2 Corinthians 1

Freed from all anxiety about the Corinthians, Paul confidently declares that he is an apostle of the Lord. In the first letter he said that he was “called an apostle,” though he was not approved of by those who had been lured away from his teaching. In order to affirm that his apostleship has been ratified, he adds that he has been made an apostle by the will of God. He writes in association with Timothy, from whom he has heard the good news of the changes which have taken place at Corinth, and he associates the people there with believers in other churches, in order to confirm to them that they have made progress.

Commentary on Paul’s Epistles

Paul does not always mention other people besides himself in his salutations. I think that he does this when one of his associates is well-known to the intended recipients. “With all the saints” is ambiguous. Either it means all the saints who were with Paul, or else it means all the saints who were at Corinth.

Pauline Commentary from the Greek Church

"Paul an Apostle of Jesus Christ through the will of God, and Timothy our brother." In the first Epistle he promised he would send him; and charged them, saying, "Now if Timothy come, see that he be with you without fear." How then is it that he associates him here in the outset with himself? After he had been amongst them, agreeably to that promise of his teacher, "I have sent unto you Timothy who shall put you in remembrance of my ways which be in Christ," and had set everything in order, he had returned back to Paul; who on sending him, had said, "Set him forward on his journey in peace that he may come to me, for I expect him with the brethren."

Since then Timothy was restored to his teacher, and after having with him set in order the things in Asia, had crossed again into Macedonia; Paul not unreasonably associates him hereafter as abiding with himself. For then he wrote from Asia, but now from Macedonia. Moreover, thus associating him he at once gains increased respect for him, and displays his own exceeding humility: for Timothy was very inferior to himself, yet doth love bring all things together. Whence also he everywhere makes him equal with himself; at one time saying, "as a child serveth a father so he served with me;" at another, "for he worketh the work of the Lord, as I also do;" and here, he even calleth him, "brother;" by all making him an object of respect to the Corinthians amongst whom he had been, as I have said, and given proof of his worth.

"To the Church of God which is at Corinth." Again he calleth them "the Church," to bring and bind them all together in one. For it could not be one Church, while those within her were sundered and stood apart. "With all the saints which are in the whole of Achaia." In thus saluting all through the Epistle addressed to the Corinthians, he would at once honor these, and bring together the whole nation. But he calls them "saints," thereby implying that if any be an impure person, he hath no share in this salutation. But why, writing to the mother city, does he address all through her, since he doth not so everywhere? For instance, in his Epistle to the Thessalonians he addressed not the Macedonians also; and in like manner in that to the Ephesians he doth not include all Asia; neither was that to the Romans written to those also who dwell in Italy. But in this Epistle he doth so; and in that to the Galatians. For there also he writeth not to one city, or two, or three, but to all who are scattered every where.

Homily 1 on 2 Corinthians

People ask why it is that Paul puts his own name first, when the normal custom in letters is to put the name of the addressee at the beginning. The reason for this is that he is an apostle who is writing to those who are accountable to him. This is why he adopts the custom of secular judges, who do the same thing when they write to those over whom they exercise authority. Note too that he did not say “Paul and Timothy,” because they were not both apostles. But in writing to the Philippians Paul did say that, because it was not so necessary for him to stress his authority in that case..

Commentary on the Second Epistle to the Corinthians 1

Timothy and Titus were both sent to Corinth, but Paul did not mention Titus in the letter because he was the one who actually carried it there.

Commentary on the Second Epistle to the Corinthians 289

Since the apostle, in his first epistle, sent Timothy to Corinth and then received him back again when he returned, he rightly joins his name to his own. Moreover, Timothy had shown the Corinthians proof of his virtue as well. Thus, the apostle mentions Timothy in the present epistle as a person already known to the Corinthians and who had corrected many things among them. Notice that sometimes he calls him a son: "as a son with a father," he says, "he served with me in the gospel" (Phil. 2:22), sometimes a fellow worker: "for he does the work of the Lord, as I also do" (1 Cor. 16:10), and now a brother, presenting him as worthy of respect in every regard.

Again he unites them, having said "church"; for those who are in division do not constitute a church.

He mentions all those living in Achaia, showing preference to the Corinthians by greeting everyone through the epistle addressed to them, and at the same time calling the whole people to concord. Moreover, since they were all wavering, he offers them a common remedy; he does the same thing in the epistles to the Galatians and to the Hebrews. And by calling them saints, he shows that if anyone is impure, he is unworthy of this greeting and designation.

Commentary on 2 Corinthians

In this epistle to the Corinthians, the Apostle treats of these ministers and points out their dignity: first, he gives his greeting; secondly, he begins his message (v. 3). In the greeting he does three things: first, he mentions the persons who send the greeting; secondly, those who are greeted; thirdly, the good things he wishes them. In regard to the first he does two things: first, he mentions the principal person who sends the greeting, namely Paul; secondly, his companion, Timothy.

The person who sends the greeting is described by his humility, because it is Paul, which in Latin means 'humble'. He is that humble person of whom it is said in Is. (60:22): "The least one shall become a clan, and the smallest one a mighty nation." Or by his doctrine, because Paul is called the mouth of the trumpet. This is the trumpet mentioned in Zechariah (9:14): "The Lord God will sound the trumpet, and march forth in the whirlwinds of the south." He fits what is said in Isaiah (58:1): "Lift up your voice like a trumpet." By the authority of his dignity, because he says, an apostle of Jesus Christ. Here he mentions three things: first, that he is a representative; hence, he is called an apostle, i.e., principally sent, for only twelve apostles were sent by Christ: "He chose from them twelve, whom he named apostles" (Lk. 6:13). But the other disciples were not sent principally, but secondarily. That is why the apostles are succeeded by bishops, who have a special care of the Lord's flock; but other priests succeed the seventy-two disciples and perform duties committed to them by the bishops. His dignity, therefore, is that he is an apostle: "If to others I am not an apostle, at least I am to you" (1 Cor. 9:2); "He who worked through Peter for the ministry to the circumcised worked through me also for the Gentiles" (Gal. 2:8). But why does he call himself an apostle, whereas in the epistle to the Romans he calls himself a servant. The reason for this is that he rebuked the Romans for quarreling and for pride, which is the mother of quarrels, because there are always disputes among the proud. Hence to cure them of quarreling he leads them to humility by calling himself a servant. But the Corinthians were obstinate and rebellious; so in order to curb their boldness, he uses a dignified name here, calling himself an apostle. Secondly, he mentions the one he represents, Jesus Christ: "We are ambassadors for Christ" (2 Cor. 5:20). Thirdly, he mentions how he obtained his ambassadorship, because he is not coming as a false apostle: "I did not send them and they ran" (Jer. 23:21), nor was he given to the people in God's anger in the sense of Job (34:30): "Who makes a hypocrite to reign"; "I have given you kings, but in my anger" (Hos. 13:11). But he obtained apostleship by God's will and pleasure: "He is a chosen instrument of mine" (Ac. 9:15). Therefore he says, by the will of God.

The other person is Timothy; hence he says, and Timothy our brother. A brother, I say, because of the faith: "You are all brothers" (Matt. 23:8), and because of his dignity, for he was a bishop. This is why the Pope calls all bishops brothers. He mentions Timothy because, since he had visited them, as he said in the first epistle (ch. 16), the people might believe that he had maliciously reported to the Apostle the things he is writing to them.

Then he mentions the persons greeted: first, the principal ones; secondly, those associated with the principal ones. He says, to the church of God, which includes all believers, both the clergy and the laity: "That you may know how one ought to behave" (1 Tim. 3:15); which is at Corinth, because Corinth was the chief city of Achaia. But those associated with the principal ones are all the saints who are reborn by the grace of the one Holy Spirit: "But you were washed, you were sanctified, in the Spirit of our God" (1 Cor. 6:11); who are in Achaia, whose chief city is Corinth.

Commentary on 2 Corinthians

Since the gift of God and of Christ is one and the same, Paul wants them to be partakers in the grace of God, that is, in the grace of Jesus Christ.

Commentary on Paul’s Epistles

The works that the Father does the Son also does, and the gifts that the Father gives, the Son also gives. It is to be understood from this that although we know God as Father, we are still servants of Jesus Christ. We do not call him “brother” but Lord. For he is the only begotten Son by nature, not by adoption, and is Lord of all those who have been made children of God.

Pauline Commentary from the Greek Church

So then having brought the whole nation together in one, and saluted them with his accustomed greeting, for, saith he, "Grace to you and peace from God our Father and the Lord Jesus Christ."

Homily 1 on 2 Corinthians

And now he employs the customary greeting, about which has been spoken in other places.

Commentary on 2 Corinthians

The Apostle wishes good things to the persons greeted; hence, he says, grace and peace to you. In regard to this he does two things: first, he mentions the good things; secondly, their author (v. 2b).

He mentions these two gifts as two extremes, between which are contained all other goods. For the first good is grace, which is the beginning of all good things; because before grace there is only a diminished goodness in us. The last of all goods is peace, because peace is the general end of the mind; for no matter how peace is defined, it has the character of an end. In eternal glory, in government and in the way one lives, the end is peace: "He makes peace in your borders" (Ps. 147:14).

He indicates the author of these goods when he says, from God our Father and the Lord Jesus Christ. These two expressions can be distinguished in two ways, because, when he says, from God our Father, it can be referred to the entire Trinity. For although the person of the Father is called the Father of Christ by nature, the entire Trinity is our Father by creation and governance: "For thou art our Father" (Is. 63:16); "You would call me My Father" (Jer. 3:19). Therefore good things come from God our Father, i.e., from the entire Trinity: "If you, then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him" (Matt. 7:11). But if God our Father is taken for the entire Trinity, why is the person of the Son added, when he says, and the Lord Jesus Christ? Is there another person in the Trinity? I answer that he is added, not as though he were an additional person, but on account of another nature, namely, of the humanity assumed by the Son to the divine person. The reason he lists him along with the Trinity is that all good things come to us from the Trinity through the Incarnation of Christ, first of all grace: "Grace and truth came through Jesus Christ" (Jn. 1:17), and secondly peace: "He is our peace" (Eph. 2:14).

Again, when he says, from God our Father, it can be taken to mean the person of the Father alone; and although the entire Trinity is our Father, as has been said, the person of the Father is our Father by appropriation. Then the Lord Jesus Christ can be referred to the person of the Son. No mention is made of the Holy Spirit because, as Augustine says, since he is the nexus of the Father and the Son, whenever the person of the Father and the person of the Son are mentioned, the person of the Holy Spirit is also understood.

Commentary on 2 Corinthians

If, owing to the fault of human error, the word God has become a common name (since in the world there are said and believed to be "gods many" ), yet "the blessed God," (who is "the Father) of our Lord Jesus Christ," will be understood to be no other God than the Creator, who both blessed all things (that He had made), as you find in Genesis, and is Himself "blessed by all things," as Daniel tells us.

Against Marcion Book 5

Now, if the title of Father may be claimed for (Marcion's) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also "the Father of mercies," and (in the prophets) has been described as "full of compassion, and gracious, and plenteous in mercy.

Against Marcion Book 5

O Thou the great Being, O Lord God Almighty, who alone art unbegotten, and ruled over by none; who always art, and wast before the world; who standest in need of nothing, and art above all cause and beginning; who only art true, who only art wise; who alone art the most high; who art by nature invisible; whose knowledge is without beginning; who only art good, and beyond compare; who knowest all things before they are; who art acquainted with the most secret things; who art inaccessible, and without a superior; the God and Father of Thy only begotten Son, of our God and Saviour; the Creator of the whole world by Him; whose providence provides for and takes the care of all; the Father of mercies, and God of all consolation; who dwellest in the highest heavens, and yet lookest down on things below...

Constitutions of the Holy Apostles Book 8

Paul always speaks in this way, indicating the personhood of the Father and the Son, even though they are of one substance. Now he is giving much relief to people who had been grieved by his rebuke, for when they hear that God is not just the Father of creation but the Father of mercies as well, they will have hope and be assured that they have been rebuked so that they may find the mercy of God, once they have mended their ways. Through repentance they were being born again and made anew, which was not just a pardon but a restoration of their previous state of existence. He puts “mercies” in the plural because of their many sins, his aim being to console those who have been grieved on account of their faults.

