2 Corinthians 7:6
But God, who comforteth the humble, comforted us by the coming of Titus.
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- Vulgate (Clementine)
- Sed qui consolatur humiles, consolatus est nos Deus in adventu Titi.
- Greek New Testament (SBLGNT)
- ἀλλʼ ὁ παρακαλῶν τοὺς ταπεινοὺς παρεκάλεσεν ἡμᾶς ὁ θεὸς ἐν τῇ παρουσίᾳ Τίτου·
Haydock's commentary
On verses 6 to 7
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)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
Clement of Alexandria The Stromata, or Miscellanies, Chapter XXI. Description of the Perfect Man, or Gnostic
Here I find perfection apprehended variously in relation to Him who excels in every virtue. Accordingly one is perfected as pious, and as patient, and as continent, and as a worker, and as a martyr, and as a Gnostic. But I know no one of men perfect in all things at once, while still human, though according to the mere letter of the law, except Him alone who for us clothed Himself with humanity. Who then is perfect? He who professes abstinence from what is bad. Well, this is the way to the Gospel and to well-doing. But gnostic perfection in the case of the legal man is the acceptance of the Gospel, that he that is after the law may be perfect. For so he, who was after the law, Moses, foretold that it was necessary to hear in order that we might, according to the apostle, receive Christ, the fulness of the law. …
St John Chrysostom Homilies on Second Corinthians, Homily V
How then do these (words) hang upon those before them? Let us recall to mind what those were, and so we shall perceive this. What then were those before? What he said at the beginning. “I would not have you,” saith he, “ignorant concerning our affliction which befell us in Asia, that we were weighed down exceedingly, beyond our power.” ( 2 Cor. i. 8 .) Now having shown the manner of his deliverance, and inserted the intermediate matter, he is of necessity led to teach them again that in yet another way he had been afflicted. How, and in what way? In not finding Titus. ( vii. 6; viii. 6, 16, 22, 23, xii. 18 .) Fearful indeed, and enough to prostrate the soul, is it even to endure trials; but when there is none to comfort and that can help to bear the burden, the tempest becometh greater. …
St John Chrysostom Homilies on Second Corinthians, Homily XIV
Ver. 6 . “Nevertheless He that comforteth the lowly comforted us by the coming of Titus.”
St Gregory of Nyssa Against Eunomius, He proceeds to discuss the views held by Eunomius, and by the Church, touching the Holy Spirit; and to show that the Father, the Son, and the Holy Ghost are not three Gods, but one God. He also discusses different senses of “Subjection,” and therein shows that the subjection of all things to the Son is the same as the subjection of the Son to the Father
Thus much with regard to his profanity towards the Son. Now let us see what he says about the Holy Spirit. “After Him, we believe,” he says, “on the Comforter, the Spirit of Truth.” I think it will be plain to all who come across this passage what object he has in view in thus perverting the declaration of the faith delivered to us by the Lord, in his statements concerning the Son and the Father. Though this absurdity has already been exposed, I will nevertheless endeavour, in few words, to make plain the aim of his knavery. …