2 Corinthians, 7:2-16
Bob Eckel · Jan 16, 2005
2 Corinthians (2004-05), No. 29
Holly Hills Bible Church
https://hollyhillsbiblechurch.org/teaching/messages/48262318504584

Transcribed from the recording by SermonAudio, so expect the occasional misheard word.

Okay, I'm going to backtrack a little bit today before we finish this what seemingly is a fairly simple lesson about just what's going on in Corinth and their response to the admonition that Paul had given them in the first epistle. But as I looked into this a little bit further, I thought that maybe we needed to spend a little bit more detail on verses 8 and 9 before we go ahead this week, and so I'm gonna backtrack a little bit.

So, verses 8 and 9, chapter 7, for though I made you sorry with a letter, I did not repent, or do not repent, though I did repent. Now this, one of the issues here that the Lord took me back to again is this whole repentance issue, and I think you gotta be more of a Greek scholar than I am for sure. I know very little Greek. I should be taking the Saturday night class, but I'm not, because of Bible study and other things, travel. But anyway, the word that's used for repent, for though I made you sorry with a letter, I do not repent, though I did repent, is not repent. In the Greek, this is metameloma, or metamelomai, which is a term that basically means regret And, you know, as we think of regret, it's not biblical repentance.

I mean, think of, we mentioned last week, what would be an example of someone regretting something in the scripture? I mean, we regret day in and day out, don't we? What's the difference between regretting something and having godly repentance? And by the way, these terms are both used in 8 and 9. And to understand this, we have to really kind of dissect this. And again, regret.

What's regret mean? Wayne, what's regret mean when you regret something? Well, usually it's maybe you say something to someone and you wish you hadn't have and there's no way to go back. But why? Sorry you said something. Yeah, but why are you sorry you said something? Because it was wrong, maybe? Well, perhaps. Or maybe hurt somebody else's feelings. Perhaps. It also could just be an inappropriate statement. I mean, it might not be necessarily wrong, but maybe it just was not an appropriate statement at that time or whatever.

Like I think what Wayne said, you wish you could just take it back and it wasn't said. I'm thinking about a single, kind of guess what I'm thinking, but let's play that game a little bit. When I think about regret, I'm thinking about one word. Give us an idea.

One of the things that comes to mind is the fact that when you do something like that, which is really sin, is you're grieving the Holy Spirit. And I think he's being grieved. And since the Spirit is within us, we sense that grief. Now you're talking about a believer though. Okay, but I think in context it's the believer. But the issue is regret is also possible for the world. The world doesn't repent because that's a different term. That's godly repentance. That is spirit-led. That means changing our mind and our soul and our heart about something. That's really a deeply seated, Holy Spirit-led conclusion that we come to.

The term I'm thinking about, regret, is consequences. When we regret something, we don't like the consequences. I mean, think about that a little bit. Isn't that true? Yeah, Gail? Perfect. Yeah, that was the one I had in mind, but there are, I'm sure, other examples in Scripture. In fact, I think in the next page, we're on page 9 there, as we get into... Yeah, on page 11, if you want to turn there, I mean, In fact, I'll just put that up right now at the bottom of page 11.

The term regret relates to the sorrow that we have when we do something wrong or don't do something we should have. Our regret and grief is for the failure, not for the sin. So again, I like the term consequences because regret means we don't like what happened because of what we did or what we didn't do. Doesn't that really kind of set the stage for what regret really is? So Judas didn't like the consequences. He ended up killing himself. But that wasn't biblical repentance. What he did in terms of his revealing the place of the Lord Jesus Christ was in fact something he regretted that did not repent of.

So this term regret is equally applicable to us as believers in the old man, in terms of the source of it, as it is in the unbelieving world. And I don't know about you, but I find out I regret a lot of things, but am I truly spirit-led to repent of it? Well, that's a different thing, because in the Greek the term repentance really means change of heart and mind and soul. It means changing our relationship to to the Heavenly Father, really, because repentance is really a very, very strong term for the believer, per se. It doesn't have relevance outside of that. Okay, so that's 11. Okay, so we pretty much dealt with that. Now, here's the place that I wanted to go back to here a little bit in verse 10. So in verse 8 and 9 again, let me read those.

