2 Corinthians 7:1-16 (New American Standard Bible)

7:1 Therefore, having these promises, beloved, let us cleanse ourselves

from all defilement of flesh and spirit, perfecting holiness in the fear of God.

7:2 Make room for us in your hearts; we wronged no one, we corrupted no

one, we took advantage of no one.

7:3 I do not speak to condemn you; for I have said before that you are in our

hearts to die together and to live together.

7:4 Great is my confidence in F44 you, great is my boasting on your behalf; I am filled with comfort. I am overflowing with joy in all our affliction.

7:5 For even when we came into Macedonia our flesh had no rest, but we were afflicted on every side:

conflicts without, fears within.

7:6 but God, who comforts the depressed, F45 comforted us by the

coming of Titus;

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.

7:13 For this reason we have been comforted. And besides our comfort, we rejoiced even much more for the

joy of Titus, because his spirit has been refreshed by you all.

7:14 For if in anything I have boasted to him about you, I was not put to shame; but as we spoke all things to you in truth, so also our boasting before Titus proved to be the truth.

7:15 And his affection F48 abounds all the more toward you, as he remembers

the obedience of you all, how you received him with fear and trembling.

7:16 I rejoice that in everything I have confidence in you.

FOOTNOTES:

F44: Lit., to

F45: Or, humble

F46: Or, leading to a salvation without regret

F47: Lit., sorrow according to God

F48: Lit., inward parts

7:8 For though I caused you sorrow by my letter, I do not regret it; though I

did regret it-- for I see that that letter caused you sorrow, though only for a

while—

7:9 I now rejoice, not that you were made sorrowful, but that you were made sorrowful to the point of repentance; for you were made sorrowful according to the will of God, in order that you might not

suffer loss in anything through us.

7:10 For the sorrow that is according to the will of God produces a repentance without F46 regret,

leading to salvation; but the sorrow of the world produces death.

7:11 For behold what earnestness this very thing, this godly F47 sorrow, has

produced in you: what vindication of yourselves, what indignation, what

fear, what longing, what zeal, what avenging of wrong! In everything you

demonstrated yourselves to be innocent in the matter.

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.

2 Corinthians 7:8-12 (American Standard Version)

7:8 For though I made you sorry with my epistle, I do not regret it: though I did regret [it] (for I see that that epistle made you sorry, though but for a season),.

7:9 I now rejoice, not that ye were made sorry, but that ye were made sorry unto repentance; for ye were made sorry after a godly sort, that ye might suffer loss by us in nothing.

.7:10 For godly sorrow worketh repentance unto salvation, [a repentance] which bringeth no

regret: but the sorrow of the world worketh death.

7:11 For behold, this selfsame thing, that ye were made sorry after a godly sort, what earnest care it wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea what longing,yea what zeal, yea what avenging! In everything ye approved yourselves to be pure in the matter.

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.

2 Corinthians 7:8-12 (New King James Version)

7:8 For even if I made you sorry with my letter, I do not regret it; though I did

regret it. For I perceive that the same epistle made you sorry,

though only for a while.

. 7:9 Now I rejoice, not that you were made sorry, but that your sorrow led

to repentance. For you were made sorry in a godly manner, that you

might suffer loss from us in nothing.

7:10 For godly sorrow produces repentance leading to salvation, not

to be regretted; but the sorrow of the world produces death.

7:11 For observe this very thing, that you sorrowed in a godly manner: What

diligence it produced in you, what clearing of yourselves, what

indignation, what fear, what vehement desire, what zeal, what

vindication! In all things you proved yourselves to be clear in this

matter.

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.

2 Corinthians 7:8-12 (Revised Standard Version)

7:8 For even if I made you sorry with my letter, I do not regret it (though I did

regret it), for I see that that letter grieved you, though only for a while.

7:9 As it is, I rejoice, not because you were grieved, but because you were

grieved into repenting; for you felt a godly grief, so that you suffered no

loss through us.

.7:10 For godly grief produces a repentance that leads to salvation

and brings no regret, but worldly grief produces death.

7:11 For see what earnestness this godly grief has produced in you, what

eagerness to clear yourselves, what indignation, what alarm, what

longing, what zeal, what punishment! At every point you have proved yourselves guiltless in the

matter.

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 suffered the wrong, but in order that your zeal for us might be

revealed to you in the sight of God.

2 Corinthians 7:8-12 (New Revised Standard Version)

7:8 For even if I made you sorry with my letter, I do not regret it (though I did regret it, for I see that I grieved you with that letter, though only briefly).

7:9 Now I rejoice, not because you were grieved, but because your grief led to repentance; for you felt a godly grief, so that you were not harmed in any way by us.

7:10 For godly grief produces a repentance that leads to salvation and brings no regret, but worldly

grief produces death.

7:11 For see what earnestness this godly grief has produced in you, what

eagerness to clear yourselves, what indignation, what alarm, what longing, what zeal, what punishment! At every point you have proved yourselves guiltless in the

matter.

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.

. 2 Corinthians 7:8-12 (Douay-Rheims Bible)

7:8 For although I made you sorrowful by my epistle, I do not repent; and if I did repent, seeing that the same epistle (although but for a time) did

make you sorrowful;

7:9 Now I am glad: not because you were made sorrowful; but because

you were made sorrowful unto penance. For you were made sorrowful according to God, that you

might suffer damage by us in nothing.

7:10 For the sorrow that is according to God worketh penance, steadfast

unto salvation; but the sorrow of the world worketh death.

7:11 For behold this selfsame thing, that you were made sorrowful according to God, how great carefulness it worketh in you; yea defence, yea indignation, yea fear, yea desire, yea zeal, yea revenge: in all things

you have shewed yourselves to be undefiled in the matter.

7:12 Wherefore although I wrote to you, it was not for his sake that I did the wrong, nor for him that suffered it; but to manifest our carefulness that we have for you

2 Corinthians 7:8-12 (The Bible In Basic English)

7:8 For though my letter gave you pain, I have no regret for it now, though I

had before; for I see that the letter gave you pain, but only for a time.

.7:9 Now I am glad, not that you had sorrow, but that your sorrow was the

cause of a change of heart; for yours was a holy sorrow so that you might

undergo no loss by us in anything.

7:10 For the sorrow which God gives is the cause of salvation through a change of heart, in which there is no reason for grief: but the sorrow of the world is a cause of death.

7:11 For you see what care was produced in you by this very sorrow

of yours before God, what clearing of yourselves, what wrath against sin,

what fear, what desire, what serious purpose, what punishment. In

everything you have made it clear that you are free from sin in this

business.

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.

2 Corinthians 7:8-12 (Darby Translation)

7:8 For if also I grieved you in the letter, I do not regret [it], if even I have

regretted it; for I see that that letter, if even F71 [it were] only for a time,

grieved you.

7:9 Now I rejoice, not that ye have been grieved, but that ye have been

grieved to repentance; for ye have been grieved according to God, that

in nothing ye might be injured by us.

7:10 For grief according to God works repentance to salvation, never to be

regretted; but the grief of the world works death.

7:11 For, behold, this same thing, your being grieved according to God, how

much F72 diligence it wrought in *you*, but [what] excusing [of

yourselves], but [what] indignation, but [what] fear, but [what] ardent

desire, but [what] zeal, but [what] vengeance: in every way ye have

proved yourselves to be pure in the matter.

7:12 So then, if also I wrote to you, [it was] not for the sake of him that

injured, nor for the sake of him that was injured, but for the sake of our

diligent zeal for you being manifested to you before God. F73

Corinthians 7:8-12 (The Webster Bible)

7:8 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 was] but for a season.

7:9 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.

7:10 For godly sorrow worketh penitence to salvation not to be repented of:

but the sorrow of the world worketh death.

7:11 For behold this very 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] avenging! In all [things] ye have approved

yourselves to be clear in this matter.

7:12 Wherefore, though I wrote to 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 to you.

2 Corinthians 7:8-12 (Young's Literal Translation)

7:8 because even if I made you sorry in the letter, I do not repent -- if even I

did repent -- for I perceive that the letter, even if for an hour, did make

you sorry.

7:9 I now do rejoice, not that ye were made sorry, but that ye were made

sorry to reformation, for ye were made sorry toward God, that in

nothing ye might receive damage from us;

7:10 for the sorrow toward God reformation to salvation not to be

repented of doth work, and the sorrow of the world doth work death,

7:11 for, lo, this same thing -- your being made sorry toward God -- how much

diligence it doth work in you! But defence, but displeasure, but fear,

but longing desire, but zeal, but revenge; in every thing ye did

approve yourselves to be pure in the matter.

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 –

2 Corinthians 7:8-12 (KJV w/ Strong's #s)

7:8 [3754] For [1499] though I [3076] made (0) [5209] you [3076] sorry (5656)

[1722] with a [1992] letter, I [3338] do (0) [3756] not [3338] repent (5736),

[1499] though I did [3338] repent (5711): [1063] for I [991] perceive

(5719) [3754] that the [1565] same [1992] epistle hath [3076] made (0)

[5209] you [3076] sorry (5656), though it were [1499] but [4314] for a [5610]

season.

