2 Corinthians 11

Paul says that he is being foolish when he starts to talk about himself but that he is forced to do so because these people were harboring unworthy thoughts, when they of all people ought to be thinking well of him.

Commentary on Paul’s Epistles

Being about to enter upon his own praises he uses much previous correction. And he does this not once or twice, although the necessity of the subject, and what he had often said, were sufficient excuse for him. For he that remembereth sins which God remembered not, and who therefore saith that he was unworthy of the very name of the Apostles, even by the most insensate is seen clearly not to be saying what he is now going to say, for the sake of glory. For if one must say something startling, even this would be especially injurious to his glory, his speaking something about himself; and to the more part it is offensive. But nevertheless he regarded not timidly any of these things, but he looked to one thing, the salvation of his hearers. But still in order that he might not cause harm to the unthinking by this, by saying, I mean, great things of himself, he employs out of abundant caution these many preparatory correctives, and says, "Would that ye could bear with me," whilst I play the fool in some little things, yea, rather, "ye do indeed bear with me." Beholdest thou wisdom? For when he says, "would that," it is as putting it at their disposal: but when he even asserts [that they do], it is as confiding greatly in their affection, and as declaring that he both loves and is loved. Yea, rather, not from bare love merely, but from a sort of warm and insane passion he says that they ought to bear with him even when he plays the fool.

Homily 23 on 2 Corinthians

Paul calls himself foolish in order to demonstrate that it is those who boast about themselves who really are the foolish ones.

Commentary on the Second Epistle to the Corinthians 11

Paul realizes that wise people do not boast of themselves, but he has been forced to do so.

Commentary on the Second Epistle to the Corinthians 340

Intending to begin a discourse about his own praises, he made many qualifications, avoiding what is offensive to others in self-praise. Necessity compelled him to this, and the fear that it would harm his disciples if they began to despise him while regarding the false apostles as persons of importance. For even to the most slow-witted it is clear that he came to this out of pressing need and for the benefit of his disciples. For how would one who remembered his former errors, from which he was delivered through baptism, and who acknowledged himself unworthy of the apostolic calling, boast of himself without necessity? So he says: Oh, that you would bear with me a little in my foolishness! But you are very forbearing. For I am convinced that you love me and bear with me in all things.

Commentary on 2 Corinthians

After defending himself against the false charges placed against him by the false apostles, the Apostle, in order to refute them, that is, the false apostles, and render his own testimony more honorable, now commends himself to the Corinthians. In regard to this he does two things. First, he assigns the reason for his commendation; secondly, he makes the commendation (v. 21b). In regard to the first he does three things. First, he asks that they bear with his foolishness; secondly, he states why he must commend himself in order not to seem foolish (v. 2); thirdly, he suggests that, granted he is foolish, they should bear with it (v. 16). In regard to the first he does two things. First, he mentions his desire so that his request may be easier to grant; secondly, he makes the request (v. 1b).

The Apostle's desire is that the Corinthians bear with him as he commends himself; therefore he begins with an optative expression: I wish you would bear with me in a little foolishness. In regard to this it should be noted that the moral precepts deal with actions which, since they are particular and variable, cannot be confined within the limits of one general reason and rule with no exceptions. But sometimes it is necessary to do something beside the common rule in some case that crops up. But when something is done beside the common rule in this way, wise men, who consider the cause of it, are not troubled and do not think it was done foolishly. For example, the moral precept forbids killing, but sometimes it is necessary to kill evil men. When this is done, wise men commend it or do not think it was wicked to have done so, but the undiscerning and less wise, not considering the cause why one acted in this manner, are disturbed and think it was foolish to do. So when the wicked are killed, fools and heretics condemn it, saying it was a wicked thing to do. Therefore, because the common law is that a man should not commend himself, as it says in Prov. (27:2): "Let another praise you, and not your own mouth; a stranger, and not your own lips", it could happen in some case beside this common rule, that a man commends himself and is acting praiseworthily; nevertheless, the undiscerning regard it as folly. Therefore, since the Apostle was confronted with a case in which he should commend himself, he urges them not to lay it to his folly, saying, I wish you would bear with me in a little foolishness. He says, little, because were he to commend himself without cause, it would be the utmost folly. Again, if he commended himself for a reason entirely urgent, then there would be no folly involved. But because he is commending himself for a reason not altogether urgent, since he could refute the false apostles in some other way, and because he is commending himself very much, there seems to be some folly there; and that is what he says, in a little foolishness: "I have been a fool! You forced me to it" (2 Cor. 12:11).

But although I am foolish, do bear with me. And they should do this because subjects should uphold their prelates and vice versa: "Bear one another's burdens, and so fulfil the law of Christ" (Gal. 6:2); "Forbearing one another in love" (Eph. 4:2).

Commentary on 2 Corinthians

Directly in point is the instance of the apostle, who says, writing the Corinthians: "For I have espoused you to one man, that I may present you as a chaste virgin to Christ," whether as children or saints, but to the Lord alone. And writing to the Ephesians, he has unfolded in the clearest manner the point in question, speaking to the following effect: "Till we all attain to the unity of the faith, and of the knowledge of God, to a perfect man, to the measure of the stature of the fulness of Christ: that we be no longer children, tossed to and fro by every wind of doctrine, by the craft of men, by their cunning in stratagems of deceit; but, speaking the truth in love, may grow up to Him in all things," -saying these things in order to the edification of the body of Christ, who is the head and man, the only one perfect in righteousness; and we who are children guarding against the blasts of heresies, which blow to our inflation; and not putting our trust in fathers who teach us otherwise, are then made perfect when we are the church, having received Christ the head.

The Instructor Book 1

When also he (in a later passage) enjoins us "to cleanse ourselves from all filthiness of flesh and blood" (since this substance enters not the kingdom of Gods ); when, again, he "espouses the church as a chaste virgin to Christ," a spouse to a spouse in very deed, an image cannot be combined and compared with what is opposed to the real nature the thing (with which it is compared).

Against Marcion Book 5

For flesh not yet manumitted to Christ, for whom it was being kept, used to be contaminated with impunity: so now, after manumission, it no more receives pardon.

On Modesty

The apostle Paul says, “But I want you all to present yourselves as a pure virgin to one man, Christ. For I fear lest, as the serpent seduced Eve by his cunning, your minds may be corrupted from the simplicity which is in Christ.” Therefore, Paul wants “all the Corinthians” to present themselves as a pure “virgin to Christ”; certainly he would never want that unless it would seem possible. Whence also it would appear wonderful how these, who although corrupted by diverse sins, came to the faith of Christ, all at once are called “a pure virgin”; a virgin which is so holy and so pure that she is worthy also to be joined in marriage to Christ. However, since we cannot refer these things to the chastity of the flesh, it is sure that they refer to the chastity of the soul, whose “simplicity of the faith which is in Christ,” according to the understanding of Paul himself, was called his virginity.

Homilies on Leviticus 12.5

For there are not many spouses of Christ, since the apostle says, "I have espoused you, that I may present you as a chaste virgin to Christ; "

Epistle LXXIV

May purity, then—that purity which goes above and beyond the will and which we should will always to possess—be also given to us for the sake of redemption, so that what has been consecrated by Christ cannot be corrupted. If the apostle states that the church is the bride of Christ, I ask you now to reflect just what purity is required of you, when the church herself is given in marriage as a virgin bride.

In Praise of Purity 1

Who sees her daughters after a long separation, she embraced and kissed each one of us with great joy, saying, 'O, my daughters you have come with toil and pain to me who am earnestly longing to conduct you to the pasture of immortality; toilsomely have you come by a way abounding with many frightful reptiles; for, as I looked, I saw you often stepping aside, and I was fearing lest you should turn back and slip over the precipices. But thanks to the Bridegroom to whom I have espoused. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy; "meaning by Jerusalem, as I said, these very undefiled and incorrupt souls, which, having with self-denial drawn in the pure draught of virginity with unpolluted lips, are "espoused to one husband "to be presented "as a chaste virgin to Christ"

Discourse III. Thaleia

Paul is making it clear that what he is about to say he will say out of love for them, so that it may be conducive to their progress as much as to his praise and that they may learn from it how to do a favor to their father in the gospel. For to speak ill of a father harms the sons, and the praise of sons is a father’s glory.

Commentary on Paul’s Epistles

And therefore he added, "For I am jealous over you with a godly jealousy." He did not say, "for I love you," but uses a term far more vehement than this. For those souls are jealous which burn ardently for those they love, and jealousy can in no other way be begotten than out of a vehement affection. Then that they may not think, that it is for the sake of power, or honor, or wealth, or any other such like thing, that he desires their affection, he added, "with a jealousy of God." For God also is said to be jealous, not that any should suppose passion, (for the Godhead is impassible,) but that all may know that He doeth all things from no other regard than their sakes over whom He is jealous; not that Himself may gain aught, but that He may save them. Among men indeed jealousy ariseth not from this cause, but for the sake of their own repose; not because the beloved ones sustain outrage, but lest these who love them should be wounded, and be outshone in the good graces, and stand lower in the affections, of the beloved. But here it is not so. "For I care not," he says, "for this, lest I should stand lower in your esteem; but lest I should see you corrupted. For such is God's jealousy; and such is mine also, intense at once and pure." Then there is also this necessary reason; "For I espoused you to one husband, as a pure virgin." "Therefore I am jealous, not for myself, but for him to whom I have espoused you." For the present time is the time of espousal, but the time of the nuptials is another; when they sing, "the Bridegroom hath risen up." Oh what things unheard of! In the world they are virgins before the marriage, but after the marriage no longer. But here it is not so: but even though they be not virgins before this marriage, after the marriage they become virgins. So the whole Church is a virgin. For addressing himself even to all, both husbands and wives, he speaks thus. But let us see what he brought and espoused us with, what kind of nuptial gifts. Not gold, not silver, but the kingdom of heaven. Wherefore also he said, "We are ambassadors on behalf of Christ," and beseeches them, when he was about to receive the Bride.

Homily 23 on 2 Corinthians

Why does Paul address all these different people as a “chaste virgin,” unless he is referring to their faith, hope and love?

Feast of the Nativity 188

To the same church the apostle says: “For I have promised you to one spouse, that I might present you as a chaste virgin to Christ.” … The church, then, like Mary, has inviolate integrity and incorrupt fecundity. What Mary merited physically, the church has guarded spiritually, with the exception that Mary brought forth one Child, while the church has many children destined to be gathered into one body by One.

Feast of the Nativity 195.2

Do you wish to know how the church is a virgin? Hear the apostle Paul; hear the friend of the Bridegroom who is zealous not for himself but for the Bridegroom: “I betrothed you to one spouse.” He spoke to the church. To which church? To all that his letter could reach. “I betrothed you to one spouse, that I might present you a chaste virgin to Christ. But I fear lest,” he said, “as the serpent seduced Eve by his guile …” That serpent never physically defiled Eve, did he? Yet he did destroy her virginity of heart. On that account Paul said: “I fear lest … your minds may be corrupted from that chastity which is in Christ.” Therefore, the church is a virgin; she is a virgin, may she be a virgin. Let her beware of the deceiver, lest he turn out to be a corrupter. The church is a virgin. Are you, perhaps, going to say to me: “If the church is a virgin, how does she bring forth children? Or, if she does not bring forth children, how did we give our names so that we might be born of her?” I answer: “She is a virgin and she also brings forth children.” She imitates Mary, who gave birth to the Lord. Did not the holy Mary bring forth her Child and remain a virgin? So, too, the church both brings forth children and is a virgin. And if you would give some consideration to the matter, she brings forth Christ, because they who are baptized are his members.

Converts and the Creed 213.7

The souls of all men and women know that they are spouses of Christ if they are willing to preserve both bodily chastity and virginity of heart. For Christ is to be understood as the spouse of their souls, not of their bodies.

Sermon 155.4

He did not say "I love," but, to express it much more strongly: "I am jealous." For jealousy arises in those who love ardently. Then, lest they think he is jealous over them for some human motives, for the sake of money or glory, he adds: "with godly jealousy"; for it is said that God also is jealous, having exceedingly loved us, not in order to gain some advantage, but to save us, bringing us into communion and union with Himself. Such, he says, is my jealousy for you as well: it proceeds not from desire for my own profit, but so that you may not perish.

Commentary on 2 Corinthians

I betrothed you, he says, to Christ. So I am jealous for Him, and not for myself. For I am not the husband, but the friend of the bridegroom. Notice that he did not say: I am your teacher, and therefore you ought to hold fast to me; but he placed them in the position of the bride and himself in the position of the friend of the bridegroom, ascribing greater significance to them. He attributed something wondrous to the Church; for in the world, after marriage, women do not remain virgins, but here even those who were not previously virgins become virgins after this marriage. Thus, the entire Church is a virgin. For Paul says this to all, both husbands and wives. And what did he promise as a dowry? The Kingdom of Heaven. Something similar occurred with Abraham, when he sent his servant to betroth a bride of the same tribe for his son (Gen. 24:4). For here too God sent His servants, the prophets, to betroth the Church to His Son Christ—such as David, who says: "Hearken, O daughter, and consider, and incline your ear" (Ps. 44:11)—and the apostles, for example Paul, who says: we are sent in the name of Christ. Thus, the present time is the time of betrothal, but the future is the time of the wedding, when the voice shall be heard: "Behold, the bridegroom comes" (Matt. 25:6).

Commentary on 2 Corinthians

Then, saying I feel a divine jealousy, he shows the need for this commendation. In regard to this he does three things. First, he shows that a commendation of this sort springs from zeal, to exclude folly; secondly, he says that this zeal is not irregular, to avoid indiscretion (v. 3); thirdly, he rejects their excuse (v. 4). In regard to the first he does two things. First, he mentions the holy zeal he has for them; secondly, the cause of this zeal, because his office obliged him (v. 2b).

His zeal, therefore, is holy, because I feel a divine jealousy for you, i.e., I love you fervently with the jealousy of God, i.e., to God's honor, not mine. In regard to this it should be noted that jealousy taken as being the same as zeal is nothing more than a good or evil movement of the spirit concerning itself with the state of one's neighbor, and implies a fervor of love. Consequently, zeal is an intense love that does not permit any sharing of the beloved. If it does not permit any sharing of an evil, say of a vice or some imperfection, but it alone wishes to have the beloved exclusively, then the zeal is good and the jealousy good. Thus it says in 1 Cor. (12:31): "But earnestly desire the higher gifts"; "For a good purpose it is always good to be made much of" (Gal. 4:18); "I have been very jealous for the Lord, the God of hosts" (1 Kg. 19:10); "For zeal for your house has consumed me" (Ps. 69:10). But if it does not allow a sharing in something excellent or in some worldly prosperity, because someone wants it all for himself, then the zeal is evil and the jealousy evil. Now a person is sometimes jealous for his wife, to keep her for himself. This is the way the Apostle was jealous on behalf of his people, whom he saw prepared for a fall and, although espoused to Christ, wished to be prostituted to the devil. Consequently, he would not permit Christ, the true spouse, to suffer their being shared with the devil; hence he says, a divine jealousy. As if to say: Not for me but for Christ, who is the spouse: "He who has the bride is the bridegroom" (Jn. 3:29); "I have been very jealous for the Lord, the God of hosts" (1 Kg. 19:10).

Then he shows from what source the responsibility to be zealous arose, when he says: for I betrothed you to Christ to present you as a pure bride to her one husband. As if to say: it is proper for me to be zealous for you with the jealousy of God, because I am the groomsman of this wedding between you and Christ, i.e., I effected the espousals made by faith and charity: "I will betroth you to me in faithfulness" (Hos. 2:20). Therefore, it is my duty to protect you. So whoever converts the people by faith and charity, espouses them to Christ. I have betrothed you, I say, not to many, because she that adheres to many is defiled: "You have played the harlot with many lovers" (Jer. 3:1), but to one husband, Christ, that is, to a perfect man filled with the virtues: "The Orient is his name" (Zech. 6:12, Vulgate). Christ is called one husband because he is unique both as to the manner of conception (as to the manner of being born), and as to the fullness of grace: "One man among a thousand I found" (Ecc. 7:28). To that husband, I say, I have espoused you to present you a virgin.

Note that he passes from the plural, I have betrothed you, to the singular, to present you as a pure bride, thus showing that from all the faithful is formed one body and one Church, which ought to be a virgin in all its members. For in all, virginity is taken for bodily integrity and chastity for mental integrity; for sometimes a person is a virgin in body, but not chaste in mind. Thus the Church shows herself a virgin when she perseveres in the faith and the sacraments without being corrupted by idolatry and unbelief: "At the head of every street you built your lofty place and prostituted your beauty" (Ez. 16:25). She shows herself chaste when, persevering in the sacraments and in the faith of Christ, she presents herself pure in body and in work: "That he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish" (Eph. 5:27).

