2 Corinthians 9:12–10:7

It is not only those who have been delivered from beggary to the service of God who rejoice but all those who see the want being supplied. Thus it is that what is given to a few redounds in praises given by the many to God.

And again: "The administration of this service shall not only supply the wants of the saints, but shall be abundant also by many thanksgivings unto God; ". Also in the same place: "The administration of this service has not only supplied that which is lacking to the saints, but has abounded by much giving of thanks unto God."

What he says is this; 'in the first place ye not only supply the wants of the saints, but ye are abundant even;' that is, 'ye furnish them with even more than they need: next, through them ye send up thanksgiving to God, for they glorify Him for the obedience of your confession.' For that he may not represent them as giving thanks on this account solely, (I mean, because they received somewhat,) see how high-minded he makes them, exactly as he himself says to the Philippians, "Not that I desire a gift." (Philippians chapter 4, verse 17) 'To them too I bear record of the same thing. For they rejoice indeed that ye supply their wants and alleviate their poverty; but far more, in that ye are so subjected to the Gospel; whereof this is an evidence, your contributing so largely.' For this the Gospel enjoins.

"And for the liberality of your contribution unto them and unto all." 'And on this account,' he says, 'they glorify God that ye are so liberal, not unto them only, but also unto all.' And this again is made a praise unto them that they gave thanks even for that which is bestowed upon others. 'For,' saith he, 'they do honor, not to their own concerns only, but also to those of others, and this although they are in the extremest poverty; which is an evidence of their great virtue. For nothing is so full of envy as the whole race of such as are in poverty. But they are pure from this passion; being so far from feeling pained because of the things ye impart to others, that they even rejoice over it no less than over the things themselves receive.'

Paul is pointing out that giving to the saints is not just a matter of supplying their immediate wants. It has many other ramifications as well and leads to blessings of different kinds.

"The ministration of this service," he says, that is, assistance with possessions, accomplishes much, for it not only supplies the need of the brethren, but also "abounds," that is, provides them more than what is needed; and this service and testimony of the ministry of love for mankind calls forth many thanksgivings.

Then when he says, for the rendering of this service, he explains the reason mentioned above, namely, how their abundance works thanksgiving to God. First he shows this; secondly, the reason for thanks (v. 13); thirdly, he breaks out in thanksgiving (v. 14).

He says therefore: I say that your abundance works thanksgiving to God, for the rendering of this service of yours, by which you help the saints, has many good results: "As a matter of equality your abundance at the present time should supply their want" (2 Cor. 8:14). Not only does this good follow therefrom, but also the fact that they pray for you and give thanks to God, proving and approving your service. And this is what he says: but also overflows in many thanksgivings to God, which are given by many, not only by the perfect, but by the poor believers who give thanks to God in the Lord, who moves them to this, seeing and approving your ministry: "So that many will give thanks on our behalf for the blessing granted us in answer to many prayers" (2 Cor. 1:2).

By this service Paul and his companions are testing the Corinthians' attitude and magnifying the Lord.

Therefore, God has opened an entrance to all the sons of Abraham, and Isaac, and Jacob, in order that they may be in the faith of profession towards Him,

And again Paul saith, "Ye have become obedient to the confession of the Gospel of Christ, and ye have become subject with them and with every man in your simplicity."

They glorify God because you are so obedient to the Gospel, that you fulfill its commandments with generosity; for the Gospel teaches almsgiving. And in another way they glorify God — for your simplicity and goodness, poured out not only toward them, but also toward all the faithful poor. For they do not envy, as other beggars do, but give thanks that you give to others as well, which is a sign of their great virtue. Therefore, to those so free from envy and so virtuous, one ought to give with greater generosity.

This thanksgiving is given for three reasons. First, for their faith, which they have received; hence he says: I say that they abound in thanksgiving, the faithful glorifying God by your obedience in acknowledging the gospel of Christ, i.e., the confession of your faith, by which you confess and believe in Christ: "Let your light so shine before men" (Matt. 5:16); "The word of a man who hears will endure" (Prov. 21:28). Secondly, on account of their abundance; hence he says, glorifying God also for the generosity of your contribution for them, namely, the holy poor, and for all others, namely, the faithful in need, and given with a simple and pure spirit: "Let him who is taught the word share all good things with him who teaches" (Gal. 6:6); and "Let us do good to all men" (Gal. 6:10).

"While they themselves also with supplication." 'For in respect of these things,' saith he, 'they give thanks to God, but in respect of your love and your coming together, they beseech Him that they may be counted worthy to see you. For they long after this, not for the money's sake, but that they may be witnesses of the grace that hath been bestowed upon you.' Seest thou Paul's wisdom, how after having exalted them, he ascribed the whole to God by calling the thing "grace?" For seeing he had spoken great things of them, in that he called them ministers and exalted them unto a great height, (since they offered service whilst he himself did but administer,) and termed them 'proved,' he shows that God was the Author of all these things.

