charges, and he could have allowed himself to withdraw emotionally from these people or even attack them for their ingratitude. But instead he reaches out and begs them to open their hearts to him. He reminds them that during the whole time he was with them he wronged no one, corrupted no one, and exploited no one. In fact, he loves them so much he would live or die for them–whichever would promote their welfare. This man was an encourager, par excellence. (See his entire sermon - The Deadly Difference Between Regret and Repentance) Make room for (choreo) us in your hearts - BBE = "Let your hearts be open to us." In 2Co 6:11 Paul had said "our heart is opened wide." Make room is aorist imperative see our need to depend on the Holy Spirit to obey. So Paul issues a command (in love like from a father) for his spiritual children to leave a place in their hearts for him. He is calling for them to take some specific action. This follows his statement regarding their "tightness of heart" in 2Co 6:12, the Amplified Bible has "There is no lack of room for you in [our hearts], but you lack room in your own affections [for us]." The implication is that Paul believed they still had some hesitancy in opening their heart to him. In addition in 2Co 6:14 Paul had commanded them to stop being yoked with unbelievers. In a sense it is as if Paul was saying the believers in Corinth were to cease making room in their hearts for unbelievers. Don't join with them. Join with us (Paul et al)! Warren Wiersbe - Open wide your hearts to us!” (2 Cor. 6:13) “Receive us!” (2 Cor. 7:2) “Can two walk together, except they be agreed?” (Amos 3:3) If the Corinthians would only cleanse their lives and their church fellowship, God would receive them (2 Cor. 6:17) and they could again have close fellowship with Paul. The emphasis in this section is on the way God encouraged Paul after he had experienced such great trials in Asia and Troas (see 2 Cor. 1:8–10; 2:12–13). (Bible Exposition Commentary) Colin Kruse - In the earlier appeal (2Co 6:11–13) he stressed that his own heart was opened wide towards them and that the remaining restriction in the relationship was on their side. (Full text of the Tyndale NT Commentary on 2 Corinthians) Now Paul asserts his integrity by giving a three fold denial of mistreatment of the Corinthians and which may be his way of addressing accusations that were made against him by his adversaries. Another way to look at these the statements is that they make Paul's appeal make room for us in your hearts a reasonable appeal. In other words since Paul was guilty of none of these "charges" the Corinthians should welcome him into their hearts. Paul and his associates were men of integrity and could be welcomed with "open arms" and "open hearts." Note that each of the following 3 "denials" by Paul are prefaced by the Greek word oudeis which literally means "but absolutely not one" and thus it is a strong denial that Paul was guilty of not even one of these actions! Paul is emphasizing the fact that in no single incident has he done any wrong whatsoever to the Corinthians. Paul Apple entitles the following "Personal Testimony of Ministry Integrity– A Clear Conscience" We wronged (adikeo) no one - GWN = "We haven't treated anyone unjustly." All three of Paul's "defensive disclaimers" are aorist tense, which could have two senses, one signifying past completed action, event or encounter, and the other sense pointing to the comprehensiveness of each "defensive disclaimer" (I think both senses are in play). Each disclaimer also specifies no one (oudeis) meaning absolutely no one, which adds to the all inclusive aspect of each disclaimer. Paul's declarations also recall Jesus' second great commandment to "love one another as yourselves!" THOUGHT - Every minister of the Gospel of reconciliation (whether pastor or lay person, for all are ambassadors of Christ) should be able to confidently and with clear conscience make the same three disclaimers! Beloved, the only one who can truly make such declarations is the man or the woman who is continually filled with the Spirit, continually walking by the Spirit. Natural flesh by nature wrongs, corrupts and takes advantage of others to one degree or another. We corrupted (phtheiro) no one - "Ruined no one" (NEB, NET). The idea is that Paul caused no deterioration of their inner life as would occur had it given them erroneous teaching. Corrupted is also often used metaphorically of moral corruption, the picture being that of inner dying and ruin gain, a continual rotting away. Paul's teaching and example (cf "in purity" in 2Co 6:11) would have given no foundation for the Corinthians to pursue an immoral lifestyle (which was a continual temptation in Corinth!) Kruse - The verb, ‘to corrupt’ (phtheirō), is used three times in the Corinthian correspondence. In 1 Corinthians 3:17 Paul uses it after speaking of the building of the church on the foundation of Christ by various ministers, all