Commentary on 2 Corinthians

Yet there is a difference, and it is just what I suggested. The Eastern mysticism is an ecstasy of unity; the Christian mysticism is an ecstasy of creation, that is of separation and mutual surprise. The latter says, like St. Francis, “My brother fire and my sister water”; the former says, “Myself fire and myself water.” Whether you call the Eastern attitude an extension of oneself into everything or a contraction of oneself into nothing is a matter of metaphysical definition. The effect is the same, an effect which lives and throbs throughout all the exquisite arts of the East. This effect is the thing called rhythm, a pulsation of pattern, or of ritual, or of colours, or of cosmic theory, but always suggesting the unification of the individual with the world. But there is quite another kind of sympathy--the sympathy with a thing because it is different. No one will say that Rembrandt did not sympathise with an old woman; but no one will say that Rembrandt painted like an old woman. No one will say that Reynolds did not appreciate children; but no one will say he did it childishly. The supreme instance of this divine division is sex, and that explains (what I could never understand in my youth) why Christendom called the soul the bride of God. For real love is an intense realisation of the “separateness” of all our souls. The most heroic and human love-poetry of the world is never mere passion; precisely because mere passion really is a melting back into Nature, a meeting of the waters. And water is plunging and powerful; but it is only powerful downhill. The high and human love-poetry is all about division rather than identity; and in the great love-poems even the man as he embraces the woman sees her, in the same instant, afar off; a virgin and a stranger.

A Miscellany of Men, The Separatist and Sacred Things (1912)

Hence Paul speaks against people who are like those I have mentioned, saying: "You have then these promises, beloved; let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God." "For I am jealous for you with a divine jealousy, for I betrothed you to one husband to present a pure virgin to Christ." The Church cannot marry another, having obtained a bridegroom; but each of us individually has the right to marry the woman he wishes according to the law; I mean here first marriage. "I am afraid lest, as the serpent in his craftiness deceived Eve, so also your thoughts may be corrupted from the simplicity which is toward Christ," said the apostle as a very careful and conscientious teacher.

The Stromata Book 3

But, to come now to Moses, why, I wonder, did he merely at the time when Joshua was battling against Amalek, pray sitting with hands expanded, when, in circumstances so critical, he ought rather, surely, to have commended his prayer by knees bended, and hands beating his breast, and a face prostrate on the ground; except it was that there, where the name of the Lord Jesus was the theme of speech-destined as He was to enter the lists one day singly against the devil-the figure of the cross was also necessary, (that figure) through which Jesus was to win the victory? Why, again, did the same Moses, after the prohibition of any "likeness of anything," set forth a brazen serpent, placed on a "tree," in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry, they were suffering extermination by serpents, except that in this case he was exhibiting the Lord's cross on which the "serpent" the devil was "made a show of," and, for every one hurt by such snakes-that is, his angels -on turning intently from the peccancy of sins to the sacraments of Christ's cross, salvation was outwrought? For he who then gazed upon that (cross) was freed from the bite of the serpents.

An Answer to the Jews

Paul is saying that glory has been given to him not so that he might praise himself but so that he might cast blame on those who, in the name of Christ, were preaching against Christ and by whom the Corinthians were being seduced.

Commentary on Paul’s Epistles

"But I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is toward Christ." "For although the destruction be yours [alone], yet is the sorrow mine as well." And consider his wisdom. For he does not assert, although they were corrupted; and so he showed when he said, "When your obedience is fulfilled," and "I shall bewail many which have sinned already;" but still he does not leave them to get shameless. And therefore he says, "lest at any time." For this neither condemns nor is silent; for neither course were safe, whether to speak out plainly or to conceal perpetually. Therefore he employs this middle form, saying, "lest at any time." For this is the language neither of one that entirely distrusts, nor entirely relies on them, but of one who stands between these two. In this way then he palliated, but by his mention of that history threw them into an indescribable terror, and cuts them off from all forgiveness. For even although the serpent was malignant, and she senseless, yet did none of these things snatch the woman from punishment. "Beware then," he says, "lest such be your fate, and there be naught to screen you. For he too promising greater things, so deceived." Whence it is plain that these too, by boasting and puffing themselves up, deceived.

And he does not say, "Lest by any means as Adam was deceived:" but shows that those men are but women who are thus abused, for it is the part of woman to be deceived. And he did not say, "so ye also should be deceived:" but keeping up the metaphor, he says, "so your minds should be corrupted from the simplicity that is toward Christ." "From the simplicity, I say, not from wickedness; neither out of wickedness [is it], nor out of your not believing, but out of simplicity." But, nevertheless, not even under such circumstances are the deceived entitled to forgiveness, as Eve showed. But if this does not entitle to forgiveness, much more will it not do so, when through vain-glory any is so.

Homily 23 on 2 Corinthians

The serpent deceived Eve by lying to her about God, saying that God merely threatened men with death, but would never actually kill anyone. Likewise, the false apostles in Paul’s day were saying that the gospel was merely added to the Old Testament and that it was therefore necessary to go on keeping the law of Moses as before. In our own time, there are those who claim that hell is merely a threat, either because it does not exist at all or because it is not an eternal punishment—notions which are contrary to the teaching of Scripture.

Commentary on the Second Epistle to the Corinthians 11

For though it is you who are perishing, it is I who fear. He does not say openly: you will be corrupted, although they were already corrupted, but expressed it indefinitely: "I fear lest your minds should be corrupted." For that one also deceived by promising something better; and the false apostles, praising themselves and telling you something great, beguile with their craftiness. But just as neither the craftiness of the serpent nor the simplicity of Eve were sufficient for her forgiveness, so neither will it be granted to you on that basis. And he did not say that Adam was beguiled, in order to show that being beguiled is characteristic of women. And he did not say: lest you be beguiled, but: "lest your minds be corrupted" (in Slavonic: be defiled), using the image of defilement; for the word "defilement" is used in reference to virgins. "Lest they be corrupted from the simplicity that is in Christ." That is, lest you be beguiled on account of your simplicity. Some interpret it thus: lest you turn aside from simple faith to the cruelty of outsiders (unbelievers), for this constitutes the greatest corruption.

Commentary on 2 Corinthians

But because the Corinthians could say: it is not necessary for you to protect us, and your zeal is not reasonable, because we can take care of ourselves very well, he discloses the cause of his zeal saying, but I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray. Here it should be noted that in paradise Adam and Eve were married, but Eve was corrupted by the serpent, not with violence, but with craftiness, inasmuch as he promised something false and urged something wicked: false, when he said, "You will be as gods" (Gen. 3:5), and "No, you will not die" (Gen. 3:4), even though they did incur guilt as a result; wicked, when he persuaded her to transgress and ignore God's command. The Apostle, speaking according to this likeness, says that the Church is like Eve, whom the devil has sometimes persecuted openly by tyrants and potentates, and then "like a roaring lion, seeking someone to devour," as it says in 1 Pet. (5:8); and sometimes he molests the Church in secret by heretics who promise the truth and pretend to be good, and then as the serpent deceived Eve with his subtility by promising false things.

Therefore he says, I am afraid that as the serpent deceived Eve, casting her out of paradise, by his cunning with false promises: "Adam was not deceived, but the woman" (1 Tim. 2:14), so, i.e., by like deceptions of heretics, your thoughts will be led astray. He says, your senses, because just as in a natural marriage a spouse takes precautions against his bride's being corrupted carnally, so in this spiritual marriage the Apostle fears that the senses of the heart will be spiritually corrupted: "Bad company ruins good morals" (1 Cor. 15:33). Or the spiritual senses referred to in Wis. (1:1): "Think of the Lord with uprightness"; "Do not be children in your thinking" (1 Cor. 14:20). And from a sincere and pure devotion to Christ. That is simple which lacks composition. Therefore, the false apostles formed one sect with Judaism and the Gospel, commanding that the ceremonies of the Law be observed along with the Gospel. Therefore, they fall from the simplicity of Christ, who, being seduced by the false apostles, observe those ceremonies along with the Gospel; and this the Apostle feared about the Corinthians: "The integrity of the upright guides them" (Prov. 11:3).

Commentary on 2 Corinthians

"For if he that cometh preacheth another Jesus whom we did not preach:" showing hereby that their deceivers were not Corinthians, but persons from some other quarter previously corrupted: wherefore he saith, "he that cometh." "If ye receive a different Spirit, if a different Gospel which ye did not accept, ye do well to bear" with him. What sayest thou? Thou that saidst to the Galatians, "If any preach another Gospel to you than that ye have received, let him be anathema;" dost thou now say, "ye do well to bear" with him? And yet on this account it were meet not to bear with, but to recoil, from them; but if they say the same things, it is meet to bear with them. How then dost thou say, "because they say the same things, it is not meet to bear with them?" for he says, "if they said other things, it were meet to bear with them." Let us then give good heed, for the danger is great, and the precipice deep, if men run past this carelessly; and what is here said giveth an entrance to all the heresies. What then is the sense of these words? Those persons so boasted as if the Apostles taught incompletely, and they were introducing somewhat more than they. For it is probable that with much idle talk, they were bringing in senseless rubbish so as to overlay these doctrines. And therefore he made mention of the serpent and of Eve who was thus deceived by the expectation of acquiring more. And alluding to this in the former Epistle also, he said, "Now ye are become rich, ye have reigned as kings without us;" and again, "we are fools for Christ's sake, but ye are wise in Christ."

Since then it was probable that using the wisdom which is without, they talked much idly, what he says is this: that "if these persons said any thing more, and preached a different Christ who ought to have been preached, but we omitted it, ye do well to bear with them." For on this account he added, "whom we did not preach." "But if the chief points of the faith are the same, what have ye the more of them? for whatsoever things they may say, they will say nothing more than what we have said." And observe with what precision he states the case. For he did not say, "if he that cometh saith any thing more;" for they did say something more, haranguing with more authority and with much beauty of language; wherefore he did not say this, but what? [If] "he that cometh preacheth another Jesus," a thing which had no need of that array of words: "or ye receive a different Spirit," (for neither was there need of words in this case;) that is to say, "makes you richer in grace;" or "a different Gospel which ye did not accept," (nor did this again stand in need of words,) "ye do well to bear" with him.

Homily 23 on 2 Corinthians

What are you saying, Paul? In the Epistle to the Galatians you wrote: if anyone preaches to you a gospel other than what you have received, let him be anathema (Gal. 1:8); so how can you now say that if they preached another Jesus, your forbearance would be justified? Listen, then: the false apostles boasted that they brought more than the true apostles. So since they spoke much foolishness, using worldly wisdom, the apostle says: if they preached another Christ, who ought to have been preached but whom we overlooked, then your forbearance would be justified. For this reason he added: "whom we have not preached." But if the articles of faith are the same, then what is new about them? Note further that he did not say: if anyone coming should preach something more (for they did speak somewhat more, with greater arrogance and greater beauty of speech), but: "preach another Jesus, whom we have not preached," and for this there is no need for embellishments of speech. "Or if you received another Spirit," that is, if he enriched you with more spiritual gifts, which have no need of verbal subtleties. "Or another gospel," which must consist not merely in words. Everywhere he shows that one should be forbearing not in this case, if they merely speak somewhat better, but if they say what ought to have been said, but about which we were silent. Notice: another Jesus, "whom we have not preached, or if you received another Spirit, which you have not received, or another gospel, which you have not accepted." So if they say the same thing, then why do you listen to them with such eagerness? And since they say the same, then why do you, Paul, hinder them? Because, using hypocrisy, they introduce new dogmas.

Commentary on 2 Corinthians

Having described the zeal he had for the Corinthians and proved it reasonable, the Apostle now rejects their excuse. In regard to this he does two things. First, he proposes their excuse; secondly, he removes it (v. 5).

In regard to the first it should be noted that the Corinthians might suppose that he has zeal for them, because he feared that they might set aside his teaching on account of the false apostles' teaching; hence they could say: it is obvious that lesser goods should be discarded in favor of greater goods. Therefore, if the false apostles teach better doctrines, you should not be disturbed if we acquiesce in them. Hence, he proposes this excuse by showing that no one is better than the Apostle in teaching and preaching.

For the Apostle preached and taught three things. First, that they were Christ's: "For what we preach is not ourselves, but Jesus Christ as Lord" (2 Cor. 4:5); secondly, that they have the Spirit of Christ: "Any one who does not have the Spirit of Christ does not belong to him" (Rom. 8:9); thirdly, that they received the Gospel of Christ: "For I am not ashamed of the gospel: it is the power of God for salvation to every one who has faith, to the Jew first and also to the Greek" (Rom. 1:16). If, therefore, the false apostles preach and teach something better to you, you would do right and would be excusable; but they do not do this. And this is what he says: For if some one comes and preaches another Jesus than the one we preached, or if you receive a different spirit from the one you received, or if you accept a different gospel from the one you accepted, you submit to it readily enough. As if to say: I fear that a false apostle might come to you unsent, but of himself, as a thief and a robber: "All who came before me are thieves and robbers" (Jn. 10:8); "I did not send the prophets, yet they ran" (Jer. 25:21); "And how can men preach unless they are sent?" (Rom. 10:15). If, I say, such a preacher preaches to you another Christ, namely, more excellent than the one we have preached, which cannot be, because as it says in 1 Cor. (8:6): "And one Lord, Jesus Christ, through whom are all things and through whom we exist"; and this as to the first. Or if you receive a different spirit from the one you received, namely, better than the one you have received from us, i.e., by our ministry, which cannot be, because as it says in 1 Cor. (12:11): "All these are inspired by one and the same Spirit, who apportions to each one individually as he wills"; and this as to the second. Or if you accept a different gospel, i.e., another preaching or doctrine, from the one you accepted from us: "I am astonished that you are so quickly deserting him who called you in the grace of Christ and turning to a different gospel" (Gal. 1:6). If, I say, they did other and better things for you, you submit to it readily enough, i.e., you would be right in excusing yourselves. But because another, i.e., better Gospel cannot be delivered to them, the Apostle excommunicates the Galatians, if they receive another Gospel: "If any one is preaching to you a gospel contrary to that which you received, let him be accursed" (Gal. 1:9).

Commentary on 2 Corinthians

Paul does not think that he is inferior to the other apostles because he has taught the same things and done the same miracles.

Commentary on Paul’s Epistles

"For I reckon that I am not a whit behind the very chiefest Apostles," no longer making comparison of himself with them, but with Peter and the rest. "So that if they know more than I do, [they know more] than they also." And observe how here also he shows modesty. For he did not say, "the Apostles said nothing more than I," but what? "I reckon," so I deem, "that I am not a whit behind the very chiefest Apostles." For since this also appeared to bespeak an inferiority in him, that those having preceded him were of greater name; and more respect was entertained for them, and these persons were intending to foist themselves in; therefore he makes this comparison of himself with them with the dignity that becomes him. Therefore he also mentions them with encomiums, not speaking simply of "the Apostles," but "the very chiefest," meaning Peter and James and John.

Homily 23 on 2 Corinthians

At last he compares himself with the followers of Peter, wishing to show by this that if they know more than he, then they also know more than the chiefest apostles, reducing the matter to absurd conclusions. See what self-abasement: "I suppose," he says, but affirms nothing. Not simply apostles, he says, but "the very chiefest," alluding to Peter, John, and James. He says this because now it was necessary, whereas in another place he said: "I am not worthy to be called an apostle" (1 Cor. 15:9).

Commentary on 2 Corinthians

Then when he says, I think that I am not in the least inferior, he removes this excuse. In regard to this he does two things. First, he shows that he did not do less for them than the others; secondly, that he did more (v. 7). In regard to the first he does three things. First, he shows that he did nothing less in deed than the other apostles; secondly, he suggests that he was not lacking the means to do this (v. 6); thirdly, he presents the evidence for both (v. 6b).

He says therefore: you would be right in allowing yourselves to be seduced by them, if they preached something better to you; but this is not true. For, i.e., because I think that I am not in the least inferior to these superlative apostles, i.e., than Peter and John, whom they considered great. He compares himself to the great apostles, both because Paul seemed to them and was regarded by them as less than they, on the ground that they had been with Christ, and Paul not; and because the false apostles claimed to have been sent by them. Therefore, by showing himself equal to the great apostles, he removes their error and refutes the false apostles: "I worked harder than any of them" (1 Cor. 15:10).

Commentary on 2 Corinthians

The primacy of knowledge the apostle shows to those capable of reflection, in writing to those Greeks of Corinth, in the following terms: "But having hope, when your faith is increased, that we shall he magnified in you according to our rule abundantly, to preach the Gospel beyond you." He does not mean the extension of his preaching locally: for he says also that in Achaia faith abounded; and it is related also in the Acts of the Apostles that he preached the word in Athens. But he teaches that knowledge, which is the perfection of faith, goes beyond catechetical instruction, in accordance with the magnitude of the Lord's teaching and the rule of the Church. Wherefore also he proceeds to add, "And if I am rude in speech, yet I am not in knowledge."

The Stromata Book 6

This does not refer to the apostles, who were unlettered men of no eloquence, but to the false teachers whose rhetorical skill the Corinthians preferred. Paul did not mean by this that he did not know how to speak but that commendation did not depend on mere eloquence. A person of little eloquence is not guilty before God, but someone who does not know God is liable to be charged with ignorance, because it was a sin to be ignorant of what is conducive to salvation. It was not eloquence which would commend Paul’s message but the power to save which accompanied it.

