I
“Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1).
As we begin our look at 2 Corinthians chapter seven, we can begin by considering the relationship between the opening verse of this chapter and the verse that immediately precedes it.
First, it helps to remember that the Biblical chapter and verse divisions we see today were not included among the original Biblical texts. These reference aids were added later to help identify each individual portion of Scripture. While these divisions provide us with a quick and accurate method of quoting Scripture, they may sometimes interrupt the flow of a Biblical author’s thought. Such is the case here in 2 Corinthians 7:1.
You see, the opening verse of this chapter serves to summarize and close the thought that Paul the Apostle began near the end of the previous chapter. If we were to examine this verse in context along with the closing verses of 2 Corinthians chapter six, the entire concept would look like this…
“Therefore, come out from among them and be separate, says the Lord; do not touch any unclean thing, and I will welcome you. I will be a Father to you, and you will be sons and daughters to Me, says the Lord Almighty. Therefore, dear friends, since we have such promises, let us cleanse ourselves from every impurity of the flesh and spirit, completing our sanctification in the fear of God” (2 Corinthians 6:17-7:1 HCSB).
One commentator then goes on to alert us to the importance of the words “flesh” and “spirit” as contained within this verse…
“We are to cleanse ourselves not only from the filthiness of the flesh, but also of the spirit. As believers, we are very cognizant of the sins of the flesh—those sins that are done outwardly and that seem to permeate our culture increasingly. Yet how often we fail to even notice the much more dangerous sins of the spirit—like gossiping, fault-finding, laziness, cynicism.
Jesus indicted the Pharisees for being more concerned about their rituals and ceremonial cleansing than about the big issues of justice and mercy (Matthew 23:23). That is why it is imperative that we take to heart what Paul is saying. Our flesh might appear quite presentable, but what about the grudges we keep, the anger that wells up within, the lustful thoughts, and the wrong perspectives we know need to be corrected? Paul says, ‘Cleanse yourselves from filthiness of both the flesh and the spirit. Deal with it all.'” (1)
(1) Courson, J. (2003). Jon Courson’s Application Commentary (pp. 1124–1125). Nashville, TN: Thomas Nelson.
“Open your hearts to us. We have wronged no one, we have corrupted no one, we have cheated no one. I do not say this to condemn; for I have said before that you are in our hearts, to die together and to live together. Great is my boldness of speech toward you, great is my boasting on your behalf. I am filled with comfort. I am exceedingly joyful in all our tribulation” (2 Corinthians 7:2-4).
After summarizing some final thoughts from the end of the previous chapter, Paul the Apostle returned to complete a similar task in regard to another idea from 2 Corinthians chapter six: “O Corinthians! We have spoken openly to you, our heart is wide open… Open your hearts to us” (2 Corinthians 6:11, 7:1). He then went on to defend this heartfelt appeal with three specific affirmations.
He began by saying, “We have wronged no one…” Despite any claims to the contrary, Paul had not acted unjustly towards those within the Corinthian fellowship. While some members of their congregation might have been offended by his direct approach, Paul had inflicted no damage or harm upon anyone within the church. And for those who may have been hurt by the content of his letters, Paul will direct their attention to the good things that emerged from his correspondence a little later in this chapter.
He then continued by saying, “ we have corrupted no one…” In other words, Paul led no one astray nor did he attempt to manipulate or influence anyone within the congregation to act in an inappropriate manner. Instead, Paul consistently encouraged the Corinthians to adopt God-honoring standards in their financial arrangements, moral choices, social interactions, marital relationships, and personal conduct.
Finally, Paul maintained that “we have cheated no one…” The word “cheated” expresses the idea of an individual seeks to overreach his or her authority and gain an advantage over others. (1) While Paul did not hesitate to exercise his authority as an Apostle in his letters, he did not use that authority (or his position as the founder of the church at Corinth) for his own personal gain.
This ethical quality will become important later in this epistle as Paul will address a monetary collection for the Christians in Jerusalem was well as the proper attitude towards financial giving. So in each of these areas, Paul provides us with a good example to follow as we execute the responsibilities of daily life.
