Verse 16. I rejoice, therefore, that I have confidence, etc. I have had the most ample proof that you are disposed to obey God, and to put away everything that is offensive to him. The address of this part of the epistle, says Doddridge, is wonderful. It is designed, evidently, not merely to commend them for what they had done, and to show them the deep attachment which he had for them, but in a special manner to prepare them for what he was about to say in the following chapter respecting the collection which he had so much at heart for the poor saints at Jerusalem. What he here says was admirably adapted to introduce that subject. They had thus far showed the deepest regard for him. They had complied with all his directions. All that he had said of them had proved to be true. And as he had boasted of them to Titus, (2 Co 7:14,) and expressed his entire confidence that they would comply with his requisitions, so he had also boasted of them to the churches of Macedonia, and expressed the utmost confidence that they would be liberal in their benefactions, 2 Co 9:2. All that Paul here says in their favour, therefore, was eminently adapted to excite them to liberality, and to prepare them to comply with his wishes in regard to that contribution.

{h} "confidence in you" 2 Th 3:4; Phm 8:21

REMARKS on 2nd Corinthians Chapter 7

(1.) Christians are bound, by every solemn and sacred consideration, to endeavour to purify themselves, 2 Co 7:1. They who have the promises of eternal life, and the assurance that God will be to them a Father, and evidence that they are his sons and daughters, should not indulge in the filthiness of the flesh and spirit.

(2.) Every true Christian will aim at perfection, 2 Co 7:1. He will desire to be perfect; he will strive for it; he will make it a subject of unceasing and constant prayer. No man can be a Christian to whom it would not be a pleasure to be at once as perfect as God. And if any man is conscious that the idea of being made at once perfectly holy would be unpleasant or painful, he may set it down as certain evidence that he is a stranger to religion.

(3.) No man can be a Christian who voluntarily indulges m sin, or in what he knows to be wrong, 2 Co 7:1. A man who does that, cannot be aiming at perfection. A man who does that, shows that he has no real desire to be perfect.

(4.) How blessed will be heaven! 2 Co 7:1. There we shall be perfect. And the crowning glory of heaven is not that we shall be happy, but that we shall be holy. Whatever there is in the heart that is good, shall there be perfectly developed; whatever there is that is evil shall be removed, and the whole soul will be like God. The Christian desires heaven, because he will be there perfect. He desires no other heaven. He could be induced to accept no other if it were offered to him. He blesses God day by day that there is such a heaven, and that there is no other -- that there is one world which sin does not enter, and where evil shall be unknown.

(5.) What a change will take place at death! 2 Co 7:1. The Christian will be there made perfect. How this change will be there produced we do not know. Whether it will be by some extraordinary influence of the Spirit of God on the heart, or by the mere removal from the body, and from a sinful world to a world of glory, we know not. The fact seems to be clear, that at death the Christian will be made at once as holy as God is holy, and that he will ever continue to be in the future world.

(6.) What a desirable thing it is to die! 2 Co 7:1. Here, should we attain to the age of the patriarchs, like them we should continue to be imperfect. Death only will secure our perfection; and death, therefore, is a desirable event. The perfection of our being could not be attained but for death; and every Christian should rejoice that he is to die. It is better to be in heaven than on earth; better to be with God than to be away from him; better to be made perfect than to be contending here with internal corruption, and to struggle with our sins. "I would not live always," was the language of holy Job; "I desire to depart, and to be with Christ," was the language of holy Paul.

(7.) It is often painful to be compelled to use the language of reproof, 2 Co 7:8. Paul deeply regretted the necessity of doing it in the case of the Corinthians, and expressed the deepest anxiety in regard to it. No man, no minister, parent, or friend can use it but with deep regret that it is necessary. But the painfulness of it ahould not prevent our doing it. It should be done tenderly, but faithfully. If done with the deep feeling, with the tender affection of Paul, it will be done right; and when so done, it will produce the desired effect, and do good. No man should use the language of reproof with a hard heart, or with severity of feeling. If he is, like Paul, ready to weep when he does it, it will do good. If he does it because he delights in it, it will do evil.