The Corinthians will reap the benefit of the prayers of the poor. Those prayers come out of great love.

Moreover, they also pray for you, as though to be counted worthy of seeing you, not for the sake of possessions, but for the sake of the grace of God abundantly given to you. Again he calls the work of almsgiving grace, ascribing everything to God, so that they might not become proud. With the words "the exceeding grace of God" he urges them to make their generosity more abundant, so that others might not surpass and outdo them.

Thirdly, on account of what these saints have from God that they may give thanks to God; hence he says: glorifying God also in their praying for you, i.e., they glorify God for the fact that those holy men pray for you; the men, I say, who are desirous of seeing you in eternal happiness; and this because of the surpassing grace of God in you.

And he himself again, along with them, sends up thanksgiving, saying, "Thanks be to God for His unspeakable gift." And here he calls "gift," even those so many good things which are wrought by almsgiving, both to them that receive and them that give; or else, those unspeakable good things which through His advent He gave unto the whole world with great munificence, which one may suspect to be the most probable. For that he may at once both sober, and make them more liberal, he puts them in mind of the benefits they had received from God. For this avails very greatly in inciting unto all virtue; and therefore he concluded his discourse with it. But if His Gift be unspeakable, what can match their frenzy who raise curious questions as to His Essence? But not only is His Gift unspeakable, but that "peace" also "passeth all understanding," (Philippians chapter 4, verse 7) whereby He reconciled the things which are above with those which are below.

We should be discerning and aware of the grace that has been effected in us, giving thanks for it to the Maker, praising God for this great and "ineffable gift" to us. We should put aside from ourselves any hateful habits of slackness and neglect which only destroy our lives; instead, we should persevere from the beginning to the end of the times of our offices. And we should behave with all the greater awe and love during the great and perfect mysteries of our salvation, standing firmly before God continually with wakefulness of heart in spiritual service, resembling servants who are eagerly at the ready to serve their master.

It is Paul's custom to praise God every time he expounds some divine dispensation or other.

He calls "gift" the blessings that come from almsgiving both to those who give and to those who receive. Or: he reminds us of the blessings of which we were deemed worthy through the incarnation of Christ, speaking as if to say: do not think that you are doing something great. The blessings we have received from God are unspeakable. What is so great about our giving what is small and perishable?

From this the Apostle breaks forth in thanksgiving to God, saying: Thanks be to God for his inexpressible gift!, that is, for the charity which is especially seen in you who even help those who thus thank God and pray for you. This gift is inexpressible, because it cannot be said how profitable it is, for "What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him" (1 Cor. 2:9).

Paul is saying that he is the same person whether present or absent. He refers here to the meekness and gentleness of Christ because he does not want to appear to be harsher in person than in a letter. At the same time, he warns them that he can be severe with them if he has to be and that if they do not put things right in his absence, they may get an unpleasant surprise when he comes.

"Now I Paul myself." Great emphasis, great weight is here. So he says elsewhere, "Behold I Paul say unto you;" and again, "As Paul the aged;" and again in another place, "Who lath been a succorer of many, and of me." So also here, "Now I Paul myself." This even is a great thing, that himself beseecheth; but that other is greater which he added, saying, "by the meekness and gentleness of Christ." For with the wish of greatly shaming them, he puts forward that "meekness and gentleness," making his entreaty in this way more forcible; as if he had said, 'Reverence the gentleness of Christ by which I beseech you.' And this he said, at the same time also showing that although they should lay ever so strong a necessity upon him, he himself is more inclined to this: it is from being meek, not from want of power, that he does not proceed against them: for Christ also did in like manner.

"Who in your presence am lowly among you, but being absent am of good courage toward you." What, pray, is this? Surely he speaks in irony, using their speeches. For they said this, that 'when he is present indeed, he is worthy of no account, but poor and contemptible; but when absent, swells, and brags, and sets himself up against us, and threatens.' This at least he implies also afterwards, saying, "for his letters," say they, "are weighty, but his bodily presence is weak, and his speech of no account." He either then speaks in irony, manifesting great severity and saying, 'I, the base, I, the mean, when present, (as they say,) and when absent, lofty:' or else meaning that even though he should utter great things, it is not out of pride, but out of his confidence in them.

