2 Corinthians 7:5

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.

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.

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.

b. His affection instanced by his anxiety until he heard from them, and joy at hearing of their loyalty, 2Co_7:5-16.

St. Paul instances his love for his Corinthians by calling to mind (as in 2Co_2:12-14, and 2Co_1:8-10) his intense suspense until he heard from them, and their heart towards him, by Titus.

5. Into Macedonia—His next stage and stopping place after passing through Troas, (2Co_2:12,) whence he is writing this epistle.

Our flesh—Our bodily and nervous system; in distinction from spirit, 2Co_2:13.

Fightings—Of the assailing Jews and heathens.

Fears—Anxieties for news from you.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

7:5-7 Paul’s joy leads him to tell about his recent meeting with Titus, whose presence was a joy when he joined Paul in Macedonia (see study note on 2:14–7:4; Acts 20:1-2). • Initially, Paul had no rest (this Greek word is used in 2 Cor 2:13, where it is rendered “peace of mind”) but only conflict, battles, and fear. Paul was deeply discouraged, but he received encouragement from God, who encourages those who are discouraged (cp. Ps 42:5-6). Titus arrived from Corinth with the news that Paul’s letter (see 2 Cor 2:3-4) had done its work (7:8-16). This was the chief cause of Paul’s joy.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 7:5. Σὰρξ, flesh) This is used in a large sense; weigh well the word φόβοι, fears.—θλιβόμενοι) [troubled] afflicted, viz., we were.—ἔξωθεν, without) on the part of the Gentiles.—ἔσωθεν, within) on the part of the brethren, comp. 1Co 5:12, 2Co 4:16.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_7:5. In all our tribulation, I say, for even after we had come to Macedonia we had no rest.

In this καί, even, Paul refers back to what was stated in 2Co_2:12-13; but it does not follow that with Flatt we should regard what lies between as a digressio.

ἔσχηκεν] as in 2Co_2:13. Still B F G K (not א), Lachmann, have the reading ἔσχεν, which appears to be original and altered into accordance with 2Co_2:13.

ἡ σὰρξ ἡμῶν] our flesh, denotes here, according to the connection, the purely human essence as determined by its corporeo-psychical nature, in its moral impotence and sensuous excitability, apart from the divine πνεῦμα, without whose influence even the moral nature of man (the human πνεῦμα with the νοῦς) lacks the capacity for determining and governing the ethical life. Comp. on Rom_4:1; Joh_3:6. The σάρξ with its life-principle the ψυχή is by itself morally incapable even in the regenerate man, and stands too much in antagonism to the divine πνεῦμα (see on Gal_5:17), not to have unrest, despondency, etc., occurring even in him when he confronts the impressions of struggle and suffering. Comp. Mat_24:41. No doubt the expression in this passage seems not to agree with the τῷ πνεύματί μου in 2Co_2:12; but there, where, besides, Paul is speaking simply of himself, he speaks only of inward unrest, of anxious thoughts in the moral consciousness; whereas here (where he includes also Timothy) he speaks of outward (ἔξωθεν μάχαι) and inward (ἔσωθεν φόβοι) assaults, so that that which lies, as it were, in the middle and is affected on both sides is the σάρξ.[257] Rückert brings in here also his groundless hypothesis regarding an illness of the apostl.

ἀλλʼ ἐν παντὶ θλιβόμενοι] Paul continues as if he had written previously: οὐκ ἤμεθα ἄνεσιν ἔχοντες, or οὐκ ἐν ἀνέσει ἤμεθα, or οὐχ ἥσυχοι ἤμεθα, or the like. Quite similar departures from the construction are found also in the classics. See Matthiae, p. 1293; Fritzsche, Dissert. II. p. 49. Comp. 2Co_1:7, εἰδότες, and the remark on it. It arises from vividness of excitement as the thought proceeds. Comp. Kühner, II. p. 617. Buttmann, neut. Gram. p. 256 [E. T. 298].

