Interpretation of 2 Corinthians

The Corinthians reaped much benefit from the former Epistle, and their [benefit] was increased, first by Timothy and after him by Titus; for both were sent to them. But again some of those who had believed from among the Jews, [preferring] the observance of the law, were slandering the apostolic teaching, calling the inspired Paul an apostate and a lawbreaker, and urging everyone to keep the law; and they did this same thing in Corinth too. So the divine Apostle writes, having already reached Macedonia in keeping with his promise. And first he weaves a defense, as one who has not yet arrived, not because he failed to fulfil his promise; for he had promised first to see the Macedonians and after that to come to them. For he spoke thus in the former [Epistle]: “I will come to you when I pass through Macedonia, for I am passing through Macedonia, and perhaps I will stay with you, so that you may send me on my way wherever I go.” So [he did] nothing contrary to his promises … but, having lingered in Ephesus, he teaches the reasons for his slowness. He also asks for leniency toward the one who dared that lawless act. Then he compares the Old [Covenant] with the New, not dishonoring the former but showing the latter to be superior. After this he counts up his own labors, not as a slave to the passion of ambition, but to expose the falsehood of the deceivers. He also urges them to take thought for the service of the saints, spurring them on to generous giving by recalling the Macedonians. And he sets out the catalogue of his own sufferings, teaching that this is the mark of the heralds of the truth. This, then, is the argument of the Epistle; the detailed interpretation will teach the sense of what is written more exactly.

“Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is in Corinth, with all the saints who are in the whole of Achaia: grace to you and peace from God our Father and the Lord Jesus Christ.” Both were sent to them, Timothy and Titus; but he did not join the blessed Titus with himself in this letter, since he had appointed him to be the servant of this business: for he sent this Epistle by him. He calls them the church of God, joining them again in concord and showing [God] to be Master and benefactor. And he joined with them all who had believed in that nation, showing that all who have been counted worthy of salvation are one body.

“Blessed be God.” Here one must put a stop; [then] “and Father of our Lord Jesus Christ.” For he is our God, but the Father of our Lord Jesus Christ. The Master too taught us this distinction, saying in the holy Gospels, “I confess to you, Father, Lord of heaven and earth,” clearly teaching that he is his Father, but the maker and Master of creation. “The Father of mercies and God of all comfort.” That is, the one who pours forth mercies like a spring, who gushes out mercy, and has treated us with a father's mercies.

“Who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, through the comfort with which we ourselves are comforted by God.” Recounting the trials that befell him, he has set down first the remedies for the trials, and he shows the God of all offering consolations equal in measure to the trials. So also the blessed David said: “According to the multitude of my pains in my heart, your comforts gladdened my soul.” And, using his customary modesty of mind, he said that [it was] not for his own sake but for the sake of the peoples [that he received] the consolation of the soul …

“For as the sufferings of Christ abound to us, so through Christ our comfort also abounds.” He has put “abounds” both of the sufferings and of the comfort, showing the greatness both of the former and of the latter. “If we are afflicted, it is for your comfort and salvation, which is at work in the endurance of the same sufferings that we also suffer; and our hope for you is firm. If we are comforted, it is for your comfort and salvation, knowing that as you are partners in the sufferings, so also in the comfort.” It is for your sake that we fall into trials of every kind. For if we did not wish to bring you the saving proclamation, no one would have inflicted these sufferings on us. But since we take forethought for your salvation, from our opponents we [meet] the assault of grim things, while from God the Master we reap encouragement. So we have both the one and the other for your sake. And you share both with us, inasmuch as you make our affairs your own. “For we do not want you to be ignorant, brothers, of our affliction that befell us in Asia, that we were weighed down beyond measure, beyond our strength, so that we despaired even of living.” By many words he has shown the greatness of the danger. For “we were weighed down,” and “beyond strength,” and “beyond measure” signify this, and in addition “so that we despaired even of living.” He is saying that the danger was so great that we were at a loss and gave up even on living. And I think that he [means] the [uprising] against him under Demetrius the …

“But we ourselves had the sentence of death in ourselves, so that we might not trust in ourselves but in God who raises the dead.” But the Master did not allow the sentence of despair to come to the test; he stopped the threat of death at the point of our expectation, so that we might not take confidence in ourselves but seek his alliance. By “sentence of death” he meant the verdict of death. And very fittingly he mentioned the resurrection of the dead, teaching that to deliver from the greatest dangers was equal to raising the dead. “Who delivered us from such great deaths, and delivers us.” Then, holding what has happened as a pledge of what will be, he added: “On whom we have set our hope that he will deliver us yet again.” And, teaching modesty as usual, he adds: “While you also help together on our behalf by your prayer, so that thanks may be given by many persons on our behalf for the gift [granted] to us through many.” For when this happens, many will praise God on our account, seeing us travel through dangers and escape them by the divine help. “For our boast is this, the testimony of our conscience.” The testimony of our conscience gives us boldness. What are you conscious of in yourself? “That in simplicity and sincerity, not in fleshly wisdom but in the grace of God, we have conducted ourselves in the world, and more especially toward you.” What we were taught by divine grace, he says, this we offer to all unadorned, mixing nothing of our own into it. By “fleshly wisdom” he does not mean eloquence here but cunning. And he hints at those deceivers, as having corrupted the proclamation and [preached] their own opinions … “For we write you nothing other than what you read and also acknowledge; and I hope that you will acknowledge it to the end, as you also acknowledged us in part.” For we do not, as some try to slander us, think one thing and preach another. And the experience of the facts bears witness: what I taught you when present, this I also send by letter when absent, and this I hope to proclaim for all time to come. He has not added “you acknowledged us in part” idly, but to prick them, as not having wholly rejected the slanders made against him. “That we are your boast, just as you are ours, in the day of our Lord Jesus.” Everywhere he keeps the rule of his own [modest] mind. Here too he has set himself and the disciples in equal rank: for he said that they likewise take pride in him and he in them, in the day of the Master's appearing. “And in this confidence I wanted to come to you first, so that you might have a second joy; and to pass through you into Macedonia, and again from Macedonia to come to you, and be sent on by you to Judea.” Some thought that the Apostle had contradicted himself, since in the former [letter] he promised first to see the Macedonians and then to come to them; they did not notice that there he made a promise, but here he revealed his own intention. For he said, [I wanted] to come to you first, then to pass through you into Macedonia, and again from there to come to you, “so that you might have a second joy,” that is, a double gladness, by receiving me twice. But this I wanted; certain causes prevented it. These he teaches shortly afterwards, making his defense at greater length.

“In planning this, then, did I act with fickleness …, so that with me there is Yes, yes and No, no?” He has set down two contraries [which he denies]. The first is this: I am neither light-minded nor given to quick changes of opinion, so as to choose now this, now that. The second is this: nor am I a slave to passion, so as to fulfil my desire by any means. For this is what he says: “Or what I plan, do I plan according to the flesh, so that with me there is Yes, yes and No, no?” For the one who follows the desires of the flesh is dragged along by his own reasonings, even if they are quite unreasonable; but the one who plans with self-control, even if he plans something good, if he perceives that it is not going to profit others, does not carry his plan to its end. And that we readily offer whatever we see to be profitable for you, without any hesitation, the proclamation bears witness: for though we have brought it to you many times, we have not changed our words. For this he added:

“But God is faithful, that our word to you was not Yes and No.” He has set this against “Did I then use fickleness?”, calling them to witness that he has always brought them the proclamation free of ambiguity and has always taught the same things, and … “For the Son of God, Jesus Christ, who was proclaimed among you by us, by me and Silvanus and Timothy, was not Yes and No, but in him it has become Yes.” In place of the proclamation he has set the one proclaimed. He is saying that the word about the Son of God which I and Silvanus and Timothy proclaimed had not a single discord; we did not proclaim these things at one time and other things at another, but have always brought you the same teaching. I think that Silas is the one called Silvanus: for he shared his bonds in Philippi too. He left him in Beroea of Macedonia and went on to Athens; Silas came to him at Corinth together with Timothy and became a fellow worker in the proclamation. We also find changes of other names: for Prisc[a] … “For as many as are the promises of God, in him is the Yes, and in him the Amen, to the glory of God through us.” Many are God's promises: the resurrection of the dead, the incorruption of the body, endless life, the kingdom of heaven. But the God of all has supplied these through the only-begotten Son. For this reason we also offer him the hymn of thanksgiving through him. And he has not added the “Amen” here idly, but to teach that it is not only the priest who prays who offers the hymn, but the one who adds the “Amen” also shares in the doxology that is offered. “Now the one who establishes us with you in Christ and has anointed us is God, who has also sealed us and given the pledge of the Spirit in our hearts.” God is the cause of these goods: for it is he who gave us firm faith in Christ; he anointed us and counted us worthy of the seal of the all-holy Spirit, granting it as a kind of pledge of the good things to come; and [a pledge] is a small part of the whole. Then he teaches more clearly why he had wanted to see them first, and to come to them after the Macedonians … “But I call God as witness upon my soul that it was to spare you that I did not come again to Corinth.” Wishing to persuade them that what he says is true, the divine Apostle called the overseer of thoughts to witness. Then he tempers the harshness of what he had said, for it was severe and full of threat, that it was to spare them that he put off his journey to them; and he says: “Not that we lord it over your faith, but we are fellow workers of your joy.” He has set this down as a precaution. For since it was likely that some would say, “What then? Did we believe for this, to accept slavery and to be disciplined by you as by a master?”, he had to add: I have not said these things as lording it over you, but as a fellow worker of your spiritual gladness. “For in faith …” “But I decided this for myself, not to come to you again in sorrow.” In the construction a “for” is lacking, so that it would read “For in faith you stand.” He is saying this: on the score of faith I do not blame you at all, for you are clothed in its health; but some other things are done wrongly among you, which need some correction, and I did not think it right to come to you and grieve those who sin. The word “again” is joined to the coming, not to the sorrow. “For if I grieve you, who is there to make me glad but the one who is grieved by me?” For what gladdens me so much as their awareness of what they are charged with? For that is proof of the benefit that comes from the charges.