For though I made you sorry with a letter, I don't repent, though I did repent. So that term there is best used as regret. So Paul, I mean again this is not Spiritual it could be I mean, I think you could spiritually regret something that leads to consequences But you know Paul's really talking in very colloquial terms. I I mean, he's sorry he Although he made them. Sorry with a letter.

He doesn't regret that in other words He's not repenting over writing a letter time it regretting. He's not regretting that he sent the letters nothing moral or amoral about that it's just the use of the term regret the consequences and What were the consequences of a letter he sent? He doesn't regret sending it. I mean, the consequences don't bother him at all. For I perceive that the same epistle, meaning the first epistle, made you sorry, but it was just for a season. Now I rejoice, not that ye were made sorry, but that ye sorried to repentance. Different word. Okay?

Now, this is a change in heart. a change in mind, a change in their perception of what Paul was writing about. And here I think we're talking specifically, although this could be interpreted more broadly, but I think we're talking specifically about the incestuous relationship that Paul was writing about in 1 Corinthians 5. So this term repentance now is a different Greek term. It's called metanoia, or metanoio is what it is. And this is a different Greek term.

Now, what I wanted to go back and correct here a little bit is that last week we kind of, you know, cruised over this very quickly. But this underneath the verse is it is a linguistic and theological tragedy that quote, repentance, unquote, is translated from this word. Actually, that's kind of a misstatement. because repentance is the word we should translate. And I think what Robertson's New Testament word pictures was trying to exemplify by this statement is the idea that the term repentance is used in this context should have been used as a different term like change of mind or change of heart, because remember, repent was used up above when it should have been regret. So Robertson's New Testament word picture said this is not adequate because repent was used in terms of the way Paul felt about writing a letter.

So I want to just make sure you clarify that. In context, repentance is best translated change of mind or change of heart. So I didn't mean to confuse you there. And I think we really have to very, very carefully consider the difference in these terms and what they mean. Good morning, George.

So let's look at Matthew 9.13. So if you turn there with me a second. Does someone have that? Yes. 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. Okay. Metanoia. Sinners called to repentance. Same term.

As we're seeing in 2 Corinthians 7 verse 10. For godly sorrow worketh repentance just like in verse 9, but ye sorry'd to repentance. So in verses 9 and 10, the repentance there is this type of repentance that Christ talked about when he called sinners to repentance.

Go to Matthew 27.3.

Anybody who gets that, please read it. Then Judas, who had betrayed him when he saw that he was condemned, repented and brought again the thirty pieces of silver to the chief priests and elders. There are other examples that we could share today, but those are two very graphic examples of those two Greek terms that we're dealing with here in 2 Corinthians 7 that have different meanings. But they're both translated repent and the King James. And regret is really should be the term that's used in the Matthew 27 3 passage where we're talking about how Judas dealt with what he had done. He did not biblically repent. Different Greek word. And I think this is one of the perfect examples of where the English translation sometimes falls so far short of what the Greek really has for us.

And it's important, I think, to really recognize that it's important. For regret? Absolutely. Because sorrow really appeals to regret, as a verb to describe it. And again, keep in mind, sorry tends to be wrapped up in the consequences of something. Why are we sorry? Well, we're sorry because someone was hurt, or we offended somebody, or we're sorry because something happened that shouldn't have happened if we wouldn't have.

I mean, again, there's nothing particularly godly about regret, although it could be in context. Like Paul, there's nothing sinful about the regret he had about writing a letter. But that's not the same verb as repenting. So regret and repentance in context must be interpreted very differently.

Okay. Everybody all right with that in terms of where we're at here? Okay. All right, let's move on then. Going on to page 12 now. What? No, we're not. Yeah, yeah, we are. Verse 11. Correct. Okay. I was thinking page 12, verse 12. Nope, that doesn't work. Verse 11. Okay. Okay. Let me go back. Let me put that back up.