Commentary on Paul’s Epistles

“Blessed be the God and Father of our Lord Jesus Christ.” For in the thought of God, let the thought of Father be included, so that the glory which we ascribe to the Father and the Son with the Holy Spirit may be perfectly free from difference. For the Father has not one glory and the Son another, but their glory is one and the same, since the Son is the Father’s sole-begotten. When the Father is glorified, the Son shares in enjoyment of his glory, because the Son draws his glory from the honoring of the Father. Again, whenever the Son is glorified, the Father of so excellent a Son is greatly honored.

Catechetical Lecture 6.1

God alone is holy and good, sanctifying others and making them good. He alone is blessed, because he gives blessing and does not receive it from someone else. Likewise, he is the Father of mercies by nature, because he is the source of all mercy and not because he has acquired this from anyone else.

Pauline Commentary from the Greek Church

"Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort." Do you ask, how is this aptly to the purpose in hand? I reply, Very much so; for observe, they were greatly vexed and troubled that the Apostle had not come to them, and that, though he had promised, but had spent the whole time in Macedonia; preferring as it seemed others to themselves. Setting himself then to meet this feeling against him, he declares the cause of his absence; not however directly stating it, as thus; "I know, indeed, I promised to come, but since I was hindered by afflictions forgive me, nor judge me guilty of any sort of contempt or neglect towards you:" but after another manner he invests the subject at once with more dignity and trustworthiness, and gives it greatness by the nature of the consolation, so that thereafter they might not so much as ask the reason of his delay. Just as if one, having promised to come to one he longed for, at length arriving after dangers innumerable, should say, "Glory to Thee, O God, for letting me see the sight so longed for of his dear countenance! Blessed be Thou, O God, from what perils hast Thou delivered me!" for such a doxology is an answer to him who was preparing to find fault, and will not let him so much as complain of the delay; for one that is thanking God for deliverance from such great calamities he cannot for shame drag to the bar, and bid clear himself of loitering.

Whence Paul thus begins, "Blessed be the God of mercies," implying by the very words that he had been both brought into and delivered from mighty perils. For as David also doth not address God every where in one way or with the same titles; but when he is upon battle and victory, "I will love Thee, he saith, O Lord my strength; the Lord is my buckler:" when again upon delivery from affliction and the darkness which overwhelmed him, "The Lord is my light and my salvation;" and as the immediate occasion suggests, he names Him now from His loving-kindness, now from His justice, now from His righteous judgment:-in like way Paul also here at the beginning describeth Him by His loving-kindness, calling Him "the God of mercies," that is, "Who hath showed me so great mercies as to bring me up from the very gates of death."

And thus to have mercy is the peculiar and excellent attribute of God, and the most inherent in His nature; whence he calleth Him the "God of mercies."

Homily 1 on 2 Corinthians

Paul does not begin with suffering but with comfort, giving thanks for that before going on to explain that it came about through suffering.

Pauline Commentary from the Greek Church

Christ himself teaches us that God is his Father..

Commentary on the Second Epistle to the Corinthians 289

In the first epistle he promised to come to them, but since he did not come, he supposed that he had greatly grieved them with the thought that he had preferred others over them. So, wishing to justify himself and show that many temptations that had befallen him had delayed him, he offers a fine explanation in his defense. I give thanks, he says, to God who saved me from dangers; through this thanksgiving he hints that there were certain great obstacles holding him back, for deliverance from which he also gives thanks. Place a punctuation mark after the word "God," then begin: "and Father of the Lord." But if you understand this jointly—God and Father of the Lord—there will be nothing novel in it, for He is of one and the same Christ: by His humanity, God, and by His divinity, Father.

That is, He showed such great mercies that He brought us out from the very gates of death and deemed us worthy of every consolation in afflictions. It was the custom of the saints to name God according to the benefits received from Him. Thus, on the occasion of victory in war, David says: "I will love You, O Lord, my strength" (Ps. 18:1), and again: "The Lord is the strength of my life" (Ps. 27:1); on the occasion of deliverance from the darkening and eclipsing of the mind and from grief: "The Lord is my light" (Ps. 27:1). So now Paul calls God the Father of mercies and the God of consolation as a result of what happened to him. Notice his humility: having received deliverance from trials for the sake of the Gospel, he does not say that the deliverance was according to merit, but according to the mercies of God.

Commentary on 2 Corinthians

Here begins the message, in which the Apostle does two things: first, he excuses himself for not visiting them as he had promised; secondly, he begins to follow out his intention (chap. 3). In regard to the first he does two things: first, he wins their good will; secondly, he presents his excuse (v. 15). In regard to the first he does two things: first, he wins their good will by citing some general facts; secondly, some special ones (v. 8). The Apostle wins their good will by showing that whatever he does, it is all for their benefit. In regard to this he does two things: first, he mentions the profit others have obtained from him; secondly, the reason (v. 5). In regard to the first he does three things: first, he gives thanks; secondly, the manner of the thanks (v. 4); thirdly, the cause (v. 4b).

He gives thanks, therefore, to the entire Trinity, the source of every good; hence he says, Blessed be the God, i.e., the entire Trinity; and to the person of the Father when he says, and Father of our Lord Jesus Christ, through whom the Father has given us all things. It should be noted that we bless God and God blesses us, but in different ways. For when God speaks, he accomplishes: "He spoke and they were made" (Ps. 148:5). Hence, for God to bless is to produce something good, and to infuse something good, and so to be a cause: "I will indeed bless you and multiply your descendants" (Gen. 22:17). But our speech does not cause things, but acknowledges or expresses them; hence, our blessing is the same as recognizing good. Therefore, when we thank God, we bless him, i.e., acknowledge that he is good and the giver of all good: "Bless God and acknowledge him in the presence of all the living for the good things he has done for you" (Tob. 12:6); "Bless the Lord, all you works of the Lord; praise and exalt him above all for ever" (Dan. 3:57).

It is fitting that he thank the Father, because he is merciful; hence he says, the Father of mercies: and because he is a comforter he says, and God of all comfort. He thanks God for the two things men especially need: first, to have evil removed from them, and this is done by mercy which takes away misery, for it is characteristic of a father to have compassion: "As a father pities his children, so the Lord pities those who fear him" (Ps. 103:13). Secondly, they need to be supported in the face of evils which occur, and that is to receive comfort. Because unless a man had something in which his heart could rest, he would not stand firm when evils come upon him. Therefore a person comforts another by affording him something refreshing, in which he can rest in evil times. And although a man might be comforted by something and find rest and be supported by it in the case of some evils, it is God alone who comforts us in all evils; hence he says, the God of all comfort. For if you sin, God comforts you, because he is merciful; if you are afflicted, he comforts you either by rooting out the affliction by his power or by judging justly; if you labor, he comforts you with a reward: "I am your shield; your reward shall be very great" (Gen. 15:1). Therefore, it says in Matthew (5:4): "Blessed are those who mourn, for they shall be comforted."

Commentary on 2 Corinthians

Paul mentions two kinds of consolation. One is the sort by which people who are suffering distress unjustly on account of the name of Christ find consolation in being set free. The other is the consolation of those who, when they are grieved because of sins, receive consolation from the fact that hope of forgiveness is promised to them when they mend their ways. This happens amid a community of those who have received consolation from God and been rescued from distress.

Commentary on Paul’s Epistles

But what does it mean to say that the kingdom of God is within us? What else than the gladness which comes from on high to souls through the Spirit? For this is like an image and a deposit and a pattern of everlasting grace which the souls of the saints enjoy in the time which is to come. So the Lord summons us through the activity of the Spirit to salvation through our afflictions and to a sharing in the goods of the Spirit and his own graces. For he says: “Who comforts us in our afflictions, that we also may be able to comfort those who are in any distress.”

On the Christian Mode of Life

"Who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction through the comfort wherewith we ourselves are comforted of God." And observe, I pray you, herein also the lowly-mindedness of Paul. For though he were in peril because of the Gospel he preached; yet saith he not, he was saved for his merit, but for the mercies of God. But this he afterwards declareth more clearly, and now goes on to say, "Who comforteth us in all affliction." He saith not, "Who suffereth us not to come into affliction:" but, "Who comforteth in affliction." For this at once declareth the power of God; and increaseth the patience of those afflicted. For, saith he, "tribulation worketh patience." And so also the prophet, "Thou hast set me at large when I was in distress." He doth not say, "Thou hast not suffered me to fall into affliction," nor yet, "Thou hast quickly removed my affliction," but, whilst it continueth, "Thou hast set me at large:" that is, "hast granted me much freedom and refreshment." Which truly happened also in the case of the three children, for neither did He prevent their being cast into the flame, nor when so cast, did He quench it, but while the furnace was burning He gave them liberty. And such is ever God's way of dealing; as Paul also implies when he says, "Who comforteth us in all affliction."

But he teaches something more in these words: Do you ask what? Namely, that God doeth this not once, nor twice, but without intermission. For He doth not one while comfort, another not, but ever and constantly. Wherefore he saith, "Who comforteth," not, "Who hath comforted," and, "in all affliction," not, "in this or that," but, "in all."

"That we may be able to comfort them which are in any affliction through the comfort wherewith we ourselves are comforted of God." See you not how he is beforehand with his defence by suggesting to the hearer the thought of some great affliction; and herein also is his modesty again apparent, that he saith not for their own merits was this mercy showed, but for the sake of those that need their assistance; "for," saith he, "to this end hath He comforted us that we might comfort one another." And hereby also he manifesteth the excellency of the Apostles, shewing that having been comforted and breathed awhile, he lieth not softly down as we, but goeth on his way to anoint, to nerve, to rouse others.

Homily 1 on 2 Corinthians

Paul sets this down beforehand because he is about to say that the man who had been condemned because of his sin should be reconciled by God’s comforting power.

Pauline Commentary from the Greek Church

He did not say: the one who never ceases to afflict us, but — the one who comforts us in the time of sorrows; for if He permits us to be afflicted, it is so that through patience we might acquire a reward; but when He sees that we are growing faint, He comforts us; and this He does always. Therefore he did not say that He once comforted, but "who comforts," that is, always; and not in this or that sorrow, but "in all."

Not because, he says, God comforts us because we are worthy of comfort, but so that by the pattern of the comfort I have experienced, I might also comfort others who are in temptations. Therefore you too, seeing me so comforted, do not lose heart while remaining in afflictions. Through this he also points to the work of the apostles, that they were appointed to encourage and inspire others, and not like the false apostles, who, living in luxury and sitting at home, neglect those in need of comfort and encouragement.

Commentary on 2 Corinthians

He tells us why he is thankful when he adds, who comforts us in all our affliction. As if to say: He is blessed, because he comforts us in all our affliction: "God who comforts the downcast" (2 Cor. 7:6).

He gives the reason for this when he says, so that we may be able to comfort those who are in any affliction. Here it should be noted that there is an order among God's gifts. For God gives special gifts to some, that they may pour them out for the benefit of others; for he does not give light to the sun in order that the sun may shine for itself alone, but for the whole world. Hence, God desires that some profit accrue to others from all our gifts, whether they be riches or power of knowledge or wisdom: "As each has received a gift, employ it for one another" (1 Pet. 4:10). This then is what the Apostle says, who comforts us in all our affliction.

But why? Not only for our benefit, but that it profit others too. Hence, he says, so that we may be able to comfort those who are in any affliction. For we can comfort others by the example of our own comfort. For one who is not comforted does not know how to comfort others: "He who has not been tried, what manner of things does he know" (Sir. 34:9) about any affliction; "The Spirit of the Lord God is upon me to bring good tidings to the afflicted" (Is. 61:1); "He who comforts all who were mourning in Zion" (Sir. 48:27). We are able, I say, to comfort them by exhorting them to endure sufferings by promising eternal rewards, i.e., because we exhort you by the Scriptures and internal inspirations, in order that we may patiently endure and exhort others by our example and by the Scriptures themselves: "For I received from the Lord what I also delivered to you" (1 Cor. 11:23); "What I have heard from the LORD of hosts, the God of Israel, I announce to you" (Is. 21:10).