of whose work is to be tested. He warns that anyone who ‘destroys’ (phtheirei) ‘God’s temple’, that person God will ‘destroy’ (phtheirei). In 1 Corinthians 15:33 Paul speaks of bad company which ‘ruins’ (phtheirousin) good morals (a parallel use to this is found in Ephesians 4:22 where the ‘old nature’ is said to be ‘corrupt’ [phtheiromenon] through deceitful lusts). In all probability, therefore, Paul’s meaning in our present context is that he has caused the church no harm, his teaching and example have not corrupted it or encouraged immoral behaviour. (Full text of the Tyndale NT Commentary on 2 Corinthians) Warren Wiersbe - Paul asked them to trust him, for he had never done anything to wrong them. This is certainly a reference to the false teachers who had accused Paul, especially the use of the word defrauded (“exploits”—see 2 Cor. 11:20NIV). “Paul is taking up this missionary offering so he can use the money himself!” they were saying. (Bible Exposition Commentary) We took advantage (pleonekteo) of no one - "Exploited no one.' (MLB) "We have made no profit out of any man." (BBE) "Defrauded no man." (Mace NT) "Cheated or taken advantage of no one." (Amp). Paul had practiced no selfish and/or self-seeking fraud toward the Corinthians. He had used not "bait and switch" tactics like those who peddled the Word of God (2Co 2:17+). He did not do wrong for the sake of gain. This denial could be related to the collection for the Jerusalem saints, implying the he and the other fundraisers had a desire to make some illegal profit or "skim off the top." He dogmatically denies that he had used his position for any personal gain. His integrity in financial matters was intact. It is notable that this verb (pleonekteo) is used only 5 times in the NT and 4 are in 2 Corinthians - 2 Co. 2:11 = "no advantage would be taken of us by Satan"; 2 Co. 7:2; 2 Co. 12:17-18 = "Certainly I have not taken advantage (FINANCIALLY) of you through any of those whom I have sent to you, have I? 18 I urged Titus to go, and I sent the brother with him. Titus did not take any advantage of you (FINANCIALLY), did he? Did we not conduct ourselves in the same spirit and walk in the same steps?" Homer Kent - Of course, these declarations are sufficiently general that they need not presuppose specific charges. Paul can be understood merely as ministering with such wholesomeness that the Corinthians’ reception of him should be an easy and natural thing. (A Heart Opened Wide: Studies in 2 Corinthians) Make room (5562)(choreo from choros = place) means literally to have or make room or space for something or someone and thus conveys the idea to be friendly disposed toward someone or ‘to open one’s heart to. Move forward, progress, proceed, make room; contain, receive. Strongs - 1) to leave space (which may be filled or occupied by another), to make room, give place, yield 1a) to retire 1b) metaphorically. to betake one's self, turn one's self 2) to go forward, advance, proceed, succeed 3) to have space or room for receiving or holding something Gingrich - 1. go, go out or away lit. Mt 15:17; 20:28 v.l. Fig. come 2 Pe 3:9 .—2. go forward, make progress J 8:37, though find place is also probable.—3. have room for, hold, contain—a. lit, John 2:6; Jn 21:25.there was no longer any room Mk 2:2 .—b. fig. cwrh,sate h`ma/j make room for us 2 Cor 7:2.—Grasp, understand, comprehend, accept Mt 19:11f.* [pg 218] Friberg - from a basic meaning make room for, give way to; (1) as moving from one place to another; (a) as a motion forward make progress, go forward; figuratively make headway (probably JN 8.37); come to, reach (2P 3.9); (b) as a motion away from withdraw, go out, move on (MT 15.17; 20.28); (2) as having a large enough space for something have room for, contain, hold (MK 2.2); figuratively; (a) find acceptance (perhaps JN 8.37); (b) of persons open one's heart to, be friendly toward (2C 7.2); (c) intellectually grasp, understand, accept (MT 19.11) Complete Biblical Library - Incredible Resource Classical Greek The verb chōreō is well attested in all stages of the Greek language and has a rather broad semantic range. The meanings vary depending on whether the verb is used with (transitive) or without (intransitive) a direct object. Among classical authors, the meaning in intransitive uses was “to make room” for someone or something, usually by moving away from the space which it occupied. Thus, among post-Homeric authors, chōreō overlapped with erchomai (2048), “go, come,” and meant “to move forward, progress.” It could be applied to a number of different things, such as the “progress” of food through the digestive tract (cf. Matthew 15:17), the “spread” of information, or even the prosecution of a war (Schmidt, “Fullness,” Colin Brown, 1:741). In transitive constructions chōreō meant “to hold, contain,” frequently in reference to the capacity of vessels. Septuagint Usage Chōreō is somewhat rare in the Septuagint as compared to other bodies