ἔξωθεν μάχαι, ἔσωθεν φόβοι] The omission of ἦσαν gives greater prominence to the short, concise representation. Chrysostom, Theophylact, Pelagius, Calvin, Grotius, Bengel, Wetstein, and others, also Schrader, explain ἔξωθεν and ἔσωθεν as extra and intra ecclesiam; and of this various interpretations are given; Chrysostom holding that the former applies to unbelievers, the latter to the weak brethren; Theodoret: that the former applies to the false teachers, the latter to the weak brethren; and Grotius: that the former applies to the Jews and heathen, the latter to the false teachers. But after ἡ σὰρξ ἡμῶν (see above), and on account of φόβοι, it is more in keeping with the context to refer it to the subject: from without struggles (with opponents, who may have been Christian or non-Christian), from within (from our own minds) fears. The latter are not defined more precisely; but it is in keeping with the contrast of χαρῆναι afterwards in 2Co_7:7 to think of fears regarding the circumstances of the Corinthians, and in particular regarding the effect of his former Epistle on them (comp. also 2Co_2:12). Hofmann holds, without any basis in the text, that Paul was apprehensive lest the conflicts to be undergone by him (probably with the Jews) might degenerate into persecutions.

[257] Ernesti, Urspr. d. Sünde, I. p. 56, has wrongly objected to this interpretation that Paul would have said ἡ ψυχὴ ἡμῶν. He might have done so, hut there was no need for it; the σάρξ rather corresponds with the ἔξωθεν most naturally as that which is first affected from without.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 7:5-12 . HE WAS COMFORTED TO LEARN FROM TITUS THAT HIS REBUKE HAD BEEN PROFITABLE. Cf. throughout 1Th 3:1-8 , a passage strikingly like this in its human sympathy and kindliness.

2Co 7:5 . καὶ γὰρ ἐλθόντων κ . τ . λ .: for even when we were come into Macedonia (he has explained in 2Co 2:12 his anxiety when he was at Troas, but it remained with him even when he had crossed into Europe) our flesh had no relief (see note on the similar phrase, 2Co 2:13 ), but [ we were ] afflicted on every side . Note the anacoluthon, the participle θλιβόμενοι being used as if it were a finite verb ( cf. 2Co 5:12 for a like constr.). ἔξωθεν μάχαι κ . τ . λ .: without were fightings, sc. , with adversaries ( cf. 1Co 15:32 ), within were fears, sc. , the anxieties which the Apostle would feel for his converts, especially those at Corinth ( cf. chap. 2Co 11:28 ). It will be noticed that the familiar cadence “fightings within and fears without” is a misquotation.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Greek, "For also" (for "even"). This verse is thus connected with Co2 2:12-13, "When I came to Troas, I had no rest in my spirit"; so "also" now, when I came to Macedonia, my "flesh" had no rest (he, by the term "flesh," excepts his spiritual consolations) from "fightings" with adversaries "without" (Co1 5:12), and from fears for the Corinthian believers "within" the Church, owing to "false brethren" (Co2 11:26). Compare Co2 4:8; Deu 32:25, to which he seems to allude.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. When we were come into Macedonia] St. Paul, having left Ephesus, came to Troas, where he stopped some time; afterwards he came to Macedonia, whence he wrote this epistle,

Our flesh had no rest] So exceedingly anxious was he to know the success of his first epistle to them.

Without were fightings] The oppositions of pagans, Jews, and false brethren.

Within were fears.] 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.” 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.” 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.

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. 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.

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.

(5) For, when we were come into Macedonia . . .—His feeling has led him back to the narrative from which he had digressed in 2Co_2:13. 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” here, with “I had no rest for my spirit” in 2Co_2:13.)