Commentary on 2 Corinthians

If as the sufferings of Christ abound so also comfort abounds through Christ, let us welcome the great encouragement of Christ’s sufferings and let them abound in us, if we indeed yearn for the abundant comfort with which all who mourn will be comforted, though perhaps it will not be alike for everyone. For if the comfort were alike for everyone, it would not be written, “As the sufferings of Christ abound for us, so also our comfort abounds through Christ.” Those who share in sufferings will share also in the comfort in proportion to the suffering they share with Christ. And we learn this from the one who made such statements with unshaken conviction, for “we know that as you share in our sufferings, you will also share in our comfort.”

Exhortation to Martyrdom 42

It is clear that Christ himself, for whose sake we are suffering, is present with us, consoling us and rescuing us from trouble by his divine intervention.

Commentary on Paul’s Epistles

"For as the sufferings of Christ abound unto us, even so our comfort also aboundeth through Christ." Not to depress the disciples by an aggravated account of his sufferings; he declareth on the other hand that great and superabundant was the consolation also, and lifteth up their heart not hereby alone, but also by putting them in mind of Christ and calling the sufferings "His," and prior to the consolation deriveth a comfort from the very sufferings themselves. For what joy can I have so great as to be partaker with Christ, and for His sake to suffer these things? What consolation can equal this? But not from this source only does he raise the spirits of the afflicted, but from another also. Ask you what other? In that he saith, "abound:" for he doth not say, "As the sufferings of Christ" are "in us," but as they "abound," thereby declaring that they endure not His sufferings only, but even more than these. For, saith he, "not whatsoever He suffered, that have we suffered; but even more," for, consider, "Christ was cast out, persecuted, scourged, died," but we, saith he, "more than all this," which even of itself were consolation enough. Now let no one condemn this speech of boldness; for he elsewhere saith, "Now I rejoice in my sufferings, and fill up on my part that which is lacking of the afflictions of Christ in my flesh." Yet neither here nor there is it from boldness or any presumptousness. For as they wrought greater miracles than He according to that saying of His, "he that believeth on Me shall do greater works than these," but all is of Him that worketh in them; so did they suffer also more than He, but all again is of Him that comforteth them, and fitteth them to bear the evils that betide them.

With which respect Paul aware how great a thing he had said, doth again remarkably restrain it by adding, "So our comfort also aboundeth through Christ;" thus at once ascribing all to Him, and proclaiming herein also His loving-kindness; for, he saith not, "As our affliction, such our consolation;" but "far more;" for, he saith not, "our comfort is equal to our sufferings," but, "our comfort aboundeth," so that the season of struggles was the season also of fresh crowns.

Homily 1 on 2 Corinthians

Now by “consolation” he means theoria, which, being interpreted, is vision of soul. Vision gives birth to consolation.

Ascetical Homilies 74

Let no one lose heart, he says, who hears of afflictions and sufferings, for to the degree that they multiply, consolations also increase. He did not simply say "sufferings" either, but "of Christ," so as to encourage the Corinthians by this as well. The sufferings of Christ are those which we endure and through which we become partakers with Him in sufferings. Therefore, let this very thing be the greatest consolation for you: that you bear the sufferings of Christ, and not only His, but even greater ones. For he says, "the sufferings of Christ abound in us" — that is, we suffer more than Christ Himself suffered. Sensing, however, how great a thing he has said, he softens this very point by saying, "through Christ our consolation also abounds," for he attributes everything to Him. And he did not say that consolation is equal to the afflictions, but that it "abounds" — far exceeding the afflictions.

Commentary on 2 Corinthians

Having mentioned the profit which comes to others from the apostles, he gives the reason for what he has said: For as we share abundantly in Christ's sufferings, so through Christ we share abundantly in comfort too. And because he has said two things, namely, that God comforts us in every affliction and that we ourselves can also comfort others, he explains here the reason for these two things: first, he shows how God comforts us in every affliction; secondly, how our comfort is turned to the comfort of others (v. 6).

He says, therefore, I am right in saying that he comforts us in every affliction, for as we share abundantly in Christ's sufferings, so through Christ we share abundantly in comfort too. He says, in Christ's sufferings, i.e., begun by Christ: "Begin at my sanctuary" (Ez. 9:6). For the sufferings for our sins began in Christ, because "he himself bore our sins in his body on the tree" (1 Pet. 2:24); then by the apostles, who said: "We are slain all the day long" (Ps. 44:22; Rom. 8:36); then by the martyrs, who were cut in two and were tempted (Heb. 11:37). Finally, sinners themselves will bear patiently God's anger for their sins. Or the sufferings of Christ, i.e., what we endure for Christ: "Then they left the presence of the Council, rejoicing that they were counted worthy to suffer dishonor for the name" (Ac. 5:41); "For your sake we are slain all the day long, and accounted as sheep for the slaughter" (Ps. 44:22). Just as we share abundantly in these sufferings, so through Christ we share abundantly in comfort too: "When the cares of my heart are many, your consolations cheer my soul" (Ps. 94:19).

Commentary on 2 Corinthians

Because they were suffering persecutions from unbelievers for the sake of believers, they would be set free by God’s help. This was viewed as a consolation to believers, so that they would not desert their faith because of such a stumbling block. The injuries suffered by the apostles were a temptation to believers to abandon their faith. When they saw the preachers overcome by force, they were inclined to wonder whether the promise of Christ might be an empty one.

Commentary on Paul’s Epistles

"Whether we be afflicted, it is for your comfort and salvation, which worketh in the patient enduring of the same sufferings which we also suffer: and our hope for you is steadfast."

Having spoken of one, and that the chief ground of comfort and consolation, namely, having fellowship [by sufferings] with Christ: he layeth down as second this which he now mentions, namely, that the salvation of the disciples themselves was procured thereby. "Faint not, therefore, he says, nor be confounded and afraid because we are afflicted; for this same thing were rather a reason for your being of good cheer: for had we not been afflicted, this had been the ruin of you all." How and wherein? For if through lack of spirit and fear of danger we had not preached unto you the word whereby ye learned the true knowledge, your situation had been desperate. Seest thou again the vehemence and earnest contention of Paul? The very things which troubled them he uses for their comfort. For, saith he, the greater the intensity of our persecutions, the greater should be the increase of your good hope; because the more abundant also in proportion is your salvation and consolation. For what hath equal force of consolation with this of having obtained such good things through the preaching. Then that he may not seem to be bringing the encomium round to himself alone, see how he maketh them too to share these praises. For to the words, "Whether we be afflicted, it is for your comfort and salvation:" he adds, "which worketh in the patient enduring of the same sufferings which we also suffer."

Now what humility can compare with this, seeing that those who fell so far short of him he raiseth to the same dignity of endurance? for he saith, "Which worked in the enduring of the same sufferings;" for not through believing only cometh your salvation, but also through the suffering and enduring the same things with us. For like as a pugilist is an object of admiration, when he doth but show himself and is in good training and hath his skill within himself, but when he is in action, enduring blows and striking his adversary, then most of all shineth forth, because that then his good training is most put in action, and the proof of his skill evidently shown; so truly is your salvation also then more especially put into action, that is, is displayed, increased, heightened, when it hath endurance, when it suffereth and beareth all things nobly. So then the work of salvation consisteth not in doing evil, but in suffering evil. Moreover he saith not, "which worketh," but, "which is wrought," to show that together with their own willingness of mind, grace also which wrought in them did contribute much.

Homily 2 on 2 Corinthians

If the apostles suffered, how much more are the others likely to suffer!

Pauline Commentary from the Greek Church

You, he says, should not be troubled by the fact that I endure afflictions, because we undergo afflictions for your salvation and consolation. We could have lived our lives in safety if we had not preached; but now, since we preach in order to save you and comfort your souls through the preaching and the blessings that come from it, we undergo afflictions. Thus, we endure afflictions for your salvation, but you should not be troubled.

This salvation is accomplished, he says, not only through our endurance, but also through yours; that is, I alone do not effect your salvation, but you yourselves do as well. For just as I, in preaching, endure afflictions, so you also, in receiving the preaching, endure the very same sufferings that I endure. He testifies before them of their great virtue in that they received the preaching with trials.

Commentary on 2 Corinthians

After showing that the Lord comforts his servants in their tribulations, i.e., the ministers of the faith and preachers, the Apostle now shows that their comfort redounds to the good of others: first, he shows that their comfort results in the advantage and salvation of others; secondly, he shows the relation of this comfort to salvation (v. 6b).

In regard to the first, it should be noted that the Apostle says that he received three things: afflictions, when he says, "In all our afflictions"; comfort, when he says, "who comforts us"; exhortation, when he says, "so that we may be able to comfort those who are in any affliction". By taking these three things in a passive sense, we say that the apostles are afflicted, comforted and exhorted. Hence, the Apostle also shows that three things result in the comfort of others, and these in a definite order. First, their affliction, when he says, If we are afflicted it is for your comfort and salvation, because by our example God is telling you to endure suffering, from which eternal salvation will come to you. Hence in 1 Maccabees (6:34) we read that "they showed the elephants the juice of grapes and mulberries, to arouse them for battle". This is done when the lukewarm and lazy are shown the sufferings of the saints as an example. Secondly, he shows that their comfort turns out to the advantage of others, when he says, and if we are comforted, it is for your comfort: as if to say, the very comfort by which we are comforted by the hope of a reward is a comfort to you, for by our example you also rejoice in having the same hope of a reward. Thirdly he shows that the exhortation they receive turns out to the benefit of others, saying, if we are exhorted by an internal inspiration or by scourges, it is for your exhortation, i.e., that you be inspired to greater things and hope for salvation. Hence it says in 2 Maccabees (15:17) that, "exhorted by the word of Judas, they determined to attack bravely."

He suggests the relationship between this comfort and salvation when he says, which you experience when you patiently endure the same sufferings that we suffer. In regard to this he does two things: first, he shows the patience to be had in adversity; secondly, the fruit which results from patience (v. 7).

He says, therefore, I say that these things work for your salvation, inasmuch as by our example you are strong enough to endure sufferings and patiently endure the trials which we also suffer: "By your endurance you will gain your lives" (Lk. 21:19); "As an example of suffering and patience, brethren, take the prophets" (Jas. 5:10).

Commentary on 2 Corinthians

"And our hope for you is steadfast." That is, though ye should suffer ills innumerable, we are confident that ye will not turn round, either upon your own trials or upon our persecutions. For so far are we from suspecting you of being confounded on account of our sufferings that even when yourselves are in peril, we are then confident concerning you.

Seest thou how great had been their advance since the former Epistle? For he hath here witnessed of them far greater things than of the Macedonians, whom throughout that Epistle he extolleth and commendeth. For on their [the Macedonians'] account he feared and saith, "We sent unto you Timothy...to establish you, and to comfort you concerning your faith, that no man be moved by these afflictions, for yourselves know that hereunto we are appointed." And again: "For this cause when I could no longer forbear, I sent to know your faith, lest by any means the tempter hath tempted you: and our labor should be in vain." But of these [the Corinthians] he saith nothing of this kind, but quite the contrary, "Our hope for you is steadfast."

"Or whether we be comforted, it is for your consolation and salvation. Knowing that as ye are partakers of the sufferings, so also are ye of the comfort."

That for their sakes the Apostles were afflicted, he showed when he said, "whether we be afflicted, it is for your consolation and salvation:" he wishes also to show that for their sakes also they were comforted. He said this indeed even a little above, although somewhat generally, thus; "Blessed be God, Who comforteth us in all our afflictions, that we may be able to comfort them which are in any affliction." He repeats it here too in other words more clearly and more home to their needs. "For whether we be comforted," says he, "it is for your comfort." What he means is this; our comfort becometh your refreshment, even though we should not comfort you by word. If we be but a little refreshed, this availeth for encouragement to you; and if we be ourselves comforted, this becometh your comfort.

Homily 2 on 2 Corinthians

That is, we are firmly confident in you that you will not fall away in temptations, and therefore all the more do not be troubled seeing that we suffer.

Since he said above: we endure afflictions for you, then, lest what was said seem unbearable, he now says: we are also comforted for you, that is, our comfort becomes your consolation. For if we receive even a small encouragement, this too is sufficient for your comfort, because you become partakers of our joy.

