2 Corinthians 7:4-9 sits inside this longer paragraph.
2Open your hearts to us. We wronged no one. We corrupted no one. We took advantage of no one. 3I say this not to condemn you, for I have said before that you are in our hearts to die together and live together. 4Great is my boldness of speech toward you. Great is my boasting on your behalf. I am filled with comfort. I overflow with joy in all our affliction.
5For even when we had come into Macedonia, our flesh had no relief, but we were afflicted on every side. Fightings were outside. Fear was inside. 6Nevertheless, he who comforts the lowly, God, comforted us by the coming of Titus, 7and not by his coming only, but also by the comfort with which he was comforted in you while he told us of your longing, your mourning, and your zeal for me, so that I rejoiced still more.
8For though I grieved you with my letter, I do not regret it, though I did regret it. For I see that my letter made you grieve, though just for a while. 9I now rejoice, not that you were grieved, but that you were grieved to repentance. For you were grieved in a godly way, that you might suffer loss by us in nothing. 10For godly sorrow produces repentance to salvation, which brings no regret. But the sorrow of the world produces death. 11For behold, this same thing, that you were grieved in a godly way, what earnest care it worked in you. Yes, what defense, indignation, fear, longing, zeal, and vengeance! In everything you demonstrated yourselves to be pure in the matter. 12So although I wrote to you, I wrote not for his cause that did the wrong, nor for his cause that suffered the wrong, but that your earnest care for us might be revealed in you in the sight of God. 13Therefore we have been comforted. In our comfort we rejoiced the more exceedingly for the joy of Titus, because his spirit has been refreshed by you all. 14For if in anything I have boasted to him on your behalf, I was not disappointed. But as we spoke all things to you in truth, so our glorying also which I made before Titus was found to be truth. 15His affection is more abundantly toward you, while he remembers all of your obedience, how with fear and trembling you received him. 16I rejoice that in everything I am confident concerning you.
John Calvin 1540 · Public Domain On vv4–9 4. Great is my boldness. Now, as if he…
4. Great is my boldness. Now, as if he had obtained the enlargement of heart that he had desired on the part of the Corinthians, he leaves off complaining, and pours out his heart with cheerfulness. “What need is there that I should expend so much labor upon a matter already accomplished? For I think I have already what I asked. For the things that Titus has reported to me respecting you are not merely sufficient for quieting my mind, but afford me also ground of glorying confidently on your account Nay more, they have effectually dispelled the grief, which many great and heavy afflictions had occasioned me.” He goes on step by step, by way of climax; for glorying is more than being of an easy and quiet mind; and being freed from grief occasioned by many afflictions, is greater than either of those. Chrysostom explains this boldness somewhat differently, in this manner — “If I deal with you the more freely, it is on this account, that, relying on the assurance of your good will towards me, I think I may take so much liberty with you.” I have stated, however, what appeared to me to be the more probable meaning — that the report given by Titus had removed the unfavorable impression, which had previously racked his mind.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv6, 8, 9 Whose hearts are cast down, and are very far…
Whose hearts are cast down, and are very far spent.
With those things which Titus told me of you at his coming, to wit, how fruitfully you read over my letters, moreover and besides that, I am exceedingly refreshed with his presence.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–9 4 Great is my boldness of speech toward you,…
4 Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation.
Ver. 4. I am exceeding joyful] Gr. υπερπερισσενομαι, I do overbound exceedingly with joy. Others may revel, the godly only rejoice: they have an exuberance of joy, such as no good can match, no evil out match. Witness the martyrs, ancient and modern. Oh, how my heart leapeth for joy, said one of them, that I am so near the apprehension of eternal bliss! God forgive me mine unthankfulness and unworthiness of so great glory. In all the days of my life I was never so merry as now I am in this dark dungeon. Believe me there is no such joy in the world as the people of Christ have under the cross. Thus and much more Mr Philpot, martyr. (Acts and Mon.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4–9 Great is my boldness of speech toward you; because…
Great is my boldness of speech toward you; because I so dearly love you, therefore I speak so boldly and freely to you (as men use to speak most freely to those whom they most love).
Great is my glorying of you; I boast of your obedience to others, and therefore would be far from exposing you. And this I do not feignedly, for
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I am filled with comfort on your behalf (a further account of this he giveth us afterward).
I am exceeding joyful in all our tribulation; yea, (saith he), the report I have received of your carriage and behaviour, upon your receipt of my former Epistle, hath filled me with a joy that balanceth all the affliction and tribulation that I meet with for the gospel. So good news to a faithful minister is the repentance and reformation of any member or members that belong to his flock; whereas the hireling, or false teacher, is not much concerned whether the souls of his people do well or ill.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv5, 8 Observe here, When the apostle was come from Ephesus…
Observe here, When the apostle was come from Ephesus to Macedonia, how great a conflict he had, both from without and within: From without, by persecution and opposition both from the Jews and Gentiles; and from within by fears lest the false apostle should have perverted any of his young converts from the simplicity which is in Christ or, fearing lest the Corinthians, being tender and weak in the faith, the violence of persecution, and the strength of temptation, should cause them to apostatize from their religion, and backslide from their holy profession.
Observe, 2. A most endearing title given to Almighty God; He comforteth all those that are cast down. This is his dear title: He esteems himself more honoured with the amiable and endearing title of a Comforter and a Father, than with the glorious title of a Creator and a Sovereign. He is more pleased in doing us good, than we can be pleased in receiving of it; and can as soon forget himself, as forget his children.