Without were fightings, within were fears.—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, of the “concision,” at Philippi. The “fears” manifestly refer to his alarm and anxiety about the effect produced by his first Epistle.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. For, when we were come into Macedonia] See Act_20:1 and ch. 2Co_2:13.

our flesh had no rest] The word translated rest means rather ease, remission of care. The phrase is precisely the same as in ch. 2Co_2:13, 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 here, which can hardly be reproduced in a translation.

without were fightings, within were fears] Literally and more emphatically, fightings without, fears within (without forth figtyngis and dredis withynne, 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). What results were likely to follow from this we learn from Act_13:45; Act_14:4-5; Act_14:19; Act_16:19; Act_17:5-8; Act_17:13, &c. What the fears were scarcely needs explanation. They related to the mission of Titus and its reception by the Corinthians.

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.

For when we were come into Macedonia,.... Whither Paul went in quest of Titus, not finding him at Troas, Co2 2:12 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:

our flesh had no rest; 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:

but were troubled on every side; from every quarter, by all sorts of enemies; see Co2 4:8.

Without were fightings, within were fears; there seems to be an allusion to Deu 32:25. 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 5. Our flesh had no rest] Our spirit had no unrest. The outward man suffers much sometimes, when the inward remains unmolested. Philip, Landgrave of Hesse, being asked how he could so well bear his seven years’ imprisonment, answered, Se divinas martyrum consolationes sensisse, that he felt the divine consolations of the martyrs, which as bladders bore him aloft all waters.

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.

For when we were come into Macedonia - For the reasons which induced Paul to go into Macedonia; see the notes on 2Co 1:16; compare the notes, 2Co 2:12-13.

Our flesh had no rest - We were exceedingly distressed and agitated. We had no rest. The causes of his distress he immediately states.

But we were troubled on every side - 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.

Without were fightings - 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.

Within were fears - 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, 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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).

Of this motion of the apostle’s into Macedonia, what he did and suffered there, we have a short account, Act 20:1-38. He saith his

flesh had no rest, he met with incessant storms of persecution; and was

troubled both by Jews and Gentiles in all places where he came.

Without were fightings; by persons that were without the Christian church; such were the generality of the Jews and Gentiles;

within were fears; 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

For, when we were come into Macedonia. "For even when we came." The word "affliction" reminds St. Paul to resume the thread of the narrative which makes this letter almost like an itinerary. He has spoken of his trials in Ephesus (2Co_1:8) and in the Troad, (2Co_2:12, 2Co_2:13) and now he tells them that even in Macedonia he was no less troubled and agitated. Our flesh had no rest. External troubles assailed him as well as inward anxiety. "Had" seems here to be the best reading (B, F, G, K); not "has had," which may be borrowed 2Co_2:13. Rest; rather, remission, respite. But we were troubled on every side; literally, but in everything being afflicted. The style, in its picturesque irregularity, almost seems as though it were broken by sobs. Without were fightings, within were fears. "From without battles, from within fears." No light is thrown on these "battles." The Acts of the Apostles has no details to give us of this brief stay in Macedonia.

The "fears" were doubtless still connected with anxiety as to the reception of Titus, and of his First Epistle. (1Co_12:20)

Vers. 5-7.

The good tried and comforted.

"For when we were come into Macedonia," etc. Here we have

I A GOOD MAN GREATLY TRIED. "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." In 2Co_2:13 he refers to one circumstance that troubled him on his way to Macedonia. "I had no rest in my spirit, because I found not Titus my brother." He had come from Troas full of excitement and agitation, fully expecting to meet with Titus, who would convey to him some information concerning the Church at Corinth, which would allay his intense anxieties. But he was disappointed. What the other particular troubles were that he refers to here, the "fightings without" and "fears within," we know not; but well we know that everywhere in the prosecution of his apostolic mission he met with trials great, varied, and most distressing. The best of men in this life are frequently "cast down." There are many things that "cast down" the spirits of good men.

1. The prosperity of the wicked. Asaph felt this. "My feet had almost gone, my steps were well nigh slipped," etc.

2. The triumphs of wrong. Fraud in trade, corruption in politics, errors in science, moral filth in popular literature, blasphemies, sectarianism and cant in religion. What noble souls are depressed here in England with these things!