Since you, he says, when we are persecuted, grieve as though you yourselves were suffering this, we know that when we are comforted, you consider yourselves to have received comfort.

Commentary on 2 Corinthians

You obtain fruit from this patience because from it our hope for you is unshaken by the fact that you are made heirs of eternal life: "Suffering produces endurance, and endurance true hope" (Rom. 5:3-4): "Hope in God becomes firmer to the extent that one suffers more difficult things for his name. For as a result of the sufferings the saints endure for Christ, the hope of eternal life rises in them" (Gregory). And the cause of this hope is knowing that as you share in our sufferings, you will also share in our comfort, i.e., in eternal life: "The saying is sure: If we have died with him, we shall also live with him; if we endure, we shall also reign with him" (2 Tim. 2:11-12); "But rejoice in so far as you share Christ's sufferings, that you may also rejoice and be glad when his glory is revealed" (1 Pet. 4:13).

Commentary on 2 Corinthians

"I die daily," (says he); that is, undoubtedly, in the perils of the body, in which "he even fought with beasts at Ephesus," -even with those beasts which caused him such peril and trouble in Asia, to which he alludes in his second epistle to the same church of Corinth: "For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed above measure, above strength, insomuch that we despaired even of life." Now, if I mistake not, he enumerates all these particulars in order that in his unwillingness to have his conflicts in the flesh supposed to be useless, he may induce an unfaltering belief in the resurrection of the flesh.

On the Resurrection of the Flesh

Paul wanted the Corinthians to know what evils he was enduring for the sake of their salvation. That way, they would not take it too badly if their own errors were admonished by people who were enduring such harsh treatment for their sake.

Commentary on Paul’s Epistles

"For we would not, Brethren, have you ignorant concerning our affliction which befell us in Asia."

"These things we speak," saith he, "that ye may not be ignorant of what befell us; for we wish, yea have earnestly endeavored, that ye should know our affairs:" which is a very high proof of love. Of this even in the former Epistle he had before given notice, where he said, "For a great door and effectual is opened to me at Ephesus, and there are many adversaries." Putting them then in mind of this, and recounting how much he suffered, he saith, "I would not have you ignorant of our affliction which befell us in Asia." And in his Epistle to the Ephesians too he said the same. For having sent Tychicus to them, he gives this as the reason of his journey: whence he saith, "But that ye also may know my affairs, and how I do, Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you all things; whom I have sent unto you for this very purpose, that ye may know our state, and that he may comfort your hearts." And in other Epistles also he doeth the very same. Nor is it superfluous, but even exceedingly necessary: both because of his exceeding affection for the disciples, and because of their continued trials; wherein the knowledge of each other's fortunes was a very great comfort; so that if these were calamitous, they might be prepared both to be energetic and to be safer against falling; or if these were good, they might rejoice with them.

He here, however, speaketh as well of being delivered from trials as of being assaulted by them, saying, "We were weighed down exceedingly, beyond our power." Like a vessel sinking under some mighty burden. He may seem to have said, only one thing here "exceedingly" and "beyond our power:" it is, however, not one but two; for lest one should object, "What then? granting the peril were exceeding, yet it was not great to you;" he added, it both was great and surpassed our strength, yea, so surpassed it, "That we despaired even of life."

That is, we had no longer any expectation of living. What David calleth "the gates of hell, the pangs" and "the shadow of death," this he expresseth by saying, "We endured peril pregnant with certain death."

Homily 2 on 2 Corinthians

Paul recounts his own sufferings so that the Corinthians will realize that what they are going through is nothing by comparison. The disciple who grieves over his own hurt will be comforted when he sees that his master is suffering far more.

Commentary on the Second Epistle to the Corinthians 1

I think that Paul is referring here to the riot at Ephesus which was provoked by Demetrius the silversmith..

Commentary on the Second Epistle to the Corinthians 291

Since he mentioned affliction indefinitely, he now explains what exactly the affliction was. Through this he also shows his love for them, for it is characteristic of love to reveal to others what has happened. At the same time he also presents an explanation for his delay. In Asia, he says, an affliction befell him, about which he also speaks in the first epistle: "for a great and effective door has opened to me, and there are many adversaries" (1 Cor. 16:9). It would seem that he says one and the same thing when he uses the expressions "exceedingly" and "beyond our strength," but in reality they are not the same. He says the following: the trial was excessive, that is, great; then, since a trial, even being severe, can be courageously endured by one who has the strength to endure it, he says that it was not only great but also exceeded our strength, that is, both great and unbearable, such that we despaired even of life, that is, we no longer hoped even to remain alive. David calls such a state the chains of hell, the pangs of death, because they give birth to death, and the snare of death (Ps. 18:4–6).

Commentary on 2 Corinthians

Then when he says, For we do not want you to be ignorant, brethren, of the affliction we experienced in Asia, he wins their good will by mentioning certain specific things. And he does three things: first, he describes the persecution he suffered in Asia; secondly, the special comfort he received (v. 10); thirdly, the cause of the comfort.

He says first, therefore: it is good for you to know not only what we have said about our afflictions in general, but we do not want you to be ignorant, because it is profitable for you to know them, inasmuch as you are more patient because of our example: we do not want you to be ignorant, brethren, of the affliction we experienced; "Remember my affliction and my bitterness, the wormwood and the gall" (Lam. 3:19). This is the persecution mentioned in Acts (19:23ff), which was launched by a certain Asian silversmith, who incited the people against him. The Apostle describes it from three aspects: from the place, because it was in Asia; hence he says, in Asia, i.e., Ephesus, which is in Asia, where he should rather have been honored and comforted; from its bitterness, because it was an extreme suffering; hence he says, for we were so utterly crushed. Also it was beyond his strength, and so he says, unbearably.

But this seems to be contrary to what it says in 1 Corinthians (10:13): "God is faithful, and he will not let you be tempted beyond your strength." I answer that to suffer beyond one's strength can be understood in two ways: first, above one's natural strength, which the Apostle means here, above which God sometimes permits his servants to be tempted; secondly, above the strength of grace, which the Apostle means in 1 Corinthians (10:13): "God is faithful." That the Apostle is speaking of natural strength is indicated by what he says next, we despaired of life itself. For it is evident that among all else, life is most desirable. Therefore when a persecution is so great that life itself becomes wearisome, it is obviously above the strength of our nature. And this is what he says, we despaired of life itself, as if to say, this persecution was so cruel that life itself became a burden to us: "I loathe my life" (Jb. 10:1). But against this James (1:2) says: "Count it all joy, my brethren, when you meet various trials." I answer that affliction can be considered in two ways: either in itself, and then it is wearisome, or in relation to faith, and then it is joyful, inasmuch as it is endured for God and with the hope of eternal life. We were not only weary of life, but we were certain of death; hence, he says, we felt that we had received the sentence of death, i.e., the certainty of death. As if to say: in my opinion I was about to die. Or another way, the sentence of death, i.e., reason itself would say to choose death because of the weariness of life.

Commentary on 2 Corinthians

Let no man therefore glory on account of pre-eminence in human thought. For it is written well in Jeremiah, "Let not the wise man glory in his wisdom, and let not the mighty man glory in his might, and let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth that I am the Lord, that executeth mercy and judgment and righteousness upon the earth: for in these things is my delight, saith the Lord." "That we should trust not in ourselves, but in God who raiseth the dead," says the apostle, "who delivered us from so great a death, that our faith should not stand in the wisdom of men, but in the power of God." "For the spiritual man judgeth all things, but he himself is judged of no man."

The Stromata Book 1

Perfect renunciation, therefore, consists in not having an affection for this life and keeping before our minds the “answer of death, that we should not trust in ourselves.” But a beginning is made by detaching oneself from all external goods: property, vainglory, life in society, useless desires, after the example of the Lord’s holy disciples. James and John left their father Zebedee and the very boat upon which their whole livelihood depended. Matthew left his counting house and followed the Lord, not merely leaving behind the profits of his occupation but also paying no attention to the dangers which were sure to befall both himself and his family at the hands of the magistrates because he had left the tax accounts unfinished. To Paul, finally, the whole world was crucified, and he to the world.

The Long Rules 8

Paul means that there was such a violent upsurge of evil against preachers of the faith that death was staring them in the face. But God does not refuse his protection to people in extreme danger, especially when they belong to him. He rescued them when they were in deep despair. Their affliction was so great that they would not have withstood it if God had not been with them.

Commentary on Paul’s Epistles

"But we had the answer of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead."

What is this, "the answer of death?" The vote, the judgment, the expectation. For so spake our affairs; our fortunes gave this answer "We shall surely die."

To be sure, this did not come to the proof, but only as far as to our anticipations, and stopped there: for the nature of our affairs did so declare, yet the power of God allowed not the declaration to take effect, but permitted it to happen only in our thought and in expectation: wherefore he saith, "We had the answer of death in ourselves," not in fact. And wherefore permitted He peril so great as to take away our hope and cause us to despair? "That we should not trust in ourselves," saith he, "but in God." These words Paul said, not that this was his own temper. Away with such a thought, but as attuning the rest by what he saith of himself, and in his great care to speak modestly. Whence also further on he saith, "There was given to me a thorn in the flesh, (meaning his trials,) lest I should be exalted overmuch." And yet God doth not say that He permitted them for this, but for another reason. What other? That His strength might be the more displayed; "For," saith he, "My grace is sufficient for thee, for My power is made perfect in weakness." But, as I said, he no here forgetteth his own peculiar character, classing himself with those who fall short exceedingly and stand in need of much discipline and correction.

Homily 2 on 2 Corinthians

Death itself teaches us that all human help is inadequate and that our only hope is to rely on him who can raise us from the dead.

Commentary on the Second Epistle to the Corinthians 1

We had the sentence, the verdict, the answer that the circumstances gave, even though they had not yet uttered a voice, that is, before we even thought about it, the expectation of death presented itself and the verdict that the circumstances pronounced, but in reality this did not come to pass.

For what reason, he says, was this? So that we might learn not to place hope in ourselves, but only in God. However, Paul says this not because he himself now needed this instruction (for who believed more firmly that one must hope only in God?), but under the guise of speaking about himself he instructs others, and at the same time teaches humility.

Commentary on 2 Corinthians

He amplifies the reason for his affliction when he says, but that was to make us rely not on ourselves, i.e., that human pride should be repressed: "O Lord, my strength and my stronghold" (Jer. 16:19), and that we trust God in all things: "Blessed is the man who trusts in the Lord, whose trust is the Lord" (Jer. 17:7). And therefore he says, but on God who raises the dead: "The Lord kills and brings to life" (1 Sam. 2:6).

Commentary on 2 Corinthians

"Who delivered us out of so great deaths."

He said not, "from so great dangers," at once showing the insupportable severity of the trials, and confirming the doctrine I have mentioned. For whereas the Resurrection was a thing future, he showeth that it happeneth every day: for when [God] lifteth up again a man who is despaired of and hath been brought to the very gates of Hades, He showeth none other thing than a resurrection, snatching out of the very jaws of death him that had fallen into them: whence in the case of those despaired of and then restored either out of grievous sickness or insupportable trials, it is an ordinary way of speaking to say, We have seen a resurrection of the dead in his case.

Homily 2 on 2 Corinthians

Again he reminds them of the preaching about the resurrection, of which he spoke so much in the first epistle, and which he confirms even more by the present circumstances; therefore he also added: "Who delivered us from so great a death." He did not say: from danger, but "from death." Although the resurrection is a future and unknown matter, he shows that it also happens daily. For when God delivers a person who has drawn near to the very gates of Hades, He shows nothing other than a resurrection; and that is why we are accustomed to say about such a condition of a person: we have seen a resurrection of the dead.

From this we learn that our life must constantly be spent in struggle; for when he says "will deliver," he foretells a storm of many temptations.

Commentary on 2 Corinthians

But because the Lord does not abandon those who trust in him, the Apostle mentions the comfort he received from the Lord, saying, he delivered us from so deadly a peril. In regard to this he does three things: first, he describes his present comfort against past evils; secondly, the comfort to come; thirdly, the cause of love. He says, therefore: We have been comforted by God, who delivered us in the past from so deadly a peril, and is delivering us in the present, because he does not stop delivering: "When you pass through the waters I will be with you" (Is. 43:2); on him we have set our hope that he will deliver us again, adding in the future: "You who fear the Lord, hope for good things" (Sir. 2:9).