Commentary on Paul’s Epistles

"But though I be rude in speech, yet am I not in knowledge." For since those that corrupted the Corinthians had the advantage in this, that they were not rude; he mentions this also, showing that he was not ashamed of, but even prided himself upon it. And he said not, "But though I be rude in speech," yet so also are they, for this would have seemed to be accusing them as well as himself, and exalting these: but he overthrows the thing itself, the wisdom from without. And indeed in his former Epistle he contends even vehemently about this thing, saying that it not only contributes nothing to the Preaching, but it even throws a shadow on the glory of the Cross; for he says, "I came not with excellency of speech or of wisdom unto you, lest the cross of Christ should be made void;" and many other things of the same kind; because "in knowledge" they were "rude," which is also the extremest form of rudeness. When therefore it was necessary to institute a comparison in those things which were great, he compares himself with the Apostles: but when to show that which appeared to be a deficiency, he no longer does this, but grapples with the thing itself and shows that it was a superiority. And when indeed no necessity urged him, he says that he is "the least of the Apostles," and not worthy even of the title; but here again when occasion called, he says that he is "not a whit behind the very chiefest Apostles." For he knew that this would most advantage the disciples. Wherefore also he adds, "Nay, in every thing we have made it manifest among all men to you ward." For here again he accuses the false Apostles as "walking in craftiness." And he said this of himself before also, that he did not live after the outward appearance, nor preach "handling the word deceitfully and corrupting it. But those men were one thing and appeared another. But not so he. Wherefore also he every where assumes a high tone, as doing nothing with a view to men's opinion nor concealing aught about himself. As he also said before, "by the manifestation of the truth commending ourselves to every man's conscience," so now again he saith "in every thing we have made it manifest to you." But what does this mean? "We are rude," he said, "and do not conceal it: we receive from some persons and we do not keep it secret. We receive then from you, and we pretend not that we do not receive, as they do when they receive, but we make every thing that we do manifest unto you;" which was the conduct of one that both had exceeding confidence in them, and told them every thing truly.

Homily 23 on 2 Corinthians

Paul was learned in Hebrew letters and sat at the feet of Gamaliel, whom he was not ashamed to acknowledge, but he showed a contempt for Greek eloquence, or at least he kept quiet about it because of his humility, so that his preaching lay not in the persuasiveness of his words but in the power of his signs.

Against Rufinus 1.17

Since the false apostles prided themselves on not being unskilled, he shows that he does not shun such lack of skill, but even considers it an honor. And he does not say: if I am unskilled, then the other apostles are the same—so as not to appear to condemn them; instead he demeans the very matter of worldly wisdom, as he also showed in the first epistle that it is not only useless but even harmful to the glory of the Cross. So, I am rude in speech, but not in knowledge. By this he hints to them that the more they boast of eloquence, the more they are deprived of the knowledge of God and remain unskilled in this matter.

Commentary on 2 Corinthians

Not like the false apostles, who are one thing in reality but appear to be another; rather in all that we do and say, we are known to you. There is in us no duplicity or hypocrisy, as in those who only cover themselves with a mask of piety but in everything act incomparably worse.

Commentary on 2 Corinthians

But lest perhaps they should say to him: whence did you obtain the faculty to do this, since you are unskilled in our speech? He shows that the faculty is due to the vastness of his knowledge, saying, even if I am unskilled in speaking, I am not in knowledge: "So also our beloved brother Paul wrote to you according to the wisdom given him" (2 Pet. 3:15). But this should be noted, namely, that the false apostles, seeking their own glory and pursuing gain, tried to attract people by ornate and subtle and exquisite words, trying only to stroke their ears gently. But the Apostle, because he was not seeking his own advantage but only the spread and growth of the faith, proposed the word of faith in such a way that all could understand, adjusting himself to the condition and capacity of his hearers. Hence, because they were not capable of lofty doctrine in the beginning, he proposed the faith to them not in subtle terms but in a way they could understand, namely, plainly and clearly. That is why they said he was rude in speech: "Not with eloquent wisdom, lest the cross of Christ be emptied of its power" (1 Cor. 1:17). On this account the Apostle says: although I be rude in speech, as it seems to you, this was not due to a lack of knowledge but for your sake by way of dispensing it, because I "could not address you as spiritual men, but as men of the flesh, as babes in Christ" (1 Cor. 3:1). Or according to the letter, it must be said that the Apostle stuttered, and on this account the false apostles ridiculed him. Therefore he says: for even if I am unskilled in speaking, i.e., have a speech impediment, I am not in knowledge: "I am slow of speech and of tongue" (Ex. 4:10).

But the fact that I did no less than the great apostles is evident from the things I have done for you; hence, he says: in every way we have made this plain to you in all things, who have experienced what I have done: "You are the seal of my apostleship in the Lord" (1 Cor. 9:2); "The signs of a true apostle were performed among you in all patience, with signs and wonders and mighty works" (2 Cor. 12:12).

Commentary on 2 Corinthians

Paul refused payment for two reasons. He would not resemble the false apostles who were preaching for their own advantage and not for the glory of God, nor would he allow the vigor of his message to become sluggish. For the person who accepts payment from sinners loses the authority to censor them.

Commentary on Paul’s Epistles

"Or did I commit a sin in abasing myself that ye might be exalted?" What he says is this; "I lived in straitness;" for this is the force of "abasing myself." "Can you then lay this to my charge? and do ye therefore lift up yourselves against me, because I abased myself by begging, by enduring straits, by suffering, by hungering, that ye might be exalted?" And how were they exalted by his being in straits? They were more edified and were not offended; which also might [well] be a very great accusation of them and a reproach of their weakness; that it was not possible in any other way to lead them on than by first abasing himself. "Do ye then lay it to my charge that I abased myself? But thereby ye were exalted." For since he said even above that they accused him, for that when present he was lowly, and when absent bold, in defending himself he here strikes them again, saying, "this too was for your sakes."

Homily 23 on 2 Corinthians

Did I sin, he says, by this, and can you accuse me and boast against me, that I abased myself, living on charity and enduring hunger, "that you might be exalted," that is, be established in the faith? For they were not scandalized (which constitutes their greatest accusation) by the fact that they would not have been established otherwise, had he not endured hunger. And since they slandered him, saying that in person he appears humble, but in absence he boasts, now, as though defending himself against this, he strikes at them, saying: though I was abased, it was so that you might be exalted through this.

Commentary on 2 Corinthians

Then when he says, Did I commit a sin, he shows that he has done more than all the others; and this because he preached without payment. In regard to this he does two things. First, he states the fact; secondly, he assigns the reason of the fact (v. 11). In regard to the first he does two things. First, he shows the fact as to the past; secondly, as to the future (v. 9b). He shows the past fact in two ways: first in general, and second in particular (v. 7b).

He says therefore: I am correct in saying that I have done no less than the others, unless you think I did less and acted wrongly, because I lessened my authority in not accepting payments from you. But if this were so, I would have done evil. Therefore he shows that it is not evil, and this is what he says: Did I commit a sin in abasing myself and lessening my authority? As if to say: No: "The greater you are, humble yourself in all things, and you will find grace in the sight of God" (Sir. 3:20, Vulgate); "For though I am free from all men, I have made myself a slave to all, that I might win the more" (1 Cor. 9:19); "Whoever humbles himself like this child, he is the greatest in the kingdom of heaven" (Matt. 18:4). The reason for humbling myself is not for my own gain but for your improvement; hence he says: so that you might be exalted, i.e., be strengthened in faith. But the Corinthians were very covetous, and if he had accepted payment from the very beginning, they might perhaps have left the faith. Likewise, the false prophets preached for monetary profit. Therefore, in order that the Corinthians receive the Apostle, and the false prophets remove the occasion for profit, the Apostle preached for free and without subsidy.

Then he explains in detail what he had said in general. In regard to this he does two things. First, he shows how he preached to them without charge during his first visit with them; secondly, he shows that he did the same during the long stay he made with them (v. 9).

In regard to the first he does two things. First, he mentions the humiliation, saying: in this did I humble myself, because I preached God's gospel without cost to you, i.e., without charge; but not for a reward, because this is not praiseworthy. For although all could take personal payments from those to whom they preached the word of God, yet no one should preach for the reward or the payment.

Commentary on 2 Corinthians

Paul makes it clear that not only did other churches encourage him in his ministry to the Corinthians but also that they gave him significant financial support.

Commentary on Paul’s Epistles

"I robbed other churches, taking wages of them that I might minister unto you." Here finally he speaks reproachfully, but his former words prevent these from seeming offensive; for he said, "Bear with me in a little foolishness:" and before all his other achievements makes this his first boast. For this worldly men look to especially, and on this also those his adversaries greatly prided themselves. Therefore it is that he does not first enter on the subject of his perils, nor yet of his miracles, but on this of his contempt of money, because they prided themselves on this; and at the same time he also hints that they were wealthy. But what is to be admired in him is this, that when he was able to say that he was even supported by his own hands, he did not say this; but says that which especially shamed them and yet was no encomium on himself, namely, "I took from others." And he did not say "took," but "robbed," that is, "I stripped them, and made them poor." And what surely is greater, that it was not for superfluities, but for his necessities, for when he says "wages," he means necessary subsistence. And what is more grievous yet, "to minister unto you." We preach to you; and when I ought to be supported by you, I have enjoyed this at others' hands. The accusation is twofold, or rather three-fold; that when both living amongst them and ministering to them, and seeking necessary support, he had others supplying his wants. Great the excess, of the one negligence, of the other in zeal! For these sent to him even when at a great distance, and those did not even support him when amongst them.

Homily 23 on 2 Corinthians

Although he could have said: I ate from the labor of my own hands; but, making his speech more expressive, he says: I received from others while serving you. The expression "I robbed" he used in the sense of: I stripped them and made them poor. He means the Macedonians: being extremely poor, they still supported him, though he was a burden to them, even though he did not need anything superfluous, but needed only what was necessary. I received support, but not from you; this indeed constitutes the greatest accusation, all the more so because all this was for serving you; for while preaching to you and doing your work, I was fed by others.

Commentary on 2 Corinthians

Secondly, because they could say: where did you obtain your support? He answers that it came from the other churches, saying: I robbed other churches by accepting support from them in order to serve you. By this he convinces them that they could not say to the Apostle that it is unlawful for him to take from them. For if it is taken from others for serving them, it is much more lawful for him to take from them. From this it is apparent that a papal legate visiting one part of his jurisdiction can accept stipends, and that the Pope can take subsidies from various parts of the world to relieve the needs of some country. The reason is that the Church is as one body. But we see in a natural body that, when strength is failing in one member, nature administers humors and strength by taking from other members.

Commentary on 2 Corinthians

Paul accepted contributions from the Macedonians because they corrected their faults. But he refused anything from the Corinthians because they were less ready to correct theirs.

Commentary on Paul’s Epistles

"And when I was present with you, and was in want, I was not a burden on any man." For he did not say, "ye did not give to me," but, "I did not take," for as yet he spares them. But nevertheless even in the subduedness of his language he covertly strikes them again, for the word, "present," is exceedingly emphatic, and so is "in want." For that they might not say, "what matter then, if you had [enough]?" he added, "and was in want." "I was not a burden" on you. Here again he hits them gently, as making such contributions reluctantly, as feeling them a burden. Then comes the reason also, full of accusation and fraught with jealousy. Wherefore also he introduced it, not in the way of a leading point, but as informing them whence and by whom he was supported, so as to stimulate them again, in an unsuspicious way, as to the point of alms-giving; "For the measure of my want," he says, "the brethren which came from Macedonia supplied." Seest thou how he provokes them again, by bringing forward those that had ministered to him? For inspiring them first with a desire of knowing who these could be, when he said, "I robbed other churches;" he then mentions them also by name; which would incite them also unto almsgiving. For he thus persuades those who had been beaten [by them] in the matter of supporting the Apostle, not to be also beaten in the succor they gave to the poor. And he says this also in his Epistle to the Macedonians themselves, "For in my necessities ye sent unto me once and again, even in the beginning of the Gospel;" which point also was a very great commendation of them, that from the very beginning they shone forth. But observe how everywhere he mentions his "necessity," and no where a superfluity.

Now therefore by saying "present," and in "want" he showed that he ought to have been supported by the Corinthians; and by the words, "they supplied the measure of my want," he shows that he did not so much as ask. And he assigns a reason which was not the real one. What then is this? That he had received from others; "for," says he, "the measure of my want those that came supplied." "For this reason," he says, "I was not a burden; not because I had no confidence in you." And yet it is for this latter reason that he so acts, and he shows it in what follows; but does not say it plainly, but throws it into the shade, leaving it to the conscience of his hearers. And he gives proof of it covertly in what follows, by saying, "And in every thing I kept myself from being burdensome, and so will I keep myself." "For think not," says he, "that I say these things that I may receive." Now the words "so will I keep myself," are severer, if he has not even yet confidence in them; but once for all had given up the idea of receiving aught from them. He shows, moreover, that they even considered this to be a burden; wherefore he said, "I have kept myself from being burdensome, and so will I keep myself."

Homily 23 on 2 Corinthians

This is the greatest condemnation of the Corinthians imaginable. For while he was benefiting them, Paul was being funded by others elsewhere.

Commentary on the Second Epistle to the Corinthians 343

A threefold accusation: first, that while being with you and serving you, suffering need, I did not gain your respect, for you not only did not send me anything, as the Macedonians did, but even when I was with you, you did not support me. The expression "I was not a burden to anyone" means: I was not burdensome to anyone. By this he shows that they help hesitantly and feebly. Some, however, take the word "I was not a burden" (ου κατενάρκησα) to mean: I was not negligent, I was not careless in preaching, but as much as was required of me, everything was done for your salvation; I lived in need and did not ask for anything, I did not grow weak in endurance, having trained myself in it.

Commentary on 2 Corinthians

He arouses jealousy in them in order to further encourage them toward charity, so that, having been surpassed by the Macedonians in providing him with support, they would not also be surpassed by them in almsgiving. By saying "lack," he shows that he received nothing beyond what was necessary; and it was the Philippians who provided him with support.

Commentary on 2 Corinthians

He shows that they considered it a burden to supply him with food. Well said – "I will endeavor," so that you do not think, he says, that I said this with the intention of receiving from you afterwards. But also "I have endeavored and will endeavor not to be a burden to you" – this is a strong rebuke to them; although he has not yet completely lost hope in them, he absolutely does not intend to receive anything from them.

Commentary on 2 Corinthians

Having shown that when he first preached to them during his first visit, he preached to them without charge, he now shows that not even during his long stay among them did he accept any payments from them. First, he shows this; secondly, he answers a tacit question (v. 9b).

He says therefore: I took no payments from you not only when I first came to you, but also when I was with you for some time and was in want, in order to show that he did not forego the payments, because he was rich: I did not burden any one by taking anything from anyone. This reveals the cause why he forewent it, namely, because the Corinthians in their innate avarice considered it a burden to minister to him: "We have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ" (1 Cor. 9:12).

But they could ask: Where did you get what you needed? So he answers: from the other churches. Therefore I took nothing, because my need was supplied from the wage I earned by working at night with Aquila and Priscilla, for he practiced the tentmaker's art, from which he furnished his necessities: "You yourselves know that these hands ministered to my necessities, and to those who were with me" (Ac. 20:34). Therefore, that which was lacking you did not give, but my needs were supplied by the brethren who came from Macedonia, namely, the Philippians, who were very generous; for which the Apostle commended them in the epistle to the Philippians (4:15): "No church entered into partnership with me in giving and receiving except you only." But the Corinthians were avaricious.

Then when he says, So I refrained, he shows how he plans to act toward them in this matter in the future, saying that he does not want to be a burden to them. In regard to this he does two things. First, he gives his general reason; secondly, he confirms it (v. 10).

He says therefore: not only have I preached the Gospel to you without charge and was a burden to no one, so I refrained and will refrain from burdening you in any way; and so I will keep myself, not rebuking you sharply or correcting you severely or accepting anything: "I coveted no one's silver or gold or apparel" (Ac. 20:33); "I have not taken one ass from them, and I have not harmed one of them" (Num. 16:15); and Samuel says: "Testify against me before the Lord and before his anointed. Whose ox have I taken? Or whose ass have I taken? Or whom have I defrauded? Whom have I oppressed? Or from whose hand have I taken a bribe to blind my eyes with it?" (1 Sam. 12:3).

Commentary on 2 Corinthians

Paul urges the whole of Achaia to give aid to the saints, but at the same time he refuses to take anything for himself from any of them.