7:9 [3568] Now I [5463] rejoice (5719), [3756] not [3754] that ye were made

[3076] sorry (5681), [235] but [3754] that ye [3076] sorrowed (5681) [1519]

to [3341] repentance: [1063] for ye were made [3076] sorry (5681) [2596]

after a godly [2316] manner, [2443] that ye might receive [2210] damage

(5686) [1537] by [2257] us [1722] in [3367] nothing.

7:10 [1063] For [2596] godly [2316] [3077] sorrow [2716] worketh (5736) [3341]

repentance [1519] to [4991] salvation not to be repented [278] of: [1161] but

the [3077] sorrow of the [2889] world [2716] worketh (5736) [2288] death.

7:11 [1063] For [2400] behold (5628) [5124] this selfsame [846] thing, [5209] that

ye [3076] sorrowed (5683) [2596] after a godly [2316] sort, [4214] what [4710]

carefulness it [2716] wrought (5662) in [5213] you, [235] yea, what

clearing of [627] yourselves, [235] yea, what [24] indignation, [235] yea,

what [5401] fear, [235] yea, what vehement [1972] desire, [235] yea,

what [2205] zeal, [235] yea, what [1557] revenge! [1722] In [3956] all

things ye have [4921] approved (5656) [1438] yourselves to [1511] be

(5750) [53] clear [1722] in this [4229]matter.

7:12 [686] Wherefore, [1499] though I [1125] wrote (5656) unto [5213] you, I did it

[3756] not for his [1752] cause that had done the [91] wrong (5660),

[3761] nor for his [1752] cause that suffered [91] wrong (5685), [235] but

[1752] that [2257] our [4710] care [5228] for [5216] you in the [1799] sight of

[2316] God might [5319] appear (5683) [4314] unto [5209] you.

Topic: REPENTANCE

CHANGE - ESSENTIAL TO IMPROVEMENT John Killinger relates

the story of the novel The Strange Life of Ivan Osokin by Russian writer

P.D. Ouspensky, published in l937. It was the story of a man who wished

to amend his mistakes by living his life over again. "If only I could get back

all the chances which life offered me and which I threw away," he cried. "If

only I could do things differently." Ivan goes to a magician who reluctantly

complies with his wishes, but warns that nothing will be different. And as

Ivan Osokin watches, as in a screenplay, the repetition of his strange life -

helplessly reliving the bitter failure of his school days, the sweetness of

early love, the reckless experiments of his particular temperament - he

observed "those chain of events when everything happened as if by

clockwork, as in the machine the movement of one wheel makes another

wheel move." He did the same absurd things down to the smallest details.

In desperation, Ivan pleads, "What am I to do then?" The magician

responds: "Remember one thing. If you go back as blind as you are now,

you will do the same things over again, and a repetition of all that happened

is inevitable." The the magician adds this insight: "In order to change

anything, you must first change yourself." Given a second chance, our

reactions will be the same as before unless there is a change in ourselves -

a change of heart. And there cannot be a change of heart until we admit

our need and struggle for change - as a drowning man fights for his life.

(John Killinger is Professor of Theology and Culture at Samford

University, Birmingham, Alabama), Preaching-Vol. 5, #2

illustration #6

PEMAY93 Forgiveness/Remorse/Repentance: MURDERER FORGIVES

SOCIETY, DIES In Huntsville, Texas, convicted murderer Charles

Rumbaugh forgave society, laughed, then was executed by injection after

ten and a half years on death row. Rumbaugh who was 28 committed his

first crime when he was 6 and was sentenced to die at the age of 17 for

killing a jeweler during a $54 robbery He did not try to evade his

execution, saying, "I don't care anymore. I'm bored." At his request,

Rumbaugh's death was witnessed by D.J. Stubben, an Amarillo author

who helped him write a book about his life, Laurie Vestal, a Waupaca,

Wisconsin housewife who began corresponding with him 21 months prior,

and George Wheat, a prison psychologist. The tragedy of sin is multiplied

without repentance. Adapted from a UPI report, submitted by Doug

Sabin, Grace Brethren Church, Reedsville, Pennsylvania

7:8 2 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.

(2) An objection: but you have handled us roughly. The apostle

answers that he did not use his roughness without grief. And he adds

moreover, that he is also glad now that he drove them to that sorrow

even though it was against his will, since it was so profitable to them.

For there is a sorrow not only praiseworthy, but also necessary, that

is, by which repentance grows by certain degrees: and for this

repentance he praises them highly. And this is the fifth part of this

epistle.

7:9 Now I rejoice, not that ye were made sorry, but that ye sorrowed to f repentance:

for ye were made sorry after a godly manner, that ye might receive damage by us in

nothing.

(f) In that this sorrow did you much good in leading you to amend your

obscene behaviour and sins.

7:10 For g godly sorrow worketh repentance to salvation not to be repented of: but

the sorrow of the world worketh death.

(g) God’s sorrow occurs when we are not terrified with the fear of

punishment, but because we feel we have offended God our most

merciful Father. Contrary to this there is another sorrow, that only

fears punishment, or when a man is vexed for the loss of some worldly

goods. The fruit of the first is repentance, and the fruit of the second is

desperation, unless the Lord quickly helps.

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 h

sight of God might appear unto you.

(h) It was neither fake nor counterfeit, but such as I dare give account

of before God.

Matthew Henry Concise Commentary of the Whole Bible

Chapter 7

An exhortation to holiness, and the whole church entreated to bear affection to the

apostle. (1-4) He rejoiced in their sorrowing to repentance. (5-11) And in the

comfort they and Titus had together. (12-16)

Verses 1-4 The promises of God are strong reasons for us to follow after holiness;

we must cleanse ourselves from all filthiness of flesh and spirit. If we hope in God

as our Father, we must seek to be holy as he is holy, and perfect as our Father in

heaven. His grace, by the influences of his Spirit, alone can purify, but holiness

should be the object of our constant prayers. If the ministers of the gospel are

thought contemptible, there is danger lest the gospel itself be despised also; and

though ministers must flatter none, yet they must be gentle towards all. Ministers

may look for esteem and favour, when they can safely appeal to the people, that

they have corrupted no man by false doctrines or flattering speeches; that they

have defrauded no man; nor sought to promote their own interests so as to hurt

any. It was affection to them made the apostle speak so freely to them, and

caused him to glory of them, in all places, and upon all occasions.

Verses 5-11 There were fightings without, or continual contentions with, and

opposition from Jews and Gentiles; and there were fears within, and great concern

for such as had embraced the Christian faith. But God comforts those who are

cast down. We should look above and beyond all means and instruments, to God,

as the author of all the consolation and good we enjoy. Sorrow according to the will

of God, tending to the glory of God, and wrought by the Spirit of God, renders the

heart humble, contrite, submissive, disposed to mortify every sin, and to walk in

newness of life. And this repentance is connected with saving faith in Christ, and

an interest in his atonement. There is a great difference between this sorrow of a

godly sort, and the sorrow of the world. The happy fruits of true repentance are

mentioned. Where the heart is changed, the life and actions will be changed. It

wrought indignation at sin, at themselves, at the tempter and his instruments. It

wrought a fear of watchfulness, and a cautious fear of sin. It wrought desire to be

reconciled with God. It wrought zeal for duty, and against sin. It wrought revenge

against sin and their own folly, by endeavours to make satisfaction for injuries done

thereby. Deep humility before God, hatred of all sin, with faith in Christ, a new

heart and a new life, make repentance unto salvation. May the Lord bestow it on

every one of us.

Verses 12-16 The apostle was not disappointed concerning them, which he

signified to Titus; and he could with joy declare the confidence he had in them for

the time to come. Here see the duties of a pastor and of his flock; the latter must

lighten the troubles of the pastoral office, by respect and obedience; the former

make a due return by his care of them, and cherish the flock by testimonies of

satisfaction, joy, and tenderness.

Matthew Henry

Verses 5-11 There seems to be a connection between ch. 2:13 (where the

apostle said he had no rest in his spirit when he found not Titus at Troas) and

the fifth verse of this chapter: and so great was his affection to the Corinthians,

and his concern about their behaviour in relation to the incestuous person, that,

in his further travels, he still had no rest till he heard from them. And now he

tells them, I. How he was distressed, v. 5. He was troubled when he did not

meet with Titus at Troas, and afterwards when for some time he did not meet

with him in Macedonia: this was a grief to him, because he could not hear what

reception he met with at Corinth, nor how their affairs went forward. And,

besides this, they met with other troubles, with incessant storms of

persecutions; there were fightings without, or continual contentions with, and

opposition from, Jews and Gentiles; and there were fears within, and great

concern for such as had embraced the Christian faith, lest they should be

corrupted or seduced, and give scandal to others, or be scandalized. II. How he

was comforted, v. 6, 7. Here observe, 1. The very coming of Titus was some

comfort to him. It was matter of joy to see him, whom he long desired and

expected to meet with. The very coming of Titus and his company, who was

dear to him as his own son in the common faith (Tit. 1:4), was a great comfort

to the apostle in his travels and troubles. But, 2. The good news which Titus

brought concerning the Corinthians was matter of greater consolation. He found

Titus to be comforted in them; and this filled the apostle with comfort, especially

when he acquainted him with their earnest desire to give good satisfaction in the

things about which the apostle had written to them; and of their mourning for the

scandal that was found among them and the great grief they had caused to

others, and their fervent mind or great affection towards the apostle, who had

dealt so faithfully with them in reproving their faults: so true is the observation of

Solomon (Prov. 28:23), He that rebuketh a man afterwards shall find more

favour than he that flattereth with his tongue. 3. He ascribes all his comfort to

God as the author. It was God who comforted him by the coming of Titus, even

the God of all comfort: God, who comforteth those that are cast down, v. 6.