Commentary on 2 Corinthians

"And we have set our hope that He will also still deliver us; ye also helping together on our behalf by your supplication, that for the gift bestowed upon us by the means of many, thanks may be given by many persons on our behalf."

Since the words, "that we should not trust in ourselves," might seem to be a common charge and an accusation that pointed to some amongst them; he softeneth again what he said, by calling their prayers a great protection and at the same time showing that [this] our life must be throughout a scene of conflict. For in those words, "And we have set our hope that He will also still deliver us," he predicts a future sleet of many trials: but still no where aught of being forsaken, but of succor again and support.

But what is this: "That for the gift bestowed upon us by means of many, thanks may be given by many on our behalf?" He delivered us from those deaths," saith he, "ye also helping together by prayer;" that is, praying all of you for us. For "the gift bestowed upon us," that is, our being saved, He was pleased to grant to you all, in order that many persons might give Him thanks, because that many also received the boon.

And this he said, at once to stir them up to prayer for others, and to accustom them always to give thanks to God for whatever befalleth others, showing that He too willeth this exceedingly. For they that are careful to do both these for others, will much more for themselves show an example of both. And besides this, he both teacheth them humility and leadeth on to more fervent love. For if he who was so high above them owneth himself to have been saved by their prayers: and that to their prayers himself had been granted as a boon of God, think what their modesty and disposition ought to have been.

Homily 2 on 2 Corinthians

Since the words "that we should not trust in ourselves" could seem to some as a general accusation concerning them, he softens what was said and asks for their prayers as a great intercession. From this we also learn humility, because Paul needed the prayers of the Corinthians, and we recognize the power of prayer itself, for the prayer of the Church, offered as it should be, can do much, so that even Paul had need of it.

God delivered us, he says, and will deliver us through your prayers, "that for the gift bestowed upon us by the intercession of many," that is, so that for the grace that was in me through your prayers, many persons among you might give thanks. For my salvation, which came about through your prayers, He granted to all of you, so that many persons might give thanks to Him on our behalf. From this we also learn not only to pray for one another, but also to give thanks for one another. Notice how at the beginning he says that he was saved by the compassions of God, but now he attributes his salvation to their prayers, for with the mercies of God we must also unite our own mercies. And here Paul did not attribute all of the benefit to the Corinthians, lest he lead them to pride, but neither did he entirely exclude them from it, lest he make them negligent. God, he says, will deliver us "with the help of your prayer as well," that is, with your cooperation.

Commentary on 2 Corinthians

Your prayers give us cause for this hope; hence he says, you also must help us by prayer, which you make for us: "A brother helped is like a strong city" (Prov. 18:19); "I appeal to you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf" (Rom. 15:30). These prayers are necessary, because God gives many gifts to one person due to the prayers of many. The reason is that God wishes to be thanked for the gifts he gives, and as a result many are bound to give thanks. This happens when, as a result of giving to one person because of the prayers of many, he puts all those at whose prayers he gave some good under an obligation to him. Consequently, not only the one who received the benefit, but those who prayed should give thanks to God. And this is what he says, so that many will give thanks. And he says, from many faces, either as to age or condition or the diversity of nations or customs. On our behalf for the blessing, i.e., for the gift of faith which we have, granted us in answer to many prayers: "Always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father" (Eph. 5:20). Or another way: "from the faces of many persons", i.e., the condition of persons. I say, "For the blessing granted to us", i.e., because they have the same gift, namely of faith or of charity; i.e., by means of the many persons who are in the faith of Christ, "thanks may be given on our behalf." Therefore, according to this explanation, by the many faces are understood the various virtues, so that the predominant virtue in a person is called his face; thus, patience is the face of Job, humility the face of David, and so on.

Commentary on 2 Corinthians

There is clearly described the perfect righteousness, fulfilled both in practice and contemplation. Wherefore we are "to bless those who persecute us. Bless, and curse not." "For our rejoicing is this, the testimony of a good conscience, that in holiness and sincerity we know God" by this inconsiderable instance exhibiting the work of love, that "not in fleshly wisdom, but by the grace of God, we have had our conversation in the world."

The Stromata Book 4

The boast of Paul’s conscience was simplicity and sincerity, qualities which belong to God’s teaching. In his first letter Paul had criticized teaching based on earthly wisdom, and he alludes to that again here. He accused preachers of that kind both because they preached according to the wisdom of the world and because they were doing it in order to make money. For that reason, Paul was unwilling to receive any payment from the Corinthians.

Commentary on Paul’s Epistles

Earthly wisdom means knowledge of material things. Those who have this kind of wisdom have no room for the wisdom of the Spirit, which they regard as foolishness.

Pauline Commentary from the Greek Church

"For our glorying is this, the testimony of our conscience, that in simplicity and sincerity, not in fleshly wisdom, but in the grace of God, we behaved ourselves in the world."

Here again he openeth to us yet another ground of comfort, and that not small, yea rather, exceeding great, and well fitted to upraise a mind sinking under perils. For seeing he had said, God comforted us, and God delivered us, and had ascribed all to His mercies and their prayers, lest he should thus make the hearer supine, presuming on God's mercy only and the prayers of others, he showeth that they themselves had contributed not a little of their own.

"For our glorying," saith he, "is this, the testimony of our conscience;" that is, our conscience not having whereof to condemn us, as if for evil doings we were persecuted. For though we suffer countless horrors, though from every quarter we be shot at and in peril, it is enough for our comfort, yea rather not only for comfort, but even for our crowning, that our conscience is pure and testifieth unto us that for no evil-doing, but for that which is well-pleasing to God, we thus suffer; for virtue's sake, for heavenly wisdom's, for the salvation of the many.

What then is this glorying and what doth our conscience testify unto us? "That in sincerity," that is to say, having no deceitful thing, no hypocrisy, no dissimulation, no flattery, no ambush or guile, nor any other such thing, but in all frankness, in simplicity, in truth, in a pure and unmalicious spirit, in a guileless mind, having nothing concealed, no festering sore. "Not in fleshly wisdom;" that is, not with evil artifice, nor with wickedness, nor with cleverness of words, nor with webs of sophistries, for this he meaneth by "fleshly wisdom:" and that whereupon they greatly prided themselves, he disclaims and thrusts aside: showing very abundantly that this is no worthy ground for glorying: and that not only he doth not seek it, but he even rejecteth and is ashamed of it.

"But in the grace of God we behaved ourselves in the world."

What is, "in the grace of God?" Displaying the wisdom that is from Him, the power from Him given unto us, by the signs wrought, by overcoming sages, rhetoricians, philosophers, kings, peoples, unlearned as we are and bringing with us nothing of the wisdom that is without. No ordinary comfort and glorying, however, was this, to be conscious to themselves that it was not men's power they had used; but that by Divine grace they had achieved all success.

Homily 3 on 2 Corinthians

Cato is rightly praised more than Caesar, for, as Sallust says of him: “The less he sought for glory the more it followed him.” However, the only kind of glory they were greedy for was merely the reputation of a good name among men; whereas virtue rests not on others’ judgments but on the witness of one’s own conscience and therefore is better than a good name. Hence the apostle says: “For our glory is this, the testimony of our conscience.” … Therefore, virtue should not pursue the glory, honor and dominion which they sought, even though their good men sought to reach these ends by good means, but these things should follow virtue. There is no true virtue save that which pursues the end which is man’s true good. It follows, therefore, that Cato should not have sought the honors he sought, but his city should have given them to him because of his virtue and without his asking for them.

Paul is saying that he teaches only what he has been taught by the grace of God, adding nothing of his own to it.

Commentary on the Second Epistle to the Corinthians 292

Here is what, he says, serves as a source of consolation for us: our conscience, testifying to us that we are persecuted and pursued not because we have been convicted of wicked deeds, but for virtue and for the salvation of many. So then, the first consolation proceeded from God, while this one, he says, proceeds from the purity of my conscience, and for this reason he also calls it a boast, showing thereby the great power of conviction that he had in a pure conscience.

What, he says, does our conscience testify to us? And why do we boast? We conducted ourselves in "simplicity," that is, in guilelessness of heart, and in "sincerity" and openness of mind, having nothing that needed to be hidden, nothing shameful: this is what God accepts. He said this with the crafty false apostles in mind.

That is, without refined words and intricately woven sentiments. For the wisdom of the flesh is such that they are puffed up by it, but he rejects and despises it.

That is, according to the God-given wisdom, the signs and miracles that occurred by the grace of God. And the greatest consolation is when someone has within himself the testimony that he does everything not by human strength, but by the grace of God. And they lived this way not only in Corinth, but in the whole world.

In what way? For the apostle preached the Gospel to them not only with signs, but also without any recompense on their part. Notice how he attributes his own actions to the grace of God.

Commentary on 2 Corinthians

After speaking of the comfort he had received from God following his persecution, the Apostle assigns the cause of this comfort, which is hope in God's help. In regard to this he does two things: first, he states the cause of hope; secondly, he supports this with the testimony of those to whom he is writing (v. 13).

He says, therefore: I say that we still hope to be rescued by God to be comforted, For our boast is this, the testimony of our conscience, as if to say: the cause of this hope is our good conscience, for hope is an expectation of things to come and arises from grace and merits. Hence, in regard to this he also does three things: first, he shows the boast which he has in the testimony of a pure conscience; secondly, he suggests the cause of this boasting (v. 12b); thirdly, he discloses the source of this cause (v. 12c).

He says, therefore: The reason I hope and trust in God is because our boast is this, the testimony of our conscience, i.e., I glory in the testimony and purity of our conscience: "If our hearts do not condemn us, we have confidence before God" (1 Jn. 3:21): "The Spirit himself bearing witness with our spirit that we are children of God" (Rom. 8:16). It should be noted that the testimony of conscience is true, because it does not deceive; for many appear good outwardly who are not good in their conscience; and conscience always endures. He does not say, "the conscience of others," but our conscience, because a man should put more trust in the testimony of his own conscience about himself than in the testimony of others; they do not do this who consider themselves good because others are evil rather than because they themselves are truly good. Nor is it done by those who boast in the goodness of a good person, who is joined to them by some bond.

He suggests the cause of this boast when he says, in simplicity of heart, which consists of two things. For purity of conscience consists of two things, namely, that the things a person does are good and that his intention is right. These two things the Apostle says of himself. First, that he has a right intention towards God in his action; hence he says, in simplicity of heart, i.e., with a right intention: "Seek him with sincerity of heart" (Wis. 1:1); "The integrity of the upright guides them" (Prov. 11:3). Secondly, that the things he does are good; hence, he says, and godly sincerity in his actions: "That you may be pure and blameless" (Phil. 1:10).

He discloses the source of the cause of this glory when he says, not by earthly wisdom. This can be taken in two ways. First, as referring to what he had just said, namely, godly sincerity, and then he is suggesting the source of his sincerity and simplicity; as if to say: many of the ancients were wise in earthly wisdom, as the philosophers, and many Jews lived honorably, trusting in the justice of the Law, but we have behaved in the world, not by earthly wisdom, which is according to the nature of things, nor by the desires of the flesh, but by the grace of God: "To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace" (Rom. 8:6); "not in plausible words of wisdom, but in demonstration of the Spirit and of power" (1 Cor. 2:4); "By the grace of God I am what I am" (1 Cor. 15:10). Or even according to this manner, not by earthly wisdom, i.e., as though relying on human wisdom, but by the grace of God: "Do not rely on your own insight" (Prov. 3:5). Or it might be explained in another way, so that in saying, in simplicity of heart and godly sincerity, he is referring to his purity of life; but in saying, not by earthly wisdom, but by the grace of God, he is referring to the truth of his teaching; as if to say: Just as our life is in the simplicity and sincerity of God, so our teaching is not in earthly wisdom, but in the grace of God. But the first two interpretations are more valid. And although we have behaved thus in the world, yet still more toward you, because he had received collections from the other churches, but not from them: "I robbed other churches" (2 Cor. 11:8). The reason for this might be that they were greedy; hence, in order not to sadden them, he refused to take any revenue from them.

