5. For, when we were come into Macedonia<\/em> ] See Act 20:1<\/span> and ch. 2Co 2:13<\/span>.<\/p>\n our flesh had no rest<\/em> ] The word translated rest<\/em> means rather ease, remission of care<\/em>. The phrase is precisely the same as in ch. 2Co 2:13<\/span>, with the substitution of ‘flesh’ for ‘spirit.’ The change of expression is noticeable, and must imply that St Paul’s inward anguish, like that of other men, seriously affected his bodily health. See Robertson’s note. There is a peculiar vividness in the Greek and in ch. 2Co 2:13<\/span> here, which can hardly be reproduced in a translation.<\/p>\n without were fightings, within were fears<\/em> ] Literally and more emphatically, fightings without, fears within<\/strong> ( without forth figtyngis and dredis withynne<\/em>, Wiclif). The first were probably controversies with gainsayers such as always attended St Paul’s fervent preaching of the Gospel. A ‘door,’ we read, had been opened to him at Troas (see note on ch. 2Co 2:12<\/span>). What results were likely to follow from this we learn from Act 13:45<\/span>; Act 14:4-5<\/span>; Act 14:19<\/span>; Act 16:19<\/span>; Act 17:5-8<\/span>; Act 17:13<\/span>, &c. What the fears were scarcely needs explanation. They related to the mission of Titus and its reception by the Corinthians.<\/p>\n For when we were come into Macedonia – <\/B>For the reasons which induced Paul to go into Macedonia; see the notes on 2Co 1:16<\/span>; compare the notes, 2Co 2:12-13<\/span>.<\/P> Our flesh had no rest – <\/B>We were exceedingly distressed and agitated. We had no rest. The causes of his distress he immediately states.<\/P> But we were troubled on every side – <\/B>In every way. We had no rest in any quarter. We were obliged to enter into harassing labors and strifes there, and we were full of anxiety in regard to you.<\/P> Without were fightings – <\/B>Probably he here refers to fierce opposition, which he met with in prosecuting his work of preaching the gospel. He met there, as he did everywhere, with opposition from Pagans, Jews, and false brethren. Tumults were usually excited wherever he went; and he preached the gospel commonly amidst violent opposition.<\/P> Within were fears – <\/B>Referring probably to the anxiety which he had in regard to the success of the Epistle which he had sent to the church at Corinth. He felt great solicitude on the subject. He had sent Titus there to see what was the state of the church and to witness the effect of his instructions. Titus had not come to him as he had expected, at Troas 2Co 2:13<\/span>, and he felt the deepest anxiety in regard to him and to the success of his Epistle. His fears were probably that they would be indisposed to exercise the discipline on the offender; or lest the severity of the discipline required should alienate them from him; or lest the party under the influence of the false teachers should prevail. All was uncertainty, and his mind was filled with the deepest apprehension.<\/P> <\/p>\n Verse 5<\/span>. When we were come into Macedonia<\/B><\/I>] St. Paul, having left Ephesus, came to Troas, where he stopped some time; afterwards he came to Macedonia, whence he wrote this epistle,<\/P> <\/P> Our flesh had no rest<\/B><\/I>] So exceedingly anxious was he to know the success of his first epistle to them.<\/P> <\/P> Without<\/B><\/I> were <\/B>fightings<\/B><\/I>] The oppositions of pagans, Jews, and false brethren.<\/P> <\/P> Within<\/B><\/I> were <\/B>fears.<\/B><\/I>] Uncertain conjectures relative to the success of his epistle; fears lest the severity of it should alienate their affections utterly from him; fears lest the party of the incestuous person should have prevailed; fears lest the teaching of the false apostle should have perverted their minds from the simplicity of the truth; all was uncertainty, all apprehension; and the Spirit of God did not think proper to remove the causes of these apprehensions in any extraordinary way.