"But I beseech you, that I may hot when present show courage with the confidence, wherewith I count to be bold against some which count of us as if we walked according to the flesh." Seest thou how great his indignation, and how complete his refutation of those sayings of theirs? For he saith, 'I beseech you, do not compel me to show that even present I am strong and have power.' For since they said that 'when absent, he is quite bold against us and exalteth himself,' he uses their very words, 'I beseech therefore that they compel me not to use my power.' For this is the meaning of, "the confidence." And he said not, 'wherewith I am prepared,' but 'wherewith I count.' 'For I have not yet resolved upon this; they however give me reason enough, but not even so do I wish it.' And yet he was doing this not to vindicate himself, but the Gospel. Now if where it was necessary to vindicate the Message, he is not harsh, but draws back and delays, and beseeches that there may be no such necessity; much more would he never have done any thing of the kind in his own vindication. 'Grant me then this favor,' he saith, 'that ye compel me not to show, that even when present I am able to be bold against whomsoever it may be necessary; that is, to chastise and punish them.' Seest thou how free he was from ambition, how he did nothing for display, since even where it was matter of necessity, he hesitates not to call the act, boldness. "For I beseech you," he says, "that I may not when present show courage with the confidence, wherewith I think to be bold" against some. For this especially is the part of a teacher, not to be hasty in taking vengeance, but to work a reformation, and ever to be reluctant and slow in his punishments. How, pray, does he describe those whom he threatens? "Those that count of us as though we walked according to the flesh:" for they accused him as a hypocrite, as wicked, as a boaster.

Some Jewish believers were ordering Gentile converts to follow the law of Moses. They condemned Paul, calling him base and stupid, and claiming that although he kept the law in secret himself, he was prepared to dispense the Gentiles from it publicly, because he thought they were too ignorant to be able to keep it. Paul refutes this charge by reminding the Corinthians of the miracles which he had done among them and of the gifts which they had received because of him.

Having finished his discourse on almsgiving, he now begins to speak with severity against the false apostles and those who disparaged him as feeble-minded and foolishly boastful, and he intends to defend himself, having been compelled to do so lest the preaching lose its authority. He points both to his own deeds and to the grace given by God. Therefore, one would not err in calling this epistle a panegyric of Paul. The opening words, directed against those who called him powerless and a braggart, contain something like the following meaning: I myself, Paul, entreat you — the teacher of the whole world (for the words "I myself, Paul" signify dignity and express something like the following: behold, I myself, Paul, speak to you and entreat you, so that my detractors may not compel me to use my authority against them). It is also of great significance that the apostle entreats, and he further introduces the meekness of Christ as a mediator, speaking as if to say: be ashamed before the meekness of Christ, by which I beseech you. At the same time he shows why he spares them — namely, in imitation of the forbearance of the Savior Christ, and not because he lacks power. So do not force me to depart from the meekness which I love so much that I present it to you as well as a mediator. "Who in presence am lowly among you, but being absent am bold toward you." Either he speaks ironically, using the words of those who disparaged him — for they said that when he is personally present among them, he deserves no respect but is, on the contrary, insignificant and worthy of contempt, yet when he is absent from them, he is puffed up, conducts himself grandly, and makes threats. Or he spoke truly about himself: that when he is among them, he is humble and meek, and if he now speaks with authority, he does this not out of haughtiness but out of hope in them.

After dealing with the good ministers of Christ and of the faith, the Apostle now attacks false ministers and false apostles. First, he attacks these; secondly, those who, being deceived by them, have adhered to them (chap. 13). In regard to the first he does two things. First, he gives the reason, excusing himself from the task imposed on him; secondly, he gives the evidence for the fact (v. 7). In regard to the first he does two things. First, he refuses to make a test; secondly, he excuses himself with a reason (v. 2b). In regard to the first he does three things. First, he entreats them; secondly, he interjects what is imposed on them by the false apostles (v. 1b); thirdly, he refuses the test (v. 2).

He says therefore: I, Paul, myself, who am urging you and others to give alms; I myself, I say, entreat you, by the meekness and gentleness of Christ. Of the mildness of Christ, Matt. (11:29) has: "Take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls"; of his modesty, Wis. (11:21) has: "For it is always in your power to show great strength, and who can withstand the might of your arm?" For modesty consists in nothing less than observing the measure in acting. But he makes special mention of Christ's mildness and modesty, because the false apostles and the Corinthians accused Paul of acting humbly when he was among them, but when he was absent he wrote very harshly. Therefore, he mentioned those two qualities of Christ to show that the Apostle also has them and observes them after the example of Christ.

Hence, he introduces the vice ascribed to him, saying, I, Paul, myself, i.e., truly humble, because Paul means humble and quiet: "For I am the least of the apostles" (1 Cor. 15:9); hence, "I myself", i.e., truly Paul: "But thou art the same" (Ps. 102:27); "There is one that humbles himself wickedly, and his interior is full of deceit" (Sir. 19:23); "For where jealousy and selfish ambition exist, there will be disorder and every vile practice" (Jas. 3:16). I, I say, entreat you, who when face to face with you, i.e., outwardly, as you say, am humble among you, acting humbly while I am present with you, but when I am away, namely, when there is no fear of being injured by any of you, am bold toward you, i.e., act boldly, writing harsh epistles to you: "But the righteous are bold as a lion" (Prov. 28:1).