“And I wrote you this very thing, so that when I came I might not have sorrow from those from whom I ought to rejoice, being confident about all of you that my joy is the joy of all of you.” For this reason the letter came before my visit, so that the healing done through it might procure gladness for me. And you too share in that gladness, judging our affairs to be your own.

“For out of much affliction and anguish of heart I wrote to you with many tears, not that you should be grieved, but that you might know the love that I have more abundantly for you.” He had taken them to task rather severely in the former letter. So he teaches that he did not write those things simply wishing to grieve them, but working for the healing of those who had done wrong; for their sake he both felt very great pain and wrote with confidence, revealing the disposition he has toward them. Then he lays bare the cause of the sorrow too. “But if anyone has caused grief, he has not grieved me, but in part, not to burden all of you.” He wanted to say something greater, and to show that the whole body of the church had shared in the grief; but leaving the others aside, he mentioned only them. This is what “in part” and “not to burden” show. Then he lays bare his fatherly tenderness. “Sufficient for such a one is this punishment by the majority, so that on the contrary you should rather forgive and comfort him, lest such a one be swallowed up by excessive sorrow.” He showed the intensity of the man's repentance by saying “excessive sorrow”; yet he calls the pardon a favor, showing that the sin was greater than the repentance. He has also shown the zeal of the Corinthians, for “sufficient,” he said, “for such a one is this punishment by the majority”: all turned away from him, as he had ordered. So powerful was the tentmaker even when writing, through the power that dwelt in him. By “being swallowed up” he meant despairing and flying away from the faith altogether.

“So I urge you to confirm your love for him.” Unite the member to the body, join the sheep to the flock, [show] him a warm disposition. “For to this end I also wrote, that I might know your proof, whether you are obedient in everything.” For it is fitting for you not only to work with the one who cuts, but also … “Anyone whom you forgive anything, I also [forgive].” When he brought the sentence of punishment against him, he gave them no authority to show any leniency, since he saw that they were not holding the scales of justice evenly. But since he has learned that they have profited from what was written, he gives them authority to be generous, and says, “Anyone whom you forgive anything, I also.” “For indeed, if I have forgiven anything, what I have forgiven [I have forgiven] for your sake.” The words hint that they themselves, through the blessed men Timothy and Titus, offered the petition on behalf of the one who had done wrong. And lest anyone suppose that he was neglecting justice out of favor toward men, he added: “in the person of Christ.” For I do this, he says, as Christ watches and is pleased with what is done. And he states the reason: “So that we may not be outwitted by Satan; for we are not ignorant of his designs.” For the destroyer of mankind often knows how to contrive ruin through despair. Having thus inserted these things … he was compelled to say that he proclaimed the divine gospel to them sincerely. From there he laid bare his love for them, saying that he had wanted to see them before the Macedonians; then, having taught the reasons for the postponement, recalled the sorrow, and joined the one who had been separated from the church back to its roll, he returned to the sequence of his narrative. “When I came to Troas for the gospel of Christ, though a door was opened for me in the Lord, I had no rest in my spirit because I did not find Titus my brother; but [taking leave of] them I went out to Macedonia.” I came to Troas, he says, for no other reason than the proclamation, and I was greatly distressed in soul, seeing many coming to the proclamation but having no fellow worker in caring for them. For Titus had not yet come to us, whom I had sent to you out of forethought for your benefit. For this reason, having no partner in the labors, I left them and departed. He did not mention the thrice-blessed Titus idly at this point: since Titus was going to serve as bearer of this letter, he wanted to show the man's virtue. And he has done this sufficiently by teaching that in his absence, though many were coming to the proclamation, he could do nothing of what was needed. For this reason he both named him brother and added the pronoun, teaching how genuine he was.

“But thanks be to God, who always leads us in triumph in Christ, and makes known through us the fragrance of the knowledge of him in every place.” Through all things we praise God, who, wisely governing our affairs, leads us about here and there, making us known to all and offering through us the knowledge of piety. He called the present knowledge a “fragrance of knowledge,” teaching two things at once: that it is a small part of the perfect knowledge, and that the perfect knowledge is now hidden but will appear in due time. It is like incense, which often meets the fire in some inner chamber and sends its sweet smell outside as well: those who share in the smell do not see the incense, yet enjoy its fragrance. “For we are the aroma of Christ to God among those being saved and among those perishing: to some a fragrance of death unto death, to others a fragrance of life unto life.” We bring the sweet smell of Christ to all, but not all who share in it enjoy salvation. For to those whose eyes are diseased light is harmful and hostile, but it is not the sun that does the harm. They say too that vultures flee the sweet smell of perfume; yet perfume is perfume nonetheless, even if the vultures run away. So also the saving proclamation procures salvation for those who believe, but brings destruction on those who disbelieve. “And who is sufficient for these things?” These things it is not we who achieve, but the grace of the Spirit through us; for we do not consider ourselves worthy even of the ministry itself. “For we are not, like the rest, peddlers of the word of God; but as from sincerity, as from God, before God we speak in Christ.” Here at last he takes up the battle against his opponents, and teaches that he himself offers what is worked by divine grace, while they peddle the divine word, making a fable of it and mixing their own reasonings with grace, like those who mix pure wine with water, according to the prophecy that says, “Your innkeepers mix the wine with water.” Then, since he had struck at them and borne witness to the truth about himself, he had to add:

“Are we beginning again to commend ourselves?” For it was not for us to say these things, but for you, who know exactly both our affairs and theirs. And he goes on pricking them with his words: “Or do we need, as some do, letters of commendation to you or from you?” By these words he hints that some of those deceivers had both been commended to them by others and had [obtained] commendations from them to others … Since what had been said was enough to strike them, he applies the healing in what follows, and says:

“You are our letter, written in our hearts, known and read by all people.” We need no letters, for the facts themselves bear witness for us, and we have a living letter that commends our affairs to you: your faith, which is sung of everywhere on land and sea. For it was we who freed you from error and brought you to the light of the knowledge of God. This is what the following shows:

“Being shown to be a letter of Christ, ministered by us.” And why do I say “by us”? You are a letter of our Saviour himself; for the words of the proclamation are his, and we are ministers of the writing. “Written not with ink but with the Spirit of the living God, not on tablets of stone but on fleshly tablets of the heart.” Leaving aside those who teach the contrary, [he turns] to the matters themselves and shows the difference between the two covenants. For the one was engraved on tablets of stone, the other on rational … “Such is the confidence that we have through Christ toward God. Not that we are sufficient of ourselves to reckon anything as coming from ourselves.” Opportunely he brought in mention of the God of all, since those who preached the contrary called the keeping of the law the service of God. So he says: we have confidence in the God of all, since Christ has given us this boldness. We do not think highly of ourselves, nor do we weave [our teaching] out of our own reasonings. “But our sufficiency is from God, who also made us sufficient as ministers of a New Covenant, not of letter but of spirit.” For it was he, the God of all, who supplied sufficient power to minister to the grace of the Spirit. For we do not bring the old letters of the law, but the new gift of the Spirit. “For the letter kills, but the spirit gives life.” He has named both from their outcome: for the law punished those who transgressed, but grace gives life to those who believe. “Now if the ministry of death, in letters engraved on stones, came in glory, so that the children of Israel could not gaze at the face of Moses because of the glory of his face, a glory that was being abolished, how will the ministry of the Spirit not be even more in glory?” He called the ministry of the law a ministry of death. For, he says, if where there was punishment and death and letters carved on stones, the one who carried them received such glory in his face that those who saw him could not bear the radiance that shone from it, much more will those who minister to the divine Spirit enjoy greater glory. For he called those who minister to the Spirit “the ministry of the Spirit,” just as, again, he called the one who ministered to the law, that is, Moses, “the ministry of death.” For he is comparing Moses with the heralds of grace, and shows that Moses carried written tablets, while they supply the grace of the all-holy Spirit; that the law punishes, while grace gives life; that the glory that came to Moses lasted a short time, while theirs remains forever; and that there Moses alone shared in the glory, while here not only the apostles but also those who believed through them. Then he makes the comparison more broadly, to show [the superiority] of grace. “For if the ministry of condemnation is glory, much more does the ministry of righteousness abound in glory.” The law condemned those who sinned, but grace receives them and justifies them through faith; for it brings them to divine baptism and grants them forgiveness. If, then, the one who ministered to the former shared in glory, much more those who [minister] to the latter …

“For indeed what was glorified has not been glorified in this respect, because of the surpassing glory.” For so great is the glory that has come to these that, looking at them, one could not reasonably even call the glory that came to Moses glory. At night the light of a lamp seems very bright, but at full midday it is hidden and is not even thought to be light. Then [he argues] in another way too: “For if what was being abolished [came] through glory, much more is what remains in glory.” He called the law [what was being abolished, since it ceases at] the coming of Christ, and the gift of grace “what remains,” since it will have no end. If, then, the former, he says, obtained glory, clearly the latter too will obtain manifold [glory] … “Having therefore such a hope, we use great boldness.” We know the greatness of the glory, and we suspect nothing, but with boldness we show the …

“And not as Moses put a veil over his face, so that the children of Israel might not gaze at the end of what was being abolished.” We do not need the veil as he did; for we converse with believers, and all who believe enjoy the radiance of the spiritual light. The words show that the veil on his face [signified] the unbelief of the Jews, teaching that they will not be able to see the end of the law. “For Christ is the end of the law for righteousness to everyone who believes.” This is what he meant by “so that the children of Israel might not gaze at the end of what was being abolished.” For he called the law “what was being abolished,” that is, what was ceasing; and “the end of what was being abolished” the one proclaimed by the law, that is, Christ. Then he shows the truth of the boldness. “But their minds were hardened”: not by anyone else's hardening, but because they themselves admitted that condition by their own free choice. “For until this very day the same veil remains at the reading of the Old Covenant, not being lifted, because in Christ it is abolished.” The law wears the guise of Moses to this day, and the veil lies upon those who try to read without faith.