Commentary on Paul’s Epistles

"As the truth of Christ is in me." "Do not think that I therefore have spoken, that I may receive, that I may the rather draw you on: for," saith he, "as the truth is in me, No man shall stop me of this glorying in the regions of Achaia." For that none should think again that he is grieved at this, or that he speaks these things in anger, he even calls the thing a "glorying." And in his former Epistle too he dressed it out in like terms. For so that he may not wound them there either, he says, "What then is my reward? That when I preach the Gospel, I may make the Gospel of Christ without charge." And as he there calls it "reward," so doth he here "glorying," that they may not be excessively ashamed at what he said, as if he were asking and they gave not to him. "For, what, if even ye would give?" saith he, "Yet I do not accept it." And the expression, "shall not stop me," is a metaphor taken from rivers, or from the report, as if running every where, of his receiving nothing. "Ye stop not with your giving this my freedom of speech." But he said not, "ye stop not," which would have been too cutting, but it "no man shall stop me in the regions of Achaia." This again was like giving them a fatal blow, and exceedingly apt to deject and pain them, since they were the only persons he refused [to take from]. "For if he made that his boast, it were meet to make it so every where: but if he only does so among us, perchance this is owing to our weakness." Lest therefore they should so reason and be dejected, see how he corrects this.

Homily 23 on 2 Corinthians

Lest they should think that he said "I will endeavor" in order to attract them more to himself, he says: in the truth that is in Christ Jesus, I say that I will take nothing; but lest anyone should think that he says this under the influence of sorrow or anger, he calls this matter a boast. To preach the Gospel without charge was glory for him, because for the sake of Christ he was ready to go beyond the limits appointed by Christ. The expression "shall not be stopped" (rendered in the Russian Bible as "shall not be taken away") is a metaphor borrowed from flowing rivers: thus, when the fame about him had flowed everywhere, he says: this good and glorious stream shall not be stopped by the fact that from this time forward I begin to receive something. And the expression "in the regions of Achaia" shows his indignation. For if this is a boast, then it ought to have been maintained everywhere; but if it is maintained only in the specified regions, then it is evident that those people to whom this was written do not possess sound judgment, like the rest.

Commentary on 2 Corinthians

That he will continue to do so he confirms in two ways. First, by reason of the one who speaks in him, namely, Christ, who is the truth from which nothing false can come; hence he says, As the truth of Christ is in me. As if to say: what I say is true, because the truth of Christ speaks in me: "Since you desire proof that Christ is speaking in me" (2 Cor. 13:3). Or this can be taken as an oath, as if to say: God, who is truth, and who is in me searching my heart is my witness that I will keep myself so: "For God is my witness, whom I serve with my spirit in the gospel of his Son" (Rom. 1:9).

Secondly, from the fact that he does not intend to lessen his glory, but to increase it. For the Apostle attributed to himself before Christ as his great glory that he alone of all the apostles preached to the Corinthians without payment; hence he says: I will not burden anyone; this boast of mine shall not be silenced, i.e., lessened, namely, that I preached to you free and that I refrained from what is lawful for your salvation which is Christ's glory, because he is glorified in me by this, or because I particularly have this glory with Christ. This would have been broken off in the regions of Achaia, where Corinth was the metropolis, if he had taken anything from them, because they were avaricious: "For I would rather die than have any one deprive me of my ground for boasting" (1 Cor. 9:15).

Commentary on 2 Corinthians

Paul wanted the Corinthians to understand that his love for them was beneficial, not harmful.

Commentary on Paul’s Epistles

"Wherefore? because I love you not? God knoweth." Quickly [is it done], and by an easy method. But still, not even so did he rid them of those charges. For he neither said, "ye are not weak," nor yet, "ye are strong;" but, "I love you," which very greatly aggravated the accusation against them. For the not receiving from them, because they felt it an exceeding grievance, was a proof of special love toward them. So he acted in two contrary ways out of love; he both did receive, and did not receive: but this contrariety was on account of the disposition of the givers. And he did not say, "I therefore do not take of you, because I exceedingly love you," for this would have contained an accusation of their weakness and have thrown them into distress; but he turned what he said to another reason. What then is this?

Homily 23 on 2 Corinthians

Intending to explain the reason why he did not take from them, namely, because of the appearance of false apostles, he thereby undermines the Corinthians' suspicion: you do not take, as it seems, out of hatred toward us. Therefore he also says: I love you more and do not wish to offend you, because you are easily led astray. But he does not say this so clearly, so as not to shame their weakness, and turns his speech to another reason.

Commentary on 2 Corinthians

Then when he says, And why?, he presents the cause why he did not take payment from them. First, he excludes the false cause; secondly, he gives the true one (v. 12).

In regard to the first it should be noted that the false apostles charged the Apostle with not taking payment from the Corinthians, because he did not love them and because he did not intend to help and serve them. He says therefore: Why do I do this? Because I do not love you?, i.e., is it from any hatred I bear towards you, as the false apostles claim? God knows that I love you and that I do not do this out of hatred: "Yes, Lord; you know that I love you" (Jn. 21:15).

Commentary on 2 Corinthians

For those who are the better, and who embrace the truth more clearly, being delivered from the evils of the flesh, become, on account of their perfect purification and faith, a church and help-meet of Christ, betrothed and given in marriage to Him as a virgin, according to the apostle,

Discourse III. Thaleia

"That I may cut off occasion from them that desire an occasion; that wherein they glory, they may be found even as we." For since this they sought earnestly, to find some handle against him, it is necessary to remove this also. For this is the one point on which they pique themselves. Therefore that they might not have any advantage whatever, it was necessary to set this right; for in other things they were inferior. For, as I have said, nothing doth so edify worldly people as the receiving nothing from them. Therefore the devil in his craftiness dropped this bait especially, when desirous to injure them in other respects. But it appears to me that this even was in hypocrisy. And therefore he did not say, "wherein they have well done," but what? "wherein they glory;" which also was as jeering at their glorying; for they gloried also of that which they were not. But the man of noble spirit not only ought not to boast of what he has not, but not even of what he possesses; as this blessed saint was wont to do.

Homily 23 on 2 Corinthians

Here he states quite clearly the reason why he did not take anything. Since the devil knew that people of this age especially love those teachers who take nothing, he taught the false apostles to interpret even this in their own way. For they did not act more justly in this matter, although they were rich, but while teaching not to take, they took. Therefore he did not say: "that in what they do they may be found more just," but: "in what they boast of," which is an obvious sign of boasting. So the apostle, understanding this, made it a rule for himself to take nothing from them, even when he was in need of something — in order to repel their attack and give no occasion for reproach against himself. Although this could not be a matter of reproach, since it was in accordance with the law of Christ; but since the Corinthians, out of weakness, were still scandalized, he guarded himself against this. And finally, the false apostles, being inferior to the true apostles in everything else, had no advantage in this either: one may say that they would have been inferior to them even if they had not taken, since they were rich, while Paul did not take though suffering need, and that they did not act justly but were being hypocritical, whereas the apostle acted justly.

Commentary on 2 Corinthians

Therefore, having removed the false cause, he gives the true one, And what I do I will continue to do. First he states the true cause; secondly, the reason for it (v. 13).

In regard to the first it should be noted that the false apostles, as has been stated, were seeking their own profit and glory; therefore, in order to be held in reverence, they tried to follow the example of the Apostle outwardly or even excel him, if they could. Therefore the Apostle says: if you wish to imitate me, let them imitate me in taking nothing. And because he knew that the false apostles preached in order to take and, consequently, would not preach if their gain ceased, he says: And what I do I will continue to do, and what I shall do is not out of hatred, but in order to undermine the claim of those, namely, the false apostles, who desire from my example to have an occasion for taking what is yours. For he knew, according to Ambrose, that they would not preach very willingly, if they received nothing; whereas on the contrary it is stated: "Give instruction to a wise man, and he will be still wiser; teach a righteous man and he will increase in learning" (Prov. 9:9). And this that they may be found, that is, the false apostles, on the same terms as we, namely, not receiving money, even as we do not receive it. Indeed they glory in the fact that they imitate us; and I am unwilling, if they would imitate me completely, that they would receive: "I wish that all were as I myself am" (1 Cor. 7:7), namely, not receiving.

That in their boasted mission they work on the same terms as we do. This is read in three ways. In one way thus: that they may be found to be such as we, not receiving, even as we do not receive; wherein, namely, in being such as we, they may glory, for they strive to be like the apostles. In a second way thus: that in that wherein they glory, namely, in receiving, because this is all they sought, they may be found even as we, i.e., similar to us, namely, by ceasing and desisting from receiving, that they may be like us. In the third way thus: that in that wherein they glory, namely, in not receiving, for they claim they receive nothing, they may be found even as we, i.e., not better than we, namely, lest they be able to prefer themselves to us in this.

Commentary on 2 Corinthians

13–15

I have quoted these remarks to prove in error those Basilidians who do not live purely, supposing either that they have the power even to commit sin because of their perfection, or indeed that they will be saved by nature even if they sin in this life because they possess an innate election. For the original teachers of their doctrines do not allow one to do the same as they are now doing. They ought not, therefore, to take as a covering cloak the name of Christ and, by living lewder lives than the most uncontrolled heathen, bring blasphemy upon his name. "For such people are false apostles, deceitful workers" as far as the words "whose end shall be like their works."

The Stromata Book 3

when he designates "false apostles, deceitful workers transforming themselves" into likenesses of himself, of course by their hypocrisy, he charges them with the guilt of disorderly conversation, rather than of false doctrine.

Against Marcion Book 5

But when we went forth among the Gentiles to preach the word of life, then the devil wrought in the people to send after us false apostles to the corrupting of the word; and they sent forth one Cleobius, and joined him with Simon, and these became disciples to one Dositheus, whom they despising, put him down from the principality. Afterwards also others were the authors of absurd doctrines: Cerinthus, and Marcus, and Menander, and Basilides, and Saturnilus. Of these some own the doctrine of many gods, some only of three, but contrary to each other, without beginning, and ever with one another, and some of an infinite number of them, and those unknown ones also. And some reject marriage; and their doctrine is, that it is not the appointment of God; and others abhor some kinds of food: some are impudent in uncleanness, such as those who are falsely called Nicolaitans...

Constitutions of the Holy Apostles Book 6

Beloved brethren! That a man should build up and establish the brethren on the faith in one God, this also is manifest and well-known. This too, again, is comely, that a man should not be envious of his neighbour. And moreover, again, it is suitable and comely that all those who work the works of the Lord should work the works of the Lord in the fear of God. Thus is it required of them to conduct themselves. That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perishes, but for that food which abides unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent."

Two Epistles on Virginity

What sayest thou? they that preach Christ, they that take not money, they that bring not in a different gospel, "false apostles?" 'Yes,' he saith, and for this very reason most of all, because they make pretense of all these things for the purpose of deceiving. "Deceitful workers," for they do work indeed, but pull up what has been planted. For being well aware that otherwise they would not be well received, they take the mask of truth and so enact the drama of error. 'And yet,' saith one, 'they take no money.' That they may take greater things; that they may destroy the soul. Yea rather, even that was a falsehood; and they took money but did it secretly: and he shows this in what follows. And indeed he already hinted this where he said, "that wherein they glory, they may be found even as we:" in what follows, however, he hinted it more plainly, saying, "If a man devour you, if a man take you captive, if a man exalt himself, ye bear with him." But at present he accuses them on another account, saying, "fashioning themselves." They had only a "fashion;" the skin of the sheep was but outside clothing.

Homily 24 on 2 Corinthians

What are you saying? Those who preach Christ, who do not introduce a different Gospel, as he said above, have now become false apostles? Yes, he says, for this very reason; for, being hypocritical in this, they secretly introduce impious dogmas. And "evil workers," because they only appear to be building up, but in reality they uproot what had been planted, and, having only the outward appearance of apostles, are truly wolves in sheep's clothing.

Commentary on 2 Corinthians

For such men are false apostles, deceitful workmen. This can be connected with what went before in three ways; in the first way thus: they do not glory and strive in the way we do, for such men are false apostles, deceitful workmen. In the second way thus: and indeed they stop receiving in order to be like us: for such men are false apostles, deceitful workmen. In the third way thus: so they glory in not receiving in order to seem like us.

Having stated the true cause, he proves it by saying: For such men are false apostles, deceitful workmen. In regard to this he does three things. First he states the cause; secondly, he proves it (v. 14); thirdly, he shows the difference between false and true apostles (v. 15).

He says therefore: I am right in saying that I do this in order to cut off from them the occasion, for such men are false apostles, deceitful workmen, namely, false: "Look out for the dogs, look out for the evil-workers" (Phil. 3:2). Deceitful, i.e., shrewd, foxy, deceiving others under the guise of religion: "Your prophets have been like foxes among ruins, O Israel" (Ez. 13:4); "Catch us the foxes, the little foxes, that spoil the vineyards" (S. of S. 2:15); "Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves" (Matt. 7:15). And this is what he says: disguising themselves as apostles of Christ, i.e., bearing the outward signs of good apostles: "Holding the form of religion but denying the power of it" (2 Tim. 3:5).

Commentary on 2 Corinthians

Further, let those who say that philosophy took its rise from the devil know this, that the Scripture says that "the devil is transformed into an angel of light." When about to do what? Plainly, when about to prophesy. But if he prophesies as an angel of light, he will speak what is true. And if he prophesies what is angelical, and of the light, then he prophesies what is beneficial when he is transformed according to the likeness of the operation, though he be different with respect to the matter of apostasy. For how could he deceive any one, without drawing the lover of knowledge into fellowship, and so drawing him afterwards into falsehood? Especially he will be found to know the truth, if not so as to comprehend it, yet so as not to be unacquainted with it.

Philosophy is not then false, though the thief and the liar speak truth, through a transformation of operation. Nor is sentence of condemnation to be pronounced ignorantly against what is said, on account of him who says it (which also is to be kept in view, in the case of those who are now alleged to prophesy); but what is said must be looked at, to see if it keep by the truth.

The Stromata Book 6

Demanding then a law of God, you have that common one prevailing all over the world, engraven on the natural tables to which the apostle too is wont to appeal, as when in respect. of the woman's veil he says, "Does not even Nature teach you? " -as when to the Romans, affirming that the heathen do by nature those things which the law requires, he suggests both natural law and a law-revealing nature.

De Corona

But, to come now to Moses, why, I wonder, did he merely at the time when Joshua was battling against Amalek, pray sitting with hands expanded, when, in circumstances so critical, he ought rather, surely, to have commended his prayer by knees bended, and hands beating his breast, and a face prostrate on the ground; except it was that there, where the name of the Lord Jesus was the theme of speech-destined as He was to enter the lists one day singly against the devil-the figure of the cross was also necessary, (that figure) through which Jesus was to win the victory? Why, again, did the same Moses, after the prohibition of any "likeness of anything," set forth a brazen serpent, placed on a "tree," in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry, they were suffering extermination by serpents, except that in this case he was exhibiting the Lord's cross on which the "serpent" the devil was "made a show of," and, for every one hurt by such snakes-that is, his angels -on turning intently from the peccancy of sins to the sacraments of Christ's cross, salvation was outwrought? For he who then gazed upon that (cross) was freed from the bite of the serpents.

An Answer to the Jews

God forbid, however, that we should suppose that the soul of any saint, much less of a prophet, can be dragged out of (its resting-place in Hades) by a demon. We know that "Satan himself is transformed into an angel of light" -much more into a man of light-and that at last he will "show himself to be even God," and will exhibit "great signs and wonders, insomuch that, if it were possible, he shall deceive the very elect.

A Treatise on the Soul

The Holy Ghost had even then foreseen that there would be in a certain virgin (called) Philumene an angel of deceit, "transformed into an angel of light," by whose miracles and illusions Apelles was led (when) he introduced his new heresy.

The Prescription Against Heretics

If "Satan himself, too, is transformed into an angel of light," such an assertion must not be used to the prejudice of the Creator.

Against Marcion Book 5

But if you maintain that a transfiguration and a conversion amounts to the annihilation of any substance, then it follows that "Saul, when changed into another man," passed away from his own bodily substance; and that Satan himself, when "transformed into an angel of light," loses his own proper character.

On the Resurrection of the Flesh

He invented heresies and schisms to undermine faith, pervert truth and break unity. Unable to keep us in the dark ways of former error, he draws us into a new maze of deceit. He snatches men away from the church itself and, just when they think they have drawn near to the light and escaped the night of the world, he plunges them unawares into a new darkness. Though they do not stand by the gospel and discipline and law of Christ, they call themselves Christians. Though they are walking in darkness, they think they are in the light, through the deceitful flattery of the adversary who, as the apostle said, transforms himself into an angel of light and adorns his ministers as ministers of righteousness. They call night day, death salvation, despair hope, perfidy faith, antichrist Christ, cunningly to frustrate truth by their lying show of truth. That is what happens, my brothers, when we do not return to the fount of truth, when we are not looking to the head and keeping the doctrine taught from heaven.

Treatise I. On the Unity of the Church 3

And hence he wishes to seem a fig-tree or vine, and to produce sweetness and joy, and is "transformed into an angel of light"

Discourse X. Domnina

Evil apes respectability, and tares do their best to look like wheat, but however close a similarity to wheat they have in appearance their taste completely undeceives the discerning. Even the devil “transforms himself into an angel of light,” not meaning to ascend again to his former place (for he possesses a heart as hard as an anvil and has no intention of repenting ever) but to snare those who are living the angelic life in blinding darkness and infest them with a condition of faithlessness. There are many wolves going about “in sheep’s clothing,” but though they wear the coats of sheep, they possess nonetheless both talons and teeth. They wrap themselves in the gentle creature’s hide and with this disguise deceive the innocent only to inject with their teeth the deadly poison of their irreligion. We therefore need the grace of God, a sober mind and watchful eyes, so as not to eat tares for wheat and come to harm for not knowing better; so as not to mistake the wolf for a sheep and be ravaged; and so as not to take the death-dealing devil for a good angel and be devoured.

