2 Corinthians 7:6

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.

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 You dont think that his Lord loved him any less, or had withdrawn from him.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.

2Co 7:6. Τοὺς ταπεινοὺς, the humble [them that are cast down]) for those that are exalted and puffed up, do not receive [are not capable of] comfort.

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

2Co_7:6-7. Τοὺς ταπεινούς] the lowly, i.e. the bowed down. This ὁ παρακαλῶν τοὺς ταπεινούς is a general designation of God, significant in its practical bearing (comp. 2Co_1:3), so that the suffering ἡμεῖς (in παρεκάλεσεν ἡμᾶς) belong to the category of the ταπεινοί.

ὁ θεός] is brought in later by way of attraction, because ὁ παρακαλῶν … παρεκάλεσεν ἡμᾶς were the chief conceptions. Comp. Kühner, ad Xen. Anab. iv. 3. 1.

ἐν τῇ παρουσίᾳ] through the arrival.

Τίτου] See Introd. § 1.

οὐ μόνον δὲ κ.τ.λ.] A delicate form of transition. Not merely through his arrival, not only through the reunion with him did God comfort us, but also through the comfort, wherewith he was comforted in regard to you (1Th_3:7) while he announced to us, etc. When Titus informed us of your desire, etc., this information had so soothing an effect on himself that we too were soothed. Comp. Ewald. The usual view, that Paul meant to say: through the comfort which he brought to me, for he related to me, etc., and thus wrote with logical inaccuracy, is as arbitrary as Hofmanns way of escaping the difficultyfor which he adduces erroneously 1Th_3:10that it must have run properly (?) in the form of παρακληθεὶς ἀνήγγειλεν. Certainly Titus had himself been comforted by what he saw in Corinth; but psychologically it was most natural that this being comforted on the part of Titus should be repeated and renewed by his communicating to Paul and Timothy his cheering observations and experiences, and so they too were comforted with the comfort which was afforded to Titus himself by the report which he was able to give. This interpretationin which there is thus not to be assumed any blending of the comfort which Titus had felt in perceiving the improved state of matters at Corinth, and then in communicating it (Osiander)is neither unnatural (Hofmann) nor turning on punctilious reflection (de Wette), but founded necessarily on the words, which Paul has not written otherwise, just because he has not conceived them otherwis.

ἐπιπόθησιν] longing, namely, to see me again among yo.

ὀδυρμόν] lamentation, for having saddened me so by the disorders tolerated in your church, especially in reference to the incestuous person. Comp. 2Co_7:11-12.

τὸν ὑμῶν ζῆλου ὑπὲρ ἐμοῦ] your eager interest for me, to soothe me, to obey me, etc. There was no need to repeat the article here after ζῆλον, since we may say ζηλοῦν or ζῆλον ἔχειν ὑπέρ τινος (Col_4:13), in which case ὑπὲρ ἐμοῦ is blended so as to form one idea with ζῆλον. Comp. on Gal_3:26 and Fritzschior. Opusc. p. 245.

ὥστε με μᾶλλον χαρῆναι] so that I was all the more glad. The emphasis is on μἀλλον (magis in Vulgate); on its meaning, all the more, comp. Nägelsbach on the Iliad, p. 227, ed. 3. The apostles joy was made all the greater by the information longed for and received, since from it he learned how, in consequence of his letter, the Corinthians had on their part now met him with so much longing, pain, and zeal. Observe in this the emphatic prefixing, thrice repeated, of the ὑμῶν, which gives the key to this μᾶλλον χαρῆναι. The former Epistle had had its effect. He had previously had for them longing, pain, zeal; now, on their part, such longing, etc., had set in for him. Thus the position of things had happily changed on the part of the church, which before was so indifferent, and in part even worse, in its mood towards Paul. Billroth, following Bengel, takes it: so that I rather rejoiced, i.e. so that my former pain was not merely taken away, but was changed into joy. Comp. also Hofmann.[258] In this case μᾶλλον would be potius. But the very prefixing of the μᾶλλον, and still more the similarity of 2Co_7:13, are against this.

Theophylact, we may add, has rightly remarked that Paul could with truth write as he does in this passage, inasmuch as he wisely leaves to the readers the distingue personas.

[258] Who finds the meaning to be: that with the apostle for his own person the comfort, which he shared with Timothy, rose into joy. In that case ἐμέ at least must have been used instead of the enclitic με. The transition to the first person singular is caused simply by the fact, that Paul now has in view the rebuke and injunction of the former Epistle, chap. 5.