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Observe, 3. The instrumental means which God made use of, for the apostle’s consolation, support, and relief; namely, the coming of Titus.
First, God comforteth us by the coming of Titus. Mark, He doth not intitle Titus, but God, by Titus, to the comfort he received. Whoever is the instrumental cause, God is the principal efficient cause of our consolation and comfort. It shews an holy flame of heart, when we stay not in creatures, but are carried to God as the author of our comforts and crosses.
Secondly, The glad tidings and good news which Titus brought, as touching the Corinthians earnest desire to have all things amiss rectified, their sorrow expressed for the reproved, their fervent affection towards the apostle, their grief for offending him, their zeal to vindicate him; all these were matter of comfort and exceeding consolation to the apostle, under all his disquietness in Macedonia.
Learn hence, That when troubles, both from without and within do oppress the minds, and even sink the Spirits of the ministers of God: if they can but see the success of their labours in the lives of their people, that they are humbled for sin, and turned from it; this is matter of unspeakable consolation at present, and will be their crown of rejoicing in the day of Christ; When Titus told us of your earnest desire, your mourning, your fervent mind; I rejoice the more.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v5 There seems to be a connection between Co2 2:13…
There seems to be a connection between Co2 2:13 (where the apostle said he had no rest in his spirit when he found not Titus at Troas) and the fifth verse of this chapter: 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,
I. How he was distressed, Co2 7:5. 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, or continual contentions with, and opposition fRom. Jews and Gentiles; and there were fears within, 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.
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II. How he was comforted, Co2 7:6, Co2 7:7. 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 (Tit 1:4), 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 (Pro 28:23), He that rebuketh a man afterwards shall find more favour than he that flattereth with his tongue. 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, Co2 7:6. 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.
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, Co2 7:8. But now he rejoiced, when he found they had sorrowed to repentance, Co2 7:9. Their sorrow in itself was not the cause of his rejoicing; but the nature of it, and the effect of it (repentance unto salvation, Co2 7:10), made him rejoice; for now it appeared that they had received damage by him in nothing. Their sorrow was but for a season; it was turned into joy, and that joy was durable. Observe here,
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; 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.
2. The happy fruits and consequences of true repentance are mentioned (Co2 7:11); and those fruits that are meet for repentance 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. 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv4–9 Great is my boldness of speech towards you,.... Or…
Great is my boldness of speech towards you,.... Or "liberty of speaking", which I use with you; I very freely, and without any disguise, open my mind to you; I faithfully tell you your faults; I am free in my exhortations and counsels to you, as in the case of the incestuous person, and in other instances, which is a sign of true friendship; for had I any suspicion of you, or not cordial affection for you, I should have been more reserved, more upon my guard, and have spoke and wrote with more caution: besides,
great is my glorying, or "boasting of you"; of your faith in Christ, your love to the people of God, respect to the ministers of the Gospel, obedience to us, and very great liberality to the poor saints, of which the apostle frequently boasts in this epistle: now as speaking freely to them when present with them, or in writing to them, so glorying in them, and speaking well of them when absent, clearly showed what an opinion he had of them, and what true hearty respect he had for them:
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I am filled with comfort, says he; not only with divine and spiritual consolations from God, but with the news Titus brought of the state of this church, of the good effect the apostle's reproof and advice had both upon them, and the offender among them, and of their tender and affectionate regard to him: this filled him brimful of comfort, yea, adds he,
I am exceeding joyful; I abound, I over abound in joy; such is the joy that possesses my soul, at the tidings brought me, that it superabounds all the sorrow and anguish of spirit, out of which I wrote unto you, occasioned by the unhappy affair among you: yea, it makes me inexpressibly joyful in all our tribulation; which is not small we meet with, wherever we go, in preaching the Gospel of Christ.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4, 5, 7, 8 I am filled with comfort - Of this he…
I am filled with comfort - Of this he treats, 2 Cor. vii, 6, &c.; of his joy, 2 Cor. vii, 7, &c.; of both, 2 Cor. vii, 13.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4–9 Verse 4. Great is my boldness of speech] He…
Verse 4. Great is my boldness of speech] He seems to refer to the manner in which he spoke of them to others.
Great is my glorying of you] They had probably been very loving and affectionate previously to the time in which they were perverted by their false apostle. He therefore had boasted of them in all the Churches.
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I am filled with comfort] My affection for you has still the most powerful ascendancy in my soul. Here we may see the affection of the most tender father to his children.
I am exceeding joyful] υπερπερισσευομαι. I superabound in joy; I have a joy beyond expression. υπερπερισσευω is an extremely rare verb. I have not met with it in any Greek author; and it occurs no where in the New Testament but here and in Ro 5:20.