<\/P><\/p>\n Of this motion of the apostles into Macedonia, <\/B>what he did and suffered there, we have a short account, Act 20:1-38<\/span>. He saith his <\/P> flesh had no rest, <\/B>he met with incessant storms of persecution; and was <\/P> troubled<\/B> both by Jews and Gentiles in all places where he came. <\/P> Without were fightings; <\/B>by persons that were without the Christian church; such were the generality of the Jews and Gentiles; <\/P> within were fears; <\/B>and by false brethren within, or with his own fears, lest those violent dealings should be temptations to Christians, being yet tender and young in the faith, to relapse and apostatize. <\/P> <\/p>\n 5.<\/B> Greek,<\/I> “For also”(for “even<\/I>“). This verse is thus connected with2Co 7:5<\/span>; 2Co 2:12<\/span>;2Co 2:13<\/span>, “When I came toTroas, I had no rest in my spirit<\/I>“; so “also<\/I>“now, when I came to Macedonia, my “flesh<\/I>” had norest (he, by the term “flesh,” excepts his spiritual<\/I>consolations) from “fightings” with adversaries “without”(1Co 5:12<\/span>), and from fears forthe Corinthian believers “within” the Church, owing to”false brethren” (2Co11:26<\/span>). Compare 2Co 4:8<\/span>;Deu 32:25<\/span>, to which he seems toallude.<\/P><\/p>\n For when we were come into Macedonia<\/strong>,…. Whither Paul went in quest of Titus, not finding him at Troas, 2Co 2:12<\/span> and where he met with him, and had the agreeable account from him of the state of this church; but here, as elsewhere, they had their troubles:<\/p>\n our flesh had no rest<\/strong>; that is, their outward man, their bodies; they were continually fatigued with preaching, disputing, fighting; what with false teachers, and violent persecutors, they had no rest in their bodies; though, in their souls, they had divine support and spiritual consolation; and it was no small addition to their joy to hear of the flourishing condition of this church:<\/p>\n but were troubled on every side<\/strong>; from every quarter, by all sorts of enemies; see 2Co 4:8<\/span>.<\/p>\n Without were fightings, within were fears<\/strong>; there seems to be an allusion to De 32:25<\/span>. They had continual combats with false teachers, and furious persecutors, without the church, or in the world, or in their bodies; and within the church, or in themselves, in their own minds, had many fears, lest any should be discouraged by the violence of persecutions, or be drawn aside by the doctrines of the false apostles: and as it was with the apostles in these respects, so it is with private believers: without are fightings; their outward conversation in this life is a warfare; partly with false teachers, with whom they fight the “good fight of faith”, contend for the doctrine of faith, using the spiritual weapons of the Scriptures of truth; and partly with the men of the world, to whose rage and contempt they are exposed, and among whom they endure a great fight of afflictions, with patience, and in the exercise of faith, whereby they gain the victory over the world and partly with Satan, their avowed adversary, and implacable enemy, against whom they wrestle in the strength of Christ, making use of the whole armour God provided for them, by the help of which, through divine grace, they come off more than conquerors; and partly with the lusts and corruptions, or open prevailing iniquities which are in the world, to which they oppose themselves, and, by the power of God keeping them, are preserved from: not that their only fightings are thus without; for there is, as it were, a company of two armies within them, sin and grace, flesh and spirit, opposing each other: and hence, as well as from other causes, are “fears within”; about their interest in everlasting love, electing grace, and the covenant of grace; about the presence of God with them, and the truth of grace in them; about their interest in Christ, their sonship, their final perseverance, and enjoyment of the heavenly glory: and though these fears are not their excellencies, but their infirmities, yet this will be more or less their case, till that state takes place, when there will be no more fightings, no more fears.<\/p>\n Various Exhortations.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> A. D.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 57.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 5 For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were<\/I> fightings, within were<\/I> fears. 6 Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus; 7 And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more. 8 For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were<\/I> but for a season. 