Jack's question is sorrow paid in? Well, their sense is for godly sorrow worketh repentance. Well, yeah, I mean the terms, yeah, that sorrow certainly, when God is the source of it, does work to repentance. But that same, I don't think the term sorrow has unique meaning there, it's simply the the adjective godly sorrow. I mean, that makes him look like the one who orchestrates the sorrow for his purpose. Yeah, I mean, in a sense, we didn't do that justice, did we? So this idea of godly sorrow working to repentance is the opportunity for salvation. But again, the implications there is the change of mind and life that relates to that godly sorrow working to repentance. Yeah, forgive me, I didn't get that verse finished, did I? So in context then, that's what godly sorrow works to, is the true heartfelt change in mind and life.

And there we have plenty of examples, and I listed them for you. Jonah, Hal, last week you mentioned the prodigal son. Paul, you, me. Repentance to salvation. You know, as I think about this too, This repentance to salvation is not when I was saved, right? I mean, we all were saved, are being saved, and will be saved, right? The term salvation or being saved is arist happened in the past but as an ongoing present participle and then has futuristic implications, perfect tense. So this idea of godly sorrow working to repentance is something that can be happening today. in the life of the believer.

Let's contrast that then with what the world is experiencing. But the sorrow of the world, notice the source of the sorrow. What do you think about when you think of the sorrow of the world? And the world there is cosmos, meaning world system. Sorrow of the world, does this have to be tsunami? I mean that type of catastrophic world system kind of sorrow that comes about?

It can be. It could be. It can also be, you know, the agencies and the political correctness of trying to get all the homeless people off the street. Those are not bad things, but the source of that is still the world. Okay. And what does... And the sorrow that they feel for those people, you know. But that's still worldly sorrow. Okay. Other thoughts on that, worldly sorrow? Yeah, for failure, that's probably a big thing in the world, is success that everyone wants to try and succeed in. And think about how high the pedestal is. What things does the world reward? What's the yardstick of success in the world?

Money is one. Good looks, right? Talent. You know, let's just think about these things for a second. financial wherewithal is... let's come back to that one. Let's think about looks. What's the source of our looks? I mean, not that it has any merit. I think it's so interesting that the Lord has given us no concept of what the Lord Jesus Christ looked like. I mean, as man, we do what we think we can do to make him look like he should look. you saw the passion or many other representations of the Lord Jesus Christ, we have no physical description. So obviously before God, looks is irrelevant, but yet the world system puts a lot of merit on looks.

But what's the source of looks? Well, it is, sure, if you comb your hair, I'm not sure why I didn't do it this morning, but you kind of got that little flip, but I mean, sure, I think we can, but the looks we have is Lord sourced, isn't it? The way we look is not anything but God. fearfully and wonderfully made.

We can't change the way we look. We can change the way that we look in terms of what clothing we put on, makeup, we comb our hair, things like that. We kind of... You had cognitive surgery. Oh, Margaret, you're always coming up with something more than I thought about.

What about athletic ability? Yeah, people can train and you can improve your athletic ability, but you've all... Remember your high school class in gymnasium? There were some kids who just couldn't do it. and there were some kids that did it really very well, but yet the world puts athletic performance at the highest level.

I mean, look at Lance Armstrong. What about the person that finished second? I mean, do you ever think about the person that finished second? I mean, here's this great performer, but there's no reward. I mean, the world constantly is looking at the, not the penultimate, but the ultimate performance. So I think this all plays into this concept. Worldly sorrow is not only the catastrophes around us, worldly sorrow relates to not being the best. And you know, the old nature is constantly preoccupied with doing the best we can. And boy, I play into that. I mean, I've got a very competitive job and I gotta work hard at it.

But it's not... The Lord's given me a sense that I'm not beating somebody else out. It's really reflecting His glory as I put time into my job responsibly and carry it out well. That's a little different. Praise God for that. You know, in a sense, the more I've learned along the way, stumbling and falling along the way in a very competitive workplace, it's neat to see him start doing more of the work. Even though I spend the time, he's the one that ultimately moves things forward because I'm on his timetable now and not my own. That's neat.