Paul is referring here to those who did not accept that his teaching was spiritual.

I ask, he says, do not force me to make strong use of my power (for by the word "boldness" he means his power), "which I intend to use," that is, which I suppose, think, or intend, since I am being compelled to do so, to use against those who slander us, as if we are hypocrites and boasters; for this is what the words mean: "that we walk according to the flesh." Notice that he calls boldness the intention to respond to certain people, although he intends to do this not for his own sake, but for the sake of the preaching. But it is more proper for a teacher to be slow in punishments than to resort to them immediately.

Then when he says, I beg of you, he refuses to make a test. For they believed that the Apostle acted humbly among them because of fear; hence, he says: you believe so, but I beg of you—since you would like to experience whether I, if it were necessary, would do when I am present as I do in my absence. And so he says: I may not have to show boldness when I am present, i.e., when I am among you, to do anything, if it is necessary, with such confidence as I count on showing, i.e., as confidently as I am thought by you to be bold, i.e., to act boldly and confidently against some uncorrected persons, by rebuking and correcting through letters: "He exults in his strength" (Job 39:20).

Then he excuses himself with a reason, saying: who suspect us of acting in worldly fashion. As if to say: although I am not willing to justify myself for your sake with a test, nevertheless, there is a reason at hand to justify me. In regard to this he does three things. First, he gives the reason why they lay this charge against him; secondly, he destroys the reason (v. 3); thirdly, he confirms it with a reason (v. 4).

The reason why this charge is laid to him, namely that he is humble when present but harsh and severe when absent, is that they consider that the Apostle acts in a worldly manner, i.e., walks according to the flesh. And because every person works according to what rules the work, and the end should be the rule, it follows that everyone directs his own work to the end he intends. Therefore, those who place their end in carnal goods are said to walk according to the flesh. And because these things can be taken from them, men who tend to carnal things behave gently and humbly toward others. Therefore, because they believed that the Apostle walked according to the flesh, they supposed that this was the reason he behaved humbly among them.

This means that although we are living in the body we act in a spiritual way. Anyone who does what is pleasing to God is acting spiritually.

"I said, Ye are Gods; and all sons of the Highest." To whom speaks the Lord? To those who reject as far as possible all that is of man. And the apostle says, "For ye are not any longer in the flesh, but in the Spirit." And again he says, "Though in the flesh, we do not war after the flesh." "For flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption." "Lo, ye shall die like men," the Spirit has said, confuting us.

"For though we walk in the flesh, we do not war after the flesh; for the weapons of our warfare are not carnal, but mighty through God to the demolition of fortifications, demolishing thoughts, and every high thing which exalteth itself against the knowledge of Christ." Equipped with these weapons, the Gnostic says: O Lord, give opportunity, and receive demonstration; let this dread event pass; I contemn dangers for the love I bear to Thee.

"For though we walk in the flesh, we do not war according to the flesh." Here he goes on to alarm them also by the figure he uses, 'for,' says he, 'we are indeed encompassed with flesh; I own it, but we do not live by the flesh;' or rather, he said not even this, but for the present reserves it, for it belongs to the encomium on his life: but first discourseth of the Preaching, and shows that it is not of man, nor needeth aid from beneath. Wherefore he said not, 'we do not live according to the flesh,' but, "we do not war according to the flesh," that is, 'we have undertaken a war and a combat; but we do not war with carnal weapons, nor by help of any human succors.'

The rule and conduct of the life here is the similitude of that of spiritual beings, and the dwelling here is a type of that of heavenly beings. The conversation of you who are clothed with the body is a copy of that of those celestial and incorporeal beings. It is seemly for you to say that which Paul proclaimed, "Although we live in the flesh, we do not war according to that which is in the flesh." Being corporeal beings ye may be seen with the eyes, but your warfare is wholly spiritual; O corporeal beings, ye are angels, and spiritual beings clothed with flesh.

Although we are surrounded by the world, we do not give in to it.

That is, although we are clothed in flesh, we do not use carnal weapons. He reasons about preaching, showing that it is not a human affair and has no need of earthly help. And when he says "we wage war," he conveys this thought: we are waging war and have entered into battle.

But this reason is null and void; therefore, he destroys it, saying: For though we live in the world we are not carrying on a worldly war [according to the flesh]. As if to say: we cannot deny that we are in the flesh, because in Rom. (8:12) he says: "So then, brethren, we are debtors, not to the flesh, to live according to the flesh," but that we are ruled according to the flesh, by placing our end or our intention in carnal goods, this is false, because we are not carrying on a worldly war, i.e., we do not regulate our life, which is a warfare (Job 7:1) according to the flesh.