“But until this day, whenever Moses is read, a veil lies upon their heart.” He called the law Moses, and the unbelief a veil. And he teaches also how the veil can be removed …

“But whenever one turns to the Lord, the veil is removed.” Moses had the veil on when he spoke to the people, but when he went in to God he took the veil off. So you too, if you wish to look toward the Lord, will be freed from the veil of unbelief. And who is this toward whom one must look? “Now the Lord is the Spirit.” He showed that God and the Spirit are equal in honor. For Moses turned his gaze toward God, and we toward the Spirit. Wishing to show that the new things are better than the old, he would not have brought in mention of the Spirit if he had known the Holy Spirit to be a creature. For if it is a creature, as the followers of Arius and Eunomius say, and we draw near to it, while Moses drew near to God and the Father, then our things are much inferior to the old. But if they are not inferior, but greater, and much greater, then the Holy Spirit is not a creature but equal in power and equal in honor. Yet, with shamelessness, they say that here the Lord is called Spirit, not that the Spirit itself is called Lord. This is full of folly and shamelessness. For the divine Apostle made the whole comparison between the letter and the Spirit: “Written,” he says, “not with ink but with the Spirit of the living God”; and again, “Not of letter but of Spirit”; and again, “For the letter kills, but the Spirit gives life”; and again, “How will the ministry of the Spirit not be in glory?” It is clear, then, that the divine Apostle called the all-holy Spirit Lord. What follows also bears witness, for he says: “And where the Spirit of the Lord is, there is freedom.” If he had called the Lord Spirit, he would have said, “Where the Lord is”; but that is not what is said. He called it “Spirit of the Lord,” since through him its grace has been supplied. And lest anyone suppose it to be a servant, he of necessity added that the Spirit is Lord.

“But we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image, from glory to glory, as from the Lord, the Spirit.” Moses alone enjoyed the glory, but here all who believe. He had a veil because of the weakness of the Jews; but we, offering the teaching to believers, need no veil, but with bare face we behold the glory of the Lord as in a mirror, for we are not covered with the bleariness of unbelief. From there we draw no small gleam of glory. This is proper to those who have acquired a pure heart. Just as [a clear mirror shows] faces, and the very disk of the sun, and the vaults of heaven, so the pure heart becomes a kind of impression and mirror of the divine glory. So also the Lord said: “Blessed are the pure in heart, for they shall see God.” By “from glory” he means the glory of the divine Spirit, and “to glory” means ours; that is, we receive it from there. For this is what he added: “as from the Lord, the Spirit.” And from this too it is clear that in what went before he called the Spirit Lord.

“Therefore, having this ministry …” He taught that he called the heralds the ministry of the Spirit, and said that they had obtained it through loving-kindness alone. For this reason, he says, we nobly bear the painful things that befall us.

“But we have renounced the hidden things of shame.” He means circumcision, which those who had believed from among the Gentiles were preaching. He says this elsewhere too: “But whatever things were gains to me, these I have counted loss for Christ's sake.” And again: “Indeed I count all things as refuse, that I may gain Christ.” “Not walking in cunning nor falsifying the word of God, but by the manifestation of the truth commending ourselves to every human conscience before God.” Again he refutes those who corrupt the divine proclamation by mixing in the law, who use cunning and do not offer the teaching simply. But we, he says, have as witnesses of the truth those people who think rightly, and the very overseer of conscience. Then, since [he had said] “We all with unveiled face behold the glory of the Lord,” while most people were covered with the bleariness of unbelief and unable to see divine things, he had to add:

“And even if our gospel is veiled, it is veiled among those who are perishing.” He said this above too: “To some a fragrance of death unto death, to others a fragrance of life unto life.”

“Among whom God”: here one must put a comma; “of this age has blinded the minds of the unbelievers, so that the illumination of the gospel of the glory of Christ, who is the image of God, should not dawn on them.” He showed that unbelief is confined to this age; for in that life the truth is shown bare to all. God blinded them, not by putting unbelief into them himself, but, beholding their unbelief, he did not allow them to see the hidden mysteries. “Do not give,” he says, “what is holy to the dogs, nor throw your pearls before swine.” And again: “For this reason I speak to them in parables, because seeing they do not see, and hearing they do not [hear].” For knowledge and faith are needed in order to share in the light; to weak eyes the sun is an enemy. He called Christ the image of God as God from God … the Father; therefore he says: “He who has seen me has seen the Father.”

“For we do not proclaim ourselves, but Christ Jesus as Lord, and ourselves as your slaves for Jesus' sake.” He wrote this in the former [letter] too: “So let a person regard us as servants of Christ and stewards of the mysteries of God.” Here he has said even humbler things about himself: for he called himself the slave not only of Christ but also of the believers, because of his love for Christ. For this is what he meant by “for Jesus' sake.”

“For God who said that light should shine out of darkness is the one who has shone in our hearts, for the illumination of the knowledge of the glory of God in the face of Jesus Christ.” He who of old, he says, brought forth the nature of light by a word and said, “Let there be light,” has now enlightened our minds, not with that light but with his own, so that we see his glory through Christ himself. And “in the face of Jesus Christ” has this sense: since the divine nature is invisible, it is beheld, so far as is possible, through the humanity that was assumed, which is illumined by the divine light and sends out flashes of lightning. From this too it is clear that God did not put unbelief into the unbelievers, he who ungrudgingly gives all the radiance of the spiritual light; rather, they loved unbelief, and he does not [compel] them to see when they are unwilling …

“But we have this treasure in earthen vessels, so that the surpassing greatness of the power may be of God and not from us.” Since great things had been said about the heralds of the New Covenant, yet they were seen enduring very grievous things, he had to teach that these too proclaim the power of God. He likens the grace of the Spirit that has been given to a treasure, and the nature of the body to earthenware. And the greatest proof of God's power is that this vessel receives countless blows yet does not lose the treasure. Then he counts up the catalogue of trials and shows God's help matching them. “Afflicted in every way, but not crushed; perplexed, but not driven to despair; … but not destroyed.” For if none of these things assailed us, the greatness of the divine power would not have been shown. But since we are like plants flourishing in fire, by the very things in which we suffer and are kept unharmed we proclaim the strength of God who shields us. “Perplexed, but not driven to despair” means: in perplexing circumstances we find ways of salvation. “Always carrying about in the body the dying of the Lord Jesus, so that the life of Jesus also may be manifested in our body.” So he says elsewhere too: “If indeed we suffer with him, so that we may also be glorified with him.”

“For we who live are always being handed over to death for Jesus' sake, so that the life of Jesus also may be manifested in our mortal flesh.” For this reason we gladly accept deadly dangers for the Master's sake, so that we may share in his life too, and, giving up this temporary life, receive in exchange the incorruption of the flesh. As for “always,” it belongs with the exact construction; for he meant to say, “For we who live …”

“So death is at work in us, but life in you.” For it is for the sake of your salvation that we endure the dangers; for we bring you the teaching amid dangers, and while we are in danger you enjoy life. Since he had mentioned immortal life, and this lies in hope, and what is hoped for is not seen, he recalls a prophetic utterance, showing that the saints born of old also …

“Having the same spirit of faith, according to what is written, ‘I believed, therefore I spoke,’ we also believe, and therefore we speak.” Very fittingly he brought in the testimony. For the blessed David, having said in the psalm before this, “He delivered my soul from death, my eyes from tears, and my feet from …

… slipping, to be well-pleasing before the Lord in the land of the living,” though this land was not seen, said at the beginning of the psalm after this: “I believed, therefore I spoke.” The same Spirit, he says, spoke through them and speaks through us. “Knowing that he who raised the Lord Jesus will raise us also through Jesus, and will present us with you.” The Master accepted death for the sake of all, so that we might all share in the resurrection with him. We believe, therefore, that through him he will show us too to be stronger than death, and will present you and us together at the fearful judgment seat. “For all things are for your sakes”: that is, for the believers. For he did not speak of the Corinthians alone, but of all who received the proclamation. “So that grace, having increased through the many, may make thanksgiving abound to the glory of God.” … arranged the things concerning Christ the Master. It is fitting, then, for us to repay him continually with hymns.

“Therefore we do not lose heart.” We are not distressed or despondent, but bear everything nobly. “Even if our outer man is wasting away, yet our inner man is being renewed day by day.” For the soul gains the greatest profit when it shows courage. Then he weighs the painful things of the present life against the good things expected. “For the momentary lightness of our affliction is working for us, beyond measure and to excess, an eternal weight of glory.” By “momentary” he showed what is brief and temporary. Against “momentary” he sets “eternal”; against “light” and slight, “weight,” that is, what is of great price; [he adds] “beyond measure and to excess”; and against affliction he sets not relief but glory, which is far greater. And since these things were seen, while those did not appear, he fittingly added:

“While we look not at the things that are seen but at the things that are not seen; for the things that are seen are temporary, but the things that are not seen are eternal.” Not only the afflictions of the present life are temporary, but its comforts too. So one must not be nailed to perishable things, but wait for the enjoyment of the eternal goods.

“For we know that if the earthly house of the tent is dissolved, we have a building from God, a house not made with hands, eternal in the heavens.” By “earthly house” he means our way of life in this present life, and by “tent” the body. If, then, he says, present things come to an end, we have the house not made with hands, the eternal, the heavenly. For against the earthly he has set the heavenly, against what is dissolved the eternal, and against what is built by men the one not made with hands.

“For in this we groan, longing to put on over [us] our dwelling from heaven.” Here he called incorruption a dwelling, and said it is “from heaven” because the gift is sent down to us from there. He did not say “to put on” but “to put on over,” since we do not put on another body, but this corruptible body puts on incorruption over it.