In all our tribulation.] Perhaps επι here should be rendered under instead of in, as it signifies, Mr 2:26; Lu 3:2; Ac 11:28. Under all our tribulations, I feel inexpressible joy on your account.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5, 8 2Co 7:5-7. For when we were come into Macedonia…
2Co 7:5-7. For when we were come into Macedonia — From Ephesus, not finding Titus; our flesh — That is, we ourselves; had no rest — Fearing he had not been well received by you; but we were troubled on every side — Εν παντι, in every place, or thing; without — From the unbelieving Jews and Gentiles; were fightings — Furious and cruel oppositions; within — From our brethren; were fears — Lest they should be seduced: or, he means, that in his own mind there were fears and anxieties on account of the Corinthians. Nevertheless, God, that comforteth those that are cast down — Τους ταπεινους, the humble, debased, or those brought low, namely, by affliction or distress; comforted us by the coming of Titus — With good tidings from you. And by the consolation wherewith he was comforted in — Or among; you — which he discovered to us; when he told us your earnest desire — To rectify what was amiss; your mourning — Or grief, for what had offended God, and troubled me. Your fervent mind toward me — Your zeal to vindicate my character as an apostle, and to support my authority; so that I rejoiced the more — For his consolation than for his coming; or, more than in other circumstances I could have done. Some critics think that the apostle’s expression in the former clause, την υμων επιποθησιν, rendered, your earnest desire, should be translated, your vehement longing; namely, to see the apostle, their spiritual father.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv4–9 Great is my boldness of speech toward you -…
Great is my boldness of speech toward you - This verse seems designed to soften the apparent harshness of what he had said 2Co 6:12, when he intimated that there was a lack of love in them toward him (Bloomfield), as well as to refer to the plainness which he had used all along in his letters to them. He says, therefore, that he speaks freely; he speaks as a friend; he speaks with the utmost openness and frankness; he conceals nothing from them. He speaks freely of their faults, and he speaks freely of his love to them; and he as frankly commends them and praises them. It is the open, undisguised language of a friend, when he throws open his whole soul and conceals nothing.
Great is my glorying of you - I have great occasion to commend and praise you, and I do it freely. He refers here to the fact that he had boasted of their liberality in regard to the proposed collection for the poor saints of Judea 2Co 9:4; that he had formerly boasted much of them to Titus, and of their readiness to obey his commands 2Co 7:14; and that now he had had abundant evidence, by what he had heard from Titus (verses 5ff), that they were disposed to yield to his commands, and obey his injunctions. He had probably often had occasion to boast of their favorable regard for him.
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I am filled with comfort - That is, by the evidence which I have received of your readiness to obey me.
I am exceeding joyful - I am overjoyed. The word used here occurs nowhere else in the New Testament except in Rom 5:20. It is not found in the classic writers; and is a word which Paul evidently compounded (from ὑπὲρ huper and περισσεύω perisseuō), 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.
In all our tribulation - see the note, 2Co 1:4.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv5, 6, 7, 9 Our flesh, that is, I myself, had no rest,…
Our flesh, that is, I myself, had no rest, because of the concern I was in about you, after I had written my last letter. (Witham) --- Combats without, fears within. Openly persecuted by the pagans, by the Jews, and by false brethren, I was tormented in my interior, by the apprehensions and fears I have just related to you. I was under continual apprehension, that my letter had been written in too severe a tone. I was in doubt whether the incestuous man would submit to the sentence of excommunication, and censure pronounced against him. And I said with myself, will not false teachers undo, and render fruitless all my endeavours to benefit the Church? Will not my letter alienate their minds from me? (Calmet) --- Our body had no ease, assailed with a deluge of evils from without, by the enemies of the gospel from within, by fears of new persecutions. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4–9 boldness of speech--(compare Co2 6:11).
boldness of speech--(compare Co2 6:11).
glorying of you--Not only do I speak with unreserved openness to you, but I glory (boast) greatly to others in your behalf, in speaking of you.
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filled with comfort--at the report of Titus (Co2 7:6-7, Co2 7:9, Co2 7:13; Co2 1:4).
exceeding joyful--Greek, I overabound with joy (Co2 7:7, Co2 7:9, Co2 7:16).
our tribulation--described in Co2 7:5; also in Co2 4:7-8; Co2 6:4-5.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4–9 4. Great—Paul cannot directly address the Corinthians (as at…
4. Great—Paul cannot directly address the Corinthians (as at 2Co_6:1) without breaking into exultation.
Boldness—The fearlessness of a friendship that dares say any thing it pleases.
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Great… glorying—A climax; as is also comfort and exceeding joyful. Paul was lovingly bold in speaking to them, and boastful in speaking of them. He spake to them in fearless love; he spake to them in (if we may so say) holy pride.
Tribulation—In every crisis of danger and damage, joy over his Corinthian Church was a cheer and an exultation.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4–9 4. Great is my boldness of speech toward you]…
4. Great is my boldness of speech toward you] Cf. note on ch. 2Co_3:12.
great is my glorying of you] See notes on ch. 2Co_1:14 and ch. 2Co_5:12. The word here signifies not the ground of rejoicing or boasting, but, as A. V., the act itself. St Paul explains his boldness of speech by the confidence he has that it will not be misplaced. This is another instance of the delicate tact of the Apostle referred to above.
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comfort] For this word and tribulation, see notes on ch. 2Co_1:3-4. So also below in 2Co_7:6-7.
I am exceeding joyful] Literally, I abound overmuch with Joy. The English word exceedingly has lost much of its original force.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4–9 (4) Great is my boldness of speech.—The context shows…
(4) Great is my boldness of speech.—The context shows that he is not apologising for bold and plain speaking, but uses the word as implying confidence (1Ti_3:13; Phm_1:8). He can speak without reticence now, because he is going to express his comfort and joy at what had been reported to him.