All worldly things are corrupt, but Paul is strong because he is fighting with uncorrupted weapons.

Here, also, one who examines each word minutely can gain a very accurate knowledge of the meaning of the Holy Scripture, so that there is no excuse for any of us being led astray into the snare of sin by an erroneous belief that some sins are punished while others may be committed with impunity. For, what says the apostle?— "destroying counsels and every height that exalts itself against the knowledge of God"; so that every sin, because it is an expression of contempt for the divine law, is called a "height that exalts itself against the knowledge of God."

"For our weapons are not of the flesh." For what sort of weapons are of the flesh? Wealth, glory, power, fluency, cleverness, circumventions, flatteries, hypocrisies, whatsoever else is similar to these. But ours are not of this sort: but of what kind are they? "Mighty before God." And he said not, 'we are not carnal,' but, "our weapons." For as I said, for the present he discourseth of the Preaching, and refers the whole power to God. And he says not, 'spiritual,' although this was the fitting opposite to "carnal," but "mighty," in this implying the other also, and showing that their weapons are weak and powerless. And mark the absence of pride in him; for he said not, 'we are mighty,' but, "our weapons are mighty before God." 'We did not make them such, but God Himself.' For because they were scourged, were persecuted, and suffered wrongs incurable without number, which things were proofs of weakness: to show the strength of God he says, "but they are mighty before God." For this especially shows His strength, that by these things He gains the victory. So that even though we are encompassed with them, yet it is He that warreth and worketh by them. Then he goes through a long eulogium upon them, saying, "To the casting down of strong holds." And lest when hearing of strong holds thou shouldest think of aught material...

There is no agreement between the divine and the human sacrament, the standard of Christ and the standard of the devil, the camp of light and the camp of darkness. One soul cannot be due to two masters-God and Caesar. And yet Moses carried a rod, and Aaron wore a buckle, and John (Baptist) is girt with leather and Joshua the son of Nun leads a line of march; and the People warred: if it pleases you to sport with the subject. But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbelted every soldier. No dress is lawful among us, if assigned to any unlawful action.

By "worldly weapons" Paul means the law of Moses.

That is, not wealth, nor glory, nor smooth speech, nor flattery, nor hypocrisy, for such are the weapons of the flesh.

He did not say: but spiritual (as, of course, one should have said in contrast to the word "carnal"), but – "mighty," hinting that carnal weapons are weak and powerless. See how far he is from pride. He did not say: we are mighty, but: "weapons, mighty through God," that is – God made them mighty. Since they were persecuted and tormented, which would seem to indicate weakness, he says: "mighty through God," for through this the power of God is especially revealed, and He is the one acting and fighting, although we are the ones bearing the weapons. In what way "mighty"? In "the pulling down of strongholds," and what strongholds these are, he speaks of below.

That we are not carrying on a worldly war he proves when he says, for the weapons of our warfare are not worldly [carnal]; and first of all, from the weapons of warfare, as a fighter has weapons suitable to his warfare. Now it is plain that the weapons of those who fight according to the flesh, or wage war, are riches, pleasures, and worldly and temporal honors and power. But since our weapons are not of this sort, for the weapons of our warfare are not worldly, but have divine power [are mighty to God], i.e., according to God or to the honor of God, therefore, we do not war according to the flesh.

But secondly, when he says, but have divine power to destroy strongholds, he indicates the power of spiritual armor, which is evident from its threefold effect. The first effect is that rebellious persons are put to shame by those arms; in regard to this he says, to destroy strongholds. As if to say: the power of God is quite capable of destroying the rebellious: "That he may be able to give instruction in sound doctrine and also to confute those who contradict it" (Titus 1:9); "See, I have set you this day over nations and over kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant" (Jer. 1:10).

Paul takes an intellect captive when he conquers it just as it is contradicting him by its reasonings, and he leads it, humbled and tame, to the Christian faith.

A very wicked convention, however, leads us astray, and a perverted human tradition is the source of great evil for us; I mean that tradition according to which some sins are denounced and others are viewed indifferently. Crimes like homicide and adultery are the object of a violent but feigned indignation, while others, such as anger or reviling or drunkenness or avarice, are not considered deserving of even a simple rebuke.… And certainly, where every height that exalts itself against the knowledge of God is brought into captivity to the obedience of Christ and every disobedience receives just punishment, there nothing is left undestroyed.

For the Father loves the Son, and every height that exalts itself against the knowledge of the Word, he always has at hand to cast down and to destroy, whether by sending zeal or by directing it: of which the former is of mercy, the latter of judgment.

Therefore the devil was judged in fury, because his iniquity was found to be unto hatred; but man's unto wrath, and therefore he is chastised in wrath. Thus every height has been crushed, both that which puffs up and that which casts down, the Father indeed being zealous for the Son. For in both cases there is an injury to the Son: both from the usurped power against the power of God, which he himself is; and from the knowledge presumed from elsewhere than from the wisdom of God, which he no less is.