of ancient Greek literature. In books that are translations from the Hebrew Bible it occurs a total of six times as a translation of several different Hebrew words. Both transitive and intransitive uses appear, and the range of meanings is consistent with what is found in classical Greek. However, an important new figurative use is found in Philo who used this verb in transitive constructions to describe the human inability to comprehend divine revelation (De Specialibus Legibus 1.44 and De Posteritate Caini 143). Later, Plutarch (De Catone Minore 64.3) also used chōreō in reference to human intellectual capacity. New Testament Usage In the New Testament there are no purely figurative uses of chōreō when intransitive. John 8:37 is an example of the use of chōreō in the sense of “to progress”; that Jesus’ word has “no place in you” means that these believing Jews (cf. John 8:31) were not continuing to progress in Jesus’ teaching. The sense of “to progress” is probably also present in 2 Peter 3:9 where the delay in the return of the Lord is attributed to God’s desire that people “come to repentance” (for an alternative explanation, cf. Schmidt, “Fullness,” Colin Brown, 1:742). The transitive meaning of “to hold, contain” is used of vessels in John 2:6 and Mark 2:2. A figurative use of chōreō when transitive is found in 2 Corinthians 7:2. Paul admonished the Corinthians to extend their friendship to the apostles by using the spatial metaphor make room for us (KJV translates it simply “Receive us”; see Louw and Nida, Greek-English Lexicon, 1:448). In Matthew 19:11, 12 the figurative meaning “to understand” Jesus’ teaching is used, but the figure extends “beyond understanding and points to the capacity to receive and act upon the teaching” (Schmidt, “Fullness,” Colin Brown, 1:742). Given John’s tendency to dramatize the inability of people to understand Jesus’ teaching (e.g., Nicodemus in John 3 and the woman at the well in John 4), it would be tempting to include the use of chōreō in John 8:37 in this category if the construction were not so clearly intransitive. Colin Brown - NT 1. Intransitive use. The expression pantas eis metanoian chōrēsai (2 Pet. 3:9, “that all should reach repentance” RSV) corresponds to the use of chōreō in the sense of tackling something and carrying it out. The thought is probably that of a single act that is possible, because God is delaying the last judgment. The phrase eis tēn koilian chōrei (Matt. 15:17 “passes into the stomach”) corresponds to the description of physiological processes in medicine (see above, CL 1 (b)). It expresses a certain independence of the natural processes of the mind and the will (→ Heart, art. σκληροκαρδία). chōreō in Jn. 8:37 means to spread or make progress. It is applied to the failure of Jesus’ word to make progress in the hearts and minds of his Jewish opponents. The assumption is less likely that en (in) is used in the sense of eis (into), giving the meaning that the word of Jesus finds no access. If the context of Jn. 8:30 is to be understood, Jesus is speaking to Jews who have heard his teaching with approval yet without letting it take effect. On the other hand, there is a tension between Jn. 8:31 and v. 37. The underlying thought is that of a process through which man is freed from the bondage to sin (8:32, 34). 2. Transitive use. (a) chōreō is used to denote the capacity to hold of water jugs (Jn. 2:6), of a place (Mk. 2:2, “so that there was no longer room for them, not even about the door”), and the world (Jn. 21:25). (b) It means to receive or embrace the apocalyptic teaching of Jesus (Matt. 19:11f., contained in vv. 9 or 10). The meaning corresponds to understanding and grasping the teaching of the parables (cf. Matt. 13:11, 16f., 19, 23). In both instances Matt. stresses the understanding of the disciples. chōreō appears to go beyond understanding and points to the capacity to receive and act upon the teaching. Matt. 19:12 contains a form of apocalyptic warning found elsewhere in primitive Christianity. It exhorts a group of people who have been given an insight or a gift for something to make use of it, and thereby marks off this group from others. Paul’s plea, “Make room for us [chōrēsate hēmas]” (2 Cor. 7:2), takes up his earlier plea to extend themselves (6:13), and corresponds to the assurance that, “You are not restricted [stenochōreisthe] by us, but you are restricted [stenochōreisthe] in your own affections” (6:12). The Corinthians are to recognize Paul in his apostolic ministry as he has given himself to be known by them (2 Cor. 1–6), so that they can be proud of each other on the day of the Lord Jesus (2 Cor. 1:14). Choreo - 9v - accept(3), come(1), contain(1), containing(1), has...place(1), make room(1), passes(1), room(1) Matt. 15:17; Matt. 19:11; Matt. 19:12; Mk. 2:2; Jn. 2:6; Jn. 8:37; Jn. 21:25; 2 Co. 7:2; 2 Pet. 3:9. Uses in the Septuagint - Gen. 13:6; 1 Ki. 7:38; 1 Ki. 18:30; 2 Chr. 4:5 Wronged (harmed, treated