Note, We should look above and beyond all means and instruments, unto God,

as the author of all the consolation and the good that we enjoy. III. How greatly

he rejoiced at their repentance, and the evidences thereof. The apostle was

sorry that he had grieved them, that some pious persons among them laid to

heart very greatly what he said in his former epistle, or that it was needful he

should make those sorry whom he would rather have made glad, v. 8. But now

he rejoiced, when he found they had sorrowed to repentance, v. 9. Their sorrow

in itself was not the cause of his rejoicing; but the nature of it, and the effect of it

( repentance unto salvation, v. 10), made him rejoice; for now it appeared that

they had received damage by him in nothing. Their sorrow was but for a season;

it was turned into joy, and that joy was durable. Observe here, 1. The

antecedent of true repentance is godly sorrow; this worketh repentance. It is not

repentance itself, but it is a good preparative to repentance, and in some sense

the cause that produces repentance. The offender had great sorrow, he was in

danger of being swallowed up with overmuch sorrow; and the society was greatly

sorrowful which before was puffed up: and this sorrow of theirs was after a godly

manner, or according to God (as it is in the original), that is, it was according to

the will of God, tended to the glory of God, and was wrought by the Spirit of

God. It was a godly sorrow, because a sorrow for sin, as an offence against

God, an instance of ingratitude, and a forfeiture of God’s favour. There is a great

difference between this sorrow of a godly sort and the sorrow of this world.

Godly sorrow produces repentance and reformation, and will end in salvation;

but worldly sorrow worketh death. The sorrows of worldly men for worldly things

will bring down gray hairs the sooner to the grave, and such a sorrow even for

sin as Judas had will have fatal consequences, as his had, which wrought

death. Note, (1.) Repentance will be attended with salvation. Therefore, (2.) True

penitents will never repent that they have repented, nor of any thing that was

conducive thereto. (3.) Humiliation and godly sorrow are previously necessary in

order to repentance, and both of them are from God, the giver of all grace. 2.

The happy fruits and consequences of true repentance are mentioned (v. 11);

and those fruits that are meet for repentance are the best evidences of it.

Where the heart is changed, the life and actions will be changed too. The

Corinthians made it evident that their sorrow was a godly sorrow, and such as

wrought repentance, because it wrought in them great carefulness about their

souls, and to avoid sin, and please God; it wrought also a clearing of

themselves, not by insisting upon their own justification before God, especially

while they persisted in their sin, but by endeavours to put away the accursed

thing, and so free themselves from the just imputation of approving the evil that

had been done. It wrought indignation at sin, at themselves, at the tempter and

his instruments; it wrought fear, a fear of reverence, a fear of watchfulness, and

a fear of distrust, not a distrust of God, but of themselves; an awful fear of God,

a cautious fear of sin, and a jealous fear of themselves. It wrought vehement

desires after a thorough reformation of what had been amiss, and of

reconciliation with God whom they had offended. It wrought zeal, a mixture of

love and anger, a zeal for duty, and against sin. It wrought, lastly, revenge

against sin and their own folly, by endeavours to make all due satisfaction for

injuries that might be done thereby. And thus in all things had they approved

themselves to be clear in that matter. Not that they were innocent, but that they

were penitent, and therefore clear of guilt before God, who would pardon and not

punish them; and they ought no longer to be reproved, much less to be

reproached, by men, for what they had truly repented of.

Verses 12-16 In these verses the apostle endeavours to comfort the Corinthians,

upon whom his admonitions had had such good effect. And in order thereto, 1.

He tells them he had a good design in his former epistle, which might be

thought severe, v. 12. It was not chiefly for his cause that did the wrong, not

only for his benefit, much less merely that he should be punished; nor was it

merely for his cause that suffered wrong, namely, the injured father, and that he

might have what satisfaction could be given him; but it was also to manifest his

great and sincere concern and care for them, for the whole church, lest that

should suffer by letting such a crime, and the scandal thereof, remain among

them without due remark and resentment. 2. He acquaints them with the joy of

Titus as well as of himself upon the account of their repentance and good

behaviour. Titus was rejoiced, and his spirit refreshed, with their comfort, and

this comforted and rejoiced the apostle also (v. 13); and, as Titus was comforted

while he was with them, so when he remembered his reception among them,

expressing their obedience to the apostolical directions, and their fear and

trembling at the reproofs that were given them, the thoughts of these things

inflamed and increased his affections to them, v. 15. Note, Great comfort and

joy follow upon godly sorrow. As sin occasions general grief, so repentance and

reformation occasion general joy. Paul was glad, and Titus was glad, and the

Corinthians were comforted, and the penitent ought to be comforted; and well

may all this joy be on earth, when there is joy in heaven over one sinner that

repenteth. 3. He concludes this whole matter with expressing the entire

confidence he had in them: He was not ashamed of his boasting concerning

them to Titus (v. 14); for he was not disappointed in his expectation concerning

them, which he signified to Titus, and he could now with great joy declare what

confidence he still had in them as to all things, that he did not doubt of their

good behaviour for the time to come. Note, It is a great comfort and joy to a

faithful minister to have to do with a people whom he can confide in, and who he

has reason to hope will comply with every thing he proposes to them that is for

the glory of God, the credit of the gospel, and their advantage.

PEOPLES NEW TESTAMENT

8-11. I do not repent. "Regret," as in the Revision. The Greek word

[metamellomai,] rendered repent in this verse, is not the one [metanoia]

rendered repentance in 2 Corinthians 7:9,10. The Revision preserves the

distinction throughout. His first letter made them sorry, and at one time he

regretted sending it, because he feared it would not work the result he wished,

but since it had, he did not regret that he sent it. 9. Now I rejoice. Not

because they were made sorry, but that their sorrow brought repentance.

Observe, (1) that regret is not repentance; (2) that sorrow is not repentance; (3)

that godly sorrow (2 Corinthians 7:10) works repentance, or, in other words,

repentance results from godly sorrow, or sorrowing in a way pleasing to God.

10. Godly sorrow worketh repentance to salvation, not to be repented of.

The steps are (1) godly sorrow; (2) repentance as a result of godly sorrow; (3)

salvation secured by repentance; (4) this effect of repentance is never regretted.

See Revision. The difference of repentance from sorrow and regret is seen when

we bear in mind that it means the change of mind and heart wrought by godly

sorrow for sin. The state implied by repentance always leads to a change of life.

The Common Version here and elsewhere has made confusion by translating

two Greek words which mean different things by the same English term. One,

[metamellomai] rendered by the Revision "regret," is found in Matthew 27:3,5;

the other, [metanoeo] properly rendered "repent," is found in Acts 2:38. The

sorrow of the world. Not godly sorrow, but remorse. The sorrow of Judas was

remorse. In the case of many besides Judas, it has resulted in despair, which

has led to destruction of life, or to eternal death. 11. For behold this self-same

thing. Here is proof that they "sorrowed after a godly sort." They repented and

brought forth the fruits of repentance. What earnest care. No indifference any

longer. What clearing of yourselves. From all responsibility for the sins of the

incestuous person (1 Corinthians 5:1,2, 2 Corinthians 2:6-8). What

indignation. Against the deed that disgraced the church. What revenge.

What punishment of the offense committed.

12-16. Though I wrote unto you, etc. The language that follows in this

verse has caused some confusion. Paul evidently means to say that he did not

write his stern charge, in 1 Corinthians 5:13, so much on account of the wrong

doer, the incestuous person, nor on account of the person he had injured (his

father), as to manifest his earnest care for the welfare of the church. 13.

Therefore we were comforted in your comfort. He still pours forth his joy

over the happy change in the church, a joy due to his great affection for it. 14.

For if I have boasted anything to him of you. If he had done so, their prompt

repentance showed that his boasting was well founded. 15. And his inward

affection, etc. He had not been received with distrust or coldness or stubborn

disobedience, but in a humble and repentant Christian spirit, which had greatly

increased his affection. 16. I rejoice therefore that I have confidence in

you. Rather, that I am greatly encouraged concerning you.

Treasury of Scripture Knowledge

Notes/Verse cross reference on: 2 Corinthians 7:8

Chapter verse notes for 2 Corinthians 7:

1 He proceeds in exhorting them to purity of life;

2 and to bear him like affection as he does to them.

3 Whereof lest he might seem to doubt, he declares what

comfort he took in his afflictions by the report which Titus

gave of their godly sorrow, which his former epistle had

wrought in them;

13 and of their loving-kindness and obedience toward Titus,

answerable to his former boastings of them.

7:8

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.

though I made.

2co 6,11, 2co 2:2-11, La 3:32, Mt 26:21,22, Lu 22:61,62, Joh 16:6,

Joh 21:17 Heb 12:9-11, Re 3:19

though I did.