(1) G4122 pleonekteo https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g4122
“For indeed, when we came to Macedonia, our bodies had no rest, but we were troubled on every side. Outside were conflicts, inside were fears” (2 Corinthians 7:5).
“I have had a great deal of trouble in my life, but most of it never happened.” (1)
In an earlier portion of his letter to the Corinthian church, Paul the Apostle wrote,“When I came to Troas to preach the gospel of Christ, the Lord opened a door for me. I had no rest in my spirit because I did not find my brother Titus, but I said good-bye to them and left for Macedonia” (2 Corinthians 2:12-13 HCSB).
Although it has taken five intervening chapters and eighty-three verses to reach this point, Paul will now return to conclude the account he began earlier in 2 Corinthians chapter two. As we continue with the resumption of that account, the remainder of this chapter will provide us with a glimpse into the humanity of this great apostle.
As mentioned earlier, its appears that Titus may have been responsible for delivering one of Paul’s previous messages to the church at Corinth. It also seems likely that Paul and Titus arranged for a follow-up meeting at Troas, a Mediterranean coastal city near the Aegean sea. Unfortunately, Titus never made it to Troas and a look at the way Paul responded to his absence provides us with some insight into his mindset during that time.
Notice the emotionally charged language Paul used to describe his feelings: “I had no rest in my spirit…”, “…we were troubled on every side. Outside were conflicts, inside were fears.” A multitude of potential scenarios may have run through Paul’s mind during that time, including many that didn’t end well for Titus or the members of the Corinthian church.
This provides us with an opportunity to consider a phrase that represents one of the most helpful or destructive questions one can ask: “What if?” On one hand, this question can lead us to develop creative solutions to complex problems. On the other hand, “what if” questions may lead us to dwell upon every negative scenario that might potentially occur, thus causing undue stress, apprehension, and/or worry- things that God would have us avoid.
Nevertheless, these fears, conflicts, and troubles did not lead Paul into a state of anxiety, for as he said to the Philippian church…
“Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (Philippians 4:6-7).
(1) Variously attributed, most notably to Mark Twain
“Nevertheless God, who comforts the downcast, comforted us by the coming of Titus, and not only by his coming, but also by the consolation with which he was comforted in you, when he told us of your earnest desire, your mourning, your zeal for me, so that I rejoiced even more” (2 Corinthians 7:6-7).
To borrow a phrase used earlier by the Apostle Paul, 2 Corinthians 7:6 refers to a New Testament personality who is both well-known and unknown. That person is Titus. While Titus is mentioned over a dozen times within the pages of the New Testament Scriptures, very little is actually known about him. This becomes even more surprising when we consider that the seventeenth book of the New Testament is comprised of a letter that was addressed to him.
Here’s some of what we do know: Paul’s Biblical letter to Titus tells us that he had been assigned to oversee the individual churches on the island of Crete at one point in his ministry. Unfortunately, the citizens of Crete had a poor reputation in the ancient world and its possible that some negative qualities had started to emerge within the early church there.
It seems likely that Titus was given the responsibility of overseeing the church in Crete because he possessed the God-given leadership skills that would best serve the needs of the church in that area. This may also explain why Paul asked Titus to visit the Christian community at Corinth.
Although Paul sincerely loved the members of the Corinthian church, the latter portions of this letter will show that he was realistic about the challenges that existed within the church there. Much like the congregations on the island of Crete, Paul may have seen Titus as someone who was best equipped to work with the members of the Corinthian fellowship and help them on to a more God-honoring path.
The passage quoted above tells us that God ultimately blessed that decision and as one commentator notes…
“Paul was encouraged by the manner in which the Corinthians comforted Titus, since he brought them such a confrontational letter . Paul was also encouraged by their response to himself, which was manifested in 3 ways: 1) ‘longing’—they were eager to see Paul again and resume their relationship with him; 2) ‘mourning’—they were sorrowful over their sin and the breach it created between themselves and Paul; and 3) ‘zeal’—they loved Paul to such a degree that they were willing to defend him against those who sought to harm him, specifically the false teachers.” (1)
(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Co 7:7). Nashville, TN: Thomas Nelson Publishers.