“If indeed, having put it on, we shall not be found naked.” For all people will be clothed with the garment of incorruption, but not all will share in the divine glory. So he calls “naked” those stripped of glory, among whom the Apostle has counted himself, [teaching] the Corinthians and all people to be modest …

“For we who are in the tent groan, being burdened, in that we do not wish to be unclothed, but …” [We groan,] not longing [to be rid] of the body, but longing to become free of its passions. For we do not desire to put off the body, but to put on incorruption over it. We shall learn how this will be: “so that what is mortal may be swallowed up by life.” As light, when it rises, makes darkness vanish, so the indestructible life does away with corruption.

“Now the one who has prepared us for this very thing is God, who also gave us the pledge of the Spirit.” From the beginning the Maker arranged our affairs in this way: foreseeing Adam's transgression, he prepared beforehand a remedy suited to the wound. And he himself has graciously given us the pledge of the Spirit. He has set this down to show, from the miracles worked through the Spirit, that the promises about the things to come are true. “Being therefore always confident, and knowing that while we are at home in the body we are away from the Lord (for we walk by faith, not by sight), we are confident, and would rather be away from the body and at home with the Lord.” He does not mean that we are far from the Lord while we are still joined to the mortal body, but that now we do not see him with the eyes of the body, whereas then we shall both see him and be with him. For now, he says, we do not see the expected realities themselves, but see them by faith alone. For this reason we long to depart from the body and to be at home with the Lord. By these words he teaches us not to fear death, but to long for release from here …

“Therefore we also make it our ambition, whether at home or away, to be pleasing to him.” For faith is not enough for salvation; one must also serve the benefactor in all things. He has put “we make it our ambition” for “we are eager.” He shows from another side too that the acquiring of virtue is necessary: “For we must all be made manifest before the judgment seat of Christ.” He did not say “stand before” but “be made manifest.” This is enough to frighten even those sick with insensibility, and to make them heal the wounds of sin, lest these become manifest to all. And from yet another side he increases the fear: “so that each may receive the things done through the body, according to what he has done, whether good or bad.” For since the judge is just, he will give each the recompense that matches the life he has lived. And he showed that souls receive the recompense together with their bodies.

“Knowing, then, the fear of the Lord, we persuade people; but we are made manifest to God.” Having this fear laid upon us, we try to correct those who hold false opinions about us, and to teach how our affairs stand, though we know clearly that the God of all is the overseer of all. “And I hope that we have been made manifest in your consciences too.” But you, I think, do not need our words, since you know our aim exactly. “We are not commending ourselves to you again, but giving you an occasion to boast on our behalf, so that you may have [an answer] for those who boast in appearance and not in heart.” Again he soothed them, attesting their disposition toward him. It is not on [my own] account, he says, that I say these things, but so that you may learn how you ought to speak up for your teacher and refute the lies of the opponents, who are wrapped in duplicity and think one thing but say another. “For if we are beside ourselves, it is for God; if we are of sound mind, it is for you.” Here he called humility “sound mind,” and the recounting of his achievements “being beside oneself”: I do both, [he means,] with right reasoning. “For the love of Christ constrains us, since we have judged this: that one died for all, therefore all died; and he died for all, so that those who live might no longer live for themselves, but for him who died for them and was raised.” Here he has joined these words to the earlier sequence. For having said, “Therefore we make it our ambition, whether at home or away, to be pleasing to him,” he had to show the cause of the love. For we are set on fire, he says, by love for Christ, reckoning that while all of us were subject to death, he alone accepted death for us, so as to procure life for us. For this reason we have judged it right to live for him and to conduct ourselves according to his laws; for we owe him this debt. “So from now on we know no one according to the flesh; even if we have known Christ according to the flesh, yet now we know him so no longer.” For having learned that death has been undone by the Master's death, we no longer know any human being as mortal. For even if Christ the Master himself had a passible body, yet after the passion he made it incorruptible and immor[tal] …

“So if anyone is in Christ, [he is] a new creation; the old things have passed away; behold, all things have become new.” It is fitting, then, for those who have believed in Christ to live as in a new creation; for having been made new through the all-holy baptism, … of sin … “And all things are from God, who reconciled us to himself through Jesus Christ and gave us the ministry of reconciliation.” He has shown the unspeakable loving-kindness of God. For it was not he, he says, who was reconciled to us, though it was he who had been insulted by the transgression; but he reconciled us to himself, not using a human mediator, but appointing the only-begotten Son mediator of peace. And he has entrusted to us too the good news of the reconciliation. “That God was”: here one must punctuate; “in Christ reconciling the world to himself.” For the God of all himself brought about the reconciliation with mankind through Christ. And what is the manner of it? “Not counting their trespasses against them, and placing in us the word of reconciliation.” He granted the forgiveness of sins and appointed us servants of peace. “So we are ambassadors on behalf of Christ.” Since he said he had been appointed minister of the reconciliation, he of necessity delivers the embassy; and to show that the embassy is trustworthy he added: “as though God were making his appeal through us.” And what is the embassy? “We beg you on behalf of Christ, be reconciled to God.” What has been said is enough to shame even the very hard-hearted. For he said, first, that when that one was killed, [God] not only was not angry, but sent us as ambassadors to persuade all people to respect his long-suffering, to be ashamed at the slaughter of Christ, and to be reconciled to their Maker and God and Master. And to what he had said he adds also the dishonor of the passion: “For him who knew no sin he made sin on our behalf, so that we might become the righteousness of God in him.” For being free of sin, he endured the death of sinners in order to undo the sin of mankind; and having been called what we were, he called us what he himself was. For he gave us the wealth of righteousness.

“Working together, we also urge you not to receive the grace of God in vain.” Since he had said, “We are ambassadors on behalf of Christ,” he of necessity teaches that the ambassadors work together with those whom they urge, so that these may gain the profit of the divine grace and not show the saving dispensation to be empty and vain by displaying a life contrary to it.

“For he says: At an acceptable time I listened to you, and on a day of salvation I helped you.” Using the prophetic testimony in this way, he strengthens the exhortation. “Behold, now is the acceptable time; behold, now is the day of salvation.” For life drives on toward its end; and if we share in salvation [now], after our departure from here we shall not be without it. Then he goes through his own labors for their benefit. “Giving no cause of stumbling in anything, so that our ministry may not be blamed, but in everything commending ourselves as ministers of God.” For our concern is to give no one even the slightest pretext for stumbling, but in all things to show ourselves worthy of the ministry of God. And what are the forms of this ministry? “In much endurance, in afflictions, in hardships, in distresses, in beatings, in imprisonments, in tumults.” He has described in various ways the things that came upon him from outside. To the involuntary sufferings he adds the voluntary labors too: “In labors, in sleeplessness, in fastings, in purity, in knowledge, in long-suffering, in kindness, in the Holy Spirit, in love unfeigned, in the word of truth, in the power of God.” For he was not content with the grim things brought upon him from outside, but himself devised a discipline for the body: not only fasting and sleeplessness, but also the work of his hands; this is what he means by “in labors.” By “purity” he means disdain for money; for he did not accept even his necessary needs from the Corinthians. By “knowledge,” I think, he means teaching, for this too is laborious. Then [he names] long-suffering toward outsiders, kindness toward his own, and the service of the all-holy Spirit, for he followed the Spirit's nods. He calls unfeigned love that which is sincere and genuine, not appearing in outward show but confirmed in deed; and “the word of truth” is the proclamation of piety. All of this he made depend on the divine power; for it was with its help that he accomplished what has been described. “Through the weapons of righteousness on the right hand and on the left, through glory and dishonor, through ill report and good report; as deceivers and yet true; as unknown and yet well known; as dying, and behold, we live; as punished and yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.” All these are diametrically opposed: glory and dishonor, slander and praise, life and death, gladness and sorrow. Yet he showed both the one and the other to be weapons of righteousness, and through the opposites blended the one virtue. For glory did not lift him up, nor dishonor bring him down; praise did not puff him up, nor slander grieve him; but traveling through opposites he remained unchanged. He calls “right” the things that seem pleasant, and “left” their opposites, taking the names from common opinion. And the end too is worth admiring. For having said “as poor,” he did not add “but well supplied with necessities,” but “making many rich”; for indeed from all …

“Our mouth is open to you, Corinthians; our heart is wide.” It is my affection for you that compels me to say these things; for I carry all of you within myself. Such is the nature of love: it makes the hearts of those who have it spacious. What follows shows this.

“You are not restricted in us.” For one who is hostile toward someone drives even the memory of him out of his mind. “But you are restricted in your own affections.” He brought the gravest charge against them, showing that he had received all of them into his heart with room to spare, but convicting them of not wishing to repay him in kind, but of being cramped by one man. Hence he added: “In return, I speak as to children …” Since he had struck them with the accusation, he heals them with the … “Widen your hearts too. Do not be unequally yoked with unbelievers.” Repay me with equal love; do not imitate oxen that pull the other way and tip the yoke, by preferring the deceit of the unbelievers to our teaching. “For what partnership has righteousness with lawlessness? What fellowship has light with darkness? What accord has Christ with Beliar? Or what portion has a believer with an unbeliever? What agreement has the temple of God with idols?” By all these words he showed that the opposing teachers are agents of lawlessness and darkness and servants of the devil; for he called the devil Beliar. “For you are the temple of the living God.” Then he showed the truth of the statement by prophetic testimony: “As God said: I will dwell in them and walk among them, and I will be their God, and they shall be my people. Therefore come out from their midst and be separate, says the Lord, and touch nothing unclean; and I will welcome you, and I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty.” Having thus taught them through the prophetic teaching to flee the company of their opponents, and having encouraged them with the divine promises, he himself also offers his own exhortation: “Having therefore these promises, beloved, let us cleanse ourselves from every defilement of flesh and spirit, perfecting holiness in the fear of God.” Here he calls the soul “spirit”; the defilement of the spirit is fellowship with idols, and the defilement of the flesh is lawlessness in actions.