And I say that very humbly. So the world system sets high thresholds. But if you think about athletic ability, people are given different abilities to perform athletically. Yeah, they can work on it and improve it. But think about improving the flesh anyway.

What merit does that get? I mean, the world really is bent on failure and regret as their system. And what's that lead to? What's that lead to? Death. Okay. So what Paul is trying to do here is really describe for them, I think, what a victory they have in this repentance that they performed as a church body. that ultimately to God be the glory. And the salvation that that's brought about in their lives is really worth noting. Okay, Hal, thanks for getting me back there.

I'd actually not spent the time I wanted to on that verse. All right, verse 11 is one of those forever verses, at least in the King James. I like the ILG here because it's abbreviating the verse. But in the King James it says, for behold this very same thing that you sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what full punishment, and all these things you have proved yourselves to be clear on this matter. What a tremendously uplifting verse.

And all these know, aspects of enthusiasm really is what Paul is rewarding. They repented. Let me back up a second. Here's the proof that they really sorrowed after a godly sort. In other words, God is the source of this sorrow which brings about true repentance. This is a change in heart, a change in mind about the body at Corinth. They repented and brought forth fruits of repentance.

And we can go back, let's just go to 2 Corinthians 5, if I can just flip one page back. Let's look at verse 1. For we know that if our earthly house of this tabernacle were to dissolve, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan earnestly, desiring to be clothed upon with our house which is from heaven. So, I mean, this is, I think, exemplary of the fact that they really, Paul is encouraging them in the fact that they really have sorrowed after a godly sort.

What earnest care and eager desire, no indifference any longer, 2 Corinthians 7.7.

We just looked at that this last week. And not by his coming only, but by the consolation with which he was comforted in you when he told us of your earnest desire. your mourning, your fervent mind towards me that I rejoice the more." So Paul is being able to observe a really change in heart of this body. That really excites him.

A clearing of themselves from all responsibility and from the sins of the incestuous person. We'll not turn to those verses, but they're listed there for you. What indignation, and the indignation was against the deed that related to the deed that disgraced the church, and I just reflected back in Nehemiah, it's a nice example of this, and the story in Nehemiah is really an opposition among the greed of the Jews who were taxing the poor Jew, and there was really a tremendous response to that in terms of the indignation of that, and that's just one example of how a body of Jewish people, presumably some of them living by faith, dealt with that indignation in their midst. And so, in a sense, the Corinthian Church could be compared to that.

What fear, and here we're talking about godly fear, and we're going to return to that in a second because we have that in a verse to come, And I just listed 2 Corinthians 7, having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. And that was the transition that Jim had talked about in chapter 6 that really set the stage for what was to follow in the chapter we're currently looking at.

What's it mean to perfect our holiness in the fear of God? Perfecting our holiness in the fear of God. Fear, here, retribution. First of all, perfecting holiness, is that something you're working at here? What typically do we think about when we think about the term perfect to believers? Right. All right. So the idea here is the concept of completing holiness, and holiness is already complete, is it not?

So this outworking of the Lord Jesus Christ in each of us really is the exemplary action of God about our completeness. I mean, we're already complete and we're already perfected and holy, but why in the fear of God? Is this something that we should be tremulous about? concerned about consequences if, in fact, we're not about this task? What fear does the Spirit put in us in our day-to-day walk? Doug? I'm sorry?

Reverence. All right, reverence. I like reverence. And what does reverence imply rather than fear? Respect is good. Respect, though, is kind of almost a, well, It stops a little short too, I think, but it's a good thought. Admiration? Well, admiration, yes.

What's the consequence as a believer that we really have positioned as a fear of God, of His holiness? And this is really a lifted up kind of thing. What I'm thinking about is really not pleasing Him. I mean, that's the fear we have. We fear that our walk is really of self and not of Him. Not that we're going to fear that He's going to in any way punish that.