unjustly) (91) adikeo from adikos = unjust) means 1a) to act unjustly or wickedly, to sin, 1b) to be a criminal, to have violated the laws in some way 1c) to do wrong 1d) to do hurt 2) transitively 2a) to do some wrong or sin in some respect 2b) to wrong some one, act wickedly towards him 2c) to hurt, damage, harm. To do wrong Col 3:25; the evildoer Rev 22:11. Be in the wrong Acts 25:11. Do wrong to someone, cheat someone Mt 20:13; Ac 7:26; Gal 4:12; 2 Pt 2:13. Injure, harm, damage, spoil Rev 9:4, 10, 19; if he has caused you any loss Philemon 1:18. Note 3 uses of adikeo in Acts 7:24, 26, 27 and two more in Acts 25:10; Acts 25:11. Used 24v - Matt. 20:13; Lk. 10:19; Acts 7:24; Acts 7:26; Acts 7:27; Acts 25:10; Acts 25:11; 1 Co. 6:7; 1 Co. 6:8; 2 Co. 7:2; 2 Co. 7:12; Gal. 4:12; Col. 3:25; Phlm. 1:18; 2 Pet. 2:13; Rev. 2:11; Rev. 6:6; Rev. 7:2; Rev. 7:3; Rev. 9:4; Rev. 9:10; Rev. 9:19; Rev. 11:5; Rev. 22:11 Corrupted (5351) phtheiro from phthío or phthíno = waste, decay, wither, pine away) means to cause harm to in a physical manner or in outward circumstances. To shrivel, to wither, to spoil. It means to ruin or destroy something with the implication of causing something to be corrupt and cease to exist. To destroy by corrupting. To pine or waste away. To corrupt in the sense of degeneration. Webster says that corrupt (from cor- ‘altogether’ + rumpere ‘to break’) implies loss of soundness, purity, or integrity. Phtheiro is the root word from which we get our word diphtheria, an acute febrile contagious disease marked by the formation of a false membrane especially in the throat and caused by a bacterium (Corynebacterium diphtheriae) that produces a toxin causing inflammation of the heart and nervous system. Took advantage (defraud) (4122) pleonekteo rom pleíon = more + écho = have <> pleonektes degrees one who wants more, person covetous of something that others have, a defrauder for gain) literally means to have more than another and then to take advantage of any one. To claim more. To covet. To have more than one's due. To selfishly attempt to gain more at all costs and by all means disregarding others and their rights. Defraud means to selfishly and greedily take something at someone else's expense. Greeks defined pleonekteo as “the spirit which is always reaching after more and grabbing that to which it has no right.” It is aggressive getting.
2 Coríntios 7
Wiersbe - Why is it so difficult to assure people of our love? What more could Paul do to convince them? He was willing to die for them if necessary, for they were in his heart (see 2 Cor. 3:1ff; 6:11–13). He was boasting of them to others (“glorying of you”), but they were criticizing him.(Bible Exposition Commentary) Wick Broomall on to die...and to live - the priority of "dying" to "living." To place "dying" before "living" may teach us either that one must really "die" before he lives (cf. Jn 12:24; Ro 6:1-14) or, equally probable, that physical death must precede eternal life in glory (cf. Jn 11:25, 26; Heb 9:27, 28). (Wycliffe Bible Commentary - online) P E
2 Coríntios 7
Wiersbe - Pharisees were keen on putting away sin, but they neglected to perfect holiness. But it is foolish to try to perfect holiness if there is known sin in our lives. Do Christians need to repent? Jesus said that we do (Luke 17:3–4), and Paul agreed with Him (2 Cor. 12:21). Four of the seven churches of Asia Minor, listed in Revelation 2–3, were commanded to repent. To repent simply means “to change one’s mind,” and disobedient Christians need to repent, not in order to be saved, but in order to restore their close fellowship with God.(Bible Exposition Commentary) David
2 Coríntios 7
Wiersbe - Repentance is from God and is a sorrow that draws people closer to God and brings them to a place of confessing and forsaking sin. Regret is from the world; its drives people away from God and into the hand of Satan. For example, Peter showed repentance and was forgiven; Judas showed regret and took his own life. Godly sorrow is good; it leads to life. But the sorrow of the world leads to death.(Wiersbe's Expository Outlines on the NT) John
2 Coríntios 7
Wiersbe - It is interesting to read through the Bible and note that God’s servants rejoice when God’s people are obedient and are burdened when God’s people disobey. Moses often felt like giving up because the people were rebellious. Jeremiah wept bitterly over the hardness of Israel. Jesus Himself wept because the Jews were ignorant of the day of their visitation. Paul’s ministry was one of tears (Acts 20:19, 31). God’s servants are human; they have the treasure “in earthen vessels” (2 Cor. 4:7) and know the disappointments and discouragements that life can bring. How important it is for us to “remember them which have the rule over you” (Heb. 13:7), “obey them that have the rule over you” (Heb. 13:17), and “salute [i.e., greet in love] all them that have the rule over you” (Heb. 13:24). (Wiersbe's Expository Outlines on the NT)