I am exceeding joyful.—Literally, I exceedingly abound (or, overflow) in joy. The verb is the same as in Rom_5:20, and answers to the “pressed above measure” which he had used in 2Co_1:8, in speaking of his troubles.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4–9 Boldness of speech. St. Paul feels that he may…
Boldness of speech. St. Paul feels that he may address them with perfect frankness and openness. (2Co_3:12) My glorying of you. "My boasting on your account" (2Co_1:14 2Co_5:12 2Co_8:14; comp. 1Co_1:4-7) I am filled with comfort. "I have been filled with the consolation." "Consolation" is the word which occurs so frequently in 2Co_1:3, 2Co_1:4. I am exceeding joyful. "I superabound in my joy". (2Co_2:2-14) In all our tribulation. The clause belongs to both the preceding clauses. Joy in the very midst of affliction was an essentially Christian blessing. (Php_2:17)
Thou shalt have joy in sadness soon; The pure calm hope be thine Which brightens the Eastern moon, When day"s wild lights decline. (2Co_6:10; Gal_5:22; Rom_14:17; Joh_15:11)
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A minister"s joy in tribulation.
The intensity of the apostle"s language is explained by the intensity of his feelings in relation to the Corinthians. He loved them greatly, and was ready to make any sacrifices for them. And he was proportionately grieved when the news came, through Titus, of the way in which evil men were trying to destroy his character and his influence. The tribulation he here refers to is chiefly this mental distress and the bodily suffering which it involved. His great relief in circumstances of so much distress was that the Corinthian Church, as a whole, had received his first letter in a right spirit. He could be joyful in this, even amidst his tribulation. Two points may receive illustration.
I THE TRIBULATION COMES FROM ANXIETY CONCERNING SPIRITUAL WELL BEING. Precisely this is the minister"s sphere. His interest is in the moral and spiritual condition of those who are set in his charge. But this is the most serious and overwhelming of all burdens that can be laid upon a man"s heart and effort. If we estimate what the due maintenance and culture of our own spiritual life involves, we may understand how great is the anxiety of Christian ministers who watch over souls as well as watch for souls. Illustrate by Samuel Rutherford"s intense expression of feeling, "God is my witness that your salvation would be two salvations to me, and your heaven two heavens to me." Show what a strain upon nervous constitutions the pressure of the ministry becomes in these our days.
II THE JOY COMES FROM DUE RESPONSE MADE TO EFFORTS FOR SPIRITUAL WELL BEING. Compare other expressions by apostles: e.g. "I have no greater joy than to hear that my children walk in truth;" "What is our joy or crown of rejoicing? Are not even ye in the presence of our Lord Jesus at his coming? For ye are our glory and our joy." The minister has, in the culture of spiritual life, to use truth, warnings, threatenings, as well as comfortings and inspirings; and his joy is ever this his people are open-hearted to receive, are humble enough to regardwhat he may say, and. earnest enough to obey. No earthly joy is like that which they know who help their brethren to truth and purity and God. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv6, 8 Nevertheless, God that comforteth those that are cast down,…
2Co_7:6-7
Nevertheless, God that comforteth those that are cast down, comforted us by the coming of Titus; and not by his coming only.
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Comfort for the careworn
1. This barometrical subjection to the depressions and upliftings in life is the token of a noble nature and a big human heart. A cold, selfish man, of narrow views and no sympathies, goes on the calm and even tenor of his way. There is a miserable monotony about him. But wherever there is a generous and manly soul, there is a proportionate capacity for grief and for joy.
2. There is never a rose without a thorn, never a sky without a cloud, so there is never a gladness without a but, and never a record of enjoyment without a nevertheless. Oh, those buts, they are flies in our most fragrant pot of ointment, skeletons at our rarest banquets, cloud-spots in our brightest sky. But that is a matter we can turn round. Suppose we read it thus--There is no thorn without flower or fruit, nor sky without star or rift of blue; so there is never a sadness without an ameliorating but, and no sorrow without a compensating nevertheless. This latter is quite as true as the former, and whatever thing we have to carry that has two handles, let us take hold of the easiest and the handiest, for our neighbours sake as well as for our own.
I. There were many things that conspired to cast Paul down. He had temporal trials of no ordinary magnitude and strength. His own people hated him, the heathen persecuted him; and, worst of all, there were those in the Churches whose conduct caused him sharp and constant pain. Then, too, he had a grievous disappointment. Titus did not turn up until long after he was expected, and in those perilous times Paul was anxious about the young mans safety and about the news he had to bring. He was a good man and true, yet he was cast down. You dont think that his Lord loved him any less, or had withdrawn from him. The sun shines, whatever be the density of the November fog. Natures vital machinery is moving, though nature be bare; and so, despite appearances, all through your course, O Christian, be sure that God ruleth all things well. He has but poor confidence in the captain who thinks he isnt on the ship because he cant see him on the bridge.
II. Note the distinctive title the apostle gives to God: God that comforteth, etc.
1. I cannot find any god that mortals worship who is at all given that way. The worshippers of Baal were cast down low enough, but it was cold comfort they got from him. The gods of money, of honour, of show, of pleasure, may delude their worshippers with fancied joys while their devotees are up and about; but I have never heard that any of them are of much use when their worshippers are cast down. Oh no, its down you go, and down you stay.
2. Neither does the character which Paul gives his God belong to the world. Men as a rule do not trouble themselves with people who are cast down. All men will speak well of thee when thou doest well by thyself; that is when thou art lifted up. Nothing succeeds, they say, like success. But let a man be cast down, hes likely to lie there. Besides, if the world had the best intentions it cannot minister to a mind diseased, cannot comfort the souls that are cast down.
3. There is but one hand that can lift up those that are cast down--God can, will, does. He will not break a bruised reed.