“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. 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” (2 Corinthians 7:8-9).
One talent that many of us seem to possess involves the ability to second guess our choices and decisions. This refers to the act of revisiting a decision after it has been made by asking, “Did I really make the right choice in that situation?”
While it is often helpful to review the factors that led to a particular decision, it seems much more common for people to second guess themselves in a negative sense. As we’ll discuss later in this chapter, this may or may not be a good thing for the answer often depends on the actions we take as a result.
This idea may also encompass the feeling of regret we sometimes experience whenever we are required to take an appropriate, but undesired course of action. Anyone who has ever experienced this kind of regret can take comfort in the fact that Paul the Apostle found himself in this very situation regarding the members of the Corinthian church.
For instance, consider the passage quoted above; notice how Paul’s emotional state swung like a pendulum in regard to his previous correspondence with the church: “I made you sorry… I do not regret it… I did regret it… Now I rejoice…” It seems that Paul experienced an initial sense of sorrow or regret regarding his earlier letter, perhaps fearing that he might have been too harsh in his approach. However, he was greatly relieved to find that the Corinthians accepted his message with the right attitude and responded accordingly.
One commentary summarizes this idea in the following manner…
…The whole process which the apostle is describing here may be likened to the work of a surgeon. In order for him to remove a dangerously infected part from the human body, it is necessary for him to cut deep into the flesh.
He does not rejoice in thus causing pain to the patient, though he knows it must be done if the patient is to regain his health. Especially if the patient is a close friend, the surgeon is keenly aware of the suffering that will be necessary. But he realizes that this suffering is only temporary, and he is willing that it should be so in order that the final outcome might be favorable.” (1)
(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (2 Corinthians 7:8)
“Even if I caused you sorrow by my letter, I do not regret it. Though I did regret it–I see that my letter hurt you, but only for a little while– yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended and so were not harmed in any way by us” (2 Corinthians 7:8-9 NIV).
Paul the Apostle took no pleasure from the thought of inflicting sorrow upon the members of the Corinthian church. But the prospect of hurting the Corinthian Christians was surely tempered by the knowledge that the church was headed for greater trouble if he failed to correct the issues that existed there. One commentator makes an important observation that warrants a lengthy excerpt in this regard…
“We do not show love to someone by withholding the truth. Paul said to the Galatians, ‘Have I then become your enemy by telling you the truth?’ (Gal. 4:16). We often let people go on and on in sin, saying we love them too much to hurt them, but nothing is more self-deceptive. What we usually mean by such a statement is that we do not want to hurt ourselves!
When a sinner is told the truth about his sins, he gets angry with the one who told him – no matter how sincere and loving the attempt to produce repentance. That hurts! No one likes rejection! Paul did not like it! But he was willing to endure it for the sake of the Corinthians. When we say, ‘Well, I just love him too much to hurt him,’ we are really kidding ourselves and saying we do not want to hurt ourselves.” (1)
Nevertheless, it is seldom easy to engage in loving confrontation with others. Paul acknowledged that reality by saying, “I knew you would be upset with my last letter, but I do not regret sending it. If there were times I did have second thoughts, it was because I could see that the letter did hurt you, even if only for a while. Now I am glad—not because it caused you grief but because you were moved to make a permanent change…” (Voice).
The permanent change referenced above encompasses the Biblical idea of “repentance.” It refers to a change of mind that results in a change of behavior. In this instance, their attitude of repentance was generated by what Paul will refer to as “godly sorrow” in the following verse. We’ll explore that concept in greater detail next.
(1) Paul T. Butler. The Bible Study Textbook Series, Studies In Second Corinthians (College Press) [p. 258] Copyright © 1988 College Press Publishing Company https://archive.org/stream/BibleStudyTextbookSeriesSecondCorinthians/132Corinthians-Butler_djvu.txt
“For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death” (2 Corinthians 7:10).