“Make room for us; we have wronged no one, …” … he seems to say contrary things, at one time praising them and at another accusing them. For they had both their achievements and, being human, their failings; and he praises them for the former and accuses them for the latter. His aim, through praise and blame alike, was to train them to the highest point. Here he is hinting at some who had been led astray by those deceivers and had accepted the slanders against him. Hence he said in his defense: we did not [add] falsehood to wickedness, nor did we preach for money. “Make room” he says to those who were cramped and had no love; for he said this above too: “Widen your hearts too.” And since he said, “We took advantage of no one,” he had to add:

“I do not say this to condemn.” That is: I did not say these things to reproach you with meanness. “For [I said before] that you are in our hearts, to die together and to live together.” And he goes on healing them.

“Great is my boldness toward you”: as of a father toward his children, as of a teacher toward his disciples. “Great is my boasting on your behalf.” For I take pride in you and everywhere proclaim your faith. “I am filled with comfort; I overflow with joy in all our affliction.” For the remembrance of you becomes for me the occasion of every encouragement. Then he recounts the trials again.

“For even when we came into Macedonia our flesh had no rest, but we were afflicted in every way: fightings without, fears within.” For not only did the struggle against our opponents press upon us, but care for those who were in a weaker state consumed us. For he feared their change for the worse.

“But God, who comforts the lowly, comforted us by the coming of Titus.” Here his aim is to show the virtue of the blessed Titus too, and to kindle their love for him; for he was serving as bearer of this letter. For this reason he said that as soon as he appeared he sufficed to …

“And not only by his coming, but also by the comfort with which he was comforted over you, as he told us of your longing, your mourning, your zeal for me.” He increased my good cheer by his accounts of you too; for he reported to me how you long to see us, how you lament the offenses that took place, and how much zeal you took up on my behalf against the opponents. “So that I rejoiced still more. For even if I grieved you by the letter, I do not regret it, though I did regret it.” For when I learned these things I received great gladness, though I was in great pain at having been compelled to grieve you by that letter. “For I see that that letter grieved you, though only for a while. Now I rejoice, not because you were grieved, but because you were grieved to repentance; for you were grieved according to God, so that you suffered no loss through us.” For even if that letter distressed you for a little while, it brought about the greatest benefit. And I rejoice, seeing not the bare grief, but the fruit of the grief; for that grief brought forth the praiseworthy repentance. “For grief according to God produces repentance leading to salvation, not to be regretted; but the grief of the world produces death.” For to grieve over one's failings procures the true salvation. He called “grief of the world” grief over the loss of money, or over the death of children or wives, whose excess is known to bring on death. For this reason those who have mourned beyond measure often regret it. But those who lament sin, even if …

“For see what earnestness this very thing, your being grieved according to God, produced in you: what defense, what indignation, what fear, what longing, what zeal, what punishment!” When you received the rebuke of the letter, you brought all earnestness to your defense, armed your anger against the one who had sinned, [took up] the divine fear, longed for us more warmly than before, and, taking up a just zeal, mourned over the laws that had been transgressed. “In everything you have shown yourselves to be pure in the matter.” You showed clearly that you took no pleasure in what had been wickedly done by those men; for this is what he means by “pure.” “So although I wrote to you, it was not for the sake of the one who did wrong, nor for the sake of the one who was wronged, but so that our earnestness on your behalf might be made manifest to you before God.” As the outcome of events showed, we wrote that letter for your sake, so that my disposition toward you might be laid bare. By “the one who did wrong” he means the one who committed sexual immorality, and by “the one who was wronged” that man's father; for even though he was dead he had been wronged, since his marriage bed had been outraged. “Therefore we have been comforted in your comfort; and we rejoiced still more at the joy of Titus, because his spirit has been refreshed by all of you. For if I have boasted to him at all about you, I was not put to shame.” I was especially glad that Titus carries the memory of you in his soul, proclaiming the love of all of you, and that he has learned by experience that what I had often said about you was true. “But as we spoke all things to you in truth, so also our boasting before Titus proved true.” For we have never allowed ourselves to say anything false, but [taught] you too true …

“And his affection for you is all the greater as he remembers the obedience of all of you, how you received him with fear and trembling.” He is very warmly disposed toward you and carries an unforgettable memory of you, recounting how you yielded to his exhortations and how much honor you paid him, honoring him as a father and fearing him as a spiritual ruler. “I rejoice, therefore, that in everything I have confidence in you.” I am filled with delight that I have the confidence to rebuke and censure you; and again, when I praise you, I do not miss the truth. It is fitting, then, for us too, both those who are taught and those who teach, to take from this a pattern for our benefit: for teachers to imitate the teacher of the world, to rebuke in season, to refute where needed, to exhort and urge, and to rouse by praise; and for those who enjoy the teaching to obey their teachers, to receive the streams of teaching with longing and fear, and through such watering to bear fruit to Christ the Saviour, with whom to the Father, in the all-holy Spirit, be glory, honor and might, now and always and to the ages of ages. Amen.

“We make known to you the grace of God given in the churches of Macedonia.” Having recounted the affairs of the blessed Titus and sufficiently prepared them beforehand with praise, he added, “I rejoice that in everything I have confidence in you.” Now he shows that confidence by deeds, and offers an exhortation about provision for the saints. First he recounts the sincere faith of the Macedonians, their struggles for it, and their generosity of spirit in poverty. He called the acquiring of good things “grace of God,” not doing away with the free choice of the will, but teaching that with divine help it is possible to gather the wealth of virtue.

“For in a great ordeal of affliction their abundance of joy and their deep poverty overflowed in the wealth of their generosity.” He wove them the greatest encomium: for he showed them cheerful amid despondency, and rich in generosity amid extreme poverty. Buffeted by waves on every side, they rejoice as though carried by fair winds; and though lacking even necessities, they showed … “For according to their ability, I testify, and beyond their ability, of their own accord, begging us with much entreaty for the favor and the fellowship of the ministry to the saints.” I testify to them, he says, that they overcame their ability by their eagerness, and [urged] us to take care of the service of the saints. He called such service “favor” and “fellowship,” teaching by both words that the gain belongs to the one who gives; for those who serve are partners of those served. “And not as we had hoped, but they gave themselves first to the Lord and to us by the will of God, so that we urged Titus that, as he had begun, so he should also complete this grace among you.” By “not as we had hoped” he refers not to their intention but to the amount of money: [looking at their poverty,] we expected to collect some small sums, but their greatness of soul overcame their poverty. The cause of this was their love for God; for they dedicated themselves to God, and likewise to us as ministers of God. Seeing this eagerness of theirs, then, we urged Titus to hasten to you again and to put the finishing touch to the earlier teaching. Having thus roused them by the praises of the Macedonians, he now begins the … “But as you abound in everything, in faith, in speech, in knowledge, in all earnestness, and in your love for us, [see] that you abound in this grace also …” … of the gifts: “For to one is given through the Spirit a word of wisdom, to another a word of knowledge according to the same Spirit, to another faith by the same Spirit.” He also testified to their love for one another, through praise [encouraging] generosity …

“I do not say this as a command, but to test, by the earnestness of others, the genuineness of your love also.” I said this not commanding but counselling, and wishing to show you approved; that is why I pointed out the eagerness of the Macedonians. Then he brings in the greatest example. “For you know the grace of our Lord Jesus Christ, that for your sakes he became poor though he was rich, so that you by his poverty might become rich.” Look to the Maker and Master of the universe, the only-begotten Son of God, who for the sake of our salvation passed into the utmost poverty, procuring for us the wealth that springs from poverty. “And in this I give my opinion: for this is profitable for you, who began a year ago not only to do but also to desire. But now … of desiring, so also the completion out of what you have.” I say this providing for your advantage, and having learned beforehand of your eagerness; for you disclosed it to us long ago. To the eagerness, then, the testimony of deeds must also be added. By “to desire” he has indicated eagerness; for so he explains in what follows. “For if the eagerness is present, it is acceptable according to what one has, not according to what one does not have.” The eagerness ought to be complete; but the God of the universe is accustomed to measure what is offered by ability; for he looks not at the quantity but at the quality of the intention. “For [I do] not [mean] that others should have relief and you affliction, but [it is a matter] of equality: at the present time your abundance [goes] to their lack, so that their abundance also may come to your lack, that there may be equality; as it is written: He who [gathered] much did not have too much, and he who [gathered] little did not have too little.” The Master defines perfection by complete contempt for possessions and by voluntary poverty. Yet he taught that even without perfection it is possible to attain eternal life. For when he was asked by the young man, “What shall I do to inherit eternal life?”, he did not at once offer him the teaching about perfection, but reminded him of the other commandments; and when the young man said he had fulfilled them all, then he urged him to choose the life free of cares and possessions. Taught by this, the divine Apostle does not legislate great things, but measures his laws by the weakness of their intention. That is why he said, “Not that others should have relief and you affliction”; and he bade them share from their surplus, and pointed out the gain that springs from it: “So that their abundance also may come to your lack.” An excellent exchange, he says, will result, and by giving the lesser you will receive the greater; for you will share with them in their praiseworthy endurance. And very timely he also adduced the testimony; for in the gathering of the manna too the Master showed this equality. For the one who gathered more gained nothing; for the measure … “But thanks be to God, who put the same earnestness for you into the heart of Titus; for he accepted our appeal, but being more earnest he went out to you of his own accord.” Again he has made known Titus's love for them, making them readier to obey his exhortations. “And we have sent with him the brother whose praise in the gospel is throughout all the churches; and not only that, but he was also appointed by the churches as our travelling companion with this grace that is being administered by us for the glory of the Lord himself and [to show] our eagerness.” These words describe the blessed Barnabas. For he too received his appointment in Antioch together with the blessed Paul, when the divine Spirit said: “Set apart for me Barnabas and Saul for the work to which I have called them.” And later in Jerusalem, with him, he made the agreement with the divine apostles: “For Peter,” he says, “and James and John, who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go to the Gentiles and they to the circumcision; only that we should remember the poor.” Of these things he reminded them on the present occasion. For he said: He was appointed our travelling companion with this grace administered by us, that is, the service of the saints. Then he added: “For the glory of the Lord himself and our eagerness.” For the Lord is praised for these things, and we show our own eagerness. He also says why he sent so great a man: “Taking care of this, that no one should blame us in this abundance that is being administered by us.” For we are on guard lest anyone, seeing the quantity of the money collected, should suspect something else. For this reason I take many admirable men into partnership in this service.