Ex 5:22,23, Jer 20:7-9

Baker's Evangelical Dictionary of Biblical Theology

Comfort [N]

The basic concept for comfort in both the Old and New Testaments is

encouragement, whether by words or the presence of another to help in time of

need. Synonymous words are console, help, give relief, cheer up, exhort, and fear

not.

In the Old Testament naham [j"n] is most often translated "to comfort." God is

the God of all comfort: "I, even I, am he who comforts you" (Isa 51:12; see also

51:3, 19). God is not only the creator God who consoles, but he comes in time of

calamity and gives help. The gospel is given in Isaiah 40:1, where he exhorts,

"Comfort, comfort my people, says your God." The final twenty-six chapters of

Isaiah are often called "the volume of comfort" with its promise of present comfort

and the future promise of the suffering servant who comes to give hope, help, and

release—"to comfort all who mourn" (61:3). The command of Moses to not be

afraid (Exod 14:13; 20:20) is a command intended to bring comfort to the people.

Isaiah intends to bring comfort as he echoes God's presence among his people:

"So do not fear, for I am with you" (41:10).

In the New Testament the words parakaleo [parakalevw] and paraklesis

[paravklhsi"] come from the verb kaleo [kalevw], meaning "to call, " and the

preposition para [parav], "alongside of." The meaning is to call or summon to

one's aid, to call for help, to stand alongside of. Further meanings are to comfort,

to encourage, to cheer up, to exhort. The second beatitude offers a blessing to

those who mourn, "for they will be comforted" (Matt 5:4). But the mothers whose

children have been murdered by Herod refuse to be comforted (Matt 2:18). In

these instances the meaning is closely related to "console."

Paul's classic passages on comfort (2 Cor 1:3-7; 7:2-16) suggest the dominant

note of encouragement. The King James Version and the New International

Version use the word "comfort." God is the author of comfort and "comforts us in

all our troubles, so that we can comfort those in any trouble with the comfort we

ourselves have received from God" (1:4). This is made possible through Christ,

and makes patient endurance overflow to others. Paul was encouraged through

the coming of Titus, who had received the comfort of the Corinthian church

(7:4-7).

Jesus promised the disciples another Counselor (Comforter, KJV) who would be

with them forever. He is the Spirit of truth; he will be sent in the name of Jesus;

he will teach all things relating to what Jesus had taught them (Joh 14:15-27). He

will be sent by Jesus after Jesus goes away. He appears in Christ's behalf as

mediator, intercessor, helper, and comforter: "he will convict the world of guilt in

regard to sin and righteousness and judgment… He will guide you into all truth.

He will not speak on his own; he will speak only what he hears, and he will tell

you what is yet to come" (Joh 16:8,13).

In both Testaments, God is the author of comfort (Isa 51:12; 2 Cor 1:3). Christ is

comforter, intercessor, advocate. The Holy Spirit is the Counselor sent by Jesus

to be our Comforter. The church and the Christian are to function as comforters (2

Cor 1:4; 7:7).

William J. Woodruff

See also Consolation

Baker's Evangelical Dictionary of Biblical Theology

Joy [N] [T]

Happiness over an unanticipated or present good. In the Old Testament joy (Heb.

sama [;j;m'f]) covers a wide range of human experiences—from sexual love (So

1:4), to marriage (Pr 5:18), the birth of children (Psalm 113:9), the gathering of

the harvest, military victory (Isa 9:3), and drinking wine (Psalm 104:15). On the

spiritual level it refers to the extreme happiness with which the believer

contemplates salvation and the bliss of the afterlife. Unexpected benefits from

God are expressed in terms of common experiences. The psalms express the

joyous mood of believers as they encounter God. Believers rejoice because God

has surrounded them with his steadfast love (32:11) and brought them to

salvation (40:16; 64:10). David rejoices that God has delivered him from the hand

of his enemies (63:11). Joy is a response to God's word (Psalm 119:14) and his

reward to believers (Isa 65:14) and their strength (Ne 8:10).

Fundamental to the Old Testament understanding of joy are God's Acts in

history, the most important of which is Israel's deliverance from Egypt (Exod

18:9-11). Israel's return from the Babylonian exile (Jer 31:1-19) to Jerusalem is

above the highest joy (Psalm 137:6). The restoration of Israel will be an occasion

for joy (Psalm 14:7) in which nature shares (Psalm 98:4-6). Joy characterizes

Israel's corporate worship life (Deut 16:13-15; 2 Chron 30:21-22) in which the

individual participates: "I rejoiced with those who said to me, ‘Let us go the house

of the Lord'" (Psalm 122:1). Whereas for the believer the secular joys common to

human existence are distinguished from spiritual ones, they are not separated.

Spiritual joys are expressed by the metaphors of feasting, marriage, victory in

military endeavors, and successful financial undertakings. The joy of the harvest

is used to describe the believer's final victory over his adversaries (Psalm

126:5-6). Christ's coming is described by the joy of the harvest and dividing up

captured military booty (Isa 9:2-7). In turn, spiritual joys elevate the secular

happiness of believers. Secular successes are regarded as unexpected benefits

from God.

Old Testament imagery for joy is carried over into the New. Jesus joins the joys

of marriage and spiritual ones by describing John the Baptist's reaction to his

coming as the joy (chara [carav]) of the friend of the bridegroom (John 3:29-30).

This is accentuated by this pericope's proximity to the Cana wedding miracle

where the water changed to a superior wine relieves an embarrassed host (John

2:1-11). Wine, a source of joy, anticipates eschatological joy of which Christ is

an endless source (Psalm 104:15). Joy is associated with the nativity. The birth

of John the Baptist as the forerunner of the Messiah is an occasion of joy for his

father and others (Luke 1:14). The angel's greeting (chaire) to Mary followed by

"highly favored, " a word of the same family in Greek, may be taken as a

command to rejoice as the Redeemer's mother (Luke 1:28). Shepherds hear that

news of the birth of Christ is an occasion for great joy for all people (Luke 2:10).

Luke's cycle is completed with the disciples returning with great joy after Jesus'

ascension (24:52). The Magi, upon finding the infant Jesus, are "overjoyed" (Matt

2:10).

Joy belongs also to the realm of the supernatural. Angels rejoice at an

unbeliever's conversion (Luke 10:20). Luke places three parables together in

which God, in two instances with the angels, rejoices at the redemption. Upon

finding the lost sheep, the shepherd rejoices (15:3-7). The woman rejoices upon

finding the lost coin (15:8-10). The prodigal son's return brings rejoicing

(15:11-32). The parable of the man who liquifies his assets to purchase the

treasure hidden in the field teaches us that God has joy in bringing about the

atonement (Matt 13:44). This parallels Jesus who with joy "endured the cross,

scorning its shame" (Heb 12:2). Also for believers, trials and persecution are

occasions for joy (James 1:2). Peter and John found their scourging an occasion

for "rejoicing because they had been counted worthy of suffering disgrace for the

Name" (Acts 5:41). Suffering brings joy as believers are united with Christ in his

suffering (1 Peter 4:13-14). Paul speaks of his joy in the midst of affliction (2 Cor

7:4-16). It is a part of faith (Php 1:25). Joy expresses the relationship between the

apostle and his congregations and an opportunity for thanksgiving (Rom 15:32;

Php 2:28), with each rejoicing in the other. God's kingdom is described as

"righteousness, peace and joy" (Rom 14:17). Certainty of salvation is a cause for

joy, as the disciples are commanded to "rejoice that your names are written in

heaven" (Luke 10:20). Fellowship with Jesus brings continuous joy (John 15-17).

David P. Scaer

Torrey's Topical Textbook

Repentance [B] [E]