Catechetical Lecture 4:1

To this Aquila answered: "How, then, are men in fault, if the wicked one, transforming himself into the brightness of light, [2 Corinthians 11:14] promises to men greater things than the Creator Himself does?" Then Peter answered: "I think," says he "that nothing is more unjust than this; and now listen while I tell you how unjust it is. If your son, whom you have trained and nourished with all care, and brought to man's estate, should be ungrateful to you, and should leave you and go to another, whom perhaps he may have seen to be richer, and should show to him the honour which he owed to you, and, through hope of greater profit, should deny his birth, and refuse you your paternal rights, would this seem to you right or wicked?" Then Aquila answered: "It is manifest to all that it would be wicked." Then Peter said: "If you say that this would be wicked among men, how much more so is it in the case of God, who, above all men, is worthy of honour from men; whose benefits we not only enjoy, but by whose means and power it is that we began to be when we were not, and whom, if we please, we shall obtain from Him to be for ever in blessedness! In order, therefore, that the unfaithful may be distinguished from the faithful, and the pious from the impious, it has been permitted to the wicked one to use those arts by which the affections of every one towards the true Father may be proved. But if there were in truth some strange God, were it right to leave our own God, who created us, and who is our Father and our Maker, and to pass over to another?" "God forbid." said Aquila. Then said Peter: "How, then, shall we say that the wicked one is the cause of our sin, when this is done by permission of God, that those may be proved and condemned in the day of judgment, who, allured by greater promises, have abandoned their duty towards their true Father and Creator; while those who have kept the faith and the love of their own Father, even with poverty, if so it has befallen, and with tribulation, may enjoy heavenly gifts and immortal dignities in His kingdom. But we shall expound these things more carefully at another time. Meantime I desire to know what Simon did after this."

Recognitions (Book 2)

14–15

"And no marvel; for if even Satan fashioneth himself into an angel of light, is it a great thing if his ministers also fashion themselves as ministers of righteousness?"

So that if one ought to marvel, this is what he ought to marvel at, and not at their transformation. For when their teacher dares do any thing, no marvel that the disciples also follow. But what is "an angel of light?" That hath free liberty to speak, that standeth near to God. For there are also angels of darkness; those which be the devil's, those dark and cruel ones. And the devil hath deceived many so, fashioning himself "into," not becoming, "an angel of light." So do also do these bear about them the form of an Apostle, not the power itself, for this they cannot. But nothing is so like the devil as to do things for display. But what is "a ministry of righteousness?" That which we are who preach to you a Gospel having righteousness. For he either means this, or else that they invest themselves with the character of righteous men. How then shall we know them? "By their works," as Christ said. Wherefore he is compelled to place his own good deeds and their wickedness side by side, that the spurious may become evident by the comparison.

Homily 24 on 2 Corinthians

These illusions are apparitions of that spirit who seeks to ensnare unhappy souls in the deceptive rites of a multitude of false gods and to turn them aside from the true worship of the true God, by whom alone they can be purified and healed.

City of God 10.10

So powerful is the attraction of the virtue of purity that practically every human being is pleased to hear it praised, and no one is so sunk in depravity as to have lost all sense of decency. Hence, unless the malignity of the demons somewhere “transforms itself into an angel of light,” as we read in our Scripture, it cannot carry out its business of deception.

Satan sometimes transforms himself into an angel of light in order to test those who need testing or to deceive those who deserve deception. Nothing but the great mercy of God can save a man from mistaking bad demons for good angels and false friends for true ones and from suffering the full damages of this diabolical deception which is all the more deadly in that it is wily beyond words.

City of God 19.9

As for the power of darkness, what is it but the power of the devil and his angels, who, after being angels of light, did not use their free will to stand in the truth but by falling from it became darkness? I am not teaching you this; I am advising you to call to mind what you know. So, the human race became subject to this power of darkness by the fall of the first man who was induced by that power to commit sin, and in him we have all fallen.

Letter 217, to Vitalis

For, since their teacher (Satan) ventures upon everything, it is nothing surprising that they also imitate him. "An angel of light" – he means the one who has boldness, stands before the true light, proclaims that God is light, and in Him he is light. The devil transforms himself into such an angel, but does not become one. So also the false apostles have only the appearance of apostles, but not the actual power. Let us learn from this, then, that doing anything for show (out of vainglory) is characteristic especially of the devil.

Commentary on 2 Corinthians

He proves this, because just as the true apostles are sent by God and are transformed by him, so Satan disguises himself as an angel of light, who is their leader and inciter, showing himself to be an angel of God or sometimes Christ. Therefore it is no strange or great thing if his servants also disguise themselves as servants of righteousness, i.e., pretend to be just: "Like the magistrate of the people, so are his officials" (Sir. 10:2).

But it should be noted that Satan sometimes transfigures himself so that he can be seen, as by St. Martin, in order to deceive men. But for this the discerning of spirits, which God conferred in a special way on St. Antony, is necessary and sufficient. One is able to know that it is Satan by the fact that a good angel urges one to good works from the very beginning and continues to do so, but a bad angel pretends good things in the beginning, but later, in order to fulfil his desire and accomplish what he intends, namely, to deceive, he induces and instigates to evil: "Beloved, do not believe every spirit, but test the spirits to see whether they are of God" (1 Jn. 4:1). According to Joshua (5:13), when he saw an angel in the field, he said: "Are you for us, or for our adversaries?" Another sign is that a good angel, even though he causes one to be fearful in the beginning, immediately comforts and consoles, as he did Zechariah: "Do not be afraid, Zechariah" (Lk. 1:13), and the Blessed Virgin: "Do not be afraid, Mary" (Lk. 1:30). But an evil angel stupefies and leaves one desolate, in order the more easily to deceive and persuade him. But sometimes he transforms himself but cannot be seen; and this when he makes things, which are in themselves evil, appear good by perverting a man's senses and inflaming concupiscence: "There is a way which seems right to a man, but its end is the way to death" (Prov. 14:12). This is the way he deceived a certain monk, who had resolved never to leave his cell. But the devil suggested to him that it would be good to go to Church and receive the body of Christ. Consenting to this suggestion, he broke his resolve by going to the Church. Later, recognizing that it was the devil, the monk congratulated himself for not being deceived, because he had left for a good purpose. Later on, he suggested to him that his father had died and left many riches to be distributed among the poor, and that he should go to the city. When he went there, he never returned and died in sin. Hence, it is very difficult for a person to be too careful, but one should have recourse to divine help: "Who can open the doors of his face? Round about his teeth is terror" (Job 41:14). As if to say: no one but God.

Commentary on 2 Corinthians

It will be exposed, in an aggravated degree, to that temptation which the Devil spares none of us at any time — the temptation of claiming for our favourite opinions that kind and degree of certainty and authority which really belongs only to our Faith... The demon inherent in every party is at all times ready enough to disguise himself as the Holy Ghost; the formation of a Christian Party means handing over to him the most efficient make-up we can find. And when once the disguise has succeeded, his commands will presently be taken to abrogate all moral laws and to justify whatever the unbelieving allies of the 'Christian' Party wish to do.

Meditation on the Third Commandment, from God in the Dock

Long before [the Christian movement] became as important as that the real opposition would have begun, and to be on the Christian side would be costing a man (at the least) his career. But remember, in England the opposition will quite likely be called Christianity (or Christo-democracy, or British Christianity, or something of that kind).

The Decline of Religion, from God in the Dock

No doubt you have often practised transforming yourself into an angel of light as a parade-ground exercise. Now is the time to do it in the face of the Enemy. The World and the Flesh have failed us; a third Power remains. And success of this third kind is the most glorious of all. A spoiled saint, a Pharisee, an inquisitor, or a magician, makes better sport in Hell than a mere common tyrant or debauchee.

The Screwtape Letters, Ch. XXIII

The servants of righteousness are the apostles, whose associates these people falsely pretended to be, so as to deceive their hearers.

Commentary on Paul’s Epistles

It is the devil’s custom to imitate the things of God. He sets up false prophets to oppose the true ones and assumes the form of an angel in order to deceive men.

Commentary on the Second Epistle to the Corinthians 344

That is, as ministers of the Gospel, which contains the truth, or — that they surround themselves with the glory of righteous men; but they shall not escape entirely, for according to their works shall be their end, that is, a bad one. So that by their works we shall know them, for their end shall be in accordance with their deeds.

Commentary on 2 Corinthians

Then he indicates the difference between good and bad ministers, which consists in this, that their end, namely, of Christ's ministers and Satan's, will correspond to their deeds; for the end of the good will be good, and of the evil, evil: "Their end is destruction" (Phil. 3:19). Furthermore, the good will receive good things and the evil, evil things: "For we must all appear before the judgment seat of Christ" (2 Cor. 5:10).

Commentary on 2 Corinthians

Paul returns here to what he said at the beginning of the chapter. What he is about to say is true, though it may make him appear to be foolish, because these truths redound to his praise. Paul is not really boasting but merely wants to show that others who boast have nothing more to show for themselves than he has, so that if they are worthy of praise so is he.

Commentary on Paul’s Epistles

"Again I say." For he had even already used much preparatory corrective: 'But nevertheless I am not contented with what I have said, but I say yet again,'

"Let no man think me foolish." For this was what they did-boasted without a reason.-But observe, I pray you, how often, when about to enter upon his own praises, he checks himself. 'For indeed it is the act of folly,' he says, 'to boast: but I do it, not as playing the fool, but because compelled. But if ye do not believe me, but though ye see there is a necessity will condemn me; not even so will I decline the task.' Seest thou how he showed that there was great necessity for his speaking. For he that shunned not even this suspicion, consider what violent impulsion to speak he must have undergone, how he travailed and was constrained to speak. But, nevertheless, even so he employs this thing with moderation. For he did not say, 'that I may glory.' And when about to do "a little," again he uses yet another deprecatory expression.

Homily 24 on 2 Corinthians

For although he was already using qualifications, he still says: I am not satisfied with what has been said, but again I say: "let no one think me foolish." For to boast simply is characteristic of foolishness; but I do this not as a fool, but out of necessity. However, if you do not agree with me and consider me completely foolish, even though I boast out of necessity, I do not avoid this. So receive me as a fool, "that I too," that is, like them, "may boast," but even then "a little."

Commentary on 2 Corinthians

Having asked the Corinthians to bear patiently with his commendation, and shown that he did this out of the zeal he had for them because that zeal was reasonable and ordinate, the Apostle now presents another reason through which he shows that, given he is acting foolishly, they should nevertheless, put up with him. Hence, in this reason he proceeds on the supposition that he is foolish. In this part he does two things. First he makes his request; secondly, he gives the reason for what he said (v. 17).

In his request he does two things. First, he asks that they not consider him foolish, which pertains to the previous reason; hence he says, I repeat it, since my zeal is reasonable and I am acting reasonably in commending myself, let no one think me foolish. Secondly, he asks that, granted that he is acting foolishly, they should nevertheless put up with him, which pertains to the present reason. Therefore he says, but even if you do, i.e., if I am not reasonable in commending myself and on that account you want to regard me as foolish, nevertheless, accept, i.e., bear with me as a fool. He says, as, because although they may regard him as foolish, in this matter he is not really foolish. Accept me, I say, as a fool so that I too may boast a little. He says, a little, because further on he will commend himself on the glory which is according to the flesh, which is very little: "Man, who is a maggot, and the son of man, who is a worm!" (Job 25:6); "How can he who is dust and ashes be proud?" (Sir. 10:9).

Commentary on 2 Corinthians

God does not approve of boasting, so this mode of speaking does not come from him. But the content of what he is saying is still true.

Commentary on Paul’s Epistles

"That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorifying."

Seest thou how glorying is not "after the Lord?" For He saith, "When ye shall have done all, say, We are unprofitable servants." Howbeit, by itself indeed it is not "after the Lord," but by the intention it becomes so. And therefore he said, "That which I speak," not accusing the motive, but the words. Since his aim is so admirable as to dignify the words also. For as a manslayer, though his action be of those most strictly forbidden, has often been approved from the intention; and as circumcision, although it is not 'after the Lord,' has become so from the intention, so also glorying. And wherefore then does he not use so great strictness of expression? Because he is hastening on to another point, and he freely gratifies even to superfluity those who are desirous to find a handle against him, so that he may say only the things that are profitable; for when said they were enough to extinguish all that suspicion. "But as in foolishness." Before he says, "Would that ye could bear with me in a little foolishness," but now "as in foolishness;" for the farther he proceeds, the more he clears his language. Then that thou mayest not think that he plays the fool on all points, he added, "in this confidence of glorying." In this particular he means.

Homily 24 on 2 Corinthians

Jesus said that when we have done all, we should confess that we are no more than unprofitable servants. This is why Paul says here that he is not speaking with the Lord’s authority.

Commentary on the Second Epistle to the Corinthians 344

What I say, he says, is not according to the Lord, that is, these words, but the purpose of these words is entirely in the Lord. And he did not say: in foolishness, but: "as if in foolishness." For to appear, and not actually to be in foolishness — that is my boast. And lest you think that he everywhere speaks as a fool and not according to the Lord, he says: "what I shall say," and not my other words.

Commentary on 2 Corinthians

Then when he says, What I am saying, he assigns the reason for what he had said. But he had said three things, for which he wishes to give a reason. First, for the fact that he supposed it was foolish to commend himself; secondly, why he wishes to glory (v. 18); thirdly, that they should bear with him (v. 19).

He says therefore: the reason why you should take me who am foolish is because what I am saying in this boastful confidence, i.e., in this commendation according to the flesh, which is desired by some, as if they ought to subsist by it, I say not with the Lord's authority, but as a fool. He speaks hypothetically, as if to say: if I were not reasonable in commending myself, then what I am saying for my commendation would not be with the Lord's authority, i.e., according to the notion of divine wisdom; and then you would be right in not taking me as speaking according to God, but foolishly: "For it is not the man who commends himself that is accepted, but the man whom the Lord commends" (2 Cor. 10:18); "Let another praise you, and not your own mouth; a stranger, and not your own lips" (Prov. 27:2).

Commentary on 2 Corinthians

Plainly, a Christian will "glory" even in the flesh; but (it will be) when it has endured laceration for Christ's sake, in order that the spirit may be crowned in it, not in order that it may draw the eyes and sighs of youths after it.

On the Apparel of Women Book 2

Paul is saying this because some Jewish believers were claiming superiority as children of Israel. To glorify oneself according to the flesh is to claim nobility of the flesh. The Jews claimed this because they are the children of Abraham, who believed in God. Commentary on Paul’s Epistles.

"Seeing that many glory after the flesh, I will glory also."

What is, "after the flesh?" Of things external, of high birth, of wealth, of wisdom, of being circumcised, of Hebrew ancestry, of popular renown. And behold wisdom. He sets down those things which he shows to be nothings, and then, folly also. For if to glory in what are really good things be folly, much more is it so [to glory in] those that are nothing. And this is what he calls, "not after the Lord." For it is no advantage to be a Hebrew, or any such like things soever. 'Think not, therefore, that I set these down as a virtue; no; but because those men boast I also am compelled to institute my comparison on these points.' Which he does also in another place, saying, "If any man thinketh that he may trust in the flesh, I more:" and there, it is on their account that trusted in this. Just as if one who was come of an illustrious race but had chosen a philosophic life, should see others priding themselves greatly on being well-born; and being desirous of taking down their vanity, should be compelled to speak of his own distinction; not to adorn himself, but to humble them; so, truly, does Paul also do.

Homily 24 on 2 Corinthians

That is – by external merits, noble birth, by the fact that they are circumcised and their ancestors are Jews. For this is what he calls boasting "not in the Lord"; for what is the benefit of being a Jew? Therefore, I do not consider this a virtue, but since they, he says, boast of this, I too am compelled to resort to this comparison.

Commentary on 2 Corinthians

He indicates the reason why he commends himself and glories, when he says, since many boast of worldly things, I too will boast. Here it should be noted that the false apostles, because they were Jews, gloried according to the flesh, saying that they were sons of Abraham. They hoped thereby to be held in reverence and authority by the Corinthians. Therefore, the Apostle says: granted that it is foolish for me to glory according to the flesh, yet because many, namely the false apostles, glory according to the flesh, I too will even glory according to the flesh: "Answer a fool according to his folly, lest he be wise in his own eyes" (Prov. 26:5).

But on the other hand, Seneca says: "The greatest of evils is to live by the example of evil men"; "You shall not follow a multitude to do evil" (Ex. 23:2). Therefore, the Apostle should not glory according to the flesh on the ground that the false apostles glory. I answer that although both are glorying about the same thing, the intention and end are not the same, because the false apostles commended themselves for their own glory and to acquire authority and gain; but the Apostle glories in order that the word of God preached by him might have greater authority and weight and bear fruit for Christ.