The fear is that we as believers are given the power of the Holy Spirit to bring glory to Him. And when we stop short of that, that's the fear that I think is biblical for the believer. It's not a fear of retribution. It's a fear of not really bringing glory to Him. you know, remember, God's business is declaring and revealing and perfecting His glory and all the things that relate to God's glory. And our fear should be that we're going to stop short of that. That's neat, because I think that really sets the stage for interpreting this correctly. All right, so we're still here.

The zeal, I refer you to John 2.17, don't turn there now.

What revenge? Paul says in the King James's ADA, what full punishment? Well, they're sorrowing. What punishment were they concerned about? Okay, put it into context. How should we interpret that? For behold, this very same thing that you soured after God's godly sword, what carefulness it wrought in you, what clearing of yourself, what indignation, what fear, what vehement desire, what zeal, what revenge. Does that seem out of place? Are they thinking that, I mean, is he implying here that they possibly thought that there would be revenge by God?

Yeah, it's possible. What about another nasty letter from Paul? Maybe they actually were worried about even a stronger event because of what had happened in the body. I don't know. Mine has an exclamation point after revenge. Must be important, right? Well, let's turn back to chapter 2, 2 Corinthians 2, and take a look at 5 through 11. That may help us out here just a little bit.

Paul says here, but if any have caused grief, he hath not grieved me, but in part that I may not burden you all. Sufficient to such a man is this punishment, which was inflicted by the many. so that on the contrary, ye ought rather to forgive him and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love towards him, for to this end also did I write that I might know the proof of you, whether ye be obedient in all things. To whom ye forgive anything, I forgive also. For if I forgive anything, to whom I forgave it, for your sakes forgave I it in the person of Christ, lest Satan should get an advantage of us. for we are not ignorant of these devices."

So again, up in 6, sufficient to such a man is this punishment which was inflicted by the many. So the punishment that I think here reflects to the fact that this man must be justly dealt with, and the church in fact did justly deal with him. And I sense that that is, in context, what the revenge and the punishment relates to, specifically the dealing with this particular incestuous believer amongst them.

Okay. Page 14, verse 12. Now back to 2 Corinthians 7. Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered the wrong, but that our care for you in the sight of God might appear unto you." All right? So he wrote unto them, verse 8, for though I made you sorry with a letter. That letter is what he did. He wrote to them. All right?

Now, who was the one having done wrong? Well, clearly it's the incestuous person, correct? And who is the one that had been wronged? Well, I just listed one possibility, but there could be a number. I mean, the church body was done wrong, right? But clearly, specifically, the father of the incestuous person who had had his father's wife.

So that in 1 Corinthians 5.1 clearly identifies that as the one having been wronged. But in a sense, there were many more wronged by this than simply the father of the incestuous person who had his father's wife. And the purpose of this was that your earnest care for us, meaning the church, might be made manifest.

And I think in 2 Corinthians 11.28, Paul just reflects this, and this is really neat, I think. Remember in chapter 11, we haven't gotten there yet, but in chapter 11, Paul is listing all these trials that he's been through. And why does he list the trials? I think because he makes us understand that the life of the believer is filled with trials and tribulations.

But then in verse 28, he says, oh, by the way, beside all of these trials that I've been through and all of these tribulations that are without, that which comes upon me daily is the care of all the churches. his earnest care for the church might be made manifest.

How incredible is that anyway? That, oh, by the way, all of this is for the ultimate purpose of being able to deliver the gospel truth and the message of who you are in the Lord Jesus Christ. I mean, how unearthly is that anyway? I just am so lifted up by the fact that Paul can list all of these things he's been through and said, oh, by the way, It was all for your benefit, that I might minister better unto you. Can you imagine that kind of love? I mean, it's just, it's not an earthly love. It's a love that stems and is piped from above. I think that's really neat.

All right, page 15, verse 13. We got to get moving here in the next five to 10 minutes, get finished up here today. Okay, therefore we were comforted in your comfort. Yea, and exceedingly, the more joyed we for the joy of Titus, because his spirit was refreshed by you all." Isn't that kind of neat? I mean, everybody's just so joyful, and they're all comforted, and Paul's excited because Titus is excited.