What it is

Isaiah 45:22; Matthew 6:19-21; Acts 14:15; 2 Corinthians 5:17; Colossians

3:2; 1 Thessalonians 1:9; Hebrews 12:1,2

Commanded to all by God

Ezekiel 18:30-32; Acts 17:30

Commanded by Christ

Revelation 2:5,16; 3:3

Given by God

Acts 11:18; 2 Timothy 2:25

Christ came to call sinners to

Matthew 9:13

Christ exalted to give

Acts 5:31

By the operation of the Holy Spirit

Zechariah 12:10

Called repentance to life

Acts 11:18

Called repentance to salvation

2 Corinthians 7:10

WE SHOULD BE LED TO, BY

The long-suffering of God

Genesis 6:3; 1 Peter 3:20; 2 Peter 3:9

The goodness of God

Romans 2:4

The chastisements of God

1 Kings 8:47; Revelation 3:19

Godly sorrow works

2 Corinthians 7:10

Necessary to the pardon of sin

Acts 2:38; 3:19; 8:22

Conviction of sin necessary to

1 Kings 8:38; Proverbs 28:13; Acts 2:37,38; 19:18

PREACHED

By Christ

Matthew 4:17; Mark 1:15

By John the Baptist

Matthew 3:2

By the Apostles

Mark 6:12; Acts 20:21

In the name of Christ

Luke 24:47

Not to be repented of

2 Corinthians 7:10

The present time the season for

Psalms 95:7,8; Hebrews 3:7,8; Proverbs 27:1; Isaiah 55:6; 2 Corinthians

6:2; Hebrews 4:7

There is joy in heaven over one sinner brought to

Luke 15:7,10

Ministers should rejoice over their people on their

2 Corinthians 7:9

Should be evidenced by fruits

Isaiah 1:16,17; Daniel 4:27; Matthew 3:8; Acts 26:20

SHOULD BE ACCOMPANIED BY

Humility

2 Chronicles 7:14; James 4:9,10

Shame and confusion

Ezra 9:6-15; Jeremiah 31:19; Ezekiel 16:61,63; Daniel 9:7,8

Self-abhorrence

Job 42:6

Confession

Leviticus 26:40; Job 33:27

Faith

Matthew 21:32; Mark 1:15; Acts 20:21

Prayer

1 Kings 8:33; Acts 8:22

Conversion

Acts 3:19; 26:20

Turning from sin

2 Chronicles 6:26

Turning from idolatry

Ezekiel 14:6; 1 Thessalonians 1:9

Greater zeal in the path of duty

2 Corinthians 7:11

Exhortations to

Ezekiel 14:6; 18:30; Acts 2:38; 3:19

THE WICKED

Averse to

Jeremiah 8:6; Matthew 21:32

Not led to by the judgments of God

Revelation 9:20,21; 16:9

Not led to, by miraculous interference

Luke 16:30,31

Neglect the time given for

Revelation 2:21

Condemned for neglecting

Matthew 11:20

Danger of neglecting

Matthew 11:20-24; Luke 13:3,5; Revelation 2:22

Neglect of, followed by swift judgment

Revelation 2:5,16

Denied to apostates

Hebrews 6:4-6

Illustrated

Luke 15:18-21; 18:13

The Prodigal Son

Luke 15:17-19

The Repentant Son

Matthew 21:29

Paul

Galatians 1:23

True-Exemplified

Israelites

Judges 10:15,16

David

2 Samuel 12:13

Manasseh

2 Chronicles 33:12,13

Job

Job 42:6

Nineveh

Jonah 3:5-8; Matthew 12:41

Peter

Matthew 26:75

Zacchaeus

Luke 19:8

Thief on the Cross

Luke 23:40,41

Corinthians

2 Corinthians 7:9,10

False-Exemplified

Saul

1 Samuel 15:24-30

Ahab

1 Kings 21:27-29

Judas

Matthew 27:3-5

Easton's Bible Dictionary

Repentance [B] [N] [T]

There are three Greek words used in the New Testament to denote

repentance. (1.) The verb metamelomai is used of a change of

mind, such as to produce regret or even remorse on account of sin,

but not necessarily a change of heart. This word is used with

reference to the repentance of Judas (Matt. 27:3).

(2.) Metanoeo, meaning to change one's mind and purpose, as the

result of after knowledge. This verb, with (3) the cognate noun

metanoia, is used of true repentance, a change of mind and

purpose and life, to which remission of sin is promised.

Evangelical repentance consists of (1) a true sense of one's own

guilt and sinfulness; (2) an apprehension of God's mercy in Christ;

(3) an actual hatred of sin (Ps. 119:128; Job 42:5, 6; 2 Cor. 7:10)

and turning from it to God; and (4) a persistent endeavour after a

holy life in a walking with God in the way of his commandments.

The true penitent is conscious of guilt (Ps. 51:4, 9), of pollution

(51:5, 7, 10), and of helplessness (51:11; 109:21, 22). Thus he

apprehends himself to be just what God has always seen him to be

and declares him to be. But repentance comprehends not only

such a sense of sin, but also an apprehension of mercy, without

which there can be no true repentance (Ps. 51:1; 130:4).

Repentance

Verse Search results (King James Version (Authorized))

Ho 13:14

be thy destruction: repentance shall be hid from mine eyes.

Mt 3:11

I indeed baptize you with water unto repentance: but he that

cometh after me is mightier than I, whose shoes I am not

worthy to bear: he shall baptize you with the Holy Ghost, and

with fire:

Mt 3:8

Bring forth therefore fruits meet for repentance:

Mt 9:13

But go ye and learn what that meaneth, I will have mercy, and

not sacrifice: for I am not come to call the righteous, but

sinners to repentance.

Mr 1:4

John did baptize in the wilderness, and preach the baptism of

repentance for the remission of sins.

Mr 2:17

When Jesus heard it, he saith unto them, They that are whole

have no need of the physician, but they that are sick: I came

not to call the righteous, but sinners to repentance.

Lu 15:7

I say unto you, that likewise joy shall be in heaven over one

sinner that repenteth, more than over ninety and nine just

persons, which need no repentance.

Lu 24:47

And that repentance and remission of sins should be

preached in his name among all nations, beginning at

Jerusalem.

Lu 3:3

And he came into all the country about Jordan, preaching the

baptism of repentance for the remission of sins;

Lu 3:8

Bring forth therefore fruits worthy of repentance, and begin

not to say within yourselves, We have Abraham to our father:

for I say unto you, That God is able of these stones to raise up

children unto Abraham.

Lu 5:32

I came not to call the righteous, but sinners to repentance.

Ac 11:18

When they heard these things, they held their peace, and

glorified God, saying, Then hath God also to the Gentiles

granted repentance unto life.

Ac 13:24

When John had first preached before his coming the baptism

of repentance to all the people of Israel.

Ac 19:4

Then said Paul, John verily baptized with the baptism of

repentance, saying unto the people, that they should believe

on him which should come after him, that is, on Christ Jesus.

Ac 20:21

Testifying both to the Jews, and also to the Greeks,

repentance toward God, and faith toward our Lord Jesus

Christ.

Ac 26:20

But shewed first unto them of Damascus, and at Jerusalem,

and throughout all the coasts of Judaea, and then to the

Gentiles, that they should repent and turn to God, and do

works meet for repentance.

Ac 5:31

Him hath God exalted with his right hand to be a Prince and a

Saviour, for to give repentance to Israel, and forgiveness of

sins.

Ro 11:29

For the gifts and calling of God are without repentance.

Ro 2:4

Or despisest thou the riches of his goodness and forbearance

and longsuffering; not knowing that the goodness of God

leadeth thee to repentance?

2Co 7:10

For godly sorrow worketh repentance to salvation not to be

repented of: but the sorrow of the world worketh death.

2Co 7:9 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.

2Ti 2:25

In meekness instructing those that oppose themselves; if God

peradventure will give them repentance to the acknowledging

of the truth;

Heb 12:17

For ye know how that afterward, when he would have inherited

the blessing, he was rejected: for he found no place of

repentance, though he sought it carefully with tears.

Heb 6:1

Therefore leaving the principles of the doctrine of Christ, let us

go on unto perfection; not laying again the foundation of

repentance from dead works, and of faith toward God,

Heb 6:6

If they shall fall away, to renew them again unto repentance;

seeing they crucify to themselves the Son of God afresh, and

put him to an open shame.

2Pe 3:9

The Lord is not slack concerning his promise, as some men

count slackness; but is longsuffering to us-ward, not willing

that any should perish, but that all should come to

repentance.

Baker's Evangelical Dictionary of Biblical Theology

Repentance [E] [N] [T]

The most common term in the Old Testament for repentance is sub; the verbal

forms appear well over 1, 050 times, although translated "repent" only 13 times,

and the substantive "repentance" occurs only once in the New International

Version. More commonly the translation is "turn" or "return." A related term is

naham [j"n], which is translated three times as "repent" in the New International

Version. In the New Testament, the most common verb is metanoeo [metanoevw]

(33 times) and the noun metanoia [metavnoia] (20 times). A synonym

metamelomai [metamevllomai] is once translated "repent" (Matt 21:32).

Two requisites of repentance included in sub are "to turn from evil, and to turn to

the good." Most critical theologically is the idea of returning to God, or turning

away from evil. If one turns away from God, apostasy is indicated. Three times

Ezekiel included God's call to the people of Israel: "Repent! Turn from your idols

and renounce all your detestable practices!" (14:6); "Repent! Turn away from all

your offenses" (18:30); "Turn! Turn from your evil ways" (33:11). Such a call was

characteristic of the prophets (see, e.g., Isa 45:22; 55:7; Joel 2:12-13). The

Septuagint underlines this idea by usually translating sub by epi (apo-)strepho

[ajpostrevfw] (to turn about, or to turn away from). To be abandoned are both evil

intentions and evil deeds, and both motive and conduct are to be radically

changed. A striking example is found in Isaiah 1:16-17: "Take your evil deeds out

of my sight! Stop doing wrong, learn to do right! Seek justice, encourage the

oppressed. Defend the cause of the fatherless, plead the case of the widow."

One may detect two sides to this turning/converting. There is the free sovereign

act of God's mercy, and a conscious decision to turn to God (a turning that goes

beyond sorrow and contrition).

Confession of sins is both commanded and frequently illustrated (e.g., in the

penitential prayers, as Pss. 25 and 51). When one is guilty of various sins, "he

must confess in what way he has sinned" in order to receive atonement and

forgiveness (Lev 5:5; 26:40-42). Thus, confession belongs to repentance, and is

needed for divine forgiveness (cf. 1 John 1:9). A great prophecy/ promise is given

in the Book of Isaiah: "The Redeemer will come to Zion, to those in Jacob who

repent of their sins" (59:20).