Commentary on 2 Corinthians

And do thou, my dearest Lucianus, since thou art wise, bear with good-will the unwise; and they too may perchance become wise.

The Epistle of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain

Paul gives the name of fools to those who prided themselves in the circumcision of the flesh. It was because these people were accepted by the Corinthians that Paul wants them to recognize that he too can boast of this. But he does not glorify himself as a result. On the contrary, he points out that such boasting is foolish and worldly.

Commentary on Paul’s Epistles

"For ye bear with the foolish gladly." 'So that ye are to blame for this, and more than they. For if ye had not borne with them, and so far as it lay in them received damage, I would not have spoken a word; but I do it out of a tender care for your salvation, and in condescension. And behold, how he accompanies even his censure with praise. For having said, "ye bear with the foolish gladly;" he added,

"Being wise yourselves." For it was a sign of folly to glory, and on such matters. And yet it behoved to rebuke them, and say, 'Do not bear with the foolish;' he does this, however, at greater advantage. For in that case he would have seemed to rebuke them because he himself was destitute of these advantages; but now having showed himself to be their superior even in these points, and to esteem them to be nothing, he corrects them with greater effect. At present, however, before entering upon his own praises and the comparison, he also reproaches the Corinthians with their great slavishness, because they were extravagantly submissive to them. And observe how he ridicules them.

Homily 24 on 2 Corinthians

You, he says, compel me to say this; for if you had not received them and I had not seen from this that you had fallen into error, I would not have come to this. By foolish he means those who boast in fleshly things. For if boasting in spiritual things is a sign of folly, how much more so boasting in things that do not exist. The words "sensible people" seem flattering, yet they contain the highest degree of censure, because, possessing knowledge, he says, you err; for if you were foolish, you would be worthy of indulgence.

Commentary on 2 Corinthians

Then he tells why they should bear with him, saying: you gladly bear with fools, being wise yourselves. First, he gives this reason, namely, that they should bear with him. For they could say: Why should we bear with you, if you are foolish? And the Apostle says that the reason is this: since you yourselves are wise in your own eyes and in your reputation, you gladly bear with, i.e., are wont to bear with, fools, namely, the false apostles.

Commentary on 2 Corinthians

"Know ye not that we are to judge angels? " Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): "Ye are already enriched! ye are already satiated! ye are already reigning!" and, "If any thinks himself to know, he knoweth not yet how it behaves him to know I" Is he not even then "smiting some one's face," in saying, "For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received? " Is he not withal "smiting them upon the mouth," (in saying): "But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice.

On Modesty

Paul is referring to certain Jews who were maltreating them because they were uncircumcised. They were claiming high rank for themselves and humiliating everyone else.

Commentary on Paul’s Epistles

"For ye bear with a man," he says, "if he devour you."

How then saidst thou, "that wherein they glory, they may be found even as we?" Seest thou that he shows that they did take of them, and not simply take, but even in excess: for the term "devour" plainly shows this,

"If a man bring you into bondage." 'Ye have given away both your money,' he says, 'and your persons, and your freedom. For this is more than taking of you; to be masters not only of your money, but of yourselves also.' And he makes this plain even before, where he says, "If others partake of this right over you, do not we much more?" Then he addeth what is more severe, saying,

"If a man exalt himself." 'For neither is your slavery of a moderate sort, nor are your masters gentle, but burdensome and odious.'

"If a man smite you on the face." Seest thou again a further stretch of tyranny? He said this, not meaning that they were stricken on the face, but that they spat upon and dishonored them; wherefore he added,

Homily 24 on 2 Corinthians

Look, he exposes the Corinthians in what servility and extreme submission to the false apostles.

Commentary on 2 Corinthians

Do you see that he presents them as fleecing others? For this is what is expressed by the word "devours." Thus, what he said above as well: "wherein they glory," he said well; since, pretending not to take anything, they only boasted, but were not actually such in reality.

Commentary on 2 Corinthians

That is, those who subjugate you and exalt themselves over you; for even as masters they were not gentle, but burdensome and oppressive.

Commentary on 2 Corinthians

Secondly, he shows wherein they bear with the foolish and points out five cases of oppression imposed by the false apostles. The first is the yoke of slavery; as to this he says, for you bear it if a man, i.e., the false apostles, makes slaves of you. As if to say: through Christ you were freed from the bondage of the Law, which is in fear, and were raised to the freedom of the sons of God, which is charity: "So, brethren, we are not children of the slave but of the free woman" (Gal. 4:31). And yet you suffer the false apostles, who take such liberty from you and reduce you to the slavery of the Law, because they compel you to observe the ceremonies of the Law: "Do not submit again to a yoke of slavery" (Gal. 5:1). With greater reason, then, should you bear with me, who want to preserve you in the freedom of Christ, than with the false apostles, who wish to reduce you to the slavery of the Law. The second is a very heavy burden, because the false apostles live sumptuously on your goods, but we do not: "I do not mean that others should be eased and you burdened" (2 Cor. 8:13). Therefore he says: or preys upon you: "Woe to you scribes and Pharisees, hypocrites, because you devour the houses of widows, praying long prayers. For this you shall receive the greater judgment" (Matt. 23:14). The third oppression is depredation and despoilation, because they literally took everything from them with soft words and under the pretext of piety; as to this he says, or take advantage of you, i.e., smoothly deceive you by taking your property: "By fair and flattering words they deceive the hearts of the simple-minded" (Rom. 16:18). The fourth oppression is their excessive vaunting of themselves over them along with contempt for the Corinthians; therefore he says: or puts on airs by conducting himself in a conceited manner: "Do not exalt yourself through your soul's counsel, lest your soul be torn in pieces like a bull" (Sir. 6:2). The fifth oppression is verbal abuse; for the false apostles not only oppressed them in these ways but added reproaches by saying insulting things to them and especially about their low estate. For because they were Jews and worshippers of the one true God, they called themselves noble and the Corinthians ignoble, because they were not of the seed of Abraham or circumcised, but descended from idolaters; as to this he says, or strikes you in the face, i.e., insults you publicly and says harmful things.

Commentary on 2 Corinthians

"I speak by way of disparagement," for ye suffer no whit less than men smitten on the face. What now can be stronger than this? What oppression more bitter than this? when having taken from you both your money and your freedom and your honor, they even so are not gentle towards you nor suffer you to abide in the rank of servants, but have used you more insultingly than any bought slave.

"As though we had been weak." The expression is obscure. For since it was a disagreeable subject he therefore so expressed it as to steal away the offensiveness by the obscurity. For what he wishes to say is this. 'For cannot we also do these things? Yes, but we do them not. Wherefore then do ye bear with these men, as though we could not do these things? Surely it were something to impute to you that ye even bear with men who play the fool; but that ye do this, even when they so despise you, plunder you, exalt themselves, smite you, can admit neither of excuse nor any reason at all. For this is a new fashion of deceiving. For men that deceive both give and flatter; but these both deceive, and take and insult you. Whence ye cannot have a shadow of allowance, seeing that ye spit on those that humble themselves for your sakes that ye may be exalted, but admire those who exalt themselves that ye may be humbled. For could not we too do these things? Yes, but we do not wish it, looking to your advantage. For they indeed sacrificing your interests seek their own, but we sacrificing our own interests seek for yours.' Seest thou how in every instance, whilst speaking plainly to them, he also alarms them by what he says. 'For,' he says, 'if it be on this account that ye honor them, because they smite and insult you, we also can do this, enslave, smite, exalt ourselves against you.'

Homily 24 on 2 Corinthians

See him again drawing back and using depreciation and correctives beforehand, although he has already even said many such things: "Would that ye could bear with me in a little foolishness;" and again, "Let no man think me foolish: if ye do, yet as foolish receive me." "That which I speak, I speak not after the Lord, but as in foolishness." "Seeing that many glory after the flesh, I will glory also;" and here again, "Whereinsoever any is bold, (I speak in foolishness) I am bold also." Boldness and folly he calls it to speak aught great of himself, and that though there was a necessity, teaching us even to an excess to avoid any thing of the sort. For if after we have done all, we ought to call ourselves unprofitable; of what forgiveness can he be worthy who, when no reason presses, exalts himself and boasts? Therefore also did the Pharisee meet the fate he did, and even in harbor suffered shipwreck because he struck upon this rock. Therefore also doth Paul, although he sees very ample necessity for it, draw back nevertheless, and keep on observing that such speaking is a mark of foolishness. And then at length he makes the venture, putting forward the plea of necessity.

Homily 25 on 2 Corinthians

Here is the highest degree of humiliation of the Corinthians and the arrogance of the false apostles, for the false apostles treated them like slaves. He says this not because they were actually struck in the face, but because they suffered no less than those who are struck in the face. He said this with their haughtiness in mind; for what can be more shameful than that the false apostles, taking away their freedom, possessions, and honor, treated them like slaves?

Commentary on 2 Corinthians

For what reason, he says, do you endure them? As if we are weak and cannot treat you in exactly the same way? No. For we too can treat you with the same arrogance; but we do not wish this at all. Thus, he places all the blame for the audacity of the false apostles upon the servility of the Corinthians. For you, he says, through your overly slavish submission, are the cause both of their arrogance and of these words of ours.

Commentary on 2 Corinthians

Look, he again calls his action boldness and foolishness, and all but says: I proceed to this out of necessity. And how many other qualifications did he present before this? He does this, teaching us not to resort to such speeches without necessity. So, he says: but if anyone dares to boast of anything, I dare also; for the word "boast" is understood by itself. Then he enumerates the things in which they boast.

Commentary on 2 Corinthians

For these harmful things, I was too weak, I must say, to my shame, and yet you bear with them and not with us, as if we were too weak for that and for the glory you have attributed to them by preferring them to us, especially since the false apostles say that the reason we do not say or do such things to you is that we are weak in this part, i.e., because we are lowly: "We are weak, but you are strong. You are held in honor, but we in disrepute" (1 Cor. 4:10).

Having given the reasons for commending himself and the causes why they should bear with him, he now begins to commend himself. In regard to this he does two things. First, he shows himself equal to the false apostles and others who commended themselves; secondly, he prefers himself to them (v. 23b). The Apostle makes himself their equal in glory. But glory is of two kinds: one is according to the flesh and is slight and worthy of scorn; hence he says to the Philippians (3:7): "But whatever gain I had, I counted as loss for the sake of Christ"; the other is according to Christ, because "it is great glory to follow the Lord" (Sir. 23:38, Vulgate), and this should be sought: "But far be it from me to glory except in the cross of our Lord Jesus Christ" (Gal. 6:14). The Apostle therefore makes himself equal to them in regard to both glories: first, in regard to the first; secondly, in regard to the second (v. 23).

First, he shows himself equal to them in general, saying: receive me as one who is foolish, provided it is foolish, for I speak hypothetically; because whatever any one dares to boast of or to take for granted about himself and to commend himself, I can dare and commend myself on the same matters in which they commend themselves, because they have no better reason than I to commend themselves. I am speaking as a fool, i.e., I say that I am acting foolishly; yet he was acting wisely, because he was not doing this to boast, but to humiliate the false apostles: "I think that I am not in the least inferior to these superlative apostles" (2 Cor. 11:5).

Commentary on 2 Corinthians

Paul is making it clear that he is the equal of the men to whom he referred above. His purpose was to show that the disparaging opinions by which they were judging him were false.

Commentary on Paul’s Epistles

"Are they Hebrews? so am I. Are they Israelites? so am I." For it was not all Hebrews that were Israelites, since both the Ammonites and Moabites were Hebrews. Wherefore he added somewhat to clear his nobility of descent.

Homily 25 on 2 Corinthians

Since not all Hebrews were Israelites (for the Moabites and Ammonites also passed themselves off as Israelites), purifying the superiority of his lineage, he adds the following as well.

Commentary on 2 Corinthians

Referring to Isaac.

Commentary on 2 Corinthians

Secondly, when he says, Are they Hebrews? So am I, he shows in detail that he is equal to them, indicating one by one the points in which he is equal to them, and in which the false apostles found glory. But they took glory and commended themselves on three points. First, in their nationality and tongue, because they called themselves Hebrews; secondly in their race, because they said they were of the race of Israel; thirdly, in the promise, because they said they were partakers of the promise to Abraham, since they were of his seed. So he shows that he is equal to them on these three points. First, as to nationality, as if to say: I am as they are. It should be noted that, as some say, they are called Hebrews from Abraham, because before him that name was uncommon. But it can be said, and perhaps better, that the word is derived from a certain Eber mentioned in Gen. (11:14-15): "Shelah had lived thirty years, he became the father of Eber," and then Eber lived thirty-four years and begot Peleg. It was during this time that languages became distinct, and the language of the Hebrews remained in the family. Secondly, he shows himself equal to them in race, saying Are they Israelites? So am I, namely, according to rite. Thirdly, as to the third he says: Are they descendants of Abraham? So am I. Of these three things it says in Phil. (3:4): "If any other man thinks he has reason for confidence in the flesh, I have more, circumcised on the eighth day" as to the third point; "Of the people of Israel, of the tribe of Benjamin," as to the second point; "A Hebrew born of Hebrews," as to the first: "I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin" (Rom. 11:1).

Commentary on 2 Corinthians

And one aim and one end, as far as regards perfection, being demonstrated to belong to the man and the woman, Peter in his Epistle says, "Though now for a season, if need be, ye are in heaviness through manifold temptations; that the trial of your faith, being much more precious than that of gold which perisheth, though it be tried with fire, might be found unto praise, and honour, and glory at the revelation of Jesus Christ; whom, having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable, and full of glory, receiving the end of your faith, the salvation of your souls." Wherefore also Paul rejoices for Christ's sake that he was "in labours, more abundantly, in stripes above measure, in deaths oft."

The Stromata Book 4

Of the Jews five times received I forty stripes, save one; thrice was I beaten with rods; once was I stoned," and the rest.

Scorpiace

The other apostles labored, but not as much as Paul. He used to earn his living with his own hands, from early morning until about eleven o’clock, and from then until four in the afternoon he would engage in public disputation with such energy that he would usually persuade those who spoke in opposition to him.

Commentary on Paul’s Epistles

No one else has been granted such a love of the Lord as this blessed spirit. I mean, as though freed from the body and raised on high, so to say, and not considering himself to tread the earth, he delivers himself of all these remarks. You see, desire for God and burning love elevated his thinking from material things to spiritual, from present to future, from visible to unseen. This is what faith is like, after all, and love of God. For proof of his sound attitude, see this man, with his great love for the Lord and his burning desire for him hunted, persecuted, chastised, suffering countless abuses and exclaiming, “In toils more frequently, in scourgings beyond counting, at death’s door often; at the Jews’ hands I five times received forty lashes bar one; I was thrice beaten with rods; once I was stoned; a day and night I spent adrift at sea, always traveling, at peril from rivers, at peril from false brothers, in toil and hardship”—and while suffering such things he rejoiced and was glad. You see, he was quite convinced that the labors of the present life proved an occasion of great reward for him, and dangers were the source of a crown. After all, if out of love for Rachel Jacob regarded as a few days the period of seven years, much more did this blessed man count it all of no consequence, on fire as he was with love of God and prepared to endure everything for the Christ he loved. Let us too, therefore, I beseech you, be concerned to love Christ. Christ looks for nothing else from you, in fact, Scripture says, than loving him with all your heart and carrying out his commands.

Homilies on Genesis 55

"Are they the seed of Abraham? so am I. Are they ministers of Christ. (I speak as one beside himself,) I more." He is not content with his former deprecation, but uses it again here also. "I speak as one beside himself, I more." I am their superior and their better. And indeed he possessed clear proofs of his superiority, but nevertheless even so he terms the thing a folly. And yet if they were false Apostles, he heeded not to have introduced his own superiority by way of comparison, but to have destroyed their claim to "be ministers" at all. Well, he did destroy it, saying, "False Apostles, deceitful workers, fashioning themselves into Apostles of Christ," but now he doth not proceed in that way, for his discourse was about to proceed to strict examination; and no one when an examination is in hand simply asserts; but having first stated the case in the way of comparison, he shows it to be negatived by the facts, a very strong negative. But besides, it is their opinion he gives, not his own assertion, when he says, "Are they ministers of Christ?" And having said, "I more," he proceeds in his comparison, and shows that not by bare assertions, but by furnishing the proof that facts supply, he maintains the impress of the Apostleship. And leaving all his miracles, he begins with his trials; thus saying, "In labors more abundantly, in stripes above measure." This latter is greater than the former; to be both beaten and scourged. "In prisons more abundantly." Here too again is there an increase. "In deaths oft." For, "I die," saith he, "daily." But here, even in reality; 'for I have oft been delivered into mortal dangers.'

Homily 25 on 2 Corinthians

Some say that he should not have expressed these words in the form of a comparison, but should have said directly that they are not ministers of Christ. We answer that he showed this with a single word, calling them false apostles. Now, having begun a comparative discourse, he presents a clear (δια των πραγμάτων) indication of the same thing and gives the listener to understand that he himself is truly a minister of Christ, while they are not. Therefore he says that even if they are ministers of Christ, in this too I surpass them. And again he calls his own words foolishness, out of immeasurable humility.