III. Those that are cast down is a very inclusive description. He does not ask who or what we are; nor how far we are down, nor what has cast us down, nor how often we have been down and lifted up before; nor how far we deserve to lie just where we have fallen, nor whether we are likely to be cast down again. No, our prostration is our certificate, and if we will but present that before Him He will lift us up and comfort us.
IV. While the comforts of God come to us direct, they also come through many a medium. At times the angels have been made the messengers of His mercy, the almoners of His bounty, the comforters of His saints. On errands of comfort ravens were sent to Elijah, a little flower to Mungo Park in an African desert, a little singing-bird to Martin Luther, and the sweet tones of Davids harp to the sad and moody Saul. But God specially comforts man by man. So Jethro cheered the heart of Moses; so old Eli gave comfort to sad-hearted Hannah; so the dejected Davids soul was strengthened by Jonathan; and here Paul was comforted by the coming of Titus. (J. J. Wray.)
God cheering the dejected
What dissimilar things God executes! He telleth the number of the stars and healeth the broken in heart; He has created and controls every living thing; He comforteth those that are cast down. We wonder not that a good man should be known as the son of consolation, but God Almighty desires to be known as the Consoler of men. Our notions of God are too stiff and earthly-grand. Note--
I. This ailment.
1. Not being cast down as when a building is rased or a tree is felled, or as when one is slain--cast down, but not destroyed; only cast down as withered grass, which may be revived by rain, or as a man who is sick, but has every prospect of recovery.
2. In this state of depression--
(1) The soul has lost all its elasticity. Time was when it was like spring, or like a palm-tree whose growth pressure is said to promote; but now it is like a broken spring, or like a palm whose power is sinking away.
(2) The soul has also lost its buoyancy. The day was when it was like the light sea-bird floating upon the stormy waters; but now upon those very waters it floats half submerged. All that makes the heart light has gone, and all that renders it heavy dominates. Where is hope? Fear has mastered it. Where is joy? Sorrow has quenched it.
3. This is a common state of soul. Many more suffer from it than appear. Those who are cast down will try to appear joyous, in order to quiet the suspicions or evade the inquiries of their Companions. Even great and strong men are liable to be cast down. The hero of a hundred battles, the statesman who presents himself to the criticism of Parliament with the appearance of a statue, and the monarch whose face in public appears full of satisfaction--even these are often cast down. The musician cannot drive depression hence by music; the wit cannot dispel it by the laughter he evokes. Even believers in Christ are subject to it.
4. Yet it is not a desirable state--it is not a state that you must cherish or even allow. You must deal with it as with a disease, as something to be got rid of. It is not the normal state of human nature nor of redeemed man, but a low estate to which our sinfulness has brought us, and in which our infirmities and unbelief often keep us.
II. Its causes. Men are cast down--
1. By grievous circumstances, sickness, bereavement, poverty, and approaching death.
2. By fears--useless, groundless, foolish, sinful fears.
3. The same causes do not, however, operate upon all persons alike. One man smiles at a storm of outward sorrow or of inward distress, which is more than enough to cast another down into the lowest depths.
III. The patient. Paul, a constitutionally strong, fearless, sanguine, enterprising man; a man full of life, not a languid man, whose blood circulates like molten lead, an educated man, not an ignorant man full of silly superstitions; a disciple of Christ at peace with God; a wondrously successful preacher of Christs gospel; an apostle, perhaps the greatest that God ever commissioned; a man who had been the comforter of men--and yet cast down. Can you wonder at your being sometimes cast down? you, with your feeble constitution and imperfect training, at the distance you stand from your Divine Master, with the little spiritual exercise that you take, who scarcely know what it is for the air of heaven to play upon your spirits? If depression attack the strong, are the weak likely to escape?
IV. The physician--God.
1. What a wonderful word is this of three letters! To some it is only a name to take in vain; to others it represents a foolish belief; to others it is the centre merely of a creed; to others it is a terror. God, saith Paul, is a comforter. The Eternal God, who never has been cast down--the all-knowing One, who is acquainted with all who are cast down--the Almighty, who is able, the merciful and gracious One, who is ever ready to lift them up. He is the Physician of the depressed. There are men, you know, who assume to be great and strong who would not stoop to this; but what man is too proud to do God delights to do.
2. Note the means by which God comforts.
(1) By things temporal as well as things eternal--by a gleam of sunshine, a shower of rain, a sunny morning, the advent of spring, the blooming of a flower, the singing of the birds, the success of an enterprise, the service of a benefactor, the visit of a friend, a smile of approbation, a tear of sympathy, good news in a letter, etc.
(2) By the Bible--the Psalms, with their complainings, their rejoicings and triumphings; the Gospels, with their exhibition of our loving Redeemer; and the Epistles with their doctrines and promises!
(3) By the Sabbath, with its holy calm, sweet rest, and sacred assemblings!
(4) By prayer, when desire is relieved by supplication, and oppressive care is cast upon God.
(5) By the Church, with her ordinances of instruction, devotion, and communion I
(6) By the Holy Ghost, the Comforter!
(7) By the medium of all comfort--the Son of God--Jesus--our Saviour.
V. The remedy. Comfort. Now if you would be comforted you must allow God to comfort you. David was cast down, and God set him inquiring about it. Why art thou cast down? And He comforted the man by bidding him look into the causes of his depression. When a man of God begins to look into the causes of his depression, he sees that there is far more to lift him up than to cast him down. Why art thou cast down?
1. Is it the burden of guilt? If we confess our sins He is faithful, etc.
2. Is it sorrow following sorrow? Many are the afflictions of the righteous, but the Lord delivereth him out of them all.