The two chief forms of repentance in the Old Testament were cultic and ritual

(e.g., expressed in public ceremonies, fasting, various displays of sorrow,

liturgies, or days of repentance), and the prophetic concept (e.g., people are to

"return to the Lord"). The latter stresses a change in relation to God.

To repent and to convert involved obedience to God's revealed will, placing trust in

him, turning away from all evil and ungodliness. Each person was to "turn from

his wicked evil way" (Jer 26:3; 36:3). Amos gave God's lament, that despite all he

had done for or to the people, "yet you have not returned to me" (4:4, 8-11).

Hosea anticipated the day when Israel "will return and seek the Lord their God

and David their king" (3:5). Thus he pled with them to return to the Lord their God

and to say, "Forgive all our sins and receive us graciously" (14:2b).

Included also in the Old Testament is the idea of "regretting" something. The

Septuagint used metamelomai [metamevllomai] of the indecision of the people

coming out of Egypt, that "they might change their minds and return to Egypt"

(Exod 13:17). Lady Wisdom warned against immorality by saying, "At the end of

your life you will groan" (Prov 5:11).

The use of the Hebrew word naham [j"n] often refers to God "repenting, " along

with human beings doing the same. The basic sense is "being sorry, or grieved"

for something that has been done. Frequently God "relents" or "changes his

dealings" with humans. God was "grieved" at human evil in the earth, resulting in

the flood (Gen 6:6-7); the Lord "relented" and turned away his threat of disaster

(Exod 32:14); he was "grieved" at having made Saul king, and deposed him (1

Sam 15:11,26). These descriptions may be regarded as anthropopathic, in which

God exhibited emotional responses known to be present in humans also. Not

infrequently God relented and withheld predicted judgment on Israel. An

especially vivid illustration of this reversal is found in Hosea 11:8-9: "How can I

give you up, Ephraim? … My heart is changed within me… I will not carry out my

fierce anger." God's true love for Israel would triumph, and he would keep

covenant with his people.

In the New Testament, the key term for repentance is metanoia [metavnoia]. It

has two usual senses: a "change of mind" and "regret/remorse."

In the Synoptic Gospels metanoia [metavnoia] indicated "turning away from sin"

(Mark 1:4), made imperative by the nearness of judgment (see Matt 3:10, ;

"already" ), despite having Abraham as ancestor. John the Baptist called for a

break with the old and a turning to God.

According to Matthew 3, John was not specific about "the fruits of repentance, "

except in his call for baptism with water. But the Lukan narrative includes the

question of people, "What should we do then?" To the crowds, the tax collectors,

and the soldiers, John spelled out specific ways in which the validity of their

repentance should be demonstrated (Luke 3:10-14). Thus, metanoia [metavnoia]

was to be concretized by the baptism of repentance (Mark 1:4; Luke 3:3), and

was to be evidenced by the changed attitudes and deeds of the respondents.

In both Mark (1:15) and Matthew (4:17) Jesus began his public proclamation with

the call "Repent." Mark connects it with believing the good news; Matthew, with

the nearness of the kingdom of heaven. While Luke does not include this initial

call, he notes several strong calls for repentance in Jesus' teachings (see esp.

10:13; 11:32; 13:3, 5; 17:3-4). The Book of Acts often connects metanoia

[metavnoia] with remission of sins (see 2:38; 3:19; 5:31; 8:22; 26:18, 20). There

are strong reminiscences here of John's proclamations, but one striking difference

is in the audiences. While John addressed Jewish hearers only, those in Acts

were comprised of Jews, Samaritans, and Gentiles. The first four incidents

feature Peter as speaker; the last text refers to Paul's statement about his

mission. In addition, Paul is said to have preached to both Jews and

Gentiles/Greeks to "turn to God in repentance and have faith in our Lord Jesus"

(20:21). These two elements are also found in the Markan account, where Jesus

called people to "repent and believe [in the good news about himself]" (Mark

1:15). Further, metanoia [metavnoia] is joined with epistrepho [ejpistrevfw] in Acts

3:19 (Peter) and 26:20 (Paul). Thus, repentance leads to conversion, and "deeds

consistent with repentance" are to follow.

In Paul's letters the verb metanoeo [metanoevw] occurs once only (2 Cor 12:21)

and the noun metanoia [metanoevw] four times (Rom 2:4; 2 Cor 7:9, 10; 2 Tim

2:25). The negative word "unrepentant" appears in Romans 2:5. Many conclude

that for Paul the more comprehensive term "faith" (pistis [pivsti"]) and "to believe"

(pisteuo [pisteuvw]) include the idea of repentance. As noted, Luke joined them in

his report of Paul's preaching in Ephesus (Acts 20:21).

A knotty problem arises in Hebrews 6:4-6 in the text, "It is impossible for those

… to be brought back to repentance, because …" For persons described as

"fallen away" is repentance repeatable in any sense? Much depends on the

context and syntax of the text, and the reader is referred to commentaries for

detailed discussion. Probably the statement of the text is a pastoral rather than a

dogmatic theological assertion, but nonetheless the warning is to be taken

seriously. The final epistolary occurrence is 2 Peter 3:9, describing the Lord's

patience in waiting for all who will repent.

Finally, metanoia [metanoevw] is frequent in Revelation, often as part of formulaic

exhortations (2:5, 16, 21-22; 3:3, 19). Believers are called to repent of various

malpractices, and to exercise their former faithfulness. Those outside the church,

despite various warnings, did not repent of their deeds (9:20-21; 16:9, 11).

The other Greek word for repenting (metamelomai [metamevllomai]) occurs six

times in the New Testament, but is translated "repent" in the New International

Version only once (Matt 21:32). There the temple authorities are confronted by

Jesus with their failure to repent at the preaching of John. In Greek usage, this

term referred to changing one's mind or one's feelings; according to Aristotle it

showed inner inconsistency.

The sense of "regret" is common to New Testament uses. A son "changed his

mind" about doing his father's bidding (Matt 21:29). Judas Iscariot was "seized

with remorse" after betraying Jesus (Matt 27:3). Paul did not "regret" the sorrow

caused by his severe letter to Corinth (2 Cor 7:8); instead, the pain brought

"repentance" (metanoia [metavnoia]) that leads to salvation, and leaves no "regret"

(vv. 9-10).

Walter M. Dunnett

Easton's Bible Dictionary

Titus [H] [N] [S]

honourable, was with Paul and Barnabas at Antioch, and

accompanied them to the council at Jerusalem (Gal. 2:1-3; Acts

15:2), although his name nowhere occurs in the Acts of the

Apostles. He appears to have been a Gentile, and to have been

chiefly engaged in ministering to Gentiles; for Paul sternly refused

to have him circumcised, inasmuch as in his case the cause of

gospel liberty was at stake. We find him, at a later period, with

Paul and Timothy at Ephesus, whence he was sent by Paul to

Corinth for the purpose of getting the contributions of the church

there in behalf of the poor saints at Jerusalem sent forward (2 Cor.

8:6; 12:18). He rejoined the apostle when he was in Macedonia,

and cheered him with the tidings he brought from Corinth (7:6-15).

After this his name is not mentioned till after Paul's first

imprisonment, when we find him engaged in the organization of the

church in Crete, where the apostle had left him for this purpose

(Titus 1:5). The last notice of him is in 2 Tim. 4:10, where we find

him with Paul at Rome during his second imprisonment. From

Rome he was sent into Dalmatia, no doubt on some important

missionary errand. We have no record of his death. He is not

mentioned in the Acts.

Smith's Bible Dictionary

Corinth’ians, Second Epistle to the, [E]

was written a few months subsequent to the first, in the same year --about the

autumn of A.D. 57 or 58 --at Macedonia. The epistle was occasioned by the

information which the apostle had received form Titus, and also, as it would

certainly seem probable, from Timothy, of the reception of the first epistle. This

information, as it would seem from our present epistle, was mainly favorable; the

better part of the church were returning to their spiritual allegiance to the founder,

(2 Corinthians 1:13,14; 7:9,15,16) but there was still a faction who strenuously

denied Paul’s claim to apostleship. The contents of this epistle comprise, (1) the

apostle’s account of the character of his spiritual labors, chs. 1-7; (2) directions

about the collections, chs. 8,9; (3) defence of his own apostolical character, chs.

10-13:10. The words in (1 Corinthians 5:9) seem to point to further epistles to the

church by Paul, but we have no positive evidence of any.

Baker's Evangelical Dictionary of Biblical Theology

Godly, Godliness

Reverence for God and a life of holiness in the world.

