5. For, when we were come into Macedonia, our flesli had no rest, but we were troubled on every side ; without (were) fightings, within (were) fears.
The connection is with the last clause of the preceding verse. I was comforted in tribulation, for also [koX ydp) hav- ing come into Macedo7iia^ our flesh had no rest. Paul did not leave his troubles behind him in Troas, 2, 12, but also in Macedonia his flesh had no rest. 'Bj flesh he does not mean his body, for the sufferings, which he immediately specifies, were not corporeal, but mental. It stands for liis whole sensitive nature considered as frail. It is equivalent to saying, ' my feeble nature had no rest.' The same idea is expressed in 2, 12 by saying, "I had no rest in my spirit." Sut, so far from having rest, we loere troubled (^Xt/3o/xevoi, either T^fxc^a is to be supplied, or a slight departure from the regular construction is to be assumed) o?i every side., Iv TravTL, in every way. This is amplified and explained by saying, without (were) fightings^ loithin fears. Calvin and many other commentators understand loithin and without to mean within and without the church. Paul's troubles were partly from his contentions with the Jews and heathen, and partly from his anxieties about the conduct and welfare of Christians. It is more common and natural to understand the distinction to be between inward and outward troubles. He had to con- tend with a-U kinds of outward difiiculties, and was oppressed with an inward load of anxieties. Fears., painful apprehen- sions lest his labours should be vain, lest his enemies should at last prevail, lest his disciples should apostatize and perish, or the peace and purity of the church be disturbed.
6. Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus.
The order of the words is inverted in the English version. In the Greek the order is. He who comforteth those who are cast down, comforted us, even God, by the coming of Titus. The fact that it is the characteristic work of God, or, so to speak, his oflice, to comfort the dejected, is thus made more prominent. All the miserable are thus encouraged, because they are miserable, to look to that God who proclaims himself as the comforter. It is to be remarked that the objects of his compassion, those who call forth the exercise of his power as