Commentary on 2 Corinthians

He enumerates the distinguishing marks of the apostles, and, setting aside signs, he begins with trials. I undertake, he says, many labors, going from one place to another, teaching day and night, working with my own hands meanwhile, and, what is more important, enduring beatings and excessive ones at that, and, what is still higher, being subjected along with the beatings to imprisonment. The words "far more" stand in the comparative degree and express a comparison with the false apostles. He speaks as if hypothetically: let us suppose that they labor, but I labor "far more." Some, however, maintain that these words express not a comparison, but signify only a great quantity and the highest degree.

Commentary on 2 Corinthians

Not only by seemingly dying, but also by being exposed to dangers that truly threatened death.

Commentary on 2 Corinthians

Thus, it is clear that I am not inferior to them as to the glory, which is according to the flesh; nor even as to the glory which is according to Christ, because they are servants of Christ, i.e., they say so to deceive you; I am a better one: "This is how one should regard us, as servants of Christ" (1 Cor. 4:1); "Who has made us competent to be ministers of a new covenant" (2 Cor. 3:6).

Then when he says, I am talking like a madman, he prefers himself to all the apostles and to the false. First, in regard to evils endured; secondly, as to benefits received (chap. 12). In regard to the first he does two things. First, he prefers himself as to evils endured; secondly, as to the manner in which he avoided evils (v. 32). In regard to the first he does three things. First, he proposes that he should be preferred to the others; secondly, he shows in what he should be preferred (v. 23c); thirdly, he confirms some of the statements (v. 30).

He says therefore: I am talking like a madman; because I commend myself and make myself equal to the others, how less wise will I seem to you, if I prefer myself to them. Therefore he says: not only am I a minister of Christ, as the others, but as one less wise according to your opinion, I say that I am a better minister of Christ than they; and as to this he says that he should be preferred to them: "I magnify my ministry" (Rom. 11:13) by placing it ahead of the ministry of the others.

Then he indicates the matters in which he should be preferred, saying, with far greater labours. As if to say: in this I am more, because I am more obviously a minister of Christ. First, as to the evils inflicted; secondly, as to evils voluntarily assumed (v. 26). First, he mentions in general the evils inflicted, saying: I am more, namely, a proven minister; with far greater labours than they, even though they have undertaken some labours: "I worked harder than any of them" (1 Cor. 15:10). Secondly, he lists those evils in detail. First, as to the squalor of prison, because far more imprisonments, namely, than they: "And when they had inflicted many blows upon them"—namely, on Paul and his companions—"they threw them into prison" (Ac. 16:23). Secondly, as to the pains of floggings, because with countless beatings, i.e., above the measure of human virtue, or above the measure of human custom: "In beatings, imprisonments, tumults, labors, watching, hunger" (2 Cor. 6:5). But this seems to be contrary to what is stated in 1 Cor. (10:13): "God is faithful, and he will not let you be tempted beyond your strength." Therefore, not above the measure of human virtue. I answer that God does not permit us to be tried without the help of divine grace; that is why the Apostle said in 1 Cor. (15:10): "Not I, but the grace of God which is with me." Then as to the terror of death; hence he says, and often near death, i.e., in the dangers and terrors of death. Hence he said in Rom. (8:36): "For your sake we are being killed all the day long"; "I die daily for your glory" (1 Cor. 15:31, Vulgate).

Commentary on 2 Corinthians

"Of the Jews five times received I forty stripes save one." Why, "save one?" There was an ancient law that he who had received more than the forty should be held disgraced amongst them. Lest then the vehemence and impetuosity of the executioner by inflicting more than the number should cause a man to be disgraced, they decreed that they should be inflicted, "save one," that even if the executioner should exceed, he might not overpass the forty, but remaining within the prescribed number might not bring degradation on him that was scourged.

Homily 25 on 2 Corinthians

Why only one less? There existed a law according to which anyone who received more than forty strikes was stripped of honor. Why was it determined to give forty minus one, that is, thirty-nine? So that if the one striking, getting carried away, gave an extra blow, he would still have given no more than forty, and the one being beaten would not lose his honor, since even in that case he would have been subjected to the lawful number of strikes.

Commentary on 2 Corinthians

Then he manifests the two extreme dangers he underwent. And first, the danger of lashes; secondly, the danger of death.

But he shows the danger of lashes by citing those he suffered from his own, that is, from the Jews. Hence he says, Five times I have received at the hands of the Jews the forty lashes less one. It should be noted that, as it says in Deut. (25:2): "A number of stripes in proportion to his offense. Forty stripes may be given him, but not more; lest, if one should go on to beat him with more stripes than these, your brother be degraded in your sight." This shows that men should be whipped for lesser sins, yet so that the victim never receive more than forty stripes. But the Jews, to appear merciful, always acted short of the Law, giving less than forty, according as it appeared to them. Therefore, because they hated Paul, whenever they flogged him, they omitted the least possible number of strokes below the Law's limit, namely, giving only one less, i.e., thirty-nine. And this is what he received five times, namely, forty lashes less one.

Commentary on 2 Corinthians

The East has grown luminous with the saints, with them the West has become brilliant, the North is raised up by them, from them the South has learned. They have ascended to the firmament and opened it, they have gone down to the sea and explored it.

Hymns on Paradise 6.22

Paul suffered the beating with rods at the hands of Gentiles. He was stoned by the Jews in a city of Lycaonia. Someone who sailed as much as he did would easily have been shipwrecked three times. He was adrift at sea on his journey to Rome, when he had appealed to Caesar..

Commentary on Paul’s Epistles

"Thrice was I beaten with rods once was I stoned, thrice I suffered shipwreck." And what has this to do with the Gospel? Because he went forth on long journeys; and those by sea. "A night and a day I have been in the deep." Some say this means out on the open sea, others, swimming upon it, which is also the truer interpretation. There is nothing wonderful, at least, about the former, nor would he have placed it as greater than his shipwrecks.

Homily 25 on 2 Corinthians

Luke did not record for us everything that Paul endured, for you see that he omitted much of what is enumerated here; because he labored in his writing not for the glorification of himself.

Commentary on 2 Corinthians

Secondly, he indicates the perils he endured from outsiders, namely, the Gentiles, saying: Three times I have been beaten with rods: "The magistrates tore the garments off them and gave orders to beat them with rods" (Ac. 16:22); "The tribune commanded him to be brought into the barracks, and ordered him to be examined by scourging" (Ac. 22:14).

Then he discloses the perils of death he faced; and first of all those inflicted by men, saying: Once I was stoned. This happened in the city of Lycaonia, where he was struck down with stones and almost killed: "They stoned Paul and dragged him out of the city, supposing that he was dead" (Ac. 14:18). Secondly, the perils endured from the works of nature, and particularly from the sea. He amplifies these, first from their number, because three times I have been shipwrecked; secondly, from their duration, because a night and a day I have been adrift at sea, which is more grievous; for the text says that although he suffered shipwreck a number of times, he remained in the water for a day and a half under the protection of God's power. Hence he could say with Jonah (2:4): "For you cast me into the deep, into the heart of the seas, and the flood was round about me."

Commentary on 2 Corinthians

Paul was in danger from rivers in winter, when there was constant rain and rivers often overflowed their banks. The danger at sea which he is alluding to here was the danger that in a shipwreck the soldiers guarding prisoners on board would kill them all rather than risk letting them swim to safety..

Commentary on Paul’s Epistles

"In perils of rivers." For he was compelled also to cross rivers. "In perils of robbers, in perils in the city, in perils in the wilderness." 'Everywhere were contests set before me, in places, in countries, in cities, in deserts.' "In perils from the Gentiles, in perils amongst false brethren." Behold another kind of warfare. For not only did such as were enemies strike at him, but those also who played the hypocrite; and he had need of much firmness, much prudence.

Homily 25 on 2 Corinthians

Therefore, there are some who occupy the pastoral chair in order to care for the flock of Christ, but there are others who sit in it to gratify themselves by temporal honors and worldly advantages. These are the two kinds of pastors, some dying, some being born, who must needs continue in the Catholic church itself until the end of the world and the judgment of the Lord. If there were such men in the times of the apostles, whom the apostle lamented as false brothers when he said: “Perils from false brothers,” yet whom he did not proudly dismiss but bore with them and tolerated them, how much more likely is it that there should be such men in our times. Letter , To Felicia.

What great complaints the apostle Paul makes of false brothers. Yet he was not defiled by their physical companionship, because he was set apart from them by this distinction: purity of heart.

Letter 108, to Macrobius

What does the fact that you suffered shipwrecks have to do with the Gospel? He suffered shipwrecks while making long sea voyages for the sake of the Gospel. He spent a night and a day in the deep. Some, however, say that after the danger in Lystra, he hid in a certain well called Bythos, and he is speaking here about this circumstance.

Commentary on 2 Corinthians

For he was compelled to sail also on rivers.

Commentary on 2 Corinthians

Everywhere the devil raised up battles, and everywhere God offered rewards for struggles; for both from the pagans and from his fellow tribesmen the Jews, who were hardened against him out of envy, robbers were instigated. Was he safe, at least, in the city? Not at all. Finally, in the wilderness? Not there either, and when he escaped dangers on land, they met him at sea.

Commentary on 2 Corinthians

To be subjected to the snares of false and pretended brethren — this is another and most difficult kind of temptation, of which David also complained: "nor is it one who hates me who magnifies himself against me — from him I would hide myself; but it is you, who were for me the same as myself, my friend and my close one" (Ps. 54:13–14); and in another place: "the man at peace with me" (Ps. 40:10).

Commentary on 2 Corinthians

Having listed the evils inflicted from without, he then lists those he voluntarily assumed, when he says, on frequent journeys: first, external evils; secondly, internal evils (v. 28). He describes the external evils: first as to the evils that occur on journeys; secondly, as to those in houses (v. 27).

In regard to the first he mentions his frequent journeys, saying on frequent journeys, namely, I am proved a minister of Christ by enduring many hard and difficult things patiently: "From Jerusalem and as far round as Illyricum I have fully preached the gospel of Christ" (Rom. 15:19). Along with these he traveled along many roads, going to Rome and into Spain: "For the sake of the words of your lips, I have kept hard ways" (Ps. 17:4, Vulgate). Secondly, he mentions the dangers from journeys: first, the lesser ones; secondly, the more serious danger from false brethren. Among the lesser dangers he mentions three things, in regard to which he suffered many dangers. First, in regard to their causes, and these either from natural causes; hence he says, dangers from rivers, for streams naturally rise in the winter and are swift and very dangerous; or from malicious violence; as to this he says, in danger from robbers, whom the devil roused against him to rob him of his clothing: "His troops come on together; they have cast up siegeworks against me, and encamp round about my tent" (Job 19:12). Secondly, he lists the dangers that inspire fear either from his own; hence he says, in danger from my own people, i.e., managed by the Jews: or from outsiders; hence he says, in danger from Gentiles, who wanted to capture him for preaching the one true God. Consequently, he had no rest from his own or from others: "My mother, you bore me, a man of strife and contention to the whole land!" (Jer. 15:10). Thirdly, he lists the dangers as to their places. First, as to cities he says, danger in the city, i.e., in cities stirred up against me, as at Ephesus and Corinth (Ac. 18 & 19); or as to a desert place; hence he says, danger in the wilderness, either from evil beasts, as when a viper bit his hand (Ac. 28:3) as he was collecting sticks; or from want of food. Secondly, as to danger at sea, such as perils from plunderers and pirates: "Let those who sail the sea tell of its dangers" (Sir. 43:26, Vulgate). But he mentions a more serious danger, saying, danger from false brethren, i.e., from false Christians and heretics and false apostles: "Let every man beware of his neighbor" (Jer. 9:4).

Commentary on 2 Corinthians

Thereafter He prescribed to fasts a law-that they are to be performed "without sadness: " for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons: for what wonder if the same operation is the instrument of the iniquitous spirit's egress as of the Holy Spirit's ingress? Finally, granting that upon the centurion Cornelius, even before baptism, the honourable gift of the Holy Spirit, together with the gift of prophecy besides, had hastened to descend, we see that his fasts had been heard, I think, moreover, that the apostle too, in the Second of Corinthians, among his labours, and perils, and hardships, after "hunger and thirst," enumerates "fasts" also "very many"

On Fasting

Such exertion is beneficial not only for bringing the body into subjection but also for showing charity to our neighbor, so that through us God might grant sufficiency to the weak among us.

The Long Rules 37

Some of Paul’s sleepless nights were voluntary, but others were forced on him. When he was in dire straits, he had to stay awake and seek God’s help. Furthermore he taught not only in the daytime but at night as well. He was cold and exposed when he was shipwrecked on the island of Malta, where the local people came to his rescue..

Commentary on Paul’s Epistles

Was Paul in poverty or in wealth? did he suffer hunger, or did he not? You may hear himself saying, "In hunger and thirst." Did the prophets suffer hunger, or did they not? They too had a hard time of it. "Again, you fetch up Paul to me, again the prophets, some ten or twenty men." But whence shall I bring examples? "Show me from the many some who bear ills nobly." But the rare is ever such: however, if you will, let us examine the matter as it is in itself.

Homily on Acts 51

"In labor and travail." Perils succeed to labors, labors to perils, one upon other and unintermitted, and allowed him not to take breath even for a little.

Homily 25 on 2 Corinthians

Not only were the afflictions coming from without insufficient; he also burdened himself with his own labors, anxieties, and sleepless nights.

Commentary on 2 Corinthians

Here he lists the evils voluntarily assumed, namely, those endured in homes, and he lists three evils opposed to the three goods which are necessary for domestic life. The first good is restful sleep; the second is sustenance from food; the third is the warmth of clothing. To restful sleep he opposes labor and watchings, in regard to which he says, in toil, i.e., manual labor: "You yourselves know that these hands ministered to my necessities, and to those who were with me" (Ac. 20:34), because he literally made his living with his own hands: "With toil and labor we worked night and day, that we might not burden any of you" (2 Th. 3:8). As to the weakness resulting from labor he says, and hardship, which is a weakness and tiredness that follows upon labor or from a natural sickness: "My strength was dried up as by the heat of summer" (Ps. 32:4). But in regard to watchings he says, through many a sleepless night, because he devoted himself either to preaching at night or to manual labor. In Ac. (20:7) it says that he prolonged his sermon until midnight.

To sustenance from food he opposes two forms of being denied food. One is due to necessity; hence he says, in hunger and thirst, namely, because he was unable frequently to obtain food and drink: "To the present hour we hunger and thirst" (1 Cor. 4:11); the other is voluntary; hence he says, often without food, i.e., voluntarily undertaken both for the good example and to tame the flesh: "I pommel my body and subdue it" (1 Cor. 9:27). But this seems to be out of harmony with Matt. (6:33): "But seek first his kingdom and his righteousness, and all these things shall be yours as well." Why then in hunger and thirst? I answer that when it is expedient and for our benefit, they are added, i.e., temporal things; but sometimes it is expedient to lack them.

To the warmth of clothing he opposes two things: one on the part of nature; hence he says, in cold; the other on the part of poverty, hence he says, and exposure. I am proved a minister of Christ: "We are ill-clad and buffeted and homeless" (1 Cor. 4:11); "In afflictions, hardships, calamities" (2 Cor. 6:4).

Commentary on 2 Corinthians

This happened because Paul adopted the habit of teaching the people entrusted to him on a daily basis. He worked during the day and taught at night, for he did not hesitate to put himself out for their sakes..

Commentary on Paul’s Epistles

"In journeyings often, in hunger and thirst and nakedness, besides those things that are without." What is left out is more than what is enumerated. Yea rather, one cannot count the number of those even which are enumerated; for he has not set them down specifically, but has mentioned those the number of which was small and easily comprehended, saying, "thrice" and "thrice," and [again] "once;" but of the others he does not mention the number because he had endured them often. And he recounts not their results as that he had converted so many and so many, but only what he suffered on behalf of the Preaching; at once out of modesty, and as showing that even should nothing have been gained but labor, even so his title to wages has been fulfilled.

"That which presseth upon me daily." The tumults, the disturbances, the assaults of mobs, onsets of cities. For the Jews waged war against this man most of all because he most of all confounded them, and his changing sides all at once was the greatest refutation of their madness. And there breathed a mighty war against him, from his own people, from strangers, from false brethren; and every where were billows and precipices, in the inhabited world, in the uninhabited, by land, by sea, without, within. And he had not even a full supply of necessary food, nor even of thin clothing, but the champion of the world wrestled in nakedness and fought in hunger; so far was he from enriching himself. Yet he murmured not, but was grateful for these things to the Judge of the combat.

"Anxiety for all the Churches." This was the chief thing of all, that his soul too was distracted, and his thoughts divided. For even if nothing from without had assailed him; yet the war within was enough, those waves on waves, that sleet of cares, that war of thoughts. For if one that hath charge of but a single house, and hath servants and superintendents and stewards, often cannot take breath for cares, though there be none that molests him: he that hath the care not of a single house, but of cities and peoples and nations and of the whole world; and in respect to such great concerns, and with so many spitefully entreating him, and single-handed, and suffering so many things, and so tenderly concerned as not even a father is for his children-consider what he endured. For that thou mayest not say, What if he was anxious, yet the anxiety was slight, he added further the intensity of the care.

