2. Make room for us. Again he returns from a statement of doctrine to treat of what more especially concerns himself, but simply with this intention -- that he may not lose his pains in admonishing the Corinthians. Nay more, he closes the preceding admonition with the same statement, which he had made use of by way of preface. For what is meant by the expressions Receive us, or Make room for us? It is equivalent to, Be ye enlarged, (2 Corinthians 6:13;) that is, "Do not allow corrupt affections, or unfavorably apprehensions, to prevent this doctrine from making its way into your minds, and obtaining a place within you. For as I lay myself out for your salvation with a fatherly zeal, it were unseemly that you should turn a deaf ear ¹ upon me." ²

We have done injury to no man. He declares that there is no reason why they should have their minds alienated, ³ inasmuch as he had not given them occasion of offense in any thing. Now he mentions three kinds of offenses, as to which he declares himself to be guiltless. The first is, manifest hurt or injury. The second is, the corruption that springs from false doctrine. The third is, defrauding or cheating in worldly goods. These are three things by which, for the most part, pastors ⁴ are wont to alienate the minds of the people from them -- when they conduct themselves in an overbearing manner, and, making their authority their pretext, break forth into tyrannical cruelty or unreasonableness, -- or when they draw aside from the right path those to whom they ought to have been guides, and infect them with the corruption of false doctrine, -- or when they manifest an insatiable covetousness, by eagerly desiring what belongs to another. Should any one wish to have it in shorter compass-the first is, fierceness and an abuse of power by excessive insolence ⁵ the second, unfaithfulness in teaching. the third, avarice.

3. I say not this to condemn you. As the foregoing apology was a sort of expostulation, and we can scarcely avoid reproaching when we expostulate, he softens on this account what he had said. "I clear myself," says he, "in such a way as to be desirous to avoid, what would tend to your dishonor." The Corinthians, it is true, were unkind, and they deserved that, on Paul's being acquitted from blame, they should be substituted in his place as the guilty party; nay more, that they should be held guilty in two respects -- in respect of ingratitude, and on the ground of their having calumniated the innocent. Such, however, is the Apostle's moderation, that he refrains from recrimination, contenting himself with standing simply on the defensive.

For I have before said. Those that love do not assail; ⁶ nay more, if any fault has been committed, they either cover it over by taking no notice of it, or soften it by kindness. For a disposition to reproach is a sign of hatred. Hence Paul, with the view of showing that he has no inclination to distress the Corinthians, declares his affection towards them. At the same time, he undoubtedly in a manner condemns them, while he says that he does not do so. As, however, there is a great difference between gall and vinegar, so there is also between that condemnation, by which we harass a man in a spirit of hatred, with the view of blasting him with infamy, and, on the other hand, that, by which we endeavor to bring back an offender into the right way, that, along with safety, he may in addition to this regain his honors unimpaired.

Ye are in our hearts -- that is, "I carry you about with me inclosed in my heart." To die and live with you -- that is, "So that no change can loosen our attachment, for I am prepared not merely to live with you, but also to be associated with you in death, if necessary, and to endure anything rather than renounce your friendship." Mark well, in what manner all pastors. ⁷ ought to be affected.

4. Great is my boldness. Now, as if he had obtained the enlargement of heart that he had desired on the part of the Corinthians, he leaves off complaining, and pours out his heart with cheerfulness. "What need is there that I should expend so much labor upon a matter already accomplished? For I think I have already what I asked. For the things that Titus has reported to me respecting you are not merely sufficient for quieting my mind, but afford me also ground of glorying confidently on your account ⁸ Nay more, they have effectually dispelled the grief, which many great and heavy afflictions had occasioned me." He goes on step by step, by way of climax; for glorying is more than being of an easy and quiet mind; and being freed from grief occasioned by many afflictions, is greater than either of those. Chrysostom explains this boldness somewhat differently, in this manner -- " If I deal with you the more freely, it is on this account, that, relying on the assurance of your good will towards me, I think I may take so much liberty with you." I have stated, however, what appeared to me to be the more probable meaning -- that the report given by Titus had removed the unfavorable impression, which had previously racked his mind? ⁹

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." ¹⁰ 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." ¹¹ 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. ¹² 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.

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.

7. And not by his coming only. Lest the Corinthians should object in these terms -- " What is it to us if Titus has cheered you by his coming? No doubt, as you loved him, you would feel delighted to see him;" he declares, that the occasion of his joy was, that Titus had, on returning from them, communicated the most joyful intelligence. Accordingly he declares, that it was not so much the presence of one individual, as the prosperous condition of the Corinthians, that had cheered him.

Your desire. Mark, what joyful tidings were communicated to Paul respecting the Corinthians. Their desire originated in the circumstance, that they held Paul's doctrine in high estimation. Their tears were a token of respect; because, being affected with his reproof, they mourned over their sins. Their zeal was an evidence of good will. From these three things he inferred that they were penitent. This afforded him full satisfaction, because he had no other intention or anxiety, than the consulting of their welfare.

So that I rejoiced the more -- that is, "So that all my griefs and distresses gave way to joy." Hence we see, not merely with what fervor of mind he desired the public good of the Church, but also how mild and gentle a disposition he possessed, as being one that could suddenly bury in oblivion offenses of so serious a nature. At the same time, this may rather be taken in another way, so as to be viewed in connection with what follows, and I am not sure but that this meaning would correspond better with Paul's intention. As, however, it is a matter of no great moment, I pass over it slightly.