9 Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. 10 For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. 11 For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what<\/I> clearing of yourselves, yea, what<\/I> indignation, yea, what<\/I> fear, yea, what<\/I> vehement desire, yea, what<\/I> zeal, yea, what<\/I> revenge! In all things<\/I> ye have approved yourselves to be clear in this matter.<\/P> There seems to be a connection between 2Co 2:13<\/span>; 2Co 7:5<\/span> (where the apostle said he had no rest in his spirit when he found not Titus at Troas) and the 2Co 2:13<\/span>; 2Co 7:5<\/span>: and so great was his affection to the Corinthians, and his concern about their behaviour in relation to the incestuous person, that, in his further travels, he still had no rest till he heard from them. And now he tells them,<\/P> I. How he was distressed, v.<\/I><\/span> 5<\/span>. He was troubled when he did not meet with Titus at Troas, and afterwards when for some time he did not meet with him in Macedonia: this was a grief to him, because he could not hear what reception he met with at Corinth, nor how their affairs went forward. And, besides this, they met with other troubles, with incessant storms of persecutions; there were fightings without,<\/I> or continual contentions with, and opposition from, Jews and Gentiles; and there were fears within,<\/I> and great concern for such as had embraced the Christian faith, lest they should be corrupted or seduced, and give scandal to others, or be scandalized.<\/P> II. How he was comforted, 2Co 7:6<\/span>; 2Co 7:7<\/span>. Here observe, 1. The very coming of Titus was some comfort to him. It was matter of joy to see him, whom he long desired and expected to meet with. The very coming of Titus and his company, who was dear to him as his own son in the common faith<\/I> (Tit. i. 4<\/span>), was a great comfort to the apostle in his travels and troubles. But, 2. The good news which Titus brought concerning the Corinthians was matter of greater consolation. He found Titus to be comforted in them; and this filled the apostle with comfort, especially when he acquainted him with their earnest desire to give good satisfaction in the things about which the apostle had written to them; and of their mourning for the scandal that was found among them and the great grief they had caused to others, and their fervent mind or great affection towards the apostle, who had dealt so faithfully with them in reproving their faults: so true is the observation of Solomon (Prov. xxviii. 23<\/span>), He that rebuketh a man afterwards shall find more favour than he that flattereth with his tongue.<\/I> 3. He ascribes all his comfort to God as the author. It was God who comforted him by the coming of Titus, even the God of all comfort: God, who comforteth those that are cast down,<\/I> v.<\/span> 6<\/span><\/U><\/I><\/span>. Note, We should look above and beyond all means and instruments, unto God, as the author of all the consolation and the good that we enjoy.<\/P> III. How greatly he rejoiced at their repentance, and the evidences thereof. The apostle was sorry that he had grieved them, that some pious persons among them laid to heart very greatly what he said in his former epistle, or that it was needful he should make those sorry whom he would rather have made glad, v.<\/I><\/span> 8<\/span>. But now he rejoiced, when he found they had sorrowed to repentance,<\/I> v.<\/span> 9<\/span><\/U><\/I><\/span>. Their sorrow in itself was not the cause of his rejoicing; but the nature of it, and the effect of it (repentance unto salvation,<\/I> v.