While its not unusual to hear someone express their sorrow over an inappropriate action or behavior, it may sometimes be helpful to ask what that person is sorry for. For instance, consider the difference in the following statements:
“I’m sorry I did something wrong.”
“I’m sorry I was caught doing something wrong.”
You see, a person who expresses his or her sorrow regarding an inappropriate behavior might not be sorry about the behavior itself. Instead, he or she might be sorry about the consequences that will come as a result of being apprehended. We can associate this kind of response with “the sorrow of the world” referenced here in 2 Corinthians 7:10. It refers to a type of sorrow that carries little internal significance or a perfunctory expression of sorrow that results from the negative consequences of an action rather than the morality of a behavior.
On the other hand, “godly sorrow” is something that produces a God-honoring internal response. We can illustrate this concept from an event in the life of Israel’s king David. Following his sexual indiscretion with a woman named Bathsheba and his murderous attempt to conceal it, David wrote the following…
“When I refused to confess my sin, my body wasted away, and I groaned all day long. Day and night your hand of discipline was heavy on me. My strength evaporated like water in the summer heat. Interlude
Finally, I confessed all my sins to you and stopped trying to hide my guilt. I said to myself, ‘I will confess my rebellion to the Lord.’ And you forgave me! All my guilt is gone. Interlude
Therefore, let all the godly pray to you while there is still time, that they may not drown in the floodwaters of judgment” (Psalm 32:3-6 NLT).
Consider also the words of Proverbs 28:13-14: “He who conceals his sins does not prosper, but whoever confesses and renounces them finds mercy. Blessed is the man who always fears the LORD, but he who hardens his heart falls into trouble” (NIV).
While an expression of sorrow might hide an attitude of indifference, godly sorrow should prompt us to respond in a manner that acknowledges our guilt when we’ve done something wrong. If we choose to deal with such things by running away from God, trying to convince ourselves that nothing is wrong, or being dishonest about our actions, we are sure to experience the same kind of unhealthy consequences that David recorded in the passage quoted above.
“For the grief according to God works repentance to salvation, not to be regretted, but the grief of the world works out death” (2 Corinthians 7:10 MKJV).
As mentioned earlier, the concept of “repentance” refers to a change of mind that leads to a change in behavior. It involves more than just a feeling of remorse, regret, or sorrow, although it may certainly incorporate those responses. Genuine repentance involves the determination to prayerfully stop a sinful behavior and make appropriate choices that are good and acceptable to God.
Many commentators have compared the idea of repentance to a vehicle that is traveling down the wrong road. Once the driver has determined that he or she is moving in the wrong direction, the right response is to stop, turn around, and proceed in the right direction. In a similar manner, the godly sorrow identified here in 2 Corinthians 7:10 should serve as a catalyst that leads us to “turn around” and head towards genuine repentance.
One source clarifies the use of the words repentance and salvation in this verse by saying…
“(Repentance involves) (t)urning from sin, a sincere decision to forsake a specific sin (or sins) and to begin to obey God. Here, the term does not specifically refer to the initial repentance that always accompanies true saving faith (Mark 1:15; Acts 3:19; 17:30; 26:20) but to an ongoing turning from sin in the life of a Christian… ‘Salvation’ here means not initial conversion, but growth and progress in the Christian life. Ordinary Christian growth will include times of profound sorrow for remaining sin.” (1)
Nevertheless, we may have to admit that there are times when we may not wish to repent from an inappropriate attitude or behavior. If we were to be completely honest, we might have to agree that there are times when we want what we want more than we want what God wants for us.
In such instances, it’s important to remember the message of Philippians 2:13: “…it is God who works in you both to will and to do for His good pleasure.” Therefore, we should be honest and upfront with God in acknowledging such areas and prayerfully ask for His help in making the kind of choices that honor Him.
As we’re told in 1 Corinthians 10:13: “No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it” (NIV).
(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2060). Orlando, FL: Reformation Trust.
“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” (2 Corinthians 7:11).
If we look beneath the accolades given to the members of the Corinthian church in the passage quoted above, we can uncover several qualities that will help identify a genuine attitude of repentance in ourselves and others.
