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2Co 7:10. Μετάνοιαν-ἀμεταμέλητον, repentance-not to be repented of) From the meaning of the primitive word, μετάνοια belongs properly to the understanding; μεταμέλεια to the will; because the former expresses the change of sentiment, the latter, the change of care [solicitude], or rather of purpose. Whence Thomas Gataker, Advers. misc. posth., c. 29, where he treats very accurately of these words signifying repentance, closes a long dissertation with this recapitulation: We have thus a series not completely, but exactly delineated, by which that feeling from its first origin, as it were by certain degrees and advances, is at length brought on, as Septimius would say, to its proper maturity. In the first place, censure or punishment is inflicted [animadversio], a proceeding which is termed by the Hebrews שוב לב for שות לב: from this arises acknowledgment of error, and μετάνοια, reformation [resipiscentia, coming to a right state of mind]. Δυσαρέστησις or λύπη, dissatisfaction with one’s self and sorrow, follow this μετάνοια, that which is explained by the Hebrew, נחם, penitence. The consequence of this, where it has become efficacious, καὶ γνησία, genuine, is שוב, conversion, ἐπιστροφὴ, μεταμέλεια, which finishes and crowns the work, since it brings in quite a new mode of living, instead of the old.” Such are his views. Furthermore, on account of the very close relationship between the understanding and the will, μεταμέλεια and μετάνοια occur together, and both the nouns and verbs are promiscuously used even by philosophers, and they correspond in the LXX. with the single Hebrew word נחם; in both μετὰ signifies after. Whence Plato in the Gorgias, ταῦτα προνοήσασι μὲν, δυνατά· μετανοήσασι δὲ, ἀδύνατα. These things are possible to them that think beforehand, but impossible to those that think afterwards. Synesius, Ep. iv., τῷ ἐπιμήθει, φασὶν, τὸ μὲν μέλειν οὐκ ἦν, τὸ δὲ μεταμέλειν, ἐνῆν. It is said, that Epimetheus had no care at the time, but that he afterwards had care.[39] Both these words are therefore applied to him, who repents of what he has done, and of the counsel which he has followed, whether his penitence be good or bad, whether it be on account of something evil or good, whether accompanied with a change of future conduct or not. If we consider their use however, μεταμέλεια is generally a term midway between good and bad [μέσον, indifferent[40]], and is chiefly referred to single actions; but μετάνοια, especially in the New Testament, is taken in a good sense, by which is denoted the repentance [regret on account] of the whole life, and, in some respects, [loathing] of ourselves,[41] or that whole blessed remembrance of the mind [the mind’s review of the past, and of its own state heretofore] after error and sin, with all the affections entering into it, which suitable fruits follow. Hence it happens, that μετανοεῖν is often put in the imperative, μεταμελεῖσθαι never; but in other places, wherever μετάνοια is read, μεταμέλεια may be substituted: but not vice versa. Therefore, Paul distinctly uses both words in this passage, and applies to μετάνοιαν εἰς σωτηρίαν the term ἀμεταμέλητον, because neither he can regret, that he had occasioned this μετάνοιαν, repentance, to the Corinthians, nor they, that they had felt it.-εἰς σωτηρίαν, to salvation) all the impediments to which are thus removed.-κατεργάζεται, worketh) Therefore sorrow is not repentance itself, but it produces repentance; that is, carefulness (σπουδήν), 2Co 7:11.-ἡ δὲ) but the mere sorrow of the world, etc., of which I was not a promoter among you.-τοῦ κόσμου) of the world, not merely, according to the world (answering to the epithet of λύπη, viz., ἡ κατὰ θεὸν). [Such was the sorrow of Ahab in the case of Naboth. Now and then the malignant powers of darkness also mingle themselves with it, as in the case of Saul. In such cases, even the innocent cheerfulness of children, or the singing of birds, or the frisking of calves sometimes move their indignation. The sorrow of the world, such as this, is not less to be avoided than the joy of the world. The world experiences joy at their social feasts, for the rest of the time they are generally under the dominion of sorrow.-V. g.]-θάνατον, death) chiefly of the soul, which is evident from the antithesis [‘salvation’].
[39] Epimetheus was fabled, in contrast to Prometheus, to have had no thought, but to have had after thought when too late.-ED.
[40] Μεταμέλεια is often used of the remorse and regret of such a one as Judas. Μετάνοια of the true penitent.-ED.
[41] Repentance of ourselves is not English, and does not suggest any very clear idea. I think the author meant to apply it to our original depravity, which to believers is the subject of confession and lamentation before God. This may be considered as a species of repentance, and seems to agree with the qualifying phrase in some respects.-TR.