The Old Testament. "The Lord has set apart the godly for himself" (Psalm 4:3);

they are, and are to become, his holy people (Lev 11:44-45). Communion with

God is to be zealously cultivated: "Let everyone who is godly pray to you while

you may be found" (Psalm 32:6). To neglect God is to invite catastrophe: "Such

is the destiny of all who forget God; so perishes the hope of the godless" (Job

8:13; cf. Isa 10:6). It is especially tragic when persons appointed to be spiritual

leaders abandon God's way: "Both prophet and priest are godless; even in my

temple I find their wickedness" (Jer 23:11). Ungodly behavior is by nature

destructive: "With his mouth the godless destroys his neighbor" (Prov 11:9). So it

is disastrous when a nation loses the leavening influence of persons who know

God: "Help, Lord, for the godly are no more; the faithful have vanished from

among men" (Psalm 12:1); "The godly have been swept from the land; not one

upright man remains" (Mic 7:2). It is therefore vital that God's people be obedient

to the mandate of Genesis 1:28. "Has not the Lord made them [husband and

wife] one? … And why one? Because he was seeking godly offspring" (Mal 2:15).

The New Testament. Godliness is the reverent awareness of God's sovereignty

over every aspect of life, and the attendant determination to honor him in all one's

conduct. "Godliness" and "holiness" denote one reality (the terms are joined in 1

Tim 2:2; and 2 Peter 3:11).

Godliness depends on knowing God's revealed truth. Paul speaks of "the

knowledge of the truth that leads to godliness" (Titus 1:1), and of "godly sorrow

… that leads to salvation" (2 Cor 7:10). Peter declares that God's "divine power

has given us everything we need for life and godliness through our knowledge of

him" (2 Peter 1:3). God imparts knowledge of himself by revealing his Son.

The godly person is committed to obeying God in the world: "We know that God

does not listen to sinners. He listens to the godly man who does his will" (John

9:31). The shape of obedience is clarified by the terms to which "godliness" is

joined. "But you, man of God, … pursue righteousness, godliness, faith, love,

endurance and gentleness" (1 Tim 6:11). "Make every effort to add to your faith

goodness; and to goodness, knowledge; and to knowledge, self-control; and to

self-control, perseverance; and to perseverance, godliness; and to godliness,

brotherly kindness; and to brotherly kindness, love" (2 Peter 1:5-7)—qualities

which, in turn, deepen one's "knowledge of our Lord Jesus Christ" (1:8). Christ,

moreover, furnishes power for the godly life: "Why do you stare at us as if by our

own power or godliness we had made this man walk?" asks Peter (Acts 3:12).

Without divine power, godliness becomes an empty form (2 Tim 3:5).

Godliness in both respects (knowledge of God and holiness of life) is jeopardized

by the propagation of falsehood: "If anyone teaches false doctrines and does not

agree to the sound instruction of our Lord Jesus Christ and to godly teaching, he

is conceited and understands nothing. He has an unhealthy interest in

controversies and quarrels about words that result in envy, strife, malicious talk,

evil suspicions, and constant friction between men of corrupt mind, who have

been robbed of the truth and who think that godliness is a means to financial

gain" (1 Tim 6:3-5). Accordingly, "the wrath of God is being revealed from heaven

against all the godlessness and wickedness of men who suppress the truth by

their wickedness" (Rom 1:18).

Godliness is costly: "everyone who wants to live a godly life in Christ Jesus will

be persecuted" (2 Tim 3:12). Hope of eternal life enables them to endure. "The

Lord knows how to rescue godly men from trials and to hold the unrighteous for

the day of judgment" (2 Peter 2:9; 3:11-12). "Train yourself to be godly. For

physical training is of some value, but godliness has value for all things, holding

promise for both the present life and the life to come" (1 Tim 4:7-8). Grace

teaches us "to say ‘No' to ungodliness and worldly passions, and to live

self-controlled, upright and godly lives in this present age, while we wait for the

blessed hope—the glorious appearing of our great God and Savior, Jesus Christ"

(Titus 2:12-13). Seeing this life in light of the next encourages "godliness with

contentment" (1 Tim 6:6-7).

J. Knox Chamblin

Baker's Evangelical Dictionary of Biblical Theology

Purity [N]

(Heb. niqqayon [/y'QIn]; Gk. hagneia [aJgneiva]). The Old Testament. In the Old

Testament, the basic sense of the Hebrew word for purity is probably an

emptying out or being clean. The verb appears about forty times, most

occurrences with an ethical, moral, or forensic sense. Purity is opposed to being

guilty. It stands over against such conduct or attitudes as unfaithfulness to God's

covenant (Hosea 8:1), rebellion against God's law (v. 1), and idolatry (vv. 4-6, 11).

Purity consists of "clean hands" (Gen 20:5), innocence (Psalm 26:6; 73:13), and

an "empty stomach" (Amos 4:6).

Purity is related to guiltless, blameless, or innocent behavior. In Exodus 23:7, an

innocent person is portrayed as someone who is righteous as measured by the

demands of the law. Purity is not a cultic term; in fact, it does not appear in the

rules for holiness detailed in Leviticus. Yet the idea of purity does surface in a

number of instances. Before they can engage in any cultic or ceremonial activity,

God's people must be consecrated or had to sanctify themselves (Exod 19:10,

14; Joshua 7:13; 1 Sam 16:5; Job 1:5).

The New Testament. In the New Testament, there is little emphasis on ritual

purity. Rather, the focus is on moral purity or purification: chastity (2 Cor 11:2;

Titus 2:5); innocence in one's attitude toward members of the church (2 Cor

7:11); and moral purity or uprightness (Php 4:8; 1 Tim 5:22; 1 Peter 3:2; 1 John

1:3). Purity is associated with understanding, patience and kindness (2 Cor 6:6);

speech, life, love, and faith (1 Tim 4:12); and reverence (1 Peter 3:2).

Paul as God's servant commended himself through his sufferings and his moral

and spiritual qualities. His ministry was enhanced and accredited because of the

kind of person he had shown himself to be. Paul encouraged Timothy to set an

example in his lifestyle and his purity (1 Tim 4:12), as well as in his relationships

with other believers (5:2).

Walter M. Dunnett

Baker's Evangelical Dictionary of Biblical Theology

Justice [E] [N] [T]

(Heb. sedeq [q,d,x], mispat [f'P.vim]; Gk. dikaiosyne [dikaiosuvnh]). God, the

Righteous Judge. Justice is rooted in the very nature of God (Isa 40:14). He

evenhandedly rewards good, and he does not ignore the sins of any (Psalm 33:5;

37:6, 28; 97:2; 99:4). Human judges do well to remember God in their courts.

God does not take bribes (Deut 10:17) or pervert justice in any way (Gen 18:25; 2

Chron 19:7).

At the same time, God rarely delivers instant justice. The world does not seem

fair while evil still abounds, and so the oppressed petition God to intervene on

their behalf (Psalm 7:9; Prov 29:26). Their prayers may even take the form of a

complaint (Hab 1:2-4), although people must not challenge God's essential

justice (Job 40:8; Mal 2:17). That God will decisively intervene in the future is the

biblical hope.

This philosophical issue of theodicy underlies the story of Job. On the one hand

is his friends' false assumption that Job's trouble must fit his crimes (8:3-7),

whereas on his part, Job claims to be the victim of an injustice, and demands

that God remedy the situation (19:7; 27:2; 29:14; 34:5-6).

The justice of God is reaffirmed in the New Testament (Rom 3:5-6; 9:14; 1 John

1:9; Rev 16:5-7; 19:11). Because he is just, God never shows partiality or

favoritism (Matt 5:45; Acts 10:34-35; Rom 2:6, 11; Eph 6:9; 1 Peter 1:17).

Human Justice Based on God's Law. Just law is law that reflects God's

standards (Gen 9:5-6; Deut 1:17), and not mere human reasoning (Hab 1:7).

According to the Sinai covenant, judges are to uphold the Mosaic law by

acquitting the innocent and condemning the guilty. A breach of justice consists of

a verdict that runs contrary to the law or that does not accord with the known

facts (Exod 23:1-9; Deut 25:1-3).

In a culture where judges, not juries, render a verdict, false accusations, bribery,

and influence peddling are the favored devices of injustice (Deut 16:18-20; 1 Sam

8:3; Prov 17:23; 19:28; Isa 5:23; Jer 5:28; Ezek 22:29; Amos 2:6-7; Zech 7:9-10).

The victims are disproportionately from the poor, among whom are the fatherless,

the widow, and the resident alien (Deut 27:19; Psalm 82). The righteous judge

must never show partiality to the rich (Deu 24:17), nor for that matter to the poor

(Lev 19:15); he must render true judgment at all times.

Under the monarchy, the king is the final arbiter of justice (2 Sam 8:15; 15:3-4; 1

Kings 10:9; Prov 20:8). Kings are warned about injustice (Prov 16:10; Jer 21:12;

22:2-3; Micah 3:1-3, 9-11). Solomon's wisdom makes him a just king (1 Kings

3:11-12, 28; 2 Chron 9:8).

At the same time, justice is not a virtue for judges and kings alone; all Israel is to

follow in the "paths of justice" (Gen 18:19; Psalm 106:3; Prov 21:15; Isa 1:17,

59). Pursuing justice in life is of greater worth than religious ritual (Prov 21:3;

Micah 6:8; cf. Matt 23:23). Justice must lead to honesty, even in mundane

business transactions (Lev 19:35-36; Hosea 12:7).

In the New Testament, the love of justice is a virtue (2 Col 7:11; Php 4:8), yet

Christians may not take justice into their own hands (1 Thess 4:6). At times it is

better to suffer injustice than to bring the gospel into disrepute by taking a brother

to court (1 Cor 6:7-8).

