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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 7:5–11. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Accordingly, when he is going to assign afflictions to the flesh as its especial liability-according to the statement he had already made-he says, "When we were come into Macedonia, our flesh had no rest; " then, in order to make the soul a fellow-sufferer with the body, he adds, "We were troubled on every side; without were fightings," which of course warred down the flesh, "within were fears," which afflicted the soul.
It is because the flesh is irrational that Paul says that it has no rest from its suffering. But the soul, although it was suffering in the body, did have rest. This is because of the hope that God would reward them for the tribulations inflicted on them by unbelievers. Fightings were inflicted on the body, and fears attacked the soul, but Paul was not at all afflicted in the Spirit, who was given to him so that he might endure such things.
"For even when we were come into Macedonia, our flesh had no relief."
For since he said, "our tribulation;" he both explains of what sort it was, and magnifies it by his words, in order to show that the consolation and joys received from them was great, seeing it had repelled so great a sorrow. "But we were afflicted on every side."
How on every side? for "without were fightings," from the unbelievers; "within were fears;" because of the weak among the believers, lest they should be drawn aside. For not amongst the Corinthians only did these things happen, but elsewhere also.
Paul had to do battle not only with external foes but also with enemies within the fellowship of the church. He was afraid that believers would be turned away to harmful things.
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Summary
In 2 Corinthians 7:5, the Apostle Paul offers a raw and deeply personal account of the profound distress he experienced upon arriving in Macedonia. He describes a state of relentless physical and emotional turmoil, facing intense opposition from external sources and grappling with debilitating anxieties within himself. This verse powerfully underscores the immense personal cost of apostolic ministry and reveals the genuine human vulnerability of even the most spiritually mature leaders, setting the stage for the subsequent revelation of God's timely comfort.
Context
Literary Context
This verse immediately follows Paul's account of his anxious journey from Ephesus to Troas, where he had hoped to meet Titus and receive news regarding the Corinthian church's response to his "severe letter" (likely the one mentioned in 2 Corinthians 2:4). When Titus did not arrive in Troas, Paul's spirit found no rest, compelling him to continue to Macedonia (2 Corinthians 2:12-13). Therefore, 2 Corinthians 7:5 serves as a direct continuation and intensification of the emotional and physical strain Paul was already experiencing, vividly detailing the "trouble on every side" that characterized this particular leg of his missionary journey before the arrival of Titus brought relief.
Historical & Cultural Context
Paul's journey to Macedonia occurred during a period of intense missionary activity and significant opposition. Macedonia was a Roman province where Paul had previously established churches, such as those in Philippi and Thessalonica. Travel in the ancient world was arduous and often dangerous, exposing travelers to various perils. Furthermore, the early Christian movement faced widespread hostility from both Jewish and Gentile populations, often leading to persecution, public ridicule, and physical violence. Paul's "fightings without" would have encompassed such external pressures, including disputes with opponents, false accusations, and the general societal resistance to the Gospel message. His "fears within" also reflect the deep pastoral burden he carried for the nascent churches, particularly the volatile Corinthian community, whose spiritual state and loyalty were a constant source of anxiety for him.
Key Themes
This verse powerfully contributes to several overarching themes in 2 Corinthians and Paul's broader theology. Firstly, it highlights the human vulnerability of spiritual leaders, demonstrating that even an apostle like Paul, chosen and empowered by God, was not immune to physical exhaustion or emotional distress. This theme is crucial throughout 2 Corinthians, where Paul often contrasts his weakness with God's strength, as seen in 2 Corinthians 12:9-10. Secondly, the verse underscores the reality of external opposition and ministry challenges, illustrating the constant "fightings" that accompanied the spread of the Gospel, aligning with Paul's extensive list of sufferings in 2 Corinthians 11:23-28. Lastly, it reveals the profound internal distress and pastoral anxiety that burdened Paul, emphasizing the emotional weight of caring for the churches, a burden he explicitly mentions as his "daily pressure" in 2 Corinthians 11:28.
Exposition and Analysis
Key Word Analysis
In this context, sárx refers to Paul's physical body and his human nature, emphasizing its susceptibility to weariness, pain, and distress. It highlights his genuine humanity and vulnerability, indicating that his physical being found no reprieve from the constant pressures. This is not necessarily a reference to the sinful nature, but rather to the physical and emotional limitations inherent in being human.
This verb literally means "to crowd," "to press," or "to squeeze." Figuratively, it conveys the idea of being afflicted, distressed, or burdened from all sides. Paul's use of thlíbō powerfully communicates an overwhelming sense of pressure, as if he were being crushed by the circumstances, leaving no room for ease or comfort.
This noun denotes alarm, fright, dread, or intense anxiety. Here, it refers to Paul's inner turmoil and apprehension. These fears likely stemmed from his deep concern for the spiritual well-being of the Corinthian believers, the potential for division or apostasy, and the uncertainty of their response to his previous letter. It reveals a profound emotional burden, not just a fleeting worry.
Verse Breakdown
"For, when we were come into Macedonia"
This clause establishes the geographical and temporal setting for Paul's distress. The conjunction "For" (Greek, gar) connects this verse to the preceding narrative, explaining the reason for his continued anxiety after leaving Troas. His arrival in Macedonia, rather than bringing relief, intensified his burdens.
"our flesh had no rest"
This vivid phrase describes Paul's physical and perhaps emotional exhaustion. The Greek word for "rest" (ánesis) implies relaxation or relief. Paul's "flesh" (his human body and constitution) was unable to find any respite or ease from the relentless pressures, indicating a state of constant agitation and weariness.