Boy, do we have that enthusiasm here at Holly Hills, or does the body of Christ have this enthusiasm? But that's where the Lord has us, isn't it? To be so excited about things of the Lord that are bringing glory to him. Boy, that's really neat to see that. I'm not sure we need to spend too much time there. I just said, notice the superlative. Titus was overly pleased with the church at Corinth and Paul was thrilled about Titus being thrilled.

Verse 18 in chapter 16, for they have refreshed my spirit in yours, therefore acknowledge ye them that are such. Rejoice with them that do rejoice and weep with them that weep. I mean, Paul's really capable of really bringing glory to God. I put in bold type, remember either way, whether we weep or we rejoice, that to God be the glory, right? This just isn't a warm fuzzy that we as believers can get because the world generates those warm fuzzies. There's lots of warm fuzzies the world delivers, but we're talking about something here that's really heart and soul. And it really is incredible to think about how Paul's spirit was refreshed, as was theirs, and to acknowledge what had been accomplished in the body over this particular issue. Okay, verse 14.

So if I have boasted anything to him of you, I am not ashamed. but as we spoke all things to you in truth, even so our boasting which I made before Titus is found to be true." Let me make a couple of points about this first. First of all, here's Paul having written the first epistle to the Church of Corinth, and he's boasting about it. I mean, if you think about this, I think, you know, the question is, is this retrospective boasting? for if I have boasted anything to him of you, I am not ashamed."

It suggests to me that this boasting had occurred before Titus had ever shown up there. And you know, he's not ashamed about that, because what is the basis by which Paul's operating here? Two places in this verse that we see the basis by which he's operating. What's the basis by which Paul is dealing with these issues at Corinth? and with and through Titus also.

Well, it's truth, isn't it? And think about that in terms of your own lives as believers. What really sustains you? What really encourages you? What really lifts you up? Isn't it the fact that you believe that this is the truth? I mean, if we're just kind of feeling this out to see if it fits, we're not walking the way Paul and Titus walked in terms of the Church of Corinth. They had an admonition for God for what church bodies should be about and what sin and the Christ life was all about. And they're excited when people heed that and enhance their understanding by believing the Word of God. And I think that that really is a source of tremendous joy.

The truth brings joy. and the truth should never be compromised. I am the way, the truth, and the life, right? And I don't know about you, I got saved by the truth, not something that seemed right. I finally was confirmed with the fact that what God says is true. I'm a sinner saved by grace.

And that's where it begins, right? Okay, verse 15, and his inward affection is more abundant towards you, speaking of Titus. while he remembered the obedience of you all, how with fear and trembling you received him." And again, this is a remarkable statement of the complete victory of Titus. And you get the idea that maybe there's still this stubborn minority in Corinth that kind of opposes Paul. Ultimately, he brought a stern message and they'd actually trembled at the word, but their response is what brings glory to God.

And a couple of verses I just mentioned here, Ephesians 6.5, servants be obedient to them that are your masters according to the flesh with fear and trembling and singleness of your heart as unto Christ.

And 2.12 in Philippians, wherefore, my beloved, as you've always obeyed, not in my presence only, the good example here in Corinth, but now much more in my absence, work out your own salvation with fear and trembling. And think about this again. Let's redefine fear and trembling in terms of our relationship to God. What is a good way to interpret that as we walk our day-to-day walk in fear and trembling? Yeah, exactly. How?

I mean, if we think about the life in Christ stemmed from the right hand and our citizenship is in heaven, in a sense, in that position, Our condition, when it falls short, is not consistent with who God sees us to be. And disappoint is maybe not the right term, but we've fallen short in glorifying him for what he represents in us as believers. And so this fear and trembling is a reverence, Doug, good term, a reverence of wanting to displease God in anything we say and do in our walk. But isn't it so great, we've got 1 John 1, 9, it's not that we take that glibly, but the idea of when we do fall short, we confess and move on. The idea of being preoccupied with our displeasing Him is not where He wants us. And how, as I was teaching last night in our Bible study, the great verse of 2 Corinthians 5, 10 in terms of the judgment seat, I think the people that were there were really encouraged by the great wisdom that God gave you, as you taught that, in terms of the judgment seat doesn't revisit the old man and motives. And the judgment seat places us in a position for Him to receive the appropriate glory that we have represented here on this earth.

