10. Sorrow—repentance (Avmrn—perdvovav). Paul’s words strike effectively at the popular identification of sorrow with repentance.
Not to be repented of (duerapérntov). Construe with re- pentance. The Rev., in order to bring out this connection, amplifies the translation: a@ repentance which bringeth no re- great. The oxymoron (see on Rom. i. 20; iv. 18) is in the A. V. rather than in the Greek. It should be carefully observed that the two words, repentance, not to be repented of, represent dif- ferent roots and different ideas: repentance (uerdvovav) denot- ing the moral change, and to be repented of denoting the senti- ment of misgwing or regret (see on Matt. xxi. 29), and so an- swering to Ain sorrow. The Rev. brings out the distinction by substituting regret for repentance.*
Sorrow of the world. Antithesis with the sorrow which is according to God (A. V., godly sorrow). Sorrow which is characteristic of the world; grief for the consequences rather than for the sm as sin.
Worketh (xarepydterar). Brings to pass. Notice that the simple verb épydferau is used in the previous clause, the distine- tion from this verb being obliterated by rendering both worketh. The difference is between contributing to a result and achiev ing it.
* Meyer insists on connecting not to be repented of with salvation, arguing that, if it belonged to repentance, it would immediately follow it. It is a suf- ficient answer to this to say that repentance unto salvation may be taken as a single conception. Heinrici justly observes that this explanation gives to &weTaneAnroy only a rhetorical force, and destroys the parallelism of the antith- esis of salvation and death. Meyer is followed by Beet, Plumptre, and Al- ford. Stanley does not commit himself; but his citation of Rom. xi. 29, in support of Meyer’s view, is quite beside the mark.
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11. Sorrowed (Avr Ijvat). Rev., correctly, were made sorry. The verb is in the passive voice, and is so rendered by the A. V. in ver. 9, but, inconsistently, sorrowed in the next clause.
Carefulness (c7ovdyjv). See on diligence, Rom. xii. 8. Rev., earnest care.
Clearing of yourselves (azrodoylav). See on 1 Pet. iii. 15. Exculpation or self-defence from complicity with the incestuous person by their neglect and refusal to humble themselves.
Indignation (ayavaxrnow). Only here in the New Testa- ment. Compare the kindred verb dyavaxréw to be endignant, Matt. xx. 24; Mark x. 14, ete.
Revenge (éxd¢cnow). An unfortunate rendering, because of the personal feeling of vindictiveness which attaches to the popular usage. Rev. avenging is little, if any, better. It is rather meting out of justice ; doing justice to all parties. See on Luke xviii. 3; xxi. 22. The word has, however, the sense of requital (see on Rom. xii. 19; compare 2 Thess. i. 8), and carries with it, etymologically, the sense of vindication, as Luke xvili. 7,8. Bengel remarks that the six results of godl y sorrow fall into pairs: clearing and indignation relating to the dis- grace of the Church; fear and longing (vehement desire) to the apostle; zeal and avenging to the offender.
12. Our care for you (rv orrovdhy huaev thy Umép buov). The correct text reverses the pronouns and reads your care jor us. This difficult passage means that while Paul did desire the punishment and reformation of the offender, and the vindi- cation of the wronged party, his main object was that the fidel- ity and zeal of the Church toward God should be manifested, as it was (ver. 11). This would appear in the manifestation of their zealous interest for him as God’s minister. He states this as if it were his only object. Manifest wnto you is rather among you (mpos), as in ch. i. 12; 1 Cor. xvi. 7.
13. Were comforted in your comfort (rapaxexAnpeda er) TH Tapaxdjoe tuov). The best texts place a period after were