3. The non-success of Christly labour. How many preachers of spiritual thought, disinterested love, inflexible loyalty to truth, are subject to depressing moods on account of the little success apparently resulting from their arduous and self-denying toils! Often, like Elijah, they feel inclined to retire into the caves of solitude; like Jeremiah, who resolved "to speak no more" in his Name, and like One greater than either or all, who wailed out the words, "I have laboured in vain, and spent my strength for nought.

II A GOOD MAN DIVINELY COMFORTED. "Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus." God is a Comforter. No one requires higher qualifications than a true comforter. He must have a thorough knowledge of the sufferer, know his constitution, and the causes of the complaint; his diagnosis must be perfect. He must possess the necessary remedial elements; he must have the antidote at command. He must also have the tenderest sympathy; an unsympathetic nature can never administer comfort, whatever the extent of his knowledge or the suitableness of his means. God has all these qualifications in an infinite degree. Hence he is the Comforter. God comforted Paul by sending him Titus.

1. The appearance of Titus was comforting. The advent of his young friend was as the rising of the morning sun in the dark heavens of his spirit. God comforts man by man. Moses was comforted in the wilderness by the unexpected visit of his father-in-law Jethro. (Exo_18:7) Hannah was cheered in spirit by the talk of old Eli. (1Sa_1:18) David, dejected in the wood, had his heart strengthened by Jonathan. (1Sa_23:16)

2. The communication of Titus was comforting. "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.

CONCLUSION Learn:

1. That Christianity in its highest form does not exempt from the trials oflife. A more Christly man than Paul perhaps never lived. Yet how great his trials!

2. That the vicarious sufferings of love are amongst the most depressing.The more love a man has in him in this world of affliction and sorrow, the more, by the law of sympathy, will he endure. Paul now suffered for the Corinthians.

3. A genuine disciple of Christ carries comfort into the house of hisdistressed friend. Young Titus carried comfort into the saddened home of the Apostle Paul.

He who hath most of heart Knows most of sorrow; nor a thing he said Nor did but was to him at times a woe, At times indifferent, at times a joy. Folly and sin and memory make a curse Wherewith the future fires may vie in vain, The sorrows of the soul are graver still. (Festus. )

Fighting and fears.

The course of the apostle was one remarkably varied sometimes prosperous, sometimes adverse. At the time when he wrote this Epistle he looked back upon a period of trouble, contention, and opposition, and upon experiences of suffering and disappointment. His nature was not one to pass through life unmoved; he was sensitive to all influences. And at Ephesus, at Troas, and in that Macedonia from which he was now writing, Paul had endured much which was fitted to harass and depress his mind. Never was affliction more comprehensively summed up than in the language he here employs fightings; within, fears.

I THE TROUBLES WHICH ASSAIL THE CHRISTIAN WORKER FROM WITHOUT.

1. Opposition to his doctrine. This Paul experienced, and this every servantof Christ must expect, both from open enemies of Christianity and from false brethren who corrupt the truth.

2. Persecution. That the apostle was exposed to this, the record of his lifeabundantly proves; and, in the first age, as at many subsequent periods, such experience was common. Thus the Master suffered, and thus his servants must expect to suffer like him.

II THE TROUBLES WHICH ASSAIL THE CHRISTIAN WORKER FROM WITHIN. What were the "fears" to which St. Paul refers? We can but conjecture.

1. Fear lest there had been a want of wisdom, or devotion, in the servicesundertaken.

2. Fear lest the work of the Lord should have suffered through anyinsufficiency on the part of the worker.

3. Fear lest at last the labourer should fail of acceptance and approval.

III THE SUPPORT AND CONSOLATION PROVIDED FOR THE CHRISTIAN WORKER TO SUSTAIN HIM UNDER THESE TROUBLES.