Commentary on 2 Corinthians

What Paul says is backed up by his actions. It is through actions that we learn what a person really thinks.

Commentary on Paul’s Epistles

13–14

"For we write none other things unto you, than what ye read or even acknowledge."

For since he spoke great things of himself and seemed to be bearing witness to himself, an odious thing, he again appeals to them as witnesses of what he says. For, he saith, let no one think that what I say is a boastful flourish of writing; for we declare unto you what yourselves know; and that we lie not ye more than all others can bear us witness. For, when ye read, ye acknowledge that what ye know that we perform in our actions, this we say also in our writings, and your testimony doth not contradict our epistles; but the knowledge which ye had before of us is in harmony with your reading.

"As also ye did acknowledge us in part."

For your knowledge of us, he saith, is not from hearsay but from actual experience. The words "in part" he added from humility. For this is his wont, when necessity constraineth him to say any high-sounding thing, (for he never doth so otherwise,) as desiring quickly to repress again the elation arising from what he had said.

"And I hope ye will acknowledge even to the end."

Seest thou again how from the past he draws pledges for the future; and not from the past only, but also from the power of God? For he affirmed not absolutely, but cast the whole upon God and his hope in Him.

"That we are your glorying, even as ye also are ours, in the day of our Lord Jesus Christ."

Here he cuts at the root of the envy that his speech might occasion, by making them sharers and partners in the glory of his good works. "For these stick not with us, but pass over unto you also, and again from you to us." For seeing he had extolled himself, and produced proof of the past and given security for the future; lest his hearers should reflect on him for talking proudly, or be hurried to enviousness, he makes the rejoicing a common one and declares that this crown of praises is theirs.

Homily 3 on 2 Corinthians

Paul says that, in spite of the accusations leveled against him, he does not preach one thing and think another. The facts speak for themselves and prove that he is right.

Commentary on the Second Epistle to the Corinthians 292

Since the apostle seemed to have said much about himself, lest anyone say this is self-praise, he says: we write to you what you read in the present epistle and what you already know even without this. For the knowledge you previously received about me does not contradict my epistles. Some, however, understood this as follows: we write to you what you read, that is, what you recall; for reading is recollection, or higher knowledge. And why, he says, do I speak of what you remember, of what you know belongs to us and needs no reminder, as something already known?

Commentary on 2 Corinthians

Then he calls on them to witness to this holy manner of life, saying, For we write you nothing but what you can read and understand. As if to say: these things I write to you are not unknown to you, because you have already read them in the first letter, and you know them by experience: "I am writing you no new commandment, but an old commandment" (1 Jn. 2:7). And although you do not know fully, because you have received false apostles, I hope you will to the end, namely, of your life, understand, namely, perfectly, as you have understood in part.

Commentary on 2 Corinthians

Paul asserts that his boasting over his obedient children is noticed and that this will be to their advantage on the day of judgment.

Commentary on Paul’s Epistles

Paul says that the Corinthians have understood only in part, because they have not yet rejected the false accusations which had been made against him.

Commentary on the Second Epistle to the Corinthians 292

He places everything upon God. I hope, he says, in God that you know us to be such as our epistles and our past life show us to be. "As also you have acknowledged us in part," that is, you know from experience, because we have already in part presented to you certain proofs of a virtuous life. He said this out of modesty.

What then will you know? That your boast, that is, that I am such that I can give you reason to boast of me, that you have such a teacher who teaches nothing human, nothing harmful, nothing deceitful. Then, lest it seem that he says this about himself out of boasting, he makes the boast mutual and says: and you will be my boast; for I will boast that I had such disciples, not wavering, not yielding to the seductions of the false apostles. When will we boast of one another? Both now, but especially on that day. For even now many see the slanders and reproaches that we endure, and perhaps even slander us, but then, when everything will be revealed, it will be manifest concerning me that I am not such as the calumny of the false apostles represents me to be, and you likewise will be our boast, because you did not join the deceivers.

Commentary on 2 Corinthians

The reason for this is that when we see someone starting well, we should hope that he will always progress well. And why? Because "he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). And you will understand, that you can be proud of us, i.e., that through us you should obtain eternal glory, which a person reaches through the faith of Christ, which we preach to you: "The glory of sons is their fathers" (Prov. 17:6). I say that you can be proud of us as we can be of you, because we hope for the reward of eternal glory through you who have been instructed by us: "For what is our hope or joy or crown of boasting? Is it not you?" (1 Th. 2:19). And this boast will be ours from you on the day of the Lord Jesus, i.e., on the day of judgment, which is called Christ's day, because he will then accomplish his will with sinners by punishing those who in this world did their own will by sinning against the will of Christ the Lord: "At the set time which I appoint I will judge with equity" (Ps. 75:2); "And books were opened... and the dead were judged by what was written in the books, by what they had done" (Rev. 20:12).

Commentary on 2 Corinthians

This is proof that the Corinthians have mended their ways, because earlier on Paul did not want to see them at all. Commentary on Paul’s Epistles.

15–16

"And in this confidence I was minded to come before unto you." What confidence? "In relying exceedingly on you, glorying over you, being your glorying, loving you exceedingly, being conscious to myself of nothing evil, being confident that all is spiritual with us, and having you as witnesses of this."

"I was minded to come unto you, and by you to pass into Macedonia."

And yet he promised the contrary in his former Epistle, saying thus: "Now I will come unto you when I shall have passed through Macedonia: for I do pass through Macedonia." How is it then that he here says the contrary? He doth not say the contrary: away with the thought. For it is contrary indeed to what he wrote, but not contrary to what he wished.

Wherefore also here he said not, "I wrote that I would pass by you into Macedonia;" but, "I was minded." For though I did not write on that wise," he says, "nevertheless I was greatly desirous, and 'was minded,' even before, to have come unto you: so far was I from wishing to be later than my promise that I would gladly have come before it." "That ye might have a second benefit." What is, a second benefit? "That ye might have a double benefit, both that from my writings, and that from my presence." By "benefit" he here means pleasure.

"And by you to pass into Macedonia, and to come again from Macedonia unto you, and of you to be set forward on my journey unto Judaea."

Homily 3 on 2 Corinthians

With what confidence? With the fact that I am not conscious of anything bad in myself, that I am your boast, that I conducted myself not in fleshly wisdom but in the grace of God, and that, finally, you are witnesses of all this for me. That is why I intended "to come to you."

That is, a double joy: one from the first epistle, and another from my presence.

Commentary on 2 Corinthians

15–16

After winning the good will of the Corinthians, the Apostle adds his excuse. In regard to this he does three things: first, he mentions what he intends; secondly, in the form of a question he answers an accusation they made against him (v. 17); thirdly, he excuses himself.

In regard to the first it should be noted that in a previous epistle (which we do not have), which the Apostle has sent to the Corinthians by a messenger, he had promised them that he would visit them before going to Macedonia, and that he would return again to Achaia, where Corinth is, and from Achaia to Judea. Then in a second epistle, which we call the first, he wrote them that he would first go to Macedonia and later to Corinth. Therefore, because this seemed contrary to the first promise, the Apostle now excuses himself for this by first mentioning the promise he originally made; hence, he says, Because I was sure of this. As if to say: you know my honesty and sincerity and you are my witnesses and my glory; therefore, because I was sure of this, i.e., relying on this, because we hope to be glorified by you, I wanted to come to you first, so that you might have a double pleasure, because a second visit and strengthening of the faith is called a second grace in relation to the time they were first converted by his ministry and his teaching. I wanted to visit you on my way to Macedonia, and to come back to you from Macedonia, and have you send me on my way to Judea. This is the sequence of the first promise, but in the preceding epistle this is a contrary sequence, as has been said.

Commentary on 2 Corinthians

Some people think that Paul said this aggressively, because in the first epistle he had promised the Corinthians that he would visit the Macedonians first and then come to Corinth. But as they were not willing to wait for him, he gives them a piece of his mind.

Commentary on the Second Epistle to the Corinthians 293

In the first epistle he said: "I will come to you when I pass through Macedonia" (1 Cor. 16:5), but here he says: "I intended to come to you earlier." What then? Does he contradict himself? No. For although I wrote otherwise, he says, I nevertheless strove and desired to come to you before I would see Macedonia. So far was I from being negligent in coming to you and delaying the fulfillment of my promise, that I even desired to come earlier.

In the first epistle he said indefinitely: "that you may send me on my way, wherever I go" (1 Cor. 16:6), fearing that, having said he would go to Judea, and then, being compelled by the Spirit to go to another place, he might appear to be a liar. But now, when he did not manage to come to them, he boldly says that he wanted them to send him on his way to Judea; but it was God's will that I not come to you at all and not be sent on my way by you to Judea. Listen to what follows.

Commentary on 2 Corinthians

Paul dismisses the charge that he cannot be trusted by telling the Corinthians that he did not change his mind lightly. He had good reasons for not doing what he had originally planned. When a spiritually minded person does not do what he intends to, it is because he has in mind something more providential for the salvation of someone’s soul. The apostle did not carry out his original plan in order that the Corinthians might become better men and women. He delayed his coming specifically because there were some among them who had not purified themselves, and he was waiting for that to happen first. This is spiritual thinking. Carnal thinking, by contrast, makes changes of plan in order to suit personal desires, not in order to do what is beneficial.

Commentary on Paul’s Epistles

"When I therefore was thus minded, did I show fickleness?"

Here in what follows, he directly does away with the charge arising out of his delay and absence. For what he says is of this nature. "I was minded to come unto you." "Wherefore then did I not come? Is it as light-minded and changeable?" for this is, "did I show fickleness?" By no means. But wherefore? "Because what things I purpose, I purpose not according to the flesh." What is, "not according to the flesh?" I purpose not "carnally."

"That with me there should be the yea yea and the nay nay."

But still even this is obscure. What is it then he says? The carnal man, that is, he that is rivetted to the present things and is continually occupied in them, and is without the sphere of the Spirit's influence, has power to go every where, and to wander whithersoever he will. But he that is the servant of the Spirit, and is led, and led about by Him, cannot everywhere be lord of his own purpose, having made it dependent upon the authority thence given; but it so fares with him as if a trusty servant, whose motions are always ruled by his lord's biddings and who has no power over himself nor is able to rest even a little, should make some promise to his fellow-servants, and then because his master would have it otherwise should fail to perform his promise. This then is what he means by, "I purpose not according to the flesh." I am not beyond the Spirit's governance, nor have liberty to go where I will. For I am subject to lordship and commands, the Comforter's, and by His decrees I am led, and led about. For this cause I was unable to come, for it was not the Spirit's will.

Homily 3 on 2 Corinthians

Here he more clearly defends himself regarding the delay, saying that he wished to come to them, but why did he not come? Is it because I am fickle and inconstant, deciding now one way, now another? No. Or do I desire according to the flesh, that is, in a human manner, and am guided by my own will, so that whatever I decide myself, I carry out, whether it be yes or no? Not at all. But I am under the direction of the Spirit and do not have the authority to go where I wish, but where He commands. Therefore, with me "yes" often does not remain "yes," for this is not pleasing to the Spirit, and "no" does not remain "no," for what I deny, the Spirit commands. Observe the wisdom: how that which the slanderers made a pretext for reproach — namely, that he did not come although he had promised — he turns into praise, saying that he does not have authority over himself, but the Spirit leads him wherever it is pleasing to Him. What then? Did he make the promise without the assistance of the Spirit, but out of ignorance of the future? Out of ignorance, for he did not know all things. Thus he also prayed sometimes for what was unprofitable, for example, for the removal of temptations (2 Cor. 12:7–9). And in the Acts there is an example that this was beneficial, so that people would not regard the apostles as gods, as happened with the Lycaonians (Acts 14:11).