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 7:6 . ἀλλʼ ὁ παρακαλῶν κ . τ . λ .: but He that comforteth the lowly (see ref. Isa.), even God (to whom he is especially careful in this Epistle to trace up all grace and consolation), comforted us by the coming of Titus . παρουσία is often used for the Advent of Christ, but also (see reff.) for the advent of St. Paul or his companions. This is the first explicit mention of St. Paul’s meeting with Titus in Macedonia (but cf. 2Co 2:13 ) which was the occasion of the letter being written.

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

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. Text via Bolls.life.

Translate in the order required by the Greek, "But he that comforteth those that are cast down, even God." Those that are of an high spirit are not susceptible of such comfort.

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 6. Comforted us by the coming of Titus] Who brought him a most satisfactory account of the success of his epistle, and the good state of the Corinthian Church.

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

6. Who comforteth the lowly. This is mentioned as a reason; for he means that consolation had been offered to him, because he was borne down with evils, and almost overwhelmed, inasmuch as God is wont to comfort the lowly, that is, those that are cast down. Hence a most profitable doctrine may be inferred — that the more we have been afflicted, so much the greater consolation has been prepared for us by God. Hence, in the epithet here applied to God, there is a choice promise contained, as though he had said, that it is peculiarly the part of God to comfort those that are miserable and are abased to the dust.

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.

(6) God, that comforteth those that are cast down.—The fact of his own experience seems almost to present itself to his thoughts as constituting an attribute of the divine character. In the word for “cast down” (lowly) we may, perhaps, trace an allusion to the same word used of him by others as a disparaging epithet. (See Note on 2Co_10:1.)

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

6. those that are cast down] The word ταπεινὸς, says Dean Stanley, never (except in metaphors in the N.T.) has the meaning of ‘humble,’ but only acquired such a meaning in later times to express the Christian grace of humility. It occurs in Mat_11:29; Luk_1:52; Jas_4:6; 1Pe_5:5. In Rom_7:16 and in Jas_1:9 it is translated men of low degree, or estate. See also note on ch. 2Co_10:1. The substantive formed from it is translated humility and humbleness of mind, save in Php_2:3, where we have lowliness of mind; while the verb is used in Luk_3:5 of the hills being made low, and in Php_2:8 of what is called the ‘humiliation’ of Christ.

by the coming of Titus] “ ‘By the coming and presence of Titus,’ as in the frequent use of the word to describe the Advent of Christ.” Stanley. See Mat_24:3; 1Co_15:23; 1Th_2:19; 1Th_3:13; 1Th_4:15; 2Th_2:1, &c.

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.

Nevertheless, God that comforteth those that are cast down,.... Or "humble ones": such as are humbled under the afflicting hand of God, and have low and mean apprehensions of themselves; these God looks unto, dwells with, revives their hearts, cheers their drooping spirits, and fills them with comforts; he has been used to do so with such persons; he has raised comfort to them; they may expect it, and the apostle experienced it; and which he refers to God as the author of it, as he had done in the beginning of this epistle, calling him "the God of all comfort"; he was the efficient cause, the means by which it was effected was the coming of Titus:

comforted us by the coming of Titus; to whom the apostle bore a very great affection, he being his son in a spiritual sense, a companion with him in his travels, and of great usefulness and service in the ministration of the Gospel; so that the very sight of him gave him pleasure; and the more, inasmuch as he had for some time longed to see him, that he might have some account from him of the affairs of this church.

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

6 Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;

Ver. 6. God that comforteth] This is a most sweet attribute of God, such as we may profitably plead and produce in prayer. He loves to comfort those that are forsaken of their hopes. He will not crush but cherish that worm Jacob. "He will not break the bruised reed," &c.

By the coming of Titus] Who came very opportunely, even while Paul was writing this Epistle, 2Co 2:12-13. God’s comforts are therefore sweet because seasonable. He never comes too soon, nor stays too long. He waits to be gracious, as being a God of judgment, Isa 30:18. Were we but ripe, he is ready, and will lift us up in due time, 1Pe 5:6.

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.

God that comforteth those that are cast down - Whose characteristic is, that be gives consolation to those who are anxious and depressed. All his consolation was in God; and by whatever instrumentality comfort was administered, he regarded and acknowledged God as the author; see the note, 2Co 1:4.