1. The testimony of a good conscience, that, however imperfectly andinadequately the service has been rendered, it has yet been rendered in sincerity.

2. The assurance that an overruling Providence has remarked and haspermitted all that has taken place, even to the temporary discouragement of the toiler for Christ.

3. The conviction that in such trouble the servant has had fellowship withhis Lord.

4. The hope and expectation that light affliction will work out an exceedingand eternal weight of glory. T.

Vers. 5-7.

Ministerial sorrows and their alleviation.

I MUCH SORROW IS OFTEN THE PORTION OF MINISTERS OF CHRIST. Arising from various causes, such as:

1. Bodily weakness. Some seem to forget that ministers have bodies at all. Certainly many expect them at all times to be ready for their duties. Ministerial work is very trying to bodily strength. And ministerial work is exceedingly painful in bodily sickness and infirmity. Here many ministers bring ranch sorrow upon themselves by carelessness as to the body. In some Churches it might be a good thing to appoint a deacon whose special function should be to see that the pastor took sufficient open air exercise.

2. Mental weariness. The mind soon tires. The Lord"s servant has often to do his wink with a flagging brain. Great sorrow is felt when the need of work is seen and the capacity not possessed through exhaustion.

3. Mental depression. "Fears within." Sometimes experienced in the very midst of success, When under adverse circumstances, it becomes indeed a Marah of bitterness.

4. Church troubles. A Church, carefully planted with prayers and tears and toil, threatened with ruin or with severe injury. Factious opposition without." Misrepresentation; ingratitude; division.

5. The inconsistencies of believers. The true pastor deeply loves his spiritual children, and can say, "I have no greater joy than to hear that my children walk in truth". (3Jn_1:4) But when they go astray, when they dishonour the cause to which they belong, his anxiety becomes intense and his grief profound; when they grow careless, idle, worldly; when the prayer meetings and more spiritual gatherings are neglected; when no spirit of zeal burns in their hearts or is manifested in their lives.

6. The callousness of the impenitent. When the wave of his own earnestness beats upon the rock of carnality, and is dashed back, leaving the rock as hard and cold as ever. When the very heart of a man is nearly preached out of him, and yet no sigh follows.

7. The opposition of men of the world. The sneer of the sceptic, and his insidious efforts, The open or covert endeavour of ungodly men to hinder the progress of the truth.

8. Personal difficulties, doubts, and temptations. The minister has his own spiritual life to care for, and whilst it might easily be concluded that his special work is pre-eminently favourable to that life, the fact is that ministerial labours involve very special temptations, and that much grace is needed to preserve a spiritual tone. The minister, too, is the favourite target of Satan and of the followers of Satan. These troubles are cumulative. Many, and sometimes all, press at the same time; and yet the all-responsible work of the ministry has to be carried on under such conditions. Well may one cry, "Who is sufficient for these things?

II NOTE SOME ALLEVIATIONS OF MINISTERIAL SORROW.

1. Conviction of the Divine approval. The faithful minister often has this Joy, and may always have it if he will. This is enough to make any man brave in peril, and to cheer any man in heaviest sorrow. This was one of Paul"s sheet anchors.

2. A good conscience. If conscience does not condemn, we may pluck up our courage. Still, a man must not conclude too easily that he is faultless. There are some over-contented, non-successful ministers who are a bane to the Church.

3. Realization of the grandeur of the work. The soul sinks when this is lost sight of or obscured. The soul rises when the service of Christ is seen in a clear, true light.

4. Evidences that labour is not in vain. God sends some Titus with good news. Conversions, causing joy in the presence of the angels of God, cause joy also in the pastor"s heart of hearts. Here is infinite compensation for all toil, anxiety, and suffering.

5. Suitable response of those under charge when appealed to. Paul"s joy was largely caused by the Corinthian response to the First Epistle. When the inconsistent give up much of their inconsistency under pastoral admonition; when the worldly become more spiritual; when the indifferent become earnest; then the under shepherd is made glad indeed.