Commentary on 2 Corinthians

Then he puts the accusation for this change, for which the Corinthians accused him, in the form of a question, saying, Was I vacillating when I wanted to do this? For on account of this they charged him with two things: light-mindedness, because he changed his mind: "The fool changes like the moon" (Sir. 27:11); and carnal love, because it seemed to them that he had done this from some carnal and human affection. Hence, he touches on two points: first, light-mindedness, and he says, Was I vacillating, if I failed to do what I once wanted to do? God forbid! "Neither must you think, if we command different things, that it comes from the levity of our mind" (Est. 16:9); "In the mighty throng I will praise you" (Ps. 35:18). Secondly he touches on carnal affection, when he says, Do I make my plans like a worldly man, i.e., according to carnal affection, ready to say Yes and No at once, i.e., to affirm and deny: "Some suspect us of acting in worldly fashion" (2 Cor. 10:2); "A double-minded man is unstable in all his ways" (Jas. 1:7-8).

Commentary on 2 Corinthians

Paul is saying that God’s preaching through him has been faithful. Flatterers, on the other hand, frequently fail to mention things which are true in order not to offend people. Commentary on Paul’s Epistles.

"But as God is faithful, our word toward you was not yea and nay."

He skillfully overturns a rising objection. For one might say, If after having promised, thou hast put off coming, and yea is not yea, and nay nay, with thee, but what thou sayest now thou unsayest afterwards, as thou didst in the case of this Journey: woe is unto us, if all this were the case in the Preaching too. Now lest they should have these thoughts and be troubled thereat, he says, "But as God is faithful, our word toward you was not yea and nay." This, saith he, was not the case in the Preaching, but only in our travels and journeyings; whereas whatever things we have said in our preaching, these abide steadfast and unmoveable, (for he calleth his preaching here, "word.") Then he bringeth proof of this that cannot be gainsaid, by referring all to God. What he saith is this; "the promise of my coming was my own and I gave that promise from myself: but the preaching is not my own, nor of man, but of God, and what is of God it is impossible should lie." Whereupon also he said, "God is faithful," that is, "true." "Mistrust not then what is from Him, for there is nought of man in it."

Homily 3 on 2 Corinthians

He refutes an objection that arises. Someone could quite rightly say: if what you say is unreliable, and you often say "yes" but it turns out to be "no," then we fear that your teaching and your preaching may be the same — "yes" and "no," that is, inconstant and unreliable. In refutation of this objection, he says that the promise to come to them was his own affair, and therefore it was not fulfilled; but as for the preaching, it is the work of God, and what is from God is inaccessible to falsehood. Therefore he also said: "God is faithful," that is, true, and since He is true, His word to you, preached by us, is neither inconstant nor unreliable, sometimes "yes" and sometimes "no."

Commentary on 2 Corinthians

Having enlarged upon their accusation, he excuses himself, saying, As surely as God is faithful, our word to you has not been Yes and No. In regard to this he does two things: first, he declares that he did not lie; secondly, he shows how he did not lie (v. 21).

He shows in two ways that he had not lied, namely, from his character and from the cause for his not lying. From his character, because we should not suppose that a person would easily lie, if he has never been found to be a liar. According to this explanation, As surely as God is faithful, is spoken with the force of an oath. As if to say: God is my witness that my word, namely, my preaching, to you has not been Yes and No, i.e., there is no falsity in it: "A faithful God, without deceit, just and upright is he" (Deut. 32:4). But if God is faithful is taken for the truth of the divine promise, then the sense is: God is faithful, i.e., he keeps his promises, but he had promised to send you preachers of the truth: "I will give you shepherds after my own heart" (Jer. 3:15). Therefore, since I was sent by him, our word to you has not been Yes and No.

Commentary on 2 Corinthians

Competent preachers ought to be unambiguous about what they say. Say nothing that is not beneficial. Given that our human will often tends in ambivalent directions, Paul is insistent that he is not acting according to his will but according to what he knows will be helpful. In Christ, of course, this problem does not exist, because he always wills what is beneficial. Furthermore, Christ’s will never changes and is never uncertain.

Commentary on Paul’s Epistles

"For the Son of God," saith he, "Who was preached among you by us, even by me, and Silvanus, and Timothy, was not yea and nay."

For on this account he brings before them the company of the teachers also, as thence too giving credibility to the testimony by those who taught, and not who heard it only. And yet they were disciples; however in his modesty he counts them as in the rank of teachers. But what is, "was not yea and nay?" I have never, he saith, unsaid what before I said in the Preaching. My discourse to you was not now this, now that. For this is not of faith, but of an erring mind.

"But in Him was the yea." That is, just as I said, the word abideth unshaken and steadfast.

Homily 3 on 2 Corinthians

And when we confess that we have lied, we speak the truth, for we are saying what we know, and we know that we have lied. That Word, however, which is God and more powerful than ourselves, cannot do this.… And of himself he does not speak, but of that Father is everything that he speaks, since the Father speaks it in a unique way. The great power of that Word is that he cannot lie, because in him there cannot be yes and no but yes, yes; no, no. For that is not even to be called a word if it is not true.

On the Trinity 15.15

Finally he says what word was not "yes" and "no." He Whom we preached to you was not "yes" and "no," that is, one thing was not preached now and another thing now, but it was "yes," that is, what was preached was firm and without wavering. He also lists many of those who preached, presenting their testimony as worthy of belief and at the same time teaching humility, for he presents his disciples as co-teachers.

Commentary on 2 Corinthians

In regard to the cause, he excuses himself for two reasons, namely, from the motive and the efficient cause. His motive for not lying is that a person who assumes an office is naturally moved to what suits that office and not to what is contrary; but it is obvious that the Apostle's office is to preach the truth. Therefore, he is not moved to the contrary of the truth, which is to lie. In regard to this he does three things: first, he proves the truth of his word by the word of Christ; secondly, he proves the truth of Christ by the word of God; thirdly, he concludes to what he intended (v. 20b).

He says, therefore: I say that our words should be regarded as true, and true they are, because we have preached Christ, in whom there is no falsehood. And this is what he says, For the Son of God, Jesus Christ, whom we preached among you, Silvanus, by me, i.e., to say principally, and Silvanus, secondarily (he is the Silas of Ac. 18:5), and Timothy mentioned above. For those two were with the Apostle when he first converted them. He, namely, the Son of God, was not Yes and No, i.e., there was not falsity, for he did nothing unbecoming, but in him it is always Yes, i.e., the truth, for truth and being are convertible: "I am the way and the truth and the life" (Jn. 14:6).

Commentary on 2 Corinthians

Paul means that the work of the Father and the Son is one. When the Father gives the Spirit, the Son gives him too, because the Holy Spirit comes from both of them. He is thinking of the Trinity here because he has been speaking about the perfecting of mankind. The whole sum of perfection is found in the Trinity.

Commentary on Paul’s Epistles

"For how many soever be the promises of God, in Him is the yea, and in Him the Amen, unto the glory of God by us."

What is this, "how many soever the promises of God?" The Preaching promised many things; and these many things they proffered and preached. For they discoursed of being raised again, and of being taken up, and of incorruption, and of those great rewards and unspeakable goods. As to these promises then, he saith that they abide immoveable, and in them is no yea and nay, that is, the things spoken were not now true, and now false, as was the case about my being with you, but always true.

And first indeed he contends for the articles of the faith, and the word concerning Christ, saying, "My word" and my preaching, "was not yea and nay;" next, for the promises "for how many soever be the promises, of God, in Him is the yea." But if the things He promised are sure and He will certainly give them, much more is He Himself and the word concerning Him, sure, and it can not be said that He is now, and now is not, but He "always" is, and is the same. But what is, "In Him is the yea, and the Amen." He signifies that which shall certainly be. For in Him, not in man, the promises have their being and fulfilment. Fear not, therefore; for it is not man so that thou shouldest mistrust; but it is God Who both said and fulfilleth. "Unto the glory of God through us." What is, "unto [His] glory through us?" He fulfilleth them by us, that is, and by His benefits towards us unto His glory; for this is "for the glory of God." But if they be for the glory of God, they will certainly come to pass. For His own glory He will not think little of, even did He think little of our salvation. But as it is, He thinketh not little of our salvation either, both because He loveth mankind exceedingly, and because our salvation is bound up with His glory from these things accruing.

Homily 3 on 2 Corinthians

In the preaching there are many promises: the resurrection of the dead, adoption, and in general the hope of the age to come. So then, he says that not only is the preaching always perfectly the same and proclaimed with unchangeableness, but so also are the promises contained in it, for they are God's. And what God has promised is in Him "yes" and in Him "amen," that is, it is unchangeable, for it is fulfilled not in any man but in God Himself, which is why it is also unchangeable. Moreover, they serve for His glory, and certainly, if for nothing else, then for His own glory God will fulfill His promises. How then will He fulfill them? "Through us," that is, through His benefactions toward us. For we who receive the promises give Him occasion to fulfill these promises. And if the promises of God are faithful, then all the more faithful is God Himself, and the word concerning Him is firm. The words "through us" can also be understood in another way, that is, to the glory of God offered up to Him through us, for He is glorified through us.

Commentary on 2 Corinthians

But because there might be some doubt about his statement that there was no falsity in Christ, he at once proves this, saying, For all the promises of God find their Yes in him. He proves this in the following way: it is obvious that there can be no falsity in that which is the manifestation of the divine truth; but the Son of God came to manifest the divine truth in the promises made by God to be fulfilled through him. Therefore there is no falsity in him. And that is what he says: there is not in the Son of God Yes and No, because all the promises of God, namely made to men, find their Yes in him, i.e., in Christ, i.e., they are verified and fulfilled in Christ: "I tell you that Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs" (Rom. 15:8).

From this, therefore, the Apostle concludes that his words are true, because he preaches the Son of God, in whom is the truth. That is why through him, namely, Christ, we utter the Amen, i.e., that which is true: "The words of the Amen, the faithful and true witness" (Rev. 3:14); "He who blesses himself in the land shall bless himself by the God of truth, amen" (Is. 65:16). This truth we say to God, i.e., to the honor of God, namely, manifesting his truth to the glory of God and our glory, because our glory is to show and preach the word of God.

Commentary on 2 Corinthians

For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and has become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. [Wisdom 2:24]

Letter to the Corinthians (Clement)

But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only. Even the Lord Himself said that the Spirit would not descend on any other condition, but that He should first ascend to the Father.

On Baptism

Paul is saying that Christ confirms the Gentiles in the faith promised to the Jews, because he has made us both one.

Commentary on Paul’s Epistles

Having received the sacraments, you have fully understood everything that you were baptized in the name of the Trinity. In all that we have done, the mystery of the Trinity has been preserved. Everywhere, there is the Father and the Son and the Holy Spirit, one operation, one sanctification, although some things may seem special. How? God who anointed you, and sealed you, and placed the Holy Spirit in your heart. Therefore, you have received the Holy Spirit in your heart.

On the Sacraments, Book 6, Chapter 2

21–22

"Now He which stablisheth us with you in Christ, and anointed us, is God; Who also sealed us, and gave us the earnest of the Spirit in our hearts."

Again, from the past He stablisheth the future. For if it is He that establisheth us in Christ; (i.e., who suffereth us not to be shaken from the faith which is in Christ;) and He that anointed us and gave the Spirit in our hearts, how shall He not give us the future things?

For if He gave the principles and the foundations, and the root and the fount, (to wit, the true knowledge of Him, the partaking of the Spirit,) how shall He not give the things that come of these: for if for the sake of these those are given, much more will he supply those. And if to such as were enemies he gave these, much more when now made friends will He "freely give" to them those. Wherefore He said not simply "the Spirit," but named "earnest," that from this thou mightest have a good hope of the whole as well. For did He not purpose to give the whole, He would never have chosen to give "the earnest" and to waste it without object or result.

And observe Paul's candor. For why need I say, saith he, that the truth of the promises standeth not in us? The fact of your standing unwavering and fixed is not in us, but this too is of God; "for" saith he, "He who stablisheth us is God." It is not we who strengthen you: for even we also need Him that stablisheth. So then let none imagine that the Preaching is hazardous in us. He hath undertaken the whole, He cared for the whole.

And what is, "anointed," and "sealed?" Gave the Spirit by Whom He did both these things, making at once prophets and priests and kings, for in old times these three sorts were anointed. But we have now not one of these dignities, but all three preeminently. For we are both to enjoy a kingdom and are made priests by offering our bodies for a sacrifice, (for, saith he, "present your members a living sacrifice unto God;) and withal we are constituted prophets too: for what things "eye hath not seen, nor ear heard," these have been revealed unto us.