<\/span> 10<\/span><\/U><\/I><\/span>), made him rejoice; for now it appeared that they had received damage by him in nothing. Their sorrow was but for a season;<\/I> it was turned into joy, and that joy was durable. Observe here,<\/P> 1. The antecedent of true repentance is godly sorrow; this worketh repentance. It is not repentance itself, but it is a good preparative to repentance, and in some sense the cause that produces repentance. The offender had great sorrow, he was in danger of being swallowed up with overmuch sorrow;<\/I> and the society was greatly sorrowful which before was puffed up: and this sorrow of theirs was after a godly manner, or according to God (as it is in the original), that is, it was according to the will of God, tended to the glory of God, and was wrought by the Spirit of God. It was a godly sorrow, because a sorrow for sin, as an offence against God, an instance of ingratitude, and a forfeiture of God’s favour. There is a great difference between this sorrow of a godly sort and the sorrow of this world. Godly sorrow produces repentance and reformation, and will end in salvation; but worldly sorrow worketh death. The sorrows of worldly men for worldly things will bring down gray hairs the sooner to the grave, and such a sorrow even for sin as Judas had will have fatal consequences, as his had, which wrought death. Note, (1.) Repentance will be attended with salvation. Therefore, (2.) True penitents will never repent that they have repented, nor of any thing that was conducive thereto. (3.) Humiliation and godly sorrow are previously necessary in order to repentance, and both of them are from God, the giver of all grace.<\/P> 2. The happy fruits and consequences of true repentance are mentioned (v.<\/I><\/span> 11<\/span>); and those fruits that are meet for repentance<\/I> are the best evidences of it. Where the heart is changed, the life and actions will be changed too. The Corinthians made it evident that their sorrow was a godly sorrow, and such as wrought repentance, because it wrought in them great carefulness about their souls, and to avoid sin, and please God; it wrought also a clearing of themselves, not by insisting upon their own justification before God, especially while they persisted in their sin, but by endeavours to put away the accursed thing, and so free themselves from the just imputation of approving the evil that had been done. It wrought indignation at sin, at themselves, at the tempter and his instruments; it wrought fear, a fear of reverence, a fear of watchfulness, and a fear of distrust, not a distrust of God, but of themselves; an awful fear of God, a cautious fear of sin, and a jealous fear of themselves. It wrought vehement desires after a thorough reformation of what had been amiss, and of reconciliation with God whom they had offended. It wrought zeal, a mixture of love and anger, a zeal for duty, and against sin. It wrought, lastly, revenge against sin and their own folly, by endeavours to make all due satisfaction for injuries that might be done thereby. And thus in all things had they approved themselves to be clear in that matter.<\/I> Not that they were innocent, but that they were penitent, and therefore clear of guilt before God, who would pardon and not punish them; and they ought no longer to be reproved, much less to be reproached, by men, for what they had truly repented of.<\/P> <\/p>\n When we had come <\/B> ( <\/SPAN><\/span>). Genitive absolute with second aorist active participle of <\/SPAN><\/span>. Paul now returns to the incident mentioned in 2:12<\/span> before the long digression on the glory of the ministry.<\/P> Had no relief <\/B> ( <\/SPAN><\/span>). Perfect active indicative precisely as in 2:13<\/span> which see, “has had no relief” (dramatic perfect).<\/P> Afflicted <\/B> (<\/SPAN><\/span>). Present passive participle of <\/SPAN><\/span> as in 4:8<\/span>, but with anacoluthon, for the nominative case agrees not with the genitive <\/SPAN><\/span> nor with the accusative <\/SPAN><\/span> in verse 6<\/span>. It is used as if a principal verb as in 2Cor 9:11<\/span>; 2Cor 11:6<\/span>; Rom 12:16<\/span> (Moulton, Prolegomena<\/I>, p. 182; Robertson, Grammar<\/I>, pp. 1132-35).<\/P> Without were fightings <\/B> ( <\/SPAN><\/span>). Asyndeton and no copula, a parenthesis also in structure. Perhaps pagan adversaries in Macedonia (cf. 1Co 15:32<\/span>).<\/P> Within were fears <\/B> ( <\/SPAN><\/span>). Same construction. “Mental perturbations” (Augustine) as in 11:28<\/span>. <\/P> <\/p>\n Rest [] <\/SPAN><\/span>. Rev., relief. See on liberty, Act 24:23<\/span>.<\/P> <\/p>\n 1) “For when we were come into Macedonia,”<\/strong> (kai ga elthonton hemon eis makedonian) “For even when wt came into Macedonia,” The journey was from Ephesus to Troas to Macedonia, Act 20:1-3<\/span>; 2Co 2:12-13<\/span>.