Does not charity atone? And powerfully so. I have read that it covers a multitude of sins. But I say: Is it not fit and sufficient for casting down and humbling every exaltation of the eyes and of the heart? Most especially: for it is not exalted, it is not puffed up.

Since truth is to be believed, and a greater truth is to be believed more, and consequently the supreme truth is to be believed supremely; and the truth of the first principle is infinitely greater than every created truth and more luminous than every light of our intellect: hence it is that, in order that our intellect may be rightly ordered in things to be believed, it is necessary that it believe the supreme truth more than itself, and that it bring itself into the obedience of Christ; and through this, that it believe not only those things which are according to reason, but also those which are above reason and contrary to the experience of the senses: for if it refuses, it does not exhibit due reverence to the supreme truth, since it prefers the judgment of its own industry to the dictate of the eternal light; which cannot be without the swelling of pride and blameworthy elation.

"Bringing into captivity the understanding unto the obedience of Christ." He who wishes to search sacred Scripture according to the light of his own intelligence thinks the most false errors. In this life we are little ones, and "the learner must believe." For it is necessary to believe God, and especially in sublime matters that transcend our understanding. The first Angel erred because he presumed upon himself. The disordered concupiscible power impedes the gift of understanding; likewise also the irascible, when it is disordered; but when the rational power is disordered, it most greatly impedes this gift. It is necessary therefore that we bring our intellect into captivity, if we wish to receive this gift. He who despises all things is raging mad: he is not disposed to receive this gift, nor is the presumptuous one.

My reason is perfectly convinced by good evidence that anaesthetics do not smother me and that properly trained surgeons do not start operating until I am unconscious. But that does not alter the fact that when they have me down on the table and clap their horrible mask over my face, a mere childish panic begins inside me. I start thinking I am going to choke, and I am afraid they will start cutting me up before I am properly under. In other words, I lose my faith in anaesthetics. It is not reason that is taking away my faith: on the contrary, my faith is based on reason. It is my imagination and emotions. The battle is between faith and reason on one side and emotion and imagination on the other.

For "to bring themselves into captivity," and to slay themselves, putting to death "the old man, who is through lusts corrupt," and raising the new man from death, "from the old conversation," by abandoning the passions, and becoming free of sin, both the Gospel and the apostle enjoin.

A brother came to Poemen and said to him, 'Many thoughts come into my mind and put me in danger.' He sent him out into the open air, and said, 'Open your lungs and do not breathe.' He replied, 'I can't do that.' Then he said to him: 'Just as you can't stop air coming into your lungs, so you can't stop thoughts coming into your mind. Your part is to resist them.'

"Casting down imaginations." First giving emphasis by the figure, and then by this additional expression declaring the spiritual character of the warfare. For these strongholds besiege souls, not bodies. Whence they are stronger than the others, and therefore also the weapons they require are mightier. But by strongholds he means the Grecian pride, and the strength of their sophisms and their syllogisms. But nevertheless, 'these weapons,' he says, 'confounded every thing that stood up against them; for they cast down imaginations, And every high thing that is exalted against the knowledge of God.' He persisted in the metaphor that he might make the emphasis greater. 'For though there should be strongholds,' he saith, 'though fortifications, though any other thing soever, they yield and give way before these weapons.'

"And bringing every thought into captivity to the obedience of Christ." And yet the name, "captivity," hath an ill sound with it; for it is the destruction of liberty. Wherefore then has he used it? With a meaning of its own, in regard to another point. For the word "captivity" conveys two ideas, the loss of liberty, and the being so violently overpowered as not to rise up again. It is therefore in respect to this second meaning that he took it. As when he shall say "I robbed other churches," he does not intend the taking stealthily, but the stripping and taking their all, so also here in saying, "bringing into captivity." For the fight was not equally maintained, but he conquered with great ease. Wherefore he did not say, 'we conquer and have the better,' only; but 'we even bring "into captivity;"' just as above, he did not say, 'we advance engines against the "strongholds:"' but, 'we cast them down, for great is the superiority of our weapons." For we war not with words,' he saith, but with deeds against words, not with fleshly wisdom, but with the spirit of meekness and of power. How was it likely then I should hunt after honor, and boast in words, and threaten by letters;' (as they accused him, saying, "his letters are weighty,") 'when our might lay not in these things?' But having said, "bringing every thought into captivity to the obedience of Christ," because the name of "captivity" was unpleasant, he presently afterwards put an end to the metaphor, saying, "unto the obedience of Christ:" from slavery unto liberty, from death unto life, from destruction to salvation. For we came not merely to strike down, but to bring over to the truth those who are opposed to us.