“Taking thought for what is good not only before the Lord but also before men.” Not content with the Lord's testimony alone, we want men too to know of our good conduct and to reap the benefit from it. “And we have sent with them our brother, whom we have often tested in many things and found earnest, but now much more earnest because of his great confidence in you.” He praised this man too, but did not make known who he is; some say he is Apollos, since in the former letter he also promised to send him. “As for Titus, he is my partner and fellow worker for you; as for our brothers, they are apostles of the churches, the glory of Christ.” About Titus, then, I say this: that he has become my partner in the proclamation and is a fellow worker for your benefit; about the others, that they are our brothers, apostles of the churches, and the glory of Christ the Master. For those who see the brilliance of their virtue praise the God whom he proclaims. “Therefore show them, before the face of the churches, the proof of your love and of our boasting about you.” So lay bare all the wealth of your love, and confirm my praises of you; for through these men you will honor all the churches. “For concerning the ministry to the saints it is superfluous for me to write to you; for I know your eagerness, about which I boast of you to the Macedonians, that Achaia has been prepared since last year.” Having gone through those matters concerning the men who minister to the need, he called the exhortation to generosity superfluous; not that he really thought it superfluous, but by such a method of speech he was rousing them to greater generosity. That is why he bore witness to their eagerness also, and said he had long ago made it known to the Macedonians, so that from this too those might become more eager. For he adds: “And your zeal has stirred up the majority.” It is worth admiring the divine Apostle, as we observe his spiritual wisdom: through the Corinthians [he spurs] the Macedonians, and through the Macedonians the Corinthians, to the good work … “But I sent the brothers, so that our boasting about you might not be made empty in this respect, but that, as I said, you may be prepared; lest, if Macedonians come with me, we, not to say you, … in this confidence of boasting.” He showed himself anxious and wary of the refutation of false praises, so that, caring both for their own reputation and for their teacher's, they might be generous in sharing their money.

“So I thought it necessary to urge the brothers to go on ahead to you, and … that this of yours be ready in this way, as a blessing and not as extortion.” Nowhere did he call the sharing a kindness, but grace, and fellowship, and blessing. And he bids it be done with gladness; for this is what he meant by “as a blessing and not as extortion.” For the one who is taken advantage of is grieved, but the one who gives generously is glad. And since he entrusted the measure of the sharing to the free decision of their judgment, he necessarily gives fitting exhortation on this point too.

“But [I say] this: he who sows sparingly will also reap sparingly, and he who sows with blessings will also reap with blessings.” He used the metaphor very aptly, calling such generosity a sowing and so indicating the abundant harvest of doing good. He also showed up those who give stingily, by saying that the harvest follows the quantity of the seed. Then again he leaves it to their judgment. “Each one as he has chosen in his heart, not out of grief or out of necessity; for God loves a cheerful giver.” This he also said when writing to the Romans: “He who shows mercy, with cheerfulness.” For gladness of soul ought to lead the supply of money. Then he prays for them, showing his fatherly affection. “And God is able to make all grace abound to you, so that, always having all sufficiency in everything, you may abound in every good work; as it is written: He scattered, he gave to the poor; his righteousness remains forever.” He asked for them both the wealth of the divine gifts and an abundance of virtuous achievements; for by “all grace” he means the gifts, and by “good work” the forms of virtue. And timely he also [adduced] the [prophecy], showing that contempt for money produces the eternal … “Now he who supplies seed to the sower and bread for food will supply and multiply your seed and increase the fruits of your righteousness, while you are enriched in everything for all simplicity, which produces through us thanksgiving to God.” He did not simply join the prayer to the exhortation, but did so teaching the wealth of the divine power, and that he himself is able to supply good things abundantly to all. For he himself gave seed to men from the beginning, he himself nourishes it when it is cast into the earth, and provides men with the food that comes from it. Nevertheless, providing for your benefit, he wants the needy to enjoy what they need through you. Again he called doing good “seed”; the benefit that sprouts from it “fruits of righteousness”; and generosity “simplicity.” For he who uses superfluous calculations … of stinginess … “For the ministry of this service not only supplies the wants of the saints but also overflows through many thanksgivings to God, as through the proof of this ministry they glorify God.” Do not think, he says, that only one thing is achieved by this act, and that only the want of the saints is relieved; for it produces other fruits, far greater. For it brings it about that the God of the universe is praised through all. He also says for what things he is praised: “For the obedience of your confession to the gospel of Christ, and for the simplicity of your fellowship toward them and toward all, while they also, by their prayer for you, long for you because of the surpassing grace of God in you.” For seeing how you received the divine proclamation and how you subjected yourselves to the Master, and beholding also your generosity toward the saints, not only those living in Jerusalem but those anywhere at all, they offer the doxology to God, the cause of these things; and you too reap the prayers they offer on your behalf. For they long for you greatly, learning of God's generosity toward you. “Thanks be to God for his indescribable gift.” It is the Apostle's custom to praise God whenever he goes through any of the divine dispensations. But if his gift is indescribable, how is his essence comprehensible? Having gone through these matters concerning the service of the saints, he now begins to weave the accusation against those deceivers; and he also touches the Corinthians themselves, hinting that some of them [had given way] to those men's … “I, Paul, myself appeal to you by the meekness and gentleness of Christ, I who am humble when face to face among you, but bold toward you when absent. I beg that when I am present I may not have to be bold with the confidence with which I reckon to dare against some who reckon us as walking according to the flesh.” Those who had believed from among the Jews, and [held to] the legal … the divine Apostle, calling him paltry and unlearned, and saying that he kept the law secretly but did not do so openly because of the weakness of those who had believed from among the Gentiles. For he has put “to walk according to the flesh” in place of “to live according to the law.” And “I, Paul, myself” carries a strong sense of apostolic dignity; for he reminds them of the miracles done among them and of the gifts furnished to them through him. He mentioned the meekness and gentleness of Christ, teaching that, as an emulator of it, he uses a modest mind and does not … the apostolic … “For though we walk in the flesh, we do not wage war according to the flesh.” Though clothed in flesh, we do not follow the passions of the flesh. “For the weapons of our warfare are not fleshly, but powerful before God for the destruction of strongholds.” For we have the weapons of the Spirit, the gifts, through which we become victorious and subject those who resist to the Master. Then he shows more clearly what the strongholds are: “Destroying arguments and every height raised up against the knowledge of God, and taking every thought captive to the obedience of Christ.” As he called the saints temples of God, so … Them, he says, like captives taken by the spear, we lead away from the battle line and offer to the King of the universe, and we make them follow his laws.

“And being ready to punish every disobedience, when your obedience is complete.” He has made known the reason for his long-suffering. For we wait, he says, to persuade the majority by word and exhortation, and only then to punish those who try to resist to the utmost.

“Do you look at things according to appearance?” It is to be read as a question. Do you wish, he says, to test each of us and to examine our affairs? Then do it with precision. “If anyone is confident in himself that he is Christ's, let him consider this again from himself, that as he is Christ's, so also are we.” Meanwhile, he says, in the very name we are not inferior; for we too are made illustrious by the name of Christ. Very wisely he left the comparison of works for last, and set first the equality that comes from the name. Then he adds:

“For even if I boast somewhat more about the authority which the Lord gave us for building up and not for tearing you down, I shall not be put to shame.” He showed that he willingly passes over the wealth of his gifts; but he said that he had received the authority for building up and not for tearing down, showing that those men do the opposite: they do not wish to build, but try to tear down the labors of others. “So that I may not seem as if I would frighten you by letters. For his letters, he says, are weighty and strong, but his bodily presence is weak and his speech contemptible.” They … to say this about him: that he talks big when absent, but when present is paltry and quite uneducated. “Let such a one consider this, that what we are in word through letters when absent, such we are also in deed when present.” We are able to lay bare the greatness of the apostolic dignity and to show deeds agreeing …

“For we do not dare to class or compare ourselves with some of those who commend themselves; but they, measuring themselves by themselves and comparing themselves with themselves, do not understand.” … he has written this passage, not wishing to expose those responsible. He means this: those men, looking to themselves, have supposed themselves alone to be the greatest; but far be it from us to examine our affairs after their fashion. This he teaches more clearly in what follows.