<\/p>\n 2) “Our flesh had no rest,”<\/strong> (oudemian escheken anesin he sarks hemon) “our flesh had no rest,” not finding Titus as they had expected at Troas, 2Co 4:8-9<\/span>; 2Co 2:12-13<\/span>; Act 20:6<\/span>. His anxiety remained with him after he went on into Macedonia.<\/p>\n 3) “But we were troubled on every side,”<\/strong> (all’ en panti thlibomenoi) “But we were being afflicted in every (kind of) way;” on every side; at every turn, as man is “born for trouble as sparks fly upward,” Job 5:9<\/span>; Job 14:1<\/span>; Psa 46:1<\/span>; 2Co 1:4<\/span>.<\/p>\n 4) “Without were fightings “<\/strong> (eksothen machai) “Without were fightings,” contentions were adversaries, without the church, 1Co 15:32<\/span>; Act 19:23-41<\/span>; Act 21:27-40<\/span>.<\/p>\n 5) “Within were fears”<\/strong> (esothen phoboi) “within were fears,” anxieties which Paul had and felt deeply for the converts at Corinth, 2Co 11:28<\/span>. He feared for their welfare, how they may have received his letters; 2Co 12:19-21<\/span>.<\/p>\n 5. For when we had come into Macedonia The heaviness of his grief tends to show, how efficacious the consolation was. “I was pressed on every side,” says he, “by afflictions both internal and external. All this, however, has not prevented the joy that you have afforded me from prevailing over it, and even overflowing.” (639) When he says that he had no rest in his flesh, it is as if he had said — “As a man, I had no relief.” (640) For he excepts spiritual consolations, by which he was in the mean time sustained. He was afflicted, therefore, not merely in body, but also in mind, so that, as a man, he experienced nothing but great bitterness of afflictions. <\/p>\n Without were fightings By fightings he means outward assaults, with which his enemies molested him: fears he means the anxieties, that he endured on account of the internal maladies of the Church, for it was not so much by personal as by public evils, that he was disquieted. What he means, then, to say is this — that there were not merely avowed enemies that were hostile to him, but that he endured, nevertheless, much distress in consequence of domestic evils. For he saw how great was the infirmity of many, nay of almost all, and in the mean time what, and how diversified, were the machinations, by which Satan attempted to throw every thing into confusion — how few were wise, how few were sincere, how few were steadfast, and how many, on the other hand, were either mere pretenders, and worthless, or ambitious, or turbulent. Amidst these difficulties, the servants of God must of necessity feel alarmed, and be racked with anxieties; and so much the more on this account — that they are constrained to bear many things silently, that they may consult the peace of the Churches. Hence he expressed himself with propriety when he said — Without were fightings; within were fears. For faithful pastors openly set themselves in opposition to those enemies that avowedly attack Christ’s kingdom, but they are inwardly tormented, and endure secret tortures, when they see the Church afflicted with internal evils, for the exterminating of which they dare not openly sound the trumpet. (641) But although he had almost incessant conflicts, it is probable that he was at that time more severely pressed than usual. The servants of Christ, undoubtedly, have scarcely at any time exemption from fears, and Paul was seldom free from outward fightings; but as he was at that time more violently oppressed, he makes use of the plural number — fightings and fears, meaning that he required to fight in many ways, and against various enemies, and that he had at the same time many kinds of fear. <\/p>\n (639) Calvin here has manifestly in his eye the singularly emphatic word made use of by Paul in the preceding verse — ὑπερπερισσεύομαι, I am exceeding joyful. “The word here used occurs nowhere else in the New Testament except in Rom 5:20<\/span>. It is not found in the classic writers, and is a word which Paul evidently compounded, (from ὑπὲρ and περισσεύω,) and means to superabound over, to superabound greatly, or exceedingly. It is a word which would be used only when the heart was full, and when it would be difficult to find words to express its conceptions. Paul’s heart was full of joy, and he pours forth his feelings in the most fervid and glowing language — ‘I have joy which cannot be expressed.’” — Barnes. — Ed. <\/p>\n (640) “ Je n’ay point eu de relasche ou soulagement;” — “I had no relief or alleviation.” <\/p>\n (641) “ Pour les quelles chasser et y remedier, ils n’osent pas sonner la trompette tout haut, comme on dit :” — “For putting down which evils, and remedying them, they dare not sound the trumpet aloud, as they say.” <\/p>\n (5) For, when we were come into Macedonia . . .