3. You have said, All things are against me. Listen! All things work together for good to them that love God.
4. Is it fear of death? Death! where is thy sting? Grave! where is thy victory?
5. Is it some blighted hope--some disappointment? Hope thou in God, for I shall yet praise Him. Your hopes have fallen; and why? Because they were built on sand. Now build on rock, and you shall never be disappointed.
6. Are you weary? Weary of pleasure, of everybody and everything, weary of life? There remaineth a rest for the people of God, and every weary step leads you to it.
Conclusion:
1. Yield to comfort and not to depression. Some, when they find themselves sinking in the slough of despond, allow themselves to sink. Do you rather lay hold of any of those good things which will hold you up. Lay hold of the Almighty arm. It is always within reach. Put off your sackcloth when He offers you beautiful garments.
2. Lift up each other. Wear a cheerful countenance--do not look gloomy. And you who are seldom dejected give special attention to those who are cast down. Depression will be contagious if you go to the dejected unaccompanied by Christ. It is no small thing to make a heart now shivering with fear glow with hope. (S. Martin.)
The depression of good men
I. Good men are often greatly cast down in soul. Paul had been disappointed at not meeting with Titus at Troas.
1. Why was he so anxious? Paul had met with perils by sea and by land, etc. These things tried him greatly, but it was suspense of mind concerning the state of the Corinthian Church that cast him down. It is not temporal trials, toils, or perils that break down the spirit of a man, so much as cankering cares and anxiety.
2. There are many things that cast down the spirits of good men.
(1) The prosperity of the wicked.
(2) The triumphs of wrong--fraud in trade, corruption in politics, errors in science, moral filth in popular literature.
(3) The non-success of Christly labour.
II. God sometimes comforts a good man by the visits of a friend. Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus.
1. God does comfort His depressed servants.
2. God sometimes comforts by the instrumentality of good men. David, dejected in the wood, had his heart strengthened by Jonathan (1Sa_23:16).
Conclusion:
1. Christliness does not remove the constitutional infirmities of human nature.
2. That the vicarious sufferings of love are amongst the most depressing.
3. A genuine Christian carries comfort into the house of his distressed friend--Titus to Paul. (D. Thomas, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv4–9 4. Great is my boldness of speech, etc. This…
4. Great is my boldness of speech, etc. This verse declares that he is overflowing with joyful feeling. The next section explains its cause.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On v8 8. “Because if indeed I grieved you with a…
REPENTANCE
8. “Because if indeed I grieved you with a letter,” i. e., this was the first epistle in which he had designated their errors, irregularities and apostasies, and castigated very severely for the same. “I do not regret it, if indeed I did reject it: for I see that if indeed that epistle did grieve you for a time.
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9. “Now I rejoice, not because ye were grieved, but because ye were grieved unto repentance: for ye sorrowed according to God in order that you might in nothing be damaged by us.
10. “For godly sorrow worketh repentance unto salvation not to be regretted, but the sorrow of the world worketh out death.” While the sorrow of the world which breaks the hearts of millions (for this world is really flooded with sorrow) actually works out physical death, frequently causing immediate suicide, and in countless instances shortening life and expediting physical death, bringing down myriad’s in sorrow to a premature grave, as the Scripture says, “The wicked shall not live out half their days”; yet it is an indisputable fact that the sorrow of the world is constantly working out the spiritual death of worldly people. How is this? Why, this awful, heart-crushing, worldly sorrow, for which there is no condolence with the wicked, is really a prelude of Hell torment, coming on Satan’s poor victims of death and damnation, and actually working out in them spiritual and eternal death. You will observe “repentance” occurring three times in this passage in the E.V., where I translate it “regret.” This is one of several instances in the E.V. where metamelomai is translated “repent.” All this is incorrect and illusory to the English reader, as metanoeoo, from meta, “to change,” and nous, “the mind,” is the only word used in the Greek Testament to denote “repentance.” The same mistake occurs in E.V. in case of Judas Iscariot, stating that he repented, which is not correct. The reason I so explicitly make this explanation and expose that error in the E.V., is not only because it is true, but because it is necessary to defend the Bible doctrine of repentance from a very egregious misunderstanding. Repentance is not only a grand and momentous reality in the gracious economy, but actually constitutes the foundation of a true Christian experience (Heb 1:6). It is a grandly significant fact that repentance is invariably the antecedent of justification, always putting the sinner on believing ground, where the exercise of faith is easy, salvation coming as certainly as the tide flows down the river. God never fails. John the Baptist preached, “Repent, for the kingdom of Heaven is at hand,” showing plainly that repentance qualifies everybody to walk right into the kingdom of God. To be sure, faith is the open door into the kingdom; yet repentance puts you on the threshold, where you have nothing to do but walk right in through the open door. If Judas had repented he would have been gloriously reclaimed, gone on and received the fiery baptism on the day of Pentecost, and then gone out with his apostolical comrades to preach the everlasting gospel. This word metamelomai, in the case of Judas and three instances in the passage now under discussion, means keen and pungent “regret,” and frequently, as in the case of Judas, intensifying into intolerable remorse, precipitating its hopeless victim into suicide. Metanoeoo, properly translated “repent,” has a meaning entirely different from metamelomai. It is from meta, “change,” and nous, “the mind,” and consequently simply means a change of mind. While the metaphysical meaning ‘of this word is rather weak, involving simply a change of purpose or plan, the spiritual meaning which is proper, pertinent and general in the Scriptures, is very deep, strong and comprehensive. When God created man in His own image and likeness, He invested him with the Divine mind. Satan maneuvered in the Fall to divest him of his Heavenly endowment, substituting in its place his own filthy, paltry mind, so enfeebling and beclouding man’s native intellect that it immediately became