"but we were troubled on every side"
This statement emphasizes the pervasive nature of Paul's affliction. The Greek word thlíbō (troubled) suggests being pressed or squeezed, and "on every side" (Greek, pas en) indicates that the pressure was comprehensive and inescapable, coming from all directions. This highlights the overwhelming intensity of his circumstances.
"without [were] fightings"
This refers to the external conflicts and opposition Paul faced. "Fightings" (Greek, máchē) denotes strife, conflict, or battle. These would have included persecution from unbelievers, opposition from false teachers, verbal disputes, and general resistance to the Gospel message from those outside the church.
"within [were] fears"
This contrasts with the external "fightings" and points to Paul's internal anguish. "Fears" (Greek, phóbos) signifies deep anxiety, dread, or apprehension. These internal struggles likely stemmed from his profound pastoral concern for the churches, particularly the Corinthians, and his worry about their spiritual state, their faithfulness, and their ultimate response to his ministry.
Literary Devices
Paul masterfully employs several literary devices to convey the depth of his suffering. The most prominent is Antithesis or Parallelism, seen in the stark contrast between "without [were] fightings" and "within [were] fears." This structure vividly illustrates that his distress was not confined to external circumstances but also permeated his inner being, creating a comprehensive state of turmoil. The phrase "troubled on every side" functions as Hyperbole, emphasizing the overwhelming and inescapable nature of the pressure Paul felt, suggesting an intensity beyond mere difficulty. This contributes to the overall Imagery of a man under immense strain, pressed from all directions, both physically and emotionally. The raw honesty and directness of his confession also lend a powerful sense of Pathos, inviting the reader to empathize with his profound human vulnerability.
Theological and Thematic Connections
2 Corinthians 7:5 offers profound theological insights into the nature of Christian ministry and the experience of suffering. It reveals that faithfulness to God does not exempt one from intense trials, but rather often immerses one deeper into them. Paul's distress underscores the reality that spiritual warfare and pastoral burdens can manifest as profound physical and emotional anguish. Theologically, this passage sets the stage for God's subsequent intervention and comfort, demonstrating that even in the deepest valleys of human experience, God remains faithful to sustain and deliver His servants. It affirms that God is intimately acquainted with our suffering and that His comfort is most powerfully revealed in our moments of greatest need.
Reflection and Application
Paul's transparent confession in 2 Corinthians 7:5 provides immense comfort and relatability for believers in every age. It normalizes the experience of struggle, reminding us that even the most devoted and spiritually mature individuals are not immune to intense pressure, whether from external opposition or internal anxieties. Our faith does not insulate us from life's difficulties; rather, it provides the framework within which we can navigate them, trusting in God's presence and provision. This verse encourages us to be honest about our own struggles, knowing that vulnerability can be a pathway to deeper reliance on God and greater empathy for others. It also serves as a poignant reminder to extend grace and prayer to those in spiritual leadership, who often bear immense, unseen burdens for the flock. Just as God sent Titus to comfort Paul (as revealed in the subsequent verses), He often brings relief and encouragement to us through the timely intervention of others, demonstrating His compassionate care in tangible ways.
Questions for Reflection
FAQ
Why did Paul experience such intense distress despite his profound faith and divine calling?
Paul's experience in 2 Corinthians 7:5 highlights that faith does not exempt believers, even apostles, from the realities of human suffering and emotional distress. His "fightings without" represented the real and dangerous opposition he faced as he spread the Gospel, including persecution, false accusations, and conflicts with adversaries. His "fears within" stemmed from his deep pastoral burden for the churches, particularly the Corinthians, and his anxiety over their spiritual state and response to his teachings. Paul's suffering was an integral part of his apostolic ministry, demonstrating that God's power is often made perfect in human weakness (2 Corinthians 12:9-10). His vulnerability makes him relatable and underscores that even spiritual giants are fully human, relying completely on God's strength and comfort.
How does Paul's experience in Macedonia relate to the theme of God's comfort?
Paul's profound distress in Macedonia serves as a crucial backdrop for the theme of God's comfort, which is central to 2 Corinthians. Immediately following this verse, Paul reveals that "God, who comforts the downcast, comforted us by the coming of Titus" (2 Corinthians 7:6). This sequence demonstrates that God often allows His servants to experience deep affliction not to abandon them, but to powerfully manifest His presence and comfort in their darkest hours. Paul's suffering was not a sign of God's absence but an opportunity for God's faithfulness to be revealed, proving that He is indeed "the God of all comfort, who comforts us in all our tribulation" (2 Corinthians 1:3-4).
Christ-Centered Fulfillment
Paul's profound distress in Macedonia, marked by external "fightings" and internal "fears," finds its ultimate echo and fulfillment in the person and work of Jesus Christ. While Paul's suffering was for the sake of the Gospel and the churches, Christ's suffering was redemptive, bearing the weight of the world's sin. Jesus, too, experienced intense "fightings without" – constant opposition from religious leaders, the rejection of His own people (John 1:11), and ultimately, the physical agony of the cross. More profoundly, He knew unparalleled "fears within," most vividly demonstrated in the Garden of Gethsemane, where His soul was "very sorrowful, even to death," and He sweat drops of blood in anguish over the cup He was about to drink (Matthew 26:38-39). Christ's suffering was not merely human vulnerability but a divine act of identification with our brokenness and a perfect obedience that secured our salvation. Paul's experience, therefore, serves as a participation in the "fellowship of Christ's sufferings" (Philippians 3:10), demonstrating that true spiritual power is found not in the absence of weakness, but in the strength of Christ perfected in our frailty. Through His ultimate victory over sin and death, Christ became the source of all comfort, enabling believers like Paul, and us, to find rest and peace even amidst the most overwhelming "fightings without" and "fears within" (John 16:33).