<\/strong>His feeling has led him back to the narrative from which he had digressed in 2Co. 2:13<\/span>. He had come from Troas full of anxiety and agitation. He arrived in Macedonia. Much remained the same. His body was still suffering from want of rest, even though his spirit had found relief in the thought that the coming of Titus could not now be far off. (Comp. our flesh<\/em> here, with I had no rest for my spirit<\/em> in 2Co. 2:13<\/span>.)<\/p>\n Without were fightings, within were fears.<\/strong>We have no knowledge to what the first clause refers. It is natural to think either of dangers and persecutions from the heathen, or, probably, of conflicts with the party of the circumcision, or, as he calls them in Philippians 3<\/span>, of the concision, at Philippi. The fears manifestly refer to his alarm and anxiety about the effect produced by his first Epistle.<\/p>\n b. <\/em><\/strong> His affection instanced by his anxiety until he heard from them, and joy at hearing of their loyalty, 2Co 7:5-16<\/em><\/span><\/em> .<\/p>\n <\/em><\/p>\n St. Paul instances his love for his Corinthians by calling to mind (as in 2Co 2:12-14<\/span>, and 2Co 1:8-10<\/span>) his intense suspense until he heard from them, and their heart towards him, by Titus.<\/p>\n 5<\/strong>. <\/strong> Into Macedonia<\/strong> His next stage and stopping place after passing through Troas, (2Co 2:12<\/span>,) whence he is writing this epistle. <\/p>\n Our flesh<\/strong> Our bodily and nervous system; in distinction from spirit, 2Co 2:13<\/span>. <\/p>\n Fightings<\/strong> Of the assailing Jews and heathens. <\/p>\n Fears<\/strong> Anxieties for news from you.<\/p>\n ‘For even when we were come into Macedonia our flesh had no relief, but we were afflicted on every side; without were fightings, within were fears. Nevertheless he who comforts the lowly, even God, comforted us by the coming of Titus, and not by his coming only, but also by the comfort with which he was comforted in you, while he told us your longing, your mourning, your zeal for me, so that I rejoiced yet more.’<\/p>\n The ‘for’ connects back with the thought in the previous verse, as he explains it was the coming of Titus that had led on to his present sate of rejoicing. But he also now returns to the thought from which he had previously digressed in 2Co 2:13<\/span>, although the change from singular to plural serves to demonstrate that it is a connection in thought rather than the fact that 2Co 7:5<\/span> once literally connected with 2Co 2:13<\/span>. Even the arrival in Macedonia had given ‘them’ no relief, no rest and relaxation. The thought of his arrival in 2Co 2:13<\/span> and of its consequences had helped to trigger the digression, but now he remembers how he had felt at that actual moment. For on his arrival no Titus had been there. And their arrival had been accompanied by further afflictions and concerns. Corinth was not his only worry. And he had been very much weighed down.<\/p>\n ‘Our flesh had no relief.’ In 2Co 2:13<\/span> it was his spirit that had no relief. The thought here may therefore be to emphasise outward further physical afflictions which came on top of the inward ones of the spirit. The contrast of the ‘without’ with the ‘within’. We are not told what their nature was. But it brought on him the sense of being afflicted on every side. ‘Without were fightings, within were fears.’ For wherever Paul went false teaching was penetrating the churches, strong minded men in the churches had their own ideas, and there were unbelievers who would attack him because his presence was a reminder of all that this new, outwardly mobile religion had meant in disturbing the old ways. And he bore ‘the care of all the churches’, which no doubt had as many difficult members in them then as we have today, and themselves often faced difficulties from outside.