Homily 3 on 2 Corinthians

After these words, after the renunciation of the devil and the covenant with Christ, inasmuch as you have henceforth become his very own and have nothing in common with that evil one, he straightway bids you to be marked and places on your forehead the sign of the cross. That savage beast is shameless, and when he hears those words, he grows more wild—as we might expect—and desires to assault you on sight. Hence God anoints your countenance and stamps thereon the sign of the cross. In this way God holds in check all the frenzy of the Evil One, for the devil will not dare to look on such a sight. Just as if he had beheld the rays of the sun and had leaped away, so will his eyes be blinded by the sight of your face and he will depart. For through the chrism the cross is stamped on you.… And that you may again know that it is not a man but God himself who anoints you by the hand of the priest, listen to St. Paul when he says: “It is God who makes both us and you stand firm in Christ, who has anointed us.”

Baptismal Instructions 11.27

21–22

Having said above that God will fulfill His promises, he now confirms this. That you and I, your teacher, stand firm in faith in Christ, he says, was given by God, Who also anointed us and sealed us, that is, made us prophets, kings, and priests. For such is every baptized person: he is a prophet, as one who sees what eye has not seen and ear has not heard; he is a priest, as one who must offer himself as a living sacrifice, holy and acceptable to God; he is a king, as a son of God the King and an heir of the coming Kingdom, and as one who even now reigns over improper thoughts and is set above the whole world. Just as in ancient times priests and kings were anointed with oil, so now we have been anointed with the Spirit, when God gave the pledge of the Spirit in our hearts. And if He gave a pledge, then He will certainly give everything. By "pledge" he means the gifts of the Spirit bestowed now; for we know in part and prophesy in part, but we shall receive what is perfect then, when Christ appears in His glory. Therefore, do not think that we make promises only so as not to appear liars. For it is not we who establish you, but God both promises and establishes both me and you; for He Himself will fulfill everything. Therefore understand also that God, Who does this and that, will Himself fulfill His promises.

Commentary on 2 Corinthians

Then when he says, but it is God who establishes us with you in Christ, and has anointed us, the Apostle proves that he has not lied by the efficient cause. For although a man by his free will can employ his tongue for speaking truth or falsity, God can establish a man so well in the truth, that he would speak nothing but the truth. Therefore, if God established someone in the truth, it is obvious that he could not say anything false; but God establishes us in the truth. And therefore he says, it is God who establishes us with you in Christ, i.e., in the true preaching of Christ. As if to say: if Christ were outside us, we could lie, but because he is with us and we in Christ, we do not lie: "It is I who keep steady its pillars" (Ps. 75:3). Therefore we are in Christ in two ways, namely, by grace and by glory: by grace, inasmuch as we have been anointed with the grace of the Holy Spirit and made members of Christ and joined to him; by which grace Christ as man was also anointed: "God, your God, has anointed you with the oil of gladness above your fellows" (Ps. 45:7). And from the fullness of that anointing it has overflowed to all of us as "the precious oil on the head", namely of Christ, "has flowed down on the beard, the beard of Aaron" (Ps. 133:2). Therefore, he says that God has anointed us. He anointed us, I say, as kings and priests: "You made them a kingdom and priests to our God" (Rev. 5:10); "You are a chosen race, a royal priesthood, a holy nation" (1 Pet. 2:9).

Commentary on 2 Corinthians

Wherefore such men have necessarily lost the wisdom of God, and have not found the truth. If you please, then, study these things carefully, that you may have a compendium

to Autolycus, Book 3, Chapter XXX

What shall we say then? Has not the flesh even now (in this life) the spirit by faith? so that the question still remains to be asked, how it is that the animate (or natural) body can be said to be sown? Surely the flesh has received even here the spirit-but only its "earnest; " whereas of the soul (it has received) not the earnest, but the full possession.

On the Resurrection of the Flesh

To realize that Paul was filled with the Holy Spirit, and like him all the apostles, and all who after them believe in Father, Son and Holy Spirit, pay attention to the clear words of Paul himself.… “God who also stamped us with his seal and gave us the Spirit as a pledge.”

Catechetical Lecture 17:32

Shepherds brand their sheep so as to distinguish the ones which belong to them from others. This is what Christ has done to us.

Pauline Commentary from the Greek Church

I have learned from your letter, as well as from the statement of the bearer, that you ardently desire a letter from me, in the belief that it will bring you the greatest consolation. I must not refuse or delay this letter, but you will have to see what good you can draw from it. Let the faith and hope and charity, which are diffused through the hearts of the faithful by the Holy Spirit, be your consolation. We receive a little of it in this life as a pledge to make us learn how to long for its fullness. You must not think of yourself as left alone, since in the interior life you have Christ, present in your heart by faith.

LETTER 92, To Italica

God is the source of all good things. He has given us firm faith in Christ. He has anointed us and made us worthy to receive the seal of the Holy Spirit.

Commentary on the Second Epistle to the Corinthians 295

But the union which is according to glory we do not yet have in reality, but in sure hope, inasmuch as we have a firm hope of attaining to this union. And we have a twofold certainty of hope resulting from the hope of this union. One is by a sign, the other by a pledge. The first is by an evident sign, which is of faith. Hence he says, he has put his seal upon us with the sign of Christian faith: "Put a mark on their foreheads" (Ez. 9:4), i.e., the sign of the cross: "Till we have sealed the servants of our God upon their foreheads" (Rev. 7:3). And this is done through the Holy Spirit: "Anyone who does not have the Spirit of Christ does not belong to him" (Rom. 8:9). Therefore the special and certain sign of obtaining eternal life is configuration to Christ: "Set me as a seal upon your heart" (Sg. 8:6). Or he sealed us with the sign of life. The second is by the greatest pledge, i.e., of the Holy Spirit; and so he says and given us his Spirit in our hearts as a guarantee, and we are certain that no one can take him from us.

But note that there are two things to be considered in a pledge, namely, that it produces a hope of obtaining the reality, and that it is as valid as the reality or more so. And these two things are in the Holy Spirit, because if we consider the substance of the Holy Spirit, he is as valid as eternal life, which is God, because he is as valid as the three persons. But if we consider the manner in which he is possessed, then it produces the hope but not the possession of eternal life, because we do not yet have him perfectly in this life. Therefore we are not perfectly happy until we have him perfectly in heaven: "You were sealed with the promised Holy Spirit" (Eph. 1:13).

Commentary on 2 Corinthians

Here Paul is addressing people who apparently wanted to reform but were not making much of an effort in that direction. It was to spare them until they pulled themselves together that he went elsewhere for the time being. Paul did not want them to think that he despised them as unworthy. Once they realized that, they would mend their ways, and then the apostle would come to visit them.

Commentary on Paul’s Epistles

"But I call God for a witness upon my soul, that to spare you I forbare to come unto Corinth."

What sayest thou, O blessed Paul? To spare them thou camest not to Corinth? Surely thou presentest us with something of a contradiction. For a little above thou saidst that thou therefore camest not, because thou purposest not according to the flesh nor art thine own master, but art led about every where by the authority of the Spirit, and didst set forth thine afflictions. But here thou sayest it was thine own act that thou camest not, and not from the authority of the Spirit; for he saith, "To spare you I forbare to come to Corinth." What then is one to say? either, that this too was itself of the Spirit, and that he himself wished to come but the Spirit suggested to him not to do so, urging the motive of sparing them; or else, that he is speaking of some other coming, and would signify that before he wrote the former Epistle he was minded to come, and for love's sake restrained himself lest he should find them yet unamended.

What is the expression, "to spare you?" I heard, he saith, that some among you had committed fornication; I would not therefore come and make you sorry: for had I come, I must needs have enquired into the matter, and prosecuted and punished, and exacted justice from many. I judged it then better to be away and to give opportunity for repentance, than to be with you and to prosecute, and be still more incensed.

Homily 4 on 2 Corinthians

Above he said that he did not come to them because he did not have authority over himself and was not permitted by the Spirit. How then does he now say that he did not come in order to spare them? Because either this very thing happened by the will of the Spirit, that is, the Spirit suggested to him the thought of not going in order to spare them, or — at first the Spirit forbade him, and then he himself, having reasoned that this was better, remained. Note the wisdom of the apostle. While they were saying: you did not come because, it seems, you have come to hate us, he asserts the opposite: I did not come because I am sparing you. He says this because some among them were those who had sinned and not repented, whom he would have punished if, upon arriving, he had found them uncorrected. Therefore, he remained so as to come only when they had corrected themselves, and not have cause for punishment.

Commentary on 2 Corinthians

Then he says, but I call God to witness, he gives his excuse for not coming; and this is by oath which is greater. In regard to this he does three things: first, he states the excuse; secondly, he answers a tacit question (v. 24a); thirdly, he explains what he says (v. 24b). He excuses himself with a double oath: one of attestation, when he says, I call God to witness; the other of execration, when he says, against me, i.e., against my soul: "For God is my witness" (Rom. 1:9). As witness, I say, I call upon God, because I refrained from coming, i.e., after the first time or after I departed from you; and this I did to spare you, namely, because he knew that they were incorrigible. Hence, if he had gone then, he would either have punished them, and they perhaps would have left the faith altogether, or he would not have punished them, and then he would have been giving them occasion to sin more.

Commentary on 2 Corinthians

In these things, therefore, let every one who approaches God be of a good conscience, and of a proper confidence, so far as his own judgment is concerned. And I, for my part, have thus set forth my opinions in public, not as a teacher, but only as it becomes us with all simplicity to confer with each other. And when you have examined this opinion of mine, my most intelligent son, you will write back to me your notion of these matters, and let me know whatever may seem to you to be just and preferable, and whether you approve of my judgment in these things.

Containing Various Sections of the Works, Canon IV

Paul says this because faith is not a matter of compulsion but of free will.

Commentary on Paul’s Epistles

"Not for that we have lordship over your faith."

That is, I did not therefore say, "To spare you I came not," as lording it over you. Again, he said not you, but "your faith," which was at once gentler and truer. For him that hath no mind to believe, who hath power to compel?

"But are helpers of your joy."

For since, saith he, your joy is ours, I came not, that I might not plunge you into sorrow and increase my own despondency; but I stayed away that ye being reformed by the threat might be made glad. For we do every thing in order to your joy, and give diligence in this behalf, because we are ourselves partakers of it. "For by faith ye stand."

Behold him again speaking repressedly. For he was afraid to rebuke them again; since he had handled them severely in the former Epistle, and they had made some reformation. And if, now that they were reformed, they again received the same reproof, this was likely to throw them back. Whence this Epistle is much gentler than the former.

Homily 4 on 2 Corinthians

Paul says that he finds no fault with their faith. However, there are some other things which need to be put right, and he is concerned with those.

Pauline Commentary from the Greek Church

Paul added this because his authority was evidently what the Corinthians were afraid of.

Commentary on the Second Epistle to the Corinthians 296

Since what was said smacked of authority (for he who has the power to punish others can also spare them), he softens the harshness of his speech: I did not say that I am sparing you, he says, because I wished to lord it over your faith, for faith is a matter of free will and no one is compelled to believe against their will; but rather, considering your joy as my own joy, I did not come so as not to plunge you into sorrow and not to be grieved myself. For I do everything for your joy, and I stayed away so that by threat alone I might correct the sinners and cause you no grief whatsoever.

He converses with them gently, since in the first epistle he had already struck them sufficiently. His words mean the following: as far as the faith is concerned, you stand firm in it, and I had no reason to complain about you, but in other matters you wavered, and if you had not corrected yourselves and I had risen against you, I would have both grieved you and caused grief to myself.

Commentary on 2 Corinthians

But because someone could say, Why do you say spare us? Are you our lord? He removes this, saying, not that we lord it over your faith; we work with you for your joy. As if to say: I do not say this as a lord, but as a helper: "Not as those domineering over those in your charge, but being examples to the flock" (1 Pet. 5:3). A helper, I say, for your joy, or for your improvement. Why he says, of your faith, he explains, saying, for you stand firm in your faith, i.e., you stand in that grace of Christ by faith.

Commentary on 2 Corinthians