Divine Justice and the Justification of the Wicked. The gospel promises escape

from God's just wrath against sin (Rom 1:32). Before human judges the Savior

was unjustly tried and executed (Isa 53:8; John 7:24; Acts 3:14). From the divine

perspective, however, Jesus' death satisfied God's justice (Rom 3:26). Thus God

remains a righteous judge even as he justifies those sinners who believe in Christ

(Luke 18:14; Gal 3:11-13).

Justice and the Kingdom of God. The Old Testament looks forward to the time

when God will exercise absolute justice over all creation (Psalm 98:9; Eccl 3:16;

Isa 28:5-6; 29:19-21). The New Testament emphasizes the approach of final

judgment, when all people will be evaluated according to their works (Rom 2:5;

3:5-6; Rev 20:13).

Psalm 72 is a prayer for a king who would protect the poor, a psalm that looks

beyond Solomon to an ideal just king. The Old Testament goes on to predict that

the Messiah will execute justice on God's behalf (Isa 9:7; 11:3-4; 16:4b-5; 28:17).

In the New Testament, Jesus already begins to carry out the Father's justice

while on earth (Matt 12:18-21; John 5:28-30), but it is in the future that he will

execute God's will over all (Acts 17:31; Rev 19:11).

Gary Steven Shogren

Torrey's Topical Textbook

Salvation [B] [E]

Is of God

Psalms 3:8; 37:39; Jeremiah 3:23

Is of the purpose of God

2 Timothy 1:9

Is of the appointment of God

1 Thessalonians 5:9

God is willing to give

1 Timothy 2:4

Is by Christ

Isaiah 63:9; Ephesians 5:23

Is by Christ alone

Isaiah 45:21,22; 59:16; Acts 4:12

Announced after the fall

Genesis 3:15

Of Israel, predicted

Isaiah 35:4; 45:17; Zechariah 9:16; Romans 11:26

Of the Gentiles, predicted

Isaiah 45:22; 49:6; 52:10

Revealed in the gospel

Ephesians 1:13; 2 Timothy 1:10

Came to the Gentiles through the fall of the Jews

Romans 11:11

CHRIST

The Captain of

Hebrews 2:10

The Author of

Hebrews 5:9

Appointed for

Isaiah 49:6

Raised up for

Luke 1:69

Has

Zechariah 9:9

Brings, with him

Isaiah 62:11; Luke 19:9

Mighty to effect

Isaiah 63:1; Hebrews 7:25

Came to effect

Matthew 18:11; 1 Timothy 1:15

Died to effect

John 3:14,15; Galatians 1:4

Exalted to give

Acts 5:31

Is not by works

Romans 11:6; Ephesians 2:9; 2 Timothy 1:9; Titus 3:5

Is of grace

Ephesians 2:5,8; 2 Timothy 1:9; Titus 2:11

Is of love

Romans 5:8; 1 John 4:9,10

Is of mercy

Psalms 6:4; Titus 3:5

Is of the long-suffering of God

2 Peter 3:15

Is through faith in Christ

Mark 16:16; Acts 16:31; Romans 10:9; Ephesians 2:8; 1 Peter 1:5

Reconciliation to God, a pledge of

Romans 5:10

IS DELIVERANCE FROM

Sin

Matthew 1:21; 1 John 3:5

Uncleanness

Ezekiel 36:29

The devil

Colossians 2:15; Hebrews 2:14,15

Wrath

Romans 5:9; 1 Thessalonians 1:10

This present evil world

Galatians 1:4

Enemies

Luke 1:71,74

Eternal death

John 3:16,17

Confession of Christ necessary to

Romans 10:10

Regeneration necessary to

John 3:3

Final perseverance necessary to

Matthew 10:22

DESCRIBED AS

Great

Hebrews 2:3

Glorious

2 Timothy 2:10

Common

Jude 1:3

From generation to generation

Isaiah 51:8

To the uttermost

Hebrews 7:25

Eternal

Isaiah 45:17; 51:6; Hebrews 5:9

Searched into and exhibited by the prophets

1 Peter 1:10

The gospel is the power of God to

Romans 1:16; 1 Corinthians 1:18

Preaching the word is the appointed means of

1 Corinthians 1:21

The Scriptures are able to make wise to

2 Timothy 3:15; James 1:21

Now is the day of

Isaiah 49:8; 2 Corinthians 6:2

From sin, to be worked out with fear and trembling

Philippians 2:12

SAINTS

Chosen to

2 Thessalonians 2:13; 2 Timothy 1:9

Appointed to obtain

1 Thessalonians 5:9

Are heirs of

Hebrews 1:14

Have, through grace

Acts 15:11

Have a token of, in their patient suffering for Christ

Philippians 1:28,29

Kept by the power of God to

1 Peter 1:5

Beautified with

Psalms 149:4

Clothed with

Isaiah 61:10

Satisfied by

Luke 2:30

Love

Psalms 40:16

Hope for

Lamentations 3:26; Romans 8:24

Wait for

Genesis 49:18; Lamentations 3:26

Long for

Psalms 119:81,174

Earnestly look for

Psalms 119:123

Daily approach nearer to

Romans 13:11

Receive, as the end of their faith

1 Peter 1:9

Welcome the tidings of

Isaiah 52:7; Romans 10:15

Pray to be visited with

Psalms 85:7; 106:4; 119:41

Pray for the assurance of

Psalms 35:3

Pray for a joyful sense of

Psalms 51:12

Evidence, by works

Hebrews 6:9,10

Ascribe, to God

Psalms 25:5; Isaiah 12:2

Praise God for

1 Chronicles 16:23; Psalms 96:2

Commemorate, with thanks

Psalms 116:12

Rejoice in

Psalms 9:14; 21:1; Isaiah 25:9

Glory in

1 Corinthians 1:31; Galatians 6:14

Declare

Psalms 40:10; 71:15

Godly sorrow works repentance to

2 Corinthians 7:10

All the earth shall see

Isaiah 52:10; Luke 3:6

MINISTERS

Give the knowledge of

Luke 1:77

Show the way of

Acts 16:17

Should exhort to

Ezekiel 3:18,19; Acts 2:40

Should labour to lead others to

Romans 11:14

Should be clothed in

2 Chronicles 6:41; Psalms 132:16

Should use self-denial to lead others to

1 Corinthians 9:22

Should endure suffering that the elect may obtain

2 Timothy 2:10

Are a sweet savour of Christ to God, in those who obtain

2 Corinthians 2:15

The heavenly host ascribe, to God

Revelation 7:10; 19:1

SOUGHT IN VAIN FROM

Idols

Isaiah 45:20; Jeremiah 2:28

Earthly power

Jeremiah 3:23

No escape for those who neglect

Hebrews 2:3

Is far off from the wicked

Psalms 119:155; Isaiah 59:11

ILLUSTRATED BY

A rock

Deuteronomy 32:15; 2 Samuel 22:47; Psalms 95:1

A horn

Psalms 18:2; Luke 1:69

A tower

2 Samuel 22:51

A helmet

Isaiah 59:17; Ephesians 6:17

A shield

2 Samuel 22:36

A lamp

Isaiah 62:1

A cup

Psalms 116:13

Clothing

2 Chronicles 6:41; Psalms 132:16; 149:4; Isaiah 61:10

Wells

Isaiah 12:3

Walls and bulwarks

Isaiah 26:1; 60:18

Chariots

Habakkuk 3:8

A victory

1 Corinthians 15:57

Typified

Numbers 21:4-9; John 3:14,15

Torrey's Topical Textbook

Zeal [E]

Christ an example of

Psalms 69:9; John 2:17

Godly sorrow leads to

2 Corinthians 7:10,11

Of saints, ardent

Psalms 119:139

Provokes others to do good

2 Corinthians 9:2

SHOULD BE EXHIBITED

In spirit

Romans 12:11

In well-doing

Galatians 4:18; Titus 2:14

In desiring the salvation of others

Acts 26:29; Romans 10:1

In contending for the faith

Jude 1:3

In missionary labours

Romans 15:19,23

For the glory of God

Numbers 25:11,13

For the welfare of saints

Colossians 4:13

Against idolatry

2 Kings 23:4-14

Sometimes wrongly directed

2 Samuel 21:2; Acts 22:3,4; Philippians 3:6

Sometimes not according to knowledge

Romans 10:2; Galatians 1:14; Acts 21:20

Ungodly men sometimes pretend to

2 Kings 10:16; Matthew 23:15

Exhortation to

Romans 12:11; Revelation 3:19

Holy-Exemplified

Phinehas

Numbers 25:11,13

Josiah

2 Kings 23:19-25

Apollos

Acts 18:25

Corinthians

1 Corinthians 14:12

Epaphras

Colossians 4:12,13

Easton's Bible Dictionary

Zeal [T]

an earnest temper; may be enlightened (Num. 25:11-13; 2 Cor.

7:11; 9:2), or ignorant and misdirected (Rom. 10:2; Phil. 3:6). As a

Christian grace, it must be grounded on right principles and

directed to right ends (Gal. 4:18). It is sometimes ascribed to God

(2 Kings 19:31; Isa. 9:7; 37:32; Ezek. 5:13).