subordinated to his animal body, thus developing the carnal mind, which is actual enmity against God (Rom 8:7), “not subject to His law, neither indeed can be.” Hence the only remedy for it is utter extermination, all efforts to refine and subordinate it to the Divine will proving utter and hopeless failures, only ultimating in ruin and damnation. Hence the true meaning of repentance is the removal of the carnal mind out of humanity and the restoration of the Divine mind, the latter subordinated to God and the former to the physical body. Hence the complete work of repentance is only reached in a perfect and final consecration; the word in its ordinary use simply indicating the initial work, characteristic of every penitent sinner when he leaves Satan and all of his sins and comes to God. Hence John Wesley taught the repentance of believers, legitimately using the word in its higher Bible sense of entire consecration. The repentance and consecration are, therefore, generically identical, though specifically different; their identity consisting in a total abandonment, the sinner giving up al his bad things to the devil, to whom they belong, and leaving Satan and everything he possesses never to return, while in consecration the Christian gives up all his good things to God to be used for His glory forever. The common apprehension of repentance is that of godly sorrow, which is not correct. While godly sorrow is a normal and most potent antecedent to repentance, yet it is a different thing altogether. As you see above, “a godly sorrow worketh repentance not to be regretted.” This “godly sorrow” is the normal fruit of a true spiritual conviction, and the intermediate link connecting conviction and repentance. As all conviction, even the most potent, may be stifled and survived, and the sinner go right on his Hellward bound way, so of godly sorrow. It may be so awful as to drive away sleep and appetite for days together, and still the person not repent, as I have actually witnessed in many instances. Repentance simply means a change in mind, i. e., from the carnal mind to the mind of Christ. The experimental phase of it is simply for the sinner to turn on his heel, bid adieu to the devil and all of his sins, leaving Satan’s kingdom at once and forever. He may do that crying or laughing, at his own option. The salient fact is simply for him to do it. In that case God always forgives and saves.
11. “For, behold how great earnestness this same godly sorrow hath wrought unto you!” He means the grand and general rally down at the altar, unanimously and importunately seeking before God the reclamations and reformations and all the corrections specified in Paul’s first letter. “Apology.” They had vindicated themselves to Titus, giving satisfactory explanations and apologies for the matters of which Paul had accused them, and effecting with Titus a satisfactory reconciliation. “Clearing up.” This they had done with Titus, satisfying him of their innocence, loyalty and conservatism to the Pauline doctrine and experience, and everything involved in his letter. “Reverence.” They had shown to Titus a true reverence for Paul as their spiritual father unto God, notwithstanding the strenuous efforts made by certain preachers who had come from Judaea, denouncing Paul as an innovator and an interloper because he was not one of the original Twelve. They abundantly satisfied Titus that they had a true and sincere filial reverence for Paul as their spiritual father, fully accepting, endorsing and appreciating all the doctrines he had preached to them. “Longing.” This means a longing to see him again, and hear him preach, after an absence of three and a half years, assuring Titus that they had rather see him than anybody, and not only bid him a joyous welcome, but are actually longing to see him. “Zeal.” Titus certified to Paul that their zeal to punish the incestuous man, and to regulate all the irregularities and disorders among them, was really intense; that they were in perfect sympathy with everything Paul had written, and willing and anxious to enforce New Testament law in every particular. “Vindication.” This means that they unanimously approbated the vindication of law and order among them, and that there was a universal approval of all Paul had written or preached to them on these different subjects. “In everything ye have commended yourselves to be pure in the matter;” i. e., they had satisfied Titus fully that in the flagrant case of the adulterous man they were a unit with Paul in the enforcement of discipline.
12. “Then if indeed I wrote to you, it was not on account of him that did the wrong, nor on account of him that suffered the wrong; but in order that your zeal which is in our behalf towards you before God may be made manifest.” This verse shows that the father of the man who had his second wife was still living, which made the case so flagrant. Now that they have so nobly and unanimously received Paul’s castigatory letter, and, instead of dividing up, some taking sides with the offending member and others with Paul against him, they had without a dissenting voice responded a hearty amen to Paul’s condemnation and castigation in the matter. Besides, the whole church had come down in deep sorrow and wept before God over that dark blot which Satan had cast on the fair escutcheon of their church. Meanwhile the guilty man had done everything in his power to rescind and readjust the irregularity, being so penitent and broken-hearted over it that it seemed he would die of grief. Now that the matter has taken this happy turn, the original parties being all satisfied, he very adroitly changes the point of controversy and recognizes the value of his communication to them in reference to the aggravated case of immorality that it has resulted in the satisfactory manifestation of their mutual zeal in his behalf and his parental love toward them.
13-14. “Therefore we have been comforted. But, in addition to our consolation, we rejoice the more abundantly over the joy of Titus because his spirit has been refreshed by you all.” The truth of the matter was, Titus had not only succeeded in the mission on which he had been sent, i. e., to effect their unanimous acceptance and appreciation of Paul’s first epistle, but under his labors a glorious revival had broken out and swept along, which had also flooded him with a double consolation. Hence, when Titus brings the news to him up in Macedonia, Paul receives a double blessing, the one that of the good news from Corinth that they had received joyfully all the doctrines and disciplinary corrections in the letter he had sent to them, and the other was to see Titus himself so wonderfully revived up and inundated with the victory the Lord had given him in his ministry at Corinth. “Because if I have rejoiced in anything with him in your behalf, I was not ashamed, but as I spoke all things in truth to you, so also your rejoicing over Titus was true.