(8.) It is a subject of rejoicing where a people exercise repentance, 2 Co 7:8. A minister has pleasure not in the pain which his reproofs cause; not in the deep anxiety and distress of the sinner; and not in the pain which Christians feel under his reproofs; but he has joy in the happy results or the fruits which follow from it. It is only from the belief that those tears will produce abundant joy that he has pleasure in causing them, or in witnessing them.

(9.) The way to bring men to repentance, is to present to them the simple and unvarnished truth, 2 Co 7:8,9. Paul stated simple and plain truths to the Corinthians. He did not abuse them; he did not censure them in general terms; he stated things just as they were, and specified the things on account of which there was occasion for repentance. So if ministers wish to excite repentance in others, they must specify the sins over which others should weep; if we wish, as individuals, to feel regret for our sins, and to have true repentance toward God, we must dwell on those particular sins which we have committed, and should endeavour so to reflect on them that they may make an appropriate impression on the heart. No man will truly repent by general reflections on his sin; no one who does not endeavour so to dwell on his sins as that they shall make the proper impression, which each one is fitted to produce on the soul. Repentance is that state of mind which a view of the truth in regard to our own depravity is fitted to produce.

(10.) There is a great difference between godly sorrow and the sorrow of the world, 2 Co 7:10. All men feel sorrow. All men, at some period of their lives, grieve over their past conduct. Some in their sorrow are pained because they have offended God, and go to God, and find pardon and peace in him. That sorrow is unto salvation. But the mass do not look to God. They turn away from him even in their disappointments, and in their sorrows, and in the bitter consciousness of sin. They seek to alleviate their sorrows in worldly company, in pleasure, in the intoxicating bowl; and such sorrow works death. It produces additional distress, and deeper gloom here, and eternal woe hereafter.

(11.) We may learn what constitutes true repentance, 2 Co 7:11. There should be, and there will be, deep feeling. There will be "carefulness" deep anxiety to be freed from the sin; there will be a desire to remove it; "indignation" against it; "fear" of offending God; "earnest desire" that all that has been wrong should be corrected; "zeal" that the reformation should be entire; and a wish that the appropriate "revenge" or expression of displeasure should be excited against it. The true penitent hates nothing so cordially as he does his sin. He hates nothing but sin. And his warfare with that is decided, uncompromising, inexorable, and eternal.

(12.) It is an evidence of mercy and goodness in God that the sorrow which is felt about sin may be made to terminate in our good, and to promote our salvation, 2 Co 7:10,11. If sorrow for sin had been suffered to take its own course, and had proceeded unchecked, it would in all cases have produced death. If it had not been for the merciful interposition of Christianity, by which even sorrow might be turned to joy, this world would have been everywhere a world of sadness and of death, Man would have suffered. Sin always produces, sooner or later, woe. Christianity has done nothing to make men wretched, but it has done everything to bind up broken hearts. It has revealed a way by which sorrow may be turned into joy, and the bitterness of grief may be followed by the sweet calm and sunshine of peace.

(13.) The great purpose of Christian discipline is to benefit the whole church, 2 Co 7:12. It is not merely on account of the offender, nor is it merely that the injured may receive a just recompense. It is primarily that the church may be pure, and that the cause of religion may not be dishonoured. When the work of discipline is entered on from any private and personal motives, it is usually attended with bad feeling, and usually results in evil. When it is entered on with a desire to honour God, and to promote the purity of the church; when the whole aim is to deliver the church from opprobrium and scandal, and to have just such a church as Jesus Christ desires, then it will be prosecuted with good temper, and with right feeling, and then it will lead to happy results. Let no man institute a process of discipline on an offending brother from private, personal, and revengeful feelings. Let him first examine his own heart, and let him be sure that his aim is solely the glory of Christ, before he attempts to draw down the censure of the church on an offending brother. How many cases of church discipline would be arrested if this simple rule were observed! And while the case before us shows that it is important in the highest degree that discipline should be exercised on an offending member of the church; while no consideration should prevent us from exercising that discipline; and while every man should feel desirous that the offending brother should be reproved or punished, yet this case also shows that it should be done with the utmost tenderness, the most strict regard to justice, and the deepest anxiety that the general interests of religion should not suffer by the manifestation of an improper-spirit, or by improper motives in inflicting punishment on an offending brother.