And the apostle too, in another place: "Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.". that ye may be able to stand against the wiles of the devil; "casting down imaginations, and every high thing that exalteth itself against the knowledge of Christ"

With these weapons, he says, we cast down the reasonings of the Greeks and their pride, or: we draw out their minds and souls from the error with which they are infected, and subject them to the truth. Thus the mind and haughtiness of the Areopagite were drawn away from impiety and subjected to piety. Note that he did not say: we employ battering rams, but simply: we destroy; by this is shown the ease of the victory and the power of the weapons.

He continues the allegory in order to clarify what is desired. Even if, he says, there stood against the reason of God, that is, the Gospel, an "exaltation," that is, a tower or fortress, even this we destroy.

The word "captivity" has a twofold meaning: it signifies both the loss of freedom and complete captivity, after which one can no longer resist. Paul now used the word "we take captive" in the second sense. Not only, he says, do we overcome and conquer every human reasoning, but we also take captive, which signifies the most complete victory. Furthermore, since the word "captivity" is harsh, he says: "to the obedience of Christ." That is, we bring into slavery to Christ, which is more precious than any freedom — we subject to Christ, from perdition to salvation, from death to life. Remember those who burned their magic books in Ephesus, and you will understand how Paul took captive.

Men fortify themselves against God in two ways: some with astute plans, such as tyrants, who plot with their evil designs to destroy the things of God, that they may exercise their tyranny; as to this he says, we destroy arguments [counsels], namely, of tyrants: "He takes the wise in their own craftiness" (Job 5:13). But others through pride or profundity of their own talent; as to this he says, and every proud obstacle [height], namely, of their pride: "Do not be haughty" (Rom. 12:16), i.e., proud things, or by profundity of intellect, both of lawyers and philosophers: "Neither height nor depth" (Rom. 8:39); "Woe to those who are wise in their own eyes" (Is. 5:21). Every proud obstacle to the knowledge of God, i.e., the faith, which is knowledge of God, because they attack things said about God, namely, the virgin birth and other of God's marvels: "For the earth shall be full of the knowledge of the Lord" (Is. 11:9); "Who have not learned what some call the deep things of Satan" (Rev. 2:24); "So do not become proud, but stand in awe" (Rom. 11:20).

The second effect is the conversion of unbelievers to the faith; as to this he says, and take every thought captive to obey Christ. This happens when a man submits all he knows to the ministry of the Christ and of the faith: "To bind their kings with chains and their nobles with fetters of iron" (Ps. 149:8); "Put your feet into her fetters, and your neck into her chains" (Sir. 6:25), i.e., into the teaching of the faith.

Paul avenges disobedience when he condemns it through obedience, destroying it at the same time as he leads those who resist to the faith, in order that unbelief may be condemned by those who used to defend it.

"And being in readiness to avenge all disobedience, when your obedience shall be fulfilled." Here he alarmed these also, not those alone: 'for,' says he, 'we were waiting for you, that when by our exhortations and threatenings we have reformed you, and purged and separated you from their fellowship; then, when those only are left who are incurably diseased, we may visit with punishment, after we see that you have really separated from them. For even now indeed ye obey, but not perfectly. 'And yet if thou hadst done it now,' saith one, 'thou wouldest have wrought greater gain.' 'By no means, for if I had done it now, I should have involved you also in the punishment. Howbeit it behoved to punish them, indeed, but to spare you. Yet if I spared, I should have seemed to do it out of favor: now this I do not desire, but first to amend you, and then to proceed against them.' What can be tenderer than the heart of the Apostle? who because he saw his own mixed up with aliens, desires indeed to inflict the blow, but forbears, and restrains his indignation until these shall have withdrawn, that he may smite these alone; yea rather, not these even. For he therefore threatens this, and says he is desirous to separate unto punishment them alone, that they also being amended by the fear may change, and he let loose his anger against no one.

Paul explains why he is being patient. He wants to try to persuade as many as possible to amend their ways. He will punish only those who continue to resist his exhortations.

Here he also frightens the Corinthians. We are waiting for you, he says, so that when you have been corrected by our instructions and have ceased your fellowship with the slanderers, we may subject to punishment only those who are incurably afflicted. Punishment is ready on our part, but since you have fellowship with them, we do not employ it for now, lest the blow strike you as well. With the words "when your obedience is fulfilled," he hints that although they are obedient even now, they are not yet perfectly so. At the same time, he sternly demands that both groups reform and that no one be subjected to punishment. In us, thoughts are first formed through the struggle of the worse against the better, and then exaltations arise in honor of those who have gained the victory, rising up against the knowledge of God, so that they come into a state called agitation, ecstasy. For thinking is a simple and immediate activity of the mind, presenting things themselves rather than proof. And in those deluded by demons there are, it seems, such thoughts, which Paul, and everyone guided by his spirit, takes captive to the obedience of Christ.