The first quality we should look for is diligence. This word carries the idea of haste and earnestness in dealing with those areas where we may be falling short. With this in mind, we can say that an identifying mark of genuine repentance is reflected in a desire to address such areas without delay. In other words, true repentance doesn’t put off dealing with sinful behavior; instead, it addresses it in a forthright manner.
The next item is this: what clearing of yourselves. The word translated “clearing” in this verse is apologia or “defense.” Just as the word “apologist” is associated with someone who defends the Word of God, real repentance seeks to identify and deal with the issues that lead to sinful behavior in a reasoned, straightforward manner. It seeks to clear up an inappropriate action by way of an honest explanation.
Following this comes indignation. A modern-day definition of this word serves to fit the context of this passage well: “strong displeasure at something considered unjust, offensive, insulting, or base; righteous anger.” (1) A person who is truly repentant will feel a sense of irritation, indignance, and/or vexation over his or her propensity to sin, especially in those areas where he or she should know better. If those qualities are lacking, then something is probably wrong.
The next quality is fear. This response may take a number of forms. It should first involve a fear of displeasing God. It should also involve a fear of letting others down or setting a poor example for others to follow. It might also involve a fear of no longer being used by God as a result of a sinful attitude or action. A person who is truly repentant is someone who possesses a healthy fear of these potential consequences.
These qualities help to identify a person who possesses a genuine attitude of repentance. We’ll consider some additional qualities associated with true repentance next.
(1) “indignation”. Dictionary.com Unabridged. Random House, Inc. 21 May. 2018. <Dictionary.com http://www.dictionary.com/browse/indignation>
“Look at what this very experience of godly sadness has produced in you: such enthusiasm, what a desire to clear yourselves of blame, such indignation, what fear, what purpose, such concern, what justice! In everything you have shown yourselves to be innocent in the matter” (2 Corinthians 7:11 CEB).
Another quality that serves to identify genuine repentance is longing (NIV) or vehement desire (NKJV). We can associate this idea with the motivation to correct a wrong that has occurred. This conveys more than just an emotional response; it identifies a deep internal desire to do what is right.
This is closely associated with the next quality found in 2 Corinthians 7:11: zeal (HCSB), enthusiasm (ISV), or deep concern (NET). These words communicate an intensity of spirit or a fervent desire to act. We can illustrate this concept by looking at an event from Jesus’ life…
“The Jewish Passover was near, and so Jesus went up to Jerusalem. In the temple he found people selling oxen, sheep, and doves, and he also found the money changers sitting there. After making a whip out of cords, he drove everyone out of the temple with their sheep and oxen.
He also poured out the money changers’ coins and overturned the tables. He told those who were selling doves, ‘Get these things out of here! Stop turning my Father’s house into a marketplace!’ And his disciples remembered that it is written: Zeal for your house will consume me” (John 2:13-17 CSB).
The final quality is justice or a readiness to punish wrong (NLT). In certain contexts, this word can be translated “vengeance.” For many, this word is associated with someone who takes the law into his or her own hands to right an alleged wrong. However, this passage expresses the idea of meting out justice in a lawful manner for a wrong that has taken place. In the words of one commentator, “There is a hint in this that the Corinthians had turned upon their false teachers with the full anger and determination of men aroused to do God’s will and to remove the influence of all persons standing in the way of it.” (1)
These qualities lead to concluding thought of this passage: “You showed that you have done everything necessary to make things right” (NLT). Not only had the Corinthians expressed their sorrow over what had gone wrong, they took positive steps to correct those issues. So even though the church at Corinth had many problems, this was an area where they were worthy of commendation. Because of this, they offer a good illustration of genuine repentance for every generation.
(1) Coffman, James Burton. “Commentary on 2 Corinthians 7”. “Coffman Commentaries on the Old and New Testament”. <http://classic.studylight.org/com/bcc/view.cgi?book=2co&chapter=007>. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
“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. Therefore we have been comforted in your comfort. And we rejoiced exceedingly more for the joy of Titus, because his spirit has been refreshed by you all” (2 Corinthians 7:13).