15. “And his heart is the more abundantly toward you remembering the obedience of you all how you received him with fear and trembling.
16. “I rejoice, because in everything I am assured by you.” At this point the letter becomes exceedingly complimentary and even eulogistic; so that it certifies that in everything he is fully assured among them. A couple of months after this writing he arrived among them, and doubtless enjoyed an exceedingly happy reception, and though we have no record of his ministry among them the ensuing three months, where he spent the winter preparatory to his last journey to Jerusalem the following spring, there is no doubt but it was a time memorable and glorious for the victories of truth and righteousness. During that time he wrote the letter to the Romans.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv4–9 Great is my boldness of speech toward you, great…
Great is my boldness of speech toward you, great is my glorying on your behalf: I am filled with comfort, I overflow with joy in all our affliction . [This verse tells of Paul's restored confidence in the Corinthians, and his consequent freedom of speech and joyfulness of heart. The next few verses show us that these changes were wrought in him by the report which he received from Titus concerning affairs at Corinth.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v6 encourageth; so in 2Co 7:7.
comforteth
encourageth; so in 2Co 7:7.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv5, 9 Paul’s comfort because they had accepted his rebuke:
Paul’s comfort because they had accepted his rebuke:
v. 5. 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.
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v. 6. Nevertheless God, that comforts those that are cast down, comforted us by the coming of Titus;
v. 7. 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.
v. 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 but for a season.
Paul here elaborates the thought of v. 4, of his being filled with comfort. He had left Ephesus for Macedonia in a frame of mind which was anything but happy, and his anxiety was increased when he had not found Titus in Troas, 2Co 2:12. Even when he had crossed to Macedonia, therefore, his flesh, his poor, weak, harassed body, with its weak and anxious soul, had felt no relaxation of the strain. His spiritual unrest was increased by the impatience of his flesh: But on every side we were afflicted; without were fightings, within were fears. In every way, on all sides, he was troubled; all circumstances seemed to combine against him, to make life miserable for him. On the outside were fightings, the oppositions of heathen, Jews, and false brethren; in his own mind and heart were fears, anxiety on account of 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 apostles 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."
At length, however, relief came: But he that comforts the downcast comforted us, even God, in the coming of Titus. God had not permitted His servant to be tempted above his ability, 1Co 10:13, but had permitted Titus to come in time, to allay the fears of the apostle, for which fact he was duly thankful to the Lord, of whom he states that he make; it a business to comfort those that are in need of consolation, that are humble and downcast. Psa 148:6. The very fact of the coming of Titus gave Paul the relief which he needed and longed for: the very meeting was an occasion of such joy as people experience but seldom in a lifetime. But the apostle was consoled, not only by the coming of Titus, but also by the comforting news which he brought. By the comfort wherewith he was comforted concerning you. The conduct of the Corinthian congregation had been a source of consoling satisfaction to Titus, and this he had promptly transmitted to his fatherly friend: When he told us your longing, your mourning, your zeal concerning me, that I rejoiced the more The letter of the apostle had had the desired effect: the Corinthian Christians had immediately been filled with the earnest desire to see the apostle and to correct the evil state of affairs in their midst; they had been driven to lamentation and mourning by his rebuke of their laxity: they had been filled with new zeal for his person and authority, with energy to repair the injury they had done him, and thus to give him joy after all the sorrow they had caused him. Thus was his joy over the coming of Titus increased all the more.
The apostle now explains the feeling which he had at this writing: For even though I made you sorry with my letter, I do not regret it: although I did regret it (for I notice that that letter made you sorry, though but for a while). He knew that his letter had made them sorry, and there had been times when he had felt inclined to regret his apparent harshness. But on the whole, he had no regrets, partly because their sorrow had been only temporary, until they had felt the love which prompted his severity, and partly because his object had been achieved. He had acted like a skillful surgeon, who regrets the necessity of resorting to a serious operation and would rather spare the patient the pain connected with it, but knows that the object he desires can be accomplished in no other way.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv5, 8 When we came to Macedonia
When we came to Macedonia
Here the word "we" refers to Paul and Timothy but not to the Corinthians or Titus. (See: Exclusive and Inclusive "We")
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our bodies had no rest
Here "bodies" refers to the whole person. AT: "we had no rest" or "we were very tired" (See: Synecdoche)
we were troubled in every way
This can be stated in active form. AT: "we experienced trouble in every way" (See: Active or Passive)
by conflicts on the outside and fears on the inside
Possible meanings for "outside" are 1) "outside of our bodies" or 2) "outside of the church." The word "inside" refers to their inward emotions. AT: "by conflicts with other people and by fears within ourselves" (See: Assumed Knowledge and Implicit Information)
by the comfort that Titus had received from you
Paul received comfort from knowing that the Corinthians had comforted Titus. AT: "by learning about the comfort that Titus had received from you" (See: Assumed Knowledge and Implicit Information)
translationWords
Macedonia
trouble
fear
God
comfort
Titus
joy
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv4, 5, 8, 9 7:4 All our troubles might refer to Paul’s many…
7:4 All our troubles might refer to Paul’s many hardships (6:5) or his problems with the Corinthians themselves. Either way, he was filled with joy because the church’s response had greatly encouraged him (as he explains in 7:5-16).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.