6. The anticipation of the Masters commendation at last. Paul ever had regard to "the crown of righteousness." If we can but please our Master, everything else must be a matter of comparative indifference.

Applies to some extent to all Christian workers. All such are "ministers," and in their degree share in ministerial joys and sorrows. H.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Our flesh - That is, we ourselves. Had no rest from without - From the heathens. Were fightings - Furious and cruel oppositions. From within - From our brethren. Were fears - Lest they should be seduced.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

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.

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.

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.

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 . [The apostle here resumes the thread of his narrative begun at 2Co_2:12-13 . For the connection see the comment on those verses. He here tells us that even after he came to Macedonia his burdens were increased rather than lightened; for, in addition to the fears and anxieties which he felt concerning Corinth, he became the object of persecution. His condition, therefore, was less agreeable than at Troas, for there he had a full and free opportunity to preach the gospel.]

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.

5–7. For when we were come into Macedonia. He first came from Ephesus to Troas (2:12), and expected to meet Titus there with word from Corinth concerning the effect of his first letter. Not meeting him, he went on to Macedonia in great distress of mind. Our flesh had no rest. Compare with this 2:13. Without were fightings. Conflicts with enemies of Christ. Within were fears. Lest the church at Corinth might make shipwreck.

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.

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")

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.

5–16. Statement of the happy tidings brought from Corinth by Titus. Comp. the similar mission of Timothy to Thessalonica (1Th 3:1-8). For the silence about Timothy here see on 2Co 12:18.

5. ἔσχηκεν (אCDLP) rather than ἔσχεν (BFCK).

5. Καὶ γὰρ ἐλθόντων ἡμῶν εἰς Μ. For indeed when we were come into Macedonia; probably at Philippi. Getting away from Troas and reaching Macedonia did not suffice to ease his mind. Comp. Act 20:1.

οὐδεμίαν ἔσχηκεν ἄνεσιν. Literally, as in 2Co 2:13, has no relief, the perf. vividly recalling the feeling of the moment. See critical note; the change to ἔσχεν was made because of the apparent difficulty of the perf. Comp. 2Co 8:13; 2Th 1:7. Here ἡ σὰρξ ἡμῶν is not the seat of sinfulness, but of human suffering and excitement.

ἐν παντὶ θλιβόμενοι (2Co 4:8). Nullum genus tribulationis non sumus experti (Primasius). The participle has no construction; but such irregularities are natural and intelligible: comp. 2Co 11:6; Jud 1:16; and for ἐν παντί, 2Co 4:8, 2Co 6:4, 2Co 8:7, 2Co 9:8; 2Co 9:11, 2Co 11:9. Winer, p. 442.

ἔξωθεν μάχαι, ἔσωθεν φόβοι. This refers to what was all round the Apostle and within his own mind, not to what was outside and inside the Church. The μάχαι point to opposition in Macedonia, but whether from Christians or others there is nothing to show: concursus fidelium et infidelium (Atto Vercel.). The fears were caused, partly by this hostility, but chiefly by the condition of Corinth and his own personal depression. These conflicts without and anxieties within explain ‘afflicted on every side.’ That there is nothing reprehensible in the emotions which S. Paul here and elsewhere reveals is pointed out by Augustine in his noble defence of the Apostle De Civ. Dei xiv. 9. Even Christ Himself exhibited similar emotion.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5-7.] The intelligence received from them through Titus, and its comforting effect on the Apostle’s mind.