“But we will not boast beyond measure, but according to the measure of the rule which God apportioned to us as a measure, to reach even as far as you.” By “measure of the rule” he means the grace given by God; for this the bountiful one has distributed to those who believe. This he also said when writing to the Romans: “To each as God has apportioned a measure of faith.” And he means: we cut off immoderation of mind, and look to the grace … given, and we know that our course has reached as far as you. For this is what the following teaches: “For we are not overextending ourselves, as though we did not reach to you; for we came even as far as you in the gospel of Christ, not boasting beyond measure in other men's labors, but having hope that, as your faith grows, we shall be magnified among you according to our rule, to overflowing, so as to preach the gospel in the regions beyond you, not to boast in another's rule of things already prepared.” We use the measure given us and measure our affairs by it. We know that we came even as far as you and brought you the divine gospel. And we hope to advance further, as you, clearly, are confirmed in the faith and bear witness to our labors. For far be it from us to take pride in other men's sweat; for this is what he meant by “not to boast in another's [rule] of things already prepared.” He hints at those men who do not choose to preach to those who have not yet believed, but try to corrupt those who have received the proclamation. And since he often said “we boast,” lest anyone [think] that he truly takes pride … “But let him who boasts boast in the Lord.” For we do not take pride in ourselves, but in the divine … “For it is not the one who commends himself who is approved, but the one whom the Lord commends.” For it is not fitting to bear witness to one's own virtue, but … the divine … Then, being about to recount his own praises, he prepares the hearing beforehand, … folly …

“I wish you would bear with me in a little folly.” I know, he says, that it is not fitting for those adorned with understanding to recount their own praises; but I am forced to do this; so bear with a little folly. Then, more gently: “But indeed, bear with me.” And he shows the purpose of what he has said: “For I am jealous for you with a godly jealousy; for I betrothed you to one husband, to present you as a pure virgin to Christ. But I fear lest somehow, as the serpent deceived Eve by his cunning, so your minds may be corrupted from the simplicity that is toward Christ.” I became your matchmaker and the go-between of the marriage; through me you received the bridegroom's gifts. That is why I am jealously disposed, fearing and trembling lest these men's cunning should prevail over your simplicity. He called the whole church a virgin, so naming the purity of its faith; for not all believers profess virginity, but by the genuineness of the faith … he mentioned not the devil but the serpent, showing that these men too, like the serpent, have become instruments of the devil. And he called the harm itself corruption, since them also …

“For if the one who comes preaches another Jesus whom we did not preach, or you receive a different Spirit which you did not receive, or a different gospel which you did not accept, you would do well to bear with it.” He turned the accusation onto those who had been deceived, and clearly showed the absurdity of the deception. For why, he says, were you led astray? Did they preach another Jesus to you? Did they furnish you with other gifts of the Spirit? Another …

“For I reckon that I am in no way inferior to the most eminent apostles.” But it is superfluous, he says, to compare our affairs with these men. For I consider that I fall short in nothing of the great heralds of the truth. And this too he tempered with modesty; for he did not say, I am equal to the most eminent apostles, but “I reckon,” that is, I think, that I am in no way inferior to them.

“But even if I am unskilled in speech, yet not in knowledge.” He could have said that the leaders of the apostles were unlettered; but he said nothing about them, and speaks about himself: My tongue is untrained, but my mind is adorned with the knowledge of God. “But in every way we have been made manifest to you in all things.” Of these things you too are witnesses; for our affairs have become plain to you.

“Or did I commit a sin in humbling myself so that you might be exalted, because I preached the gospel of God to you free of charge?” This, it seems, is the charge against me: that I behaved among you with great modesty, and while preaching the gospel to you did not take from you even the food I needed. … for your ministry.” Bringing you the proclamation, I received the food I needed from others. He has fittingly put “wages,” since he also mentioned military service earlier. He said he had “robbed” the other churches, since while preaching among the Corinthians he was fed by others. “And when I was present with you and was in need, I was a burden to no one; for the brothers who came from Macedonia supplied my need.” Through it all he showed both their stinginess and his own generosity. For I was present with you, he says, bringing the divine proclamation, and I fell into want, and I would not burden you; for Macedonians filled my need. And this itself is the greatest accusation against the Corinthians: for while the Apostle lived among them, he was fed by others. And lest they think he was saying this in order to receive something, he necessarily added: “And in everything I kept myself from being a burden to you, and will keep myself so.” And lest anyone suppose that he used such words only, he added an oath as well.

“As the truth of Christ is in me, this boasting will not be silenced in the regions of Achaia.” No one, he says, will stop my mouth, nor deprive me of the boast of this generosity. Then, knowing the weight of what was said, he offers a remedy.

“Why? Because I do not love you? God knows.” By this testimony he drove out every evil suspicion. Why then do you not take anything? “But what I do I will also do, in order to cut off the occasion from those who want an occasion, so that in what they boast of they may be found just as we are.” I do this because of the opponents, cutting off the pretexts for their abuse of us. He showed that they boast in word but secretly make money; for this is what he says a little later: “For you bear it if anyone enslaves you, if anyone devours you, if anyone takes from you.” “For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder; for Satan himself disguises himself as an angel of light. So it is no great thing if his ministers also disguise themselves as ministers of righteousness; their end will be according to their works.” It is the devil's habit to imitate divine things: to set false prophets in array against the prophets, to imitate the form of angels, and to deceive men. It is no wonder, then, if these men too put on the mask of the apostolic name and use deceit as a fellow worker for deceiving men. But before long they will reap the fruits of what they practise …

“Again I say, let no one think me a fool; but if you do, then receive me even as a fool, so that I too may boast a little.” Often, having set out to recount his own labors for the benefit of the disciples, he was reined in again by his own mind. Here too, then, he asks them not to think that he is doing a fool's work. But if you are not persuaded, he says, at least bear with me as a fool.

“What I speak, I do not speak according to the Lord, but as in folly, in this confidence of boasting.” … “we have done what we ought to do.” For this reason the inspired Paul said, “What I speak, I do not speak according to the Lord,” instead of: I say these things contrary to his law. And lest anyone suppose that all his teaching is called folly, he necessarily added, “in this confidence of boasting.” I call myself a fool, he says, in these words. “Since many boast according to the flesh, I too will boast.” Here he called external things “according to the flesh”: wealth, noble birth, eloquence. For the opponents too were very proud of being Hebrews, and put forward Abraham the patriarch. “For you gladly bear with fools, being wise yourselves. For you bear it if anyone enslaves you, if anyone devours you, if anyone takes from you, if anyone exalts himself, if anyone strikes you in the face. I speak by way of disgrace.” He showed those men priding themselves in vain on their contempt for money. For this is why he put “if anyone devours” and “if anyone takes”; and “if anyone strikes you in the face” instead of “spits on you, abuses you.” For this is why he added, “I speak by way of disgrace,” instead of: I said this because of the disgrace brought on you by them. “As though …”: through weakness doing nothing of the kind. “But in whatever anyone dares, I speak in folly, I dare too.” He tempered what he had said by calling it folly. And he teaches that what he dares is not insulting, devouring and taking, but showing his own labors. First, however, he sets down the things those men put forward as grand, teaching that even in these they have nothing more than he. “Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I.” He has set these down as things said by those men about themselves; and in these he showed equality, but in the … “Are they ministers of Christ? I speak as one beside himself: I more.” Again he put “as one beside himself,” teaching that he is forced to say these things against his inclination. And he states the manner of his superiority, not bringing forward his miracles, the dead who rose, the lame who ran, the flight of the demons, and the salvation of the world, but his sufferings for the gospel. “In labors more abundantly, in beatings beyond measure, in prisons more abundantly, in death often. From the Jews five times I received forty [lashes] less one. Three times …, three times I was shipwrecked, a night and a day I have spent in the deep.” That is: when the vessel broke up, I spent the whole night and the day carried here and there by the waves. The Jews were accustomed to inflict forty lashes less one. “In journeys often.” For the sake of the proclamation I endured the labors of travel. “In dangers from rivers.” For I was forced to cross them on my journeys. “And in dangers from robbers.” From those who attack on the road. “In dangers from my own race.” He meant the Jews. “In dangers from the Gentiles.” The saying is clear. “In dangers in the city.” He indicated the uprisings that took place against him. “In dangers in the wilderness.” For he was often forced to cross desert places alone. “In dangers at sea.” For he also went by ship, eager to fill both the islands and the mainlands with true religion. “In dangers among false brothers.” For from the beginning … “In labor and toil.” That of teaching, that of manual work. “In sleeplessness often.” For not even in the prisons did he choose sleep, as the events at Philippi bear witness. “In hunger and thirst.” This is among the involuntary things. “In fastings often.” This among the voluntary. “In cold and nakedness.” This belongs to want and extreme poverty. “Apart from the other things.” I have been forced, he says, to recount a few out of many. “My daily pressure.” I am led, he says, and dragged about every day to councils, to prisons, to courts. “The care of all the churches.” And if ever the persecutors stopped, this care for the churches wears me away; for I carry about in myself the care of the whole world. “Who is weak, and I am not weak?” He did not say “I am weak with him,” but “I am weak”; for as though I were myself clothed with the weakness, so I am grieved and lament. “Who is made to stumble, and I do not burn?” “If I must boast, I will boast of the things of my weakness.” He showed that he could point out the things of grace, but that the things of … suited him rather …

“The God and Father of our Lord Jesus Christ, he who is blessed forever, knows that I am not lying.” Again let us divide “God” from “Father”: he is our God, but the Lord's Father. “In Damascus the ethnarch of King Aretas was guarding the city of the Damascenes, wanting to seize me; and I was let down in a basket through a window in the wall, and so escaped his hands.” By the manner of the escape … the greatness of the danger …

“It is not profitable for me to boast; for I will come to visions and revelations of the Lord.” The telling of these things is not profitable for me, but it is useful to you; providing, then, for your benefit, I am forced to tell what I do not think profitable for myself. “I know a man in Christ fourteen years ago, whether in the body I do not know, or out of the body I do not know, God knows, such a man caught up to the third heaven. And I know such a man, whether in the body or out of the body I do not know, God knows, that he was caught up into paradise and heard inexpressible words, which it is not lawful for a man to speak. On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses.” He saw many revelations, as he himself has said: “For I will come to visions and revelations of the Lord”; but he told one, under compulsion, and attributed it to another person; for he said, “I know a man,” not myself. He also states the time, teaching that he was forced to tell these things because of those men; for fourteen years had passed and he had not spoken out what he had been granted to see. As for “to the third heaven,” some have said that he meant the third part of the distance from earth to heaven: that he was carried up so far and heard the inexpressible words, which he did not say it was not lawful for a man to hear, but to speak. For if it were not lawful for a man to hear, how did he himself hear? He heard, but he did not dare to speak them out. Others say that the words are things: that he saw the beauty of paradise, the choirs of the saints in it, and the all-harmonious sound of their hymnody. But the precise truth of these things he himself knows who beheld them. Let us go on to the continuation of the interpretation.