In his earlier correspondence with the church at Corinth, the Apostle Paul addressed a report of some highly inappropriate activity among certain members of the congregation: “It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles—that a man has his father’s wife!” (1 Corinthians 5:1).
Some commentators believe the reference to “…him who had done the wrong” here in 2 Corinthians 7:13 is related to the person who was involved in this incestuous affair. However, it seems more likely that Paul was referring to someone who had been leading the opposition to him in Corinth or another person who tried to counteract his leadership in some manner.
We may have seen a hint of this problem earlier in 2 Corinthians when Paul wrote, “I am not overstating it when I say that the man who caused all the trouble hurt all of you more than he hurt me” (2 Corinthians 2:5 NLT). One commentator provides us with some additional insight into this passage…
“Many opinions have been expressed as to the identity of the wrongdoer and the nature of his act of injustice toward Paul. Most likely, in our view, is the suggestion that this event should be linked with a public disturbance during the second visit (12:20) when Paul confronted those who had not relinquished their former sexual practices (12:21—13:2), connected as these probably were with ongoing temple attendance (6:14—7:1).
The most consistent reconstruction of Paul’s scattered remarks on the subject throughout 2 Corinthians is that this man publicly opposed, and to some degree thwarted, Paul’s attempt at discipline during that fateful visit.” (1)
Finally, we should note that Paul used a term that he has already used twice in this letter to the Corinthian church: “in the sight of God.” This reminds us that our daily choices and decisions are made under the watchful eye of a righteous Creator to whom we will give an account, thus providing an additional incentive to conduct ourselves in a God-honoring manner.
(1) Dr. Thomas L. Constable, Notes on 2 Corinthians 2017 Edition [7:12-13a] Copyright © 2017 Thomas L. Constable. All Rights Reserved. http://www.soniclight.com/constable/notes/htm/NT/2%20Corinthians/2Corinthians.htm
“For if in anything I have boasted to him about you, I am not ashamed. But as we spoke all things to you in truth, even so our boasting to Titus was found true. And his affections are greater for you as he remembers the obedience of you all, how with fear and trembling you received him. Therefore I rejoice that I have confidence in you in everything” (2 Corinthians 7:14-16).
One of Jesus’ most challenging parables has come to be known as “The Parable Of The Vineyard Owner.” That parable involved a group of tenant farmers who leased a vineyard from it’s owner in return for a portion of the crop. The tenant farmers then went on to treat a succession of representatives from the vineyard’s owner with increasing contempt until they finally murdered the owner’s son in an attempt to secure the vineyard for themselves.
While there are a number of important insights contained within that parable, one underlying message is obvious: the way we treat someone’s representative serves to indicate the amount of respect we hold for the one who sent him or her. We can apply this idea to the closing verses of 2 Corinthians chapter seven by considering the manner in which the Corinthian congregation received Titus, the Apostle Paul’s emissary.
In a sense, Titus was an extension of Paul himself and the fact that the Corinthians welcomed Titus “…with reverence and respect” (CJB) signaled an important shift in their attitude towards Paul. Since it is difficult to lead, communicate, and interact with those who hold an attitude of disrespect, their response told Paul that the members of the Corinthian congregation were open to receiving his counsel.
Unfortunately, we’ll later find that this was not necessarily true of everyone who attended the church at Corinth. As one commentary on this passage observes, “…like a good pastor (Paul) commended the Corinthians and expressed his confidence (2Co_5:6, 2Co_5:8) in them after their positive response. He could only hope that the subjects he was about to discuss (in chaps. 8-9 and 10-13) would meet with the same spirit.” (1)
2 Corinthians chapter eight will next go on to open a two chapter section on the subject of charitable giving. In the following chapter, Paul will use the example of some other first-century churches to encourage the members of the Corinthian church to be generous in their support of those who were in need. Finally, 2 Corinthians chapter nine will discuss the right perspective in regard to financial giving and detail God’s response to those who give with an attitude that honors Him.
(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [7:13-16] © 1983 John F. Walvoord and Roy B. Zuck