5.] γάρ gives a reason for θλίψει above: καί connects with ch. 2:12, 13, where he has spoken of the trouble which he had before leaving Troas. For also, after our coming to Macedonia, our flesh had no rest (there is a slight, but very slight, distinction from οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου, ch. 2:12. Titus was now present, so that that source of inquietude was removed; but the outward ones of fightings generating inward fears (but see below), yet remained. No further distinction must be drawn—for ἔσωθεν φόβοι evidently shews that σάρξ must be taken in a wide sense); without, fightings (the omission of ἦσαν renders the description more graphic), within, fears. Chrys., ἔξωθ. μάχαι· παρὰ τῶν ἀπίστων· ἔσωθ. φόβοι· διὰ τοὺς ἀσθενεῖς τῶν πιστῶν. Hom. xiv. p. 539. So Calv., Grot. Wetst. al. slightly varying in their assignment of each class. But it is better, as Paul speaks of ἡ σὰρξ ἡμῶν, to understand ἔξωθεν of the state of things without him [personally], contentions with adversaries either within or without the church, and ἔσωθεν of that within [him personally], fears, for ourselves, for others, or for you, how you might have received our letter.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

5. καὶ γὰρ ἐλθόντων ἡμῶν εἰς Μακεδονίαν. ‘For indeed when we were come into Macedonia.’ He is going back to 2:13, where he tells us that even the excellent opening for preaching the Gospel which he found at Troas could not keep him there, because of his intense anxiety about Corinth, and so he crossed to Macedonia in order to meet Titus the sooner and learn how the Corinthians had taken his rebukes. So that we may regard the whole of 2:14-7:4 as a digression. The fact that it exists makes the hypothesis that 6:14-7:1 is a digression all the more probable. It is St Paul’s way to dart off to some important side-topic and then return to what he had previously been saying. He would probably land at Philippi. But coelum non animum mutat; he is just as feverishly anxious in Macedonia as he had been in Troas.

οὐδεμίαν ἔσχηκεν ἄνεσιν ἡ σὰρξ ἡμῶν. In 2:13 he says οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου. If there were any reason for wishing to get rid of either that passage or this, we should be told by some critics that it is impossible that St Paul, who elsewhere opposes σάρξ and πνεῦμα, can have written both. See above on μολυσμοῦ σαρκὸς καὶ πνεύματος (v. 1). Language was made for man, not man for language. The use of words in a technical sense does not bar the writer from using them elsewhere in a popular sense. Here ἡ σάρξ is the sphere, not of sin, but of suffering. Intense anxiety affects both flesh and spirit. In both passages we have the perf.; cf. 1:9; Rom 5:2. In all four places we might have expected the aor., and hence the reading ἔσχεν here. See on 1:9 and 2:13. For ἄνεσιν see on 2:13; also Index IV.

ἐν παντὶ θλιβόμενοι. ‘In every way pressed,’ as in 4:8. He was experiencing every kind of tribulation. The participle without any verb is irregular, but intelligible and not rare; cf. 9:11, 11:6, and other instances quoted in Moulton, p. 182. Here παρεκλήθημεν might be understood, but it is not required. Ἐν παντί is very freq. in 2 Cor., and often first with emphasis; 6:4, 9:8, 11:6, 9. What follows explains ἐν παντί: the pressure was both external and internal.

ἔξωθεν μάχαι. What these conflicts in Macedonia were we cannot tell; Chrysostom thinks they were with unbelievers. The asyndeton is impressive, as in vv. 2-4.

ἔσωθεν φόβοι. The conflicts would produce fears as to the issue, but his chief fears, as the context shows, were about the state of things at Corinth. Mental perturbations, Augustine points out, are not wrong. “The citizens of the Holy City of God, who live according to God in the pilgrimage of this life, fear and desire, grieve and rejoice. … That fear of which the Apostle John says, ‘Perfect love casteth out fear,’ is not of the same kind as that which the Apostle Paul felt lest the Corinthians should be subdued by the subtlety of the serpent; for love is susceptible of this fear, yea, love alone is capable of it (De Civ. Dei, xiv. 9).

ἔσχηκεν (א C D E L P) rather than ἕσχεν (B F G K), a correction, because the perf. seemed to be out of place. C F G, Latt. Syrr. have ἔσχ after ἄνεσιν.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Rest [ανεσιν] . Rev., relief. See on liberty, Act 24:23.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.