“For if I wish to boast, I shall not be a fool, for I shall speak the truth.” Since he had often called himself a fool, lest anyone for that reason suppose that what he said was false, he necessarily showed its truth. “But I refrain, lest anyone credit me with more than he sees in me or hears from me.” For this reason I am afraid to tell everything, lest anyone form a higher opinion of me than befits a man. For this happened in Lycaonia too: thinking him a god, they tried to sacrifice bulls; but he tore his garment and taught them what nature he had.

“And lest I be exalted by the surpassing greatness of the revelations, a thorn was given me in the flesh, an angel of Satan, to buffet me, lest I be exalted.” Again he showed by this that he was granted many revelations. For this reason, he says, … my … allotted me trials, reining in my mind in this way and not allowing it to think anything overweening. For he called the insults, the drunken outrages, and the uprisings of the mobs “an angel of Satan.” And this he explains more clearly in what follows. “Concerning this I three times besought the Lord that it might depart from me; and he has said to me: My grace is sufficient for you; for my power is made perfect in weakness.” He showed the weakness of nature: I begged, he says, to be freed from the trials. He showed also the Master's consolation: for he said that the generosity of grace was enough for comfort, and that the weakness and endurance of the preachers clearly show the power of the one preached. “Most gladly, then, I will rather boast in my weaknesses, so that the power of Christ may dwell upon me.” He taught what he called an angel of Satan. And lest anyone suppose the weakness to be a bodily ailment, he goes through what concerns it more clearly.

“Therefore I am well content in weaknesses, in insults, in hardships, in persecutions, in distresses for Christ's sake; for when I am weak, then I am strong.” He did not say “I endure,” but “I am well content,” that is, I rejoice, I am glad, I accept with cheerfulness what befalls me; for the seeming weakness procures me true strength. Having gone through these things thus, he added:

“I have become a fool in boasting.” And he teaches the cause of this: “You forced me.” That is, by believing the slanders against me; for what follows shows this: “For I ought to have been commended by you.” I ought to have had you as my advocates and as witnesses of my way of life. “For I fell short in nothing of the most eminent apostles.” Again he tempered the praise: though he had undertaken more labors than all, he did not bring himself even simply to make himself equal to the apostles, but said that he fell short of them in nothing. And again he returns to his own way of thinking: “Even if I am nothing, yet the signs of an apostle were wrought among you in all endurance, in signs and wonders and mighty works.” Do not look at me, but examine the things of grace; for you have been witnesses of the apostolic dignity and spectators of the spiritual testimony. He fittingly put endurance before the signs, since the achievements of the will are far more precious.

“For in what were you made inferior to the other churches, except that I myself was not a burden to you?” What spiritual gift of ours have you not enjoyed, unless perhaps you blame us for this alone, that we have not received bodily care from you? Then, ironically: “Forgive me this wrong.” I admit that I did this wrong, and I ask pardon. And lest some suppose again that he brings this forward as a reproach and is angling to receive something, he promises also to keep this aim in the time to come: “Behold, a third time I am ready to come to you, and I will not be a burden to you.” Then he softens the severity of the word: “For I seek not what is yours, but you.” And he also uses a maxim drawn from nature: “For children ought not to lay up for their parents, but parents for their children.” I do not desire money, but long for your souls. For I know that fathers always gather wealth for their children; but I promise to do something more even than fathers by nature …

“I will most gladly spend and be spent for your souls.” Instead of: I give myself too for you. “If I love you more abundantly, am I loved the less?” The accus[ation] is made with gentleness … charging them with [want of] love, and he showed his own [affection] for them … “But be it so: I did not burden you; yet, being crafty, I took you by guile. Did I take advantage of you through any of those whom I sent to you? I urged Titus, and sent the brother with him; did Titus take advantage of you? Did we not walk in the same spirit? In the same steps?” But perhaps someone might say that, using cunning, … I have taken nothing from you, but through those whom I sent to you I received what you gave. Tell me then, by the truth itself, whether any of those sent by us, whether Titus or anyone else, used the authority given to preachers. He called the giving “taking advantage,” since one who gives against his inclination is somehow apt to think himself taken advantage of, even if he is paying a debt. Having thus gone through these things to refute the false apostles, he shows them his dignity as teacher: “Again, do you think that we are defending ourselves to you?” Perhaps, he says, you consider even the defense a proof of paltriness. “We speak before God in Christ.” But we say these things with God as witness, enlightened by the commandments of Christ the Master. For “in Christ” stands for “according to the laws of Christ.” For his is the law: “If you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift before the altar and go; first be reconciled to your brother, and then come and offer your gift.” And again: “Let your light shine before men, so that they may see your good works and glorify your Father who is in heaven.” This he himself also says here: “And all things, beloved, are for your building up.” For whether we humble ourselves or speak lofty things, whether we accuse or praise, we do everything for the sake of your benefit … “For I fear lest perhaps, when I come, I may find you not such as I wish, and I may be found by you such as you do not wish.” He also says what he prays may not be among them: “Lest perhaps there be strife, jealousies, outbursts of anger, rivalries, slanders, whisper[ings] …” With these things he charged them in the former letter too. “Lest, when I come again, my God humble me before you, and I mourn for many of those who sinned before and did not repent of the uncleanness and sexual immorality and licentiousness which they practised.” He called those men's lawlessness his own humiliation, confirming what he had said before: “Who is weak, and I am not weak? Who is made to stumble, and I do not burn?” And he said that he mourns, not simply those who have sinned, but those who after the sin did not use the remedies of repentance. And he accuses openly …

“This is the third time I am coming to you: by the mouth of two or three witnesses every word shall be established.” In place of persons he has put things, the …

“I said before and I say beforehand, as when present the second time, and now, absent, I write to those who sinned before and to all the rest, that if I come again I will not spare.” He laid bare the apostolic authority, to stop the impetus of sin by fear … For it was easy for them both to discipline their own and to punish outsiders. For the most divine Peter [sent] Ananias and his wife …, who had been on the roll of the disciples, to death by a word …; and Elymas, who was one of the unbelievers and opposed him, the blessed Paul himself handed over to darkness, quenching his sense of sight.

“Since you seek proof of the Christ who speaks in me, who is not weak toward you but is powerful among you?” You wish, it seems, to make trial of the Christ who speaks in me, although clearly he … me …

“For though he was crucified out of weakness, yet he lives by the power of God.” For although he endured the suffering of the cross because of the mortal nature of the body, yet he lives and is life, as God and Son of God. Like this is the saying: “Destroy this temple, and in three days I will raise it up.” And if sometimes the Godhead of the Only-begotten is said to have raised the body, and sometimes the Father himself, this makes no difference. For divine Scripture often attributes to the Father what is done by the Son. So the Only-begotten is Creator of all things, and again his Father too is called Creator. But let us go on to what follows in the interpretation. “For we too are weak in him, but we shall live with him by the power of God toward you.” We likewise both share in his sufferings, for we endure these things for his sake, and shall share in his life; for the power of God guarantees the resurrection.

“Test yourselves whether you stand in the faith; examine yourselves.” Do not examine our affairs, but your own; and consider whether you truly stand firmly set upon the faith. “Or do you not recognize regarding yourselves that Jesus Christ is in you, unless indeed you are unapproved?” For you ought to know that you have Christ the Master himself dwelling in you. He who lacks this knowledge is empty of faith; for this is what he called “unapproved.” For since he had said a little before that Christ speaks in him, he taught them that Christ dwells and walks in them, according to the prophetic oracle.

“But I hope you will know that we are not unapproved.” He put this as a threat, as though about to give them proof of spiritual power; but again [he lays bare] his own affection …

“But I pray to God that you do no evil at all; not so that we may appear approved, but that you may do what is good, though we be as unapproved.” We pray, he says, not to receive any pretext from you for showing the working of the apostolic grace. Rather I pray that you shine in all good things, and that we keep our authority hidden.

“For we can do nothing against the truth, but only for the truth.” For how is it possible, when you pursue what is fitting, for us to display punitive power? “For we rejoice when we are weak and you are strong. And this also we pray for, your restoration.” He said the same things in different ways, showing the love he has for them. “For this reason I write these things while absent, so that when present I may not use severity, according to the authority which the Lord gave me for building up and not for tearing down.” He showed that even punishment is building up. For when one or two are punished, the whole assembly reaps the benefit. So [at the death] of Ananias and Sapphira … all, it says, who heard. Here the severe … “Finally, brothers, rejoice.” For gladness is proper to those who achieve virtue. “Be restored.” Instead of: fill up what is lacking. “Be comforted.” Enjoy the consolation you give one another in trials. “Be of the same mind.” Be bound tightly together in concord; let your mind be one. “Be at peace,” both with us and with one another, and above all with God who saved you. “And the God of peace and love will be with you.” For seeing these things accomplished, he will count you worthy of all his providence; since he himself is the lawgiver of these things.

“Greet one another with a holy kiss.” Instead of: without guile, chastely, as members of one another and the body of Christ. “All the saints greet you.” He joined to them also those throughout the world who have believed. “The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. Amen.” He did not set these down by way of division, assigning some to Christ, some to the Father, and some to the Spirit. For he often put love with the Spirit, fellowship with the Son, and grace with God the Father. So too in the former letter, having set working with the Father, a little later he said it of the Spirit. And he also set the order of the persons differently, not overturning the order set by the Lord, but teaching that the order of the names does not signify a difference of nature, or of power, or of rank. Let us too pray to be counted worthy of the apostolic blessing, and to attain the good things promised, by the grace and loving-kindness of God and our Savior Jesus Christ, with whom to the Father, with the all-holy Spirit, be glory and majesty, now and always and to the ages of ages. The second letter to the Corinthians was written from Philippi through Titus and Luke.