And that really fits this too, I think, very, very nicely. The fear and trembling is simply that we not bring glory to God that He's just due. Now, to continue that verse, and you know, the thing is, and his inward affection, okay, that's what it says in the King James, and his inward affection, meaning Titus is more abundant towards you. You know, in the ILG, in the original translations, this is bowels, and bowels sounds like kind of a crude term, but I think it really better reflects that inside, deep-seated affection. I mean, you think of the intestinal tract and you think about what it does, but you know, it really brings out, I think, just the roots of this feeling down deep. But yet, you know, here it's representing, you know, a humble, repentant Christian spirit, which probably, on the part of the Corinthian church, which I think probably had greatly affected, increased his affection for them. For God is my record, how greatly I long after you all in the bowels of Jesus Christ."

I mean, that term is used in Philippians 1.8 is that term, bowels. Again, if you think about the bowels of Jesus Christ, you're thinking about the, just the inner workings, the deeply seated, you know, truth of who the Lord Jesus Christ is. And I think that's what Paul is reflecting here in Titus. And here we are, described fear and trembling.

I duplicated Philippians 2.12. Forgive me for doing that, but it's just that that's a good verse to turn to in terms of what it means to walk in fear and trembling. OK. I think we just have one brief verse to finish up on here. Now, Paul concludes by saying, I rejoice that in everything I'm confident in you. I just made a little note.

The therefore in the King James is eliminated in the original text. And as you think about that, when you think about getting rid of therefore, I think the conclusion's more emphatic. I rejoice that in everything I am confident in you. Therefore, oh, by the way, because of this and that and this and that, I'm confident in you. No, Paul just simply says it. I rejoice that in everything I'm confident in you. in the Greek, that in everything I am of good courage concerning you, as contrasted with my former doubts concerning you.

And he says this partly to commend them for their past conduct and partly to pave the way for what he has to say to them. And that in part relates to making a collection for the poor saints. And that's going to ultimately follow in the next verse. So as I think about this confidence that Paul had in the Church of Corinth, that was a godly given confidence. Paul certainly recognized that the Adam nature remained there. but yet he's lifting them up. It's really the kind of enthusiasm we need to have for one another, and that's of the Lord. We're always disappointed by the things we observe in terms of behavior, but as a body, we're a heavenly being.

And I think in Philippians 1.21, having confidence in thy obedience, I read, knowing that you will also do more than I say. So Paul, at this point in time, simply is levitating this church because that's positionally where they need to be placed, is at the right hand. So, is this Holly Hills? Is this the way we're holding up our believers here?

I'm not saying that in an atmosphere of condemnation, but you know, you get a feeling for something going on here that's really pretty special. And it's interesting, we don't have a Titus here looking after us. We're following up on Paul's original condemnation, but we certainly have the same spirit of the Lord Jesus Christ and the same new man in each and every one of us that allows us to encourage one another and continue to lift each and every one up. And I think we fall short because we get distracted, we get kind of self-centered at times, but yet we're a body here that needs to respond just like Corinth in terms of the truth and the enthusiasm we have around the Lord Jesus Christ. Any thoughts here? In a sense, the text we've done the last two weeks is not a really heavy doctrinal text, but yet it does reflect church atmosphere, church behavior.

It reflects love. It reflects truth. And it really, I think, reflects the glory that God receives by the way a body handles itself and carries itself. So let's close in prayer. Father, we're thankful for these sections of Scripture that are so specific and deal with events of some time ago because we can really relate them in some ways at least to the body that we have here at Holly Hills. The body of Christ is throughout the world and each and every local body has its unique personality and issues that come up. The truth is that we're all called to really reveal and declare your glory as we walk day by day in the power of the Spirit. We're thankful for the time around this text, and we lift up Hal next week as he continues to prepare for the truth of the Word of God and its revelation. In Jesus' name we pray. Amen.