<\/p>\n We are reminded elsewhere how the church in Thessalonica faced intense opposition on more than one occasion (Act 17:1-9<\/span>; 1Th 1:6-8<\/span>; 1Th 2:2<\/span>; 1Th 2:14<\/span>; 1Th 3:1-5<\/span>; 2Th 1:4<\/span>), so much so that Paul at one point was fearful that his evangelistic labours there had been in vain (1Th 3:1-5<\/span>). While in his letter to the Philippians he has cause to warn them to “watch out for the dogs,” those “mutilators of the flesh” and “workers of evil” (2Co 3:2<\/span>) who are “enemies of the cross” (2Co 3:18<\/span>). There were ever those who followed after him seeking to undermine his work and cause trouble.<\/p>\n ‘Nevertheless he who comforts the lowly, even God, comforted us by the coming of Titus, and not by his coming only, but also by the comfort with which he was comforted in you, while he told us your longing, your mourning, your zeal for me, so that I rejoiced yet more.’ ‘Nevertheless, in spite of the fact that without were fightings and within were fears, God eventually brought him encouragement in the form of Titus. For, he comments, God is the One Who comforts those who are brought low. Compare 2Co 1:3-7<\/span>; Isa 49:13<\/span>; Psa 113:6-7<\/span>.<\/p>\n This theme of comfort and encouragement in the face of affliction was the thought with which his letter opened (2Co 1:3-7<\/span>) and continues all the way through. Even Paul was human. The one kept him going in the face of the other.<\/p>\n In this case the comfort came through the arrival of Titus and the good news that he brought that Paul’s stern letter had been effective in thwarting the efforts of his opponent and had brought the church back to regret their behaviour towards Paul, restoring their loyalty towards him. And Titus’ detailed description of their longing now to see him again, their mourning over how they had behaved, and of the zeal towards Paul that had been restored, which had encouraged Titus as well, for he too shared Paul’s concerns, came as a great solace, indeed made him even more joyful over them than he had been before. (But it is still necessary to bear in mind that while the central point of the need for reconciliation was settled, many of the old problems yet remained, as we have seen all through).<\/p>\n ‘He told us your longing, your mourning, your zeal for me.’ He wants the Corinthians to realise that he does know of and appreciate their complete turnaround. They had longed for any barrier between them and Paul to be removed, they had mourned over the situation, and they had zealously set about remedying it by punishing the offender. Compare 2Co 7:11<\/span> where he again goes into detail. It indicates to them that it was very necessary, but has his full approval. It is quite clear that he sees the church as partly reconciled to him, as here, and eager to go on, and partly doubtful, so that he has some of them in doubt and has to issue continual warnings. (This is always a problem when writing to a church as a whole, and even more so in this case).<\/p>\n ‘Mourning’ (Odyrmos) is a strong word and commonly denotes wailing and lamentation, often accompanied by tears and other outward expressions of grief. Its only other appearance in the New Testament is in Mat 2:18<\/span>, where it is used of Rachel’s weeping for her children and refusing to be consoled. To their credit they were clearly very upset at the pain that they had caused Paul. Little do we often know what pain we cause to those who watch over us.<\/p>\n Paul’s comfort because they had accepted his rebuke:<\/p>\n v. 5<\/strong>. For when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears.<\/strong><\/p>\n v. 6<\/strong>. Nevertheless God, that comforts those that are cast down, comforted us by the coming of Titus;<\/strong><\/p>\n v. 7<\/strong>. and not by his coining only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me, so that I rejoiced the more.<\/strong><\/p>\n v. 8<\/strong>. For though I made you sorry with a letter, I do not repent, though I did repent; for I perceive that the same epistle hath made you sorry, though it were but for a season.<\/p>\n <\/strong> Paul here elaborates the thought of v. Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n