The third effect is the correction of sinners; as to this he says, being ready to punish every disobedience, i.e., having the readiness and free will to punish all disobedience: "And two-edged swords in their hands" (Ps. 149:6). This will occur when your obedience is complete, i.e., when you are perfectly obedient, because if you are willing to obey, there will be no reason for punishing the disobedience of others and your own. Or we shall take revenge on disobedience, when your obedience is complete, i.e., when your disobedience shall be destroyed; for contraries are cured by contraries.

Paul is criticizing those who in the inflated pride of their own presumption have a lower opinion of him than he deserved and who imagined that they had no need of his teaching.

This is to be read as a censorious remark, for the people were not judging the truth from works but from superficial appearances only.

"Ye look at the things that are before your face." Behold here also prudence. For having rebuked those that deceived them, he confined not his remarks to them, but he leaps away from them to these too; and he does so constantly. For, in truth, he scourgeth not those only that lead astray, but the deceived also. For had he let even them go without calling them to an account, they would not so easily have been reformed by what was said to the others; but would have been greatly elated even, as not being amenable to accusations. Therefore he scourgeth them also. And this is not all that is to be admired in him, but this farther, that he rebukes either party in a manner suitable to each. Hear at least what he says to these, "Ye look at the things that are before your face." The accusation is no light one; but a mark of men exceedingly easy to be deceived. Now what he says is this, 'ye test by what appear, by things carnal, by things bodily.' What is meant by 'what appear?' If one is rich, if one is puffed up, if one is surrounded by many flatterers, if one says great things of himself, if one is vain-glorious, if one makes a pretence of virtue without having virtue, for this is the meaning of, "ye look at the things that are before your face."

"If any man trust in himself that he is Christ's, let him consider this again with himself, that even as he is Christ's, even so also are we." For he does not wish to be vehement at the beginning, but he increases and draws to a head by little and little. But observe here how much harshness and covert meaning there is. He shows this by using the words "with himself." For he saith, 'Let him not wait to learn this from us; that is, by our rebuke of himself,' but "let him consider this with himself, that even as he is Christ's, so also are we;" not that he was Christ's in such manner as the other was, but, "that even as he is Christ's, so also am I Christ's. Thus far the community holds good: for it is not surely the case that he indeed is Christ's, but I some other's. Then having laid down this equality between them, he goes on to add wherein he exceeded.

No one is more foolish than the person who thinks that he alone belongs to Christ.

Not only does he frighten the deceivers, but he also rebukes the deceived; therefore he says: recognize by their deeds who is arrogant, who is rich, who hides behind a mask of virtue.

The false apostles boasted that they were Christ's and supposedly eyewitnesses of the Word. "Of himself" he said instead of: let him not wait for our exposure against him, but let him consider for himself that precisely because he is Christ's, he has no advantage over us. For I too cannot be an apostle of anyone else, even if he were Christ's. But here he expressed a concession, since he had already shown earlier how much higher he was.

Above, the Apostle excused himself by reason; here he excuses himself by the evidence of the fact. In this regard he does two things. First, he submits his excuse to his hearers to judge; secondly, he pursues his cause (v. 7b).

He says therefore: although reason shows that the charge laid against me by the false apostles is false, nevertheless, if some among you are not convinced by reason and refuse to acquiesce to it, at least look at, i.e., consider, the things that are before your eyes, i.e., that are evident, concerning me. But he submits the judgment of his cause to them in order to indicate how secure he is in his heart: "Turn, I pray, let no wrong be done" (Job. 6:29). But this is contrary to Jn. (7:24): "Do not judge by appearances." Therefore it is not proper for him to say, what is before your eyes. I answer that the phrase, what is before your eyes [according to outward appearance], is taken there for things that appear outwardly in a man, namely, for that which appear to be true, according to which a man should not judge, because sometimes the contrary is present in the heart: "Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves" (Matt. 7:15). But here it is taken for the Gospel's truth itself and the evidence of the fact according to which judgment can be made. A Gloss explains it another way, namely, according to outward appearance, i.e., of the false apostles, see, i.e., look to. As if to say: consider the facts about them, because it is impossible that among the many good things they pretend they not do some things from which you can recognize their wicked intention: "Thus you will know them by their fruits" (Matt. 7:20).

He says therefore: see this, I say, according to outward appearance, that if any one of the false apostles is confident that he is Christ's on account of some great thing he has done or some spiritual gift he has received from Christ, let him remind himself, i.e., carefully consider in his heart, that as he is Christ's, so are we. As if to say: whatever is found in them is also found in us; hence we also should be considered as Christ's: "And I think I have the Spirit of God" (1 Cor. 7:40); "Any one who does not have the Spirit of Christ does not belong to him" (Rom. 8:9).