By the coming of Titus - To Macedonia. He rejoiced not only in again seeing him, but especially in the intelligence which he brought respecting the success of his Epistle, and the conduct of the church at Corinth.

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

God....comforted us by the coming of Titus, and with the joyful news he brought me, of the submission and repentance of the incestuous man, and of the good state you are in, of your earnest desire to see me. Now I have no reason to repent, that I wrote to you pretty sharply; though my letter troubled you, through the concern you were in on account of the incestuous man, yet both his sorrow, and yours for his sake, will turn to his, and your greater advantage, with a lasting repentance, such as a true sorrow produces, when it is from God. I see the good effects, by the apology or defence you make for yourselves, by your zealous indignation,[2] and, as it were, revenge against sin, &c. (Witham)

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).

God, that comforteth those that are cast down: it is observable, how careful the apostle is to ascribe all the supports and reliefs of his spirit unto God. Nor is this notion, or name, of God unuseful to any that fear him, who through any casualties or contingences of this life shall happen to be cast down. It advantageth our faith in prayer, in any such straits, to consider God as having taken to himself the name of him that comforteth those that are cast down.

Comforted us by the coming of Titus: it is only the coming of Titus, his fellow labourer, and one dear to him, that he mentioneth in this verse, as the means of his support and relief; yet he entitleth God to his comfort under his dejection. God comforteth his people variously, sometimes by his good word, sometimes by his providence; be what will the instrumental cause, God is the principal efficient.

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

6. Those that are cast down—In a word the lowly, whether in spirit, position, or magnitude. And beautiful is the characteristic ascribed here by our apostle’s faith to God; the God that consoles the lowly. Men are apt to fancy that God is too great to mind small things. But inability to care for the very smallest as well as the greatest would not be greatness, but a defect of greatness. God is truly so great, so truly omnipresent, omniscient, and omnipotent, that he can take as perfect a care of the smallest thing in immensity or in eternity as if that thing were the only thing in all the universe that he had to take care of. Our humblest prayer, our lightest thought, our most secret sin, are as perfectly known to him as if there were nothing else to know. And so our apostle believes with undoubting faith that God is the consoler of his humble sorrows.

By—Rather, in.

The coming—The very presence of Titus was refreshing to his spirit, apart from the message he brought.

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

Who comforteth those that are cast down. "The Comforter of the humble comforted us, even God." The word "humble" has in classical Greek the sense of "mean," "abject." Pride, not humility, was the virtue even of Stoic morality. Christ was the first to reveal the beatitude of lowliness (Mat_11:29; Luk_1:52) Doubtless the word still retained some of its old associations, and had been used of St. Paul in a disparaging sense. (2Co_10:1) But he whom his opponents accused of so much egotism, ambition, and arrogance, meekly accepts the term and applies it to himself. God. (2Co_1:4) "The God of consolation". (Rom_15:5) By the coming of Titus. This was the cause of that outburst of joy in 2Co_2:13, 2Co_2:14, which passage here finds its explanation. The absence of Titus from the Acts is another proof of the fragmentariness of that book. It is evident that he was an ardent, able, active fellow worker, and most beloved friend of the apostle (Gal_2:1, Gal_2:3; 2Ti_4:10; Tit_1:4 Tit_3:12) We learn most about him from this Epistle.

The Comforter of the lowly.

We are accustomed to think of the apostle as the soldier of the cross, the hero of the spiritual war. And this is just. Nevertheless, we should not forget that he had a human heart, with human susceptibilities and cravings; that he knew what it was to be weary, disappointed, and sorrowful, and what it was to be consoled, encouraged and elated. This Epistle represents him as bitterly distressed by the conduct of the Corinthian Christians, and yet as truly comforted by the tidings brought by Titus and by the brotherly fellowship and sympathy of his youthful colleague.

I THE NEED OF COMFORT. This is owing to the fact that Christian people and Christian workers are sometimes among the downcast, the lowly, the depressed. It is a permitted experience of human life, and there are reasons, some of them obvious enough, why the faithful and zealous servant of Christ should not be exempt from such feelings. It may be necessary, in order to keep him humble, to preserve him from self-confidence, to cherish within him a spirit of dependence upon Divine assistance.

II THE AUTHOR OF COMPORT. This view which the apostle here takes of God may to some seem derogatory to his dignity. But it should rather be regarded as setting God"s character in an admirable and attractive light. If God has made the human heart such as it is, if he has appointed its varied experiences, it cannot be beneath him to minister to that nature which is his own handiwork, to overrule to highest ends those circumstances which his wisdom has created. He has delighted to reveal himself to his people as a God of consolation, especially when their hearts have been most sore and their cry most piercing.

III THE MEANS OF DIVINE COMFORT. These means accord with the nature with which the Creator has endowed us, and are none the less honouring to his wisdom because they are often of the simplest kind. The case of Paul illustrates this.

1. The presence and brotherly kindness of a friend is consolatory to theafflicted; e.g. the coming of Titus.

2. The good tidings that reach the downcast cheer the soul; e.g. good news concerning the Corinthian Church.

3. The assurance of affection and sympathy on the part of those whosewelfare is sought (vide vers. 7-9). T.

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

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.

Nevertheless he that comforteth the lowly, even God, comforted us by the coming of Titus ;

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.

6. Nevertheless God … comforted us by the coming of Titus. Titus brought to him the joyful news of repentance and reformation at Corinth. This news turned his affliction to joy.

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.

6. ἀλλʼ ὁ παρακαλῶν τοὺς ταπεινούς. But He that comforteth the depressed, even God: from Isa 49:13. Comp. θεὸς πάσης παρακλήσεως (2Co 1:3). It is perhaps true to say that ταπεινός in Scripture never means ‘low, mean, servile,’ as often in classical Greek. It may be used of a low tree (Eze 17:24); or of those of low estate (Jas 1:9); or of low spirits, which seems to be the meaning here. In Sir 25:23 a bad woman is said to produce a καρδία ταπεινὴ καὶ πρόσωπον σκυθρωπόν in him who has to deal with her. Comp. σκυθρωποὺς καὶ ταπεινοὺς περιιόντας (Xen. Hell. VI. iv. 16). It is the low-spirited rather than the lowly that need to be ‘comforted.’

ἐν τῇ παρουσίᾳ Τίτου. By the coming and presence of Titus. Both words are needed to bring out the meaning of παρουσία, the word so frequently used of the Second Advent (Mat 24:3; 1Th 3:13; 1Th 4:15; 1Th 5:23; 2Th 2:1; 2Th 2:8; 1Co 15:23; Jas 5:7; 2Pe 3:4).

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.

6.] τοὺς ταπεινούς, generally, those that are low: ἡμᾶς, as belonging to that class.

It was [the] not finding Titus which had given him such uneasiness in Troas, ch. 2:12. ἐν, not ‘by,’ but in, as the conditional element or vehicle of the consolation. So also [twice] in next verse.

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

6. ἀλλʼ ὁ παρακαλῶν τοὺς ταπεινούς. ‘But He who comforteth the downcast.’ The context shows that ‘the lowly’ (RV) is here not the meaning of τ. ταπεινούς. It means ‘those that are cast down’ (AV), ‘the dejected, the depressed’; these rather than the lowly require to be comforted. In Ecclus. 25:23 a wicked woman is said to produce καρδία ταπεινὴ καὶ πρόσωπον σκυθρωπόν, which RV. renders ‘abasement of heart and sadness of countenance.’ The wording here (cf. 1:3) comes from Isa 49:13, τοὺς ταπεινοὺς τοῦ λαοῦ αὐτοῦ παρεκάλεσεν. Cf. Isa 40:1, Isa 40:11, 51:3, Isa 40:12, 61:2, 66:13.

ἐν τῇ παρουσίᾳ Τ. ‘By the arrival and company of T.’ The word implies not only the coming but the staying; a παρουσία lasts some time. Deissmann (Light from the Anc. East, pp. 372, 382) has shown that it was a technical term to denote the visit of a potentate or his representative, and hence its ready transfer to the Second Advent. No such meaning attaches to it here. St Paul is not suggesting that the return of Titus to him was of an official character, but perhaps he desires to intimate that the coming meant a great deal to himself. The ἐν is instrumental rather than local, it gives the means rather than the sphere of the comforting; cf. ἐν φόβῳ Θεοῦ (v. 1).

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

God. The Rev. improves on the A. V. by putting God in its emphatic place at the end of the clause. "He that comforteth," etc. - "even God." Those that are cast down [τους ταπεινους] . Rev., the lowly. See on Mt 11:68. Here the A. V. is more nearly true to the idea, which is that of depression through circumstances, rather than of lowliness of character. The neater rendering would be the downcast.

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