Homily 25 on 2 Corinthians

Enduring all this, the teacher of the universe did not have sufficient food and clothing, but struggled naked and fought hungry. Moreover, he still omitted much, for such is the meaning of the expression "besides the things that are without." And even concerning what he did mention, he did not speak of each individually, but only enumerated what could easily be expressed in number, saying "five times" and "three times"; but what was inconvenient to enumerate, he expressed indefinitely, for he said "many times, often." Notice then: enumerating so many afflictions, he did not say how many he converted to Christ, both out of his humility and also teaching by this that the one who labors will in any case receive the full reward, even if no further struggles lie ahead of him.

Commentary on 2 Corinthians

That is, the furious uprising and attack which the nations make against me daily, by common agreement.

Commentary on 2 Corinthians

This is the most important of all: for if the one who cares for only a single household, having servants and stewards besides, does not even have the opportunity to rest, then what must a single soul truly endure, having amid so many dangers the care of the entire world, and moreover of souls.

Commentary on 2 Corinthians

Then when he says, And, apart from other things, he lists the internal evils he assumed, namely, those caused by anxiety of heart because of the activities of the false apostles. Now a good prelate is concerned about two things affecting his subjects, namely, their safety and the defection. And the Apostle suffered affliction in regard to both; the first, when he says, and, apart from other things, there is the daily pressure upon me of my anxiety for all the churches. As if to say: in addition to what I suffer and have suffered from outside, the internal affliction is more oppressive, that is, solicitude for his subjects. Hence, he says, the daily pressure for all the churches is great and lies heavily upon him, because he was very solicitous: "Martha, Martha, you are anxious and troubled about many things" (Lk. 10:41); "He that rules, with solicitude" (Rom. 12:8, Vulgate).

Commentary on 2 Corinthians

That you bewail and grieve over the downfall of our brethren I know from myself, beloved brethren, who also bewail with you and grieve for each one, and suffer and feel what the blessed apostle said: "Who is weak," said he, "and I am not weak? who is offended, and I burn not? " And again he has laid it down in his epistle, saying, "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it." I sympathize with you in your suffering and grief, therefore, for our brethren, who, having lapsed and fallen prostrate under the severity of the persecution, have inflicted a like pain on us by their wounds, inasmuch as they tear away part of our bowels with them,-to these the divine mercy is able to bring healing. Yet I do not think that there must be any haste, nor that anything must be done incautiously and immaturely, lest, while peace is grasped at, the divine indignation be more seriously incurred. The blessed martyrs have written to me about certain persons, requesting that their wishes may be examined into. When, as soon as peace is given to us all by the Lord, we shall begin to return to the Church, then the wishes of each one shall be looked into in your presence, and with your judgment.

Epistle XI

With excessive grief of mind, and not without tears, dearest, brethren, I have read your letter which you wrote to me from the solicitude of your love, concerning the captivity of our brethren and sisters. For who would not grieve at misfortunes of that kind, or who would not consider his brother's grief his own, since the Apostle Paul speaks, saying, "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it; " and in another place he says, "Who is weak, and I am not weak? " Wherefore now also the captivity of our brethren must be reckoned as our captivity, and the grief of those who are endangered is to be esteemed as our grief, since indeed there is one body of our union; and not love only, but also religion, ought to instigate and strengthen us to redeem the members of the brethren.

Epistle LIX

Paul is saying that he suffers in sympathy with everybody and that he shares their pain in order to provide medicine for the wound. He presses the point in order to show how carefully he is guarding and ruling the church entrusted to him. In this way he shows that he should not be considered inferior to the other apostles, seeing that he labored more than all of them.

Commentary on Paul’s Epistles

This is also comely and helpful to the servants of God, because they act according to the injunctions of our Lord, who has said: "I was sick, and you visited Me, and so on." And this is comely and right and just, that we visit our neighbours for the sake of God with all seemliness of manner and purity of behaviour; as the Apostle has said: "Who is sick, and I am not sick? Who is offended, and I am not offended?" [2 Corinthians 11:29]

Two Epistles on Virginity

What wonderful affection in a pastor! Others’ falls, he is saying, accentuate my grief, others’ obstacles inflame the fire of my suffering. Let all those entrusted with the leadership of rational sheep imitate this and not prove inferior to the shepherd who for many years cares for irrational sheep. In that case no harm ensues even if some negligence occurs, but in our case if only one rational sheep is lost or falls to predators, the loss is extreme; the harm, terrible; the punishment, unspeakable. After all, if our Lord did not forbear to pour out his own blood for him, what excuse would such a person deserve for allowing himself to neglect the one so esteemed by the Lord and not making every effort on his part to care for the sheep?

Homilies on Genesis 57

"Who is weak, and I am not weak?" He did not say, 'and I share not in his dejection?' but, 'so am I troubled and disturbed, as though I myself were laboring under that very affection, that very infirmity.'

"Who is made to stumble, and I burn not?" See, again, how he places before us the excess of his grief by calling it "burning." 'I am on fire,' 'I am in a flame,' he says, which is surely greater than any thing he has said. For those other things, although violent, yet both pass quickly by, and brought with them that pleasure which is unfading; but this was what afflicted and straightened him, and pierced his mind through and through; the suffering such things for each one of the weak, whosoever he might be. For he did not feel pained for the greater sort only and despise the lesser, but counted even the abject amongst his familiar friends. Wherefore also he said, "who is weak?" whosoever he may be; and as though he were himself the Church throughout the world, so was he distressed for every member.

Homily 25 on 2 Corinthians

By “weak” in this case Paul means “sinful.”

Pauline Commentary from the Greek Church

Paul does not mean that he was counterfeiting their weakness but that he was sympathizing with it. Letter , To Jerome.

For the cross is taken up in two ways: either when the body is afflicted through abstinence, or when the mind is troubled through compassion for one's neighbor. Let us hear of the cross of the mind in compassion for one's neighbor. For Paul says: "Who is weak, and I am not weak? Who is scandalized, and I am not on fire?" Indeed the perfect preacher, in order to give an example of abstinence, carried the cross in his body. And because he drew upon himself the losses of another's weakness, he carried the cross in his heart.

Forty Gospel Homilies, Homily 32

Lest anyone should say that he did care, but cared in an ordinary way, he shows the character of his care. And he did not say: I share in the affliction, but I myself undergo it to the point of exhaustion. By exhaustion, understand both bodily and especially spiritual exhaustion. The word "who" should be understood as meaning: whether it be an important or an insignificant person.

Commentary on 2 Corinthians

Then, how he expressed the excess of grief, for "I am inflamed," he says. Enduring everything else, he rejoiced, knowing that he endures for the Lord's sake; but here he is wounded in soul, so that the stumbling of another, even of an insignificant and rejected person, causes him great grief. And that the word "I am inflamed" must be understood in the sense of "I am caused to stumble," David teaches us. For just as the apostle said, "who is caused to stumble, for whom I would not be inflamed?" — so too David says exactly the same: when someone stumbles, I also appear as one who stumbles, and I strive to heal this sickness as my own. But where does David say this? In the words: "when the ungodly is proud, the poor is afflicted" (Ps. 9:23), that is, the poor person is caused to stumble when he comes to the thought that unworthy people abound in wealth and are exalted.

Commentary on 2 Corinthians

The second affliction he suffered concerned the failings of his subjects, and this he does in two ways, namely for spiritual failings; hence he says, Who is weak, namely, in faith and in goodness, and I am not weak? In heart, grieving over them as though over myself? "To the weak I became weak, that I might win the weak" (1 Cor. 9:22); "O that my head were waters, and my eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!" (Jer. 9:1). And for bodily failings; hence he says, Who is made to fall with the evil of punishment, i.e., who suffers afflictions, and I am not indignant with the fire of compassion? This is the fire which the Lord came to cast upon the earth (Lk. 12:49).

And notice that he fittingly uses the word, "on fire", because compassion proceeds from the love of God and neighbor, which is a consuming fire, because it moves one to alleviate the misfortunes of one's neighbor, and it cleanses the soul with the compassion it engenders. Furthermore, our sins are loosed, while the charity of that compassion covers a multitude of sins. For a person sometimes falls into sin of himself, and then he is weakened; sometimes by the example of others, and then he is scandalized: "Woe to the man by whom the temptation comes!" (Matt. 18:7).

Commentary on 2 Corinthians

Paul is saying this because if a Christian must boast, he should boast in humility, from which comes growth in God’s sight.

Commentary on Paul’s Epistles

"If I must needs glory, I will glory of the things which concern my weakness." Seest thou that he no where glorieth of miracles, but of his persecutions and his trials? For this is meant by "weaknesses." And he shows that his warfare was of a diversified character. For both the Jews warred upon him, and the Gentiles stood against him, and the false brethren fought with him, and brethren caused him sorrow, through their weakness and by taking offense:-on every side he found trouble and disturbance, from friends and from strangers. This is the especial mark of an Apostle, by these things is the Gospel woven.

Homily 25 on 2 Corinthians

By "weakness" he means persecutions; for in hunger, scourging, shipwreck, and the endurance of other calamities, human weakness is revealed. He does not mention signs here, because they were a gift of God; but the calamities, together with the power of God, also demonstrated his patience.

Commentary on 2 Corinthians

Then when he says, if I must boast, he confirms some of the statements made above. Or say that above he speaks about the evils he commendably suffered; but here about the evils he prudently avoided. But because the avoidance of evils that arise against the faith seems to imply weakness, therefore, first, he states that he wishes to glory in those that imply weakness; secondly, he proposes an oath to confirm his statements (v. 31); thirdly, he shows how he avoided some evils (v. 32).

First, therefore, he suggests that the things in which one should glory, if he must glory, saying: If, i.e., because I must, I must boast, I will boast of the things that show my weakness. As if to say: others may glory in their race and other worldly things: "They glory in their shame, with minds set on earthly things" (Phil. 3:19), and I when compelled gloried in them. Yet if I must glory, I will glory in my weakness: "I will all the more gladly boast of my weaknesses, that the power of Christ may rest upon me" (2 Cor. 12:9).

Commentary on 2 Corinthians

Paul calls God as his witness in order that what he says may be readily believed.

Commentary on Paul’s Epistles

31–32

"The God and Father of the Lord Jesus knoweth that I lie not. The Governor under Aretas the king guarded the city of the Damascenes, desiring to apprehend me." What can be the reason that he here strongly confirms and gives assurance of [his truth], seeing he did not so in respect to any of the former things? Because, perhaps, this was of older date and not so well known; whilst of those other facts, his care for the churches, and all the rest, they were themselves cognisant. See then how great the war [against him] was, since on his account the city was "guarded." And when I say this of the war, I say it of the zeal of Paul; for except this had breathed intensely, it had not kindled the governor to so great madness. These things are the part of an apostolic soul, to suffer so great things and yet in nothing to veer about, but to bear nobly whatever befalls; yet not to go out to meet dangers, nor to rush upon them.

Homily 25 on 2 Corinthians

None of what he said before did he confirm, but here he confirms and verifies, perhaps because what he said here had taken place long ago and was not so clear, whereas what he had recounted earlier, such as the afflictions and the like, was known to the Corinthians.

Commentary on 2 Corinthians

Secondly, he states that he is not lying and is calling on God to witness after the manner of an oath, so that they will believe him, saying, The God and Father of the Lord Jesus, he who is blessed for ever, knows that I do not lie. Here he lays down three things. One by which to induce fear; hence he says, God: "Who would not fear thee, O King of the nations?" (Jer. 10:7); one by which he excites love, when he says, Father: "Every good endowment and every perfect gift is from above, coming down from the Father of lights" (Jas. 1:17); "If then I am a father, where is my love?", or according to another version, "my honor?" (Mal. 1:5); thirdly, to inspire reverence and praise, who is blessed forever: "Blessed be the God and Father of our Lord Jesus Christ" (2 Cor. 1:3). He, therefore, so revered, so worthy of love, so worthy of fear, knows that I do not lie, namely, in what I have said and will say: "Our word to you has not been Yes and No" (2 Cor. 1:17).

Commentary on 2 Corinthians

Likewise also, the renowned Paul having been oftentimes delivered up and brought in peril of death, having endured many evils, and making his boast in his numerous persecutions and afflictions, in the same city was also himself beheaded; who, in the things in which he gloried, in these also ended his life; and at Damascus he was let down by night in a basket by the wall, and escaped the hands

Alexandria Canonical Epistle

The governor of Damascus, seeing that the Jews had set a trap for the apostle, wanted to bring this wicked scheme to pass by a wrongful use of his power. He intended to capture Paul both in order to keep the Jews happy and to demonstrate that he was doing his job properly. This occurred at the very beginning of Paul’s ministry..

Commentary on Paul’s Epistles

Look how strong the struggle was, if on account of him the governor was guarding the city. The ruler of the people, of course, would not have acted thus if the zeal of Paul had not inflamed everyone. Aretas was the father-in-law of Herod.

Commentary on 2 Corinthians

32–33

Then when he says, At Damascus, he shows the evils he avoided, and this in a certain particular danger. Here it should be noted that the Apostle first began to preach Christ in Damascus, where he was thrown to the ground and converted to the faith, as he was on his way to arrest Christians. Therefore, the Jews appealed to the governor of that city, who was representing Aretas the king, to arrest Paul and put him to death. So the governor ordered the city-gates to be watched day and night, as it says in Ac. (chap. 9). But the Christians who were there, desiring to save Paul, lowered him by the wall in a basket. This form of escape the Apostle touches on, when he says: truly I am not lying about what I am telling you now: for at Damascus, the governor under King Aretas, i.e., the governor who ruled at Damascus under king Aretas, was induced by the Jews to guard the city of the Damascenes to seize me, so that after I was apprehended, I would be delivered to the Jews and prevented from preaching. But I was let down in a basket through a window in the wall, and escaped his hands, namely, the governor's. This was done in keeping with the Lord's command: "When they persecute you in one town, flee to the next" (Matt. 10:23). In this way too did Michal let David down through a window to escape from Saul (1 Sam. 19:12), and Rahab let the spies down with a cord out of a window (Jos. 2:15).

But some object against the Apostle's conduct: first, because he seems to have lacked confidence in the Lord and fled. I answer that as long as human help is available, a man should not run for divine help, because this would be tempting God; but he should use human help as much as he can. But the Apostle was not yet lacking human help. The second objection is based on Jn. (10:12): "He who is a hireling and not a shepherd, whose own the sheep are not, sees the wolf coming and leaves the sheep and flees." Hence, it seems that Paul was not a good shepherd. I answer that sometimes the person of the prelate alone is sought, and sometimes the prelate along with all the people. When the prelate alone is sought, then he should entrust his duties to another and absent himself. This is what Paul did. Hence, a Gloss says that although he fled, he still took care of his people by commending them to the Good Shepherd seated in heaven and saving himself for their benefit by flight. But when the entire flock is sought, then he should prefer the benefit and safety of the flock to his own bodily safety. But note that there is a flight inspired by humility, when a person flees honors, as Christ fled when they sought to make him king (Jn. 6:15). In the same way Saul, when chosen, concealed himself at home (1 Sam. 10:22). Another is inspired by caution, namely, when a person flees dangers in order to be saved for greater ones. This is the way Elijah fled from Jezebel (1 Kg. 19:3), and the way the Apostle fled from the hands of the governor.

Commentary on 2 Corinthians

Some people say that this action was not worthy of Paul, because he was not set free by the help of God. But what need was there for that when he could be delivered by the help of men? The time when God’s help is necessary is when human help fails.

Commentary on Paul’s Epistles

See for instance here, how he was content to evade the siege, by being "let down through a window in a basket." For though he were even desirous "to depart hence;" still nevertheless he also passionately affected the salvation of men. And therefore he ofttimes had recourse even to such devices as these, preserving himself for the Preaching; and he refused not to use even human contrivances when the occasion called for them; so sober and watchful was he. For in cases where evils were inevitable, he needed only grace; but where the trial was of a measured character, he devises many things of himself even, here again ascribing the whole to God. And just as a spark of unquenchable fire, if it fell into the sea, would be merged as many waves swept over it, yet would again rise shining to the surface; even so surely the blessed Paul also would now be overwhelmed by perils, and now again, having dived through them, would come up more radiant, overcoming by suffering evil.

Homily 25 on 2 Corinthians

And the apostle Paul, when he was let down from the window in a basket so that his enemy might not capture him and so escaped from his hands, did he deprive the church, which was there, of a necessary ministry, and was that duty not discharged by other brothers appointed for that purpose? The apostle so acted in deference to their wishes that he might save himself for the church, since he was the only one whom the persecutor was seeking. Therefore, let the servants of Christ, the ministers of his word and of his sacrament, do what he has commanded or permitted. Let them by all means flee from city to city when any one of them is personally sought out by persecutors, so long as the church is not abandoned by others who are not thus pursued and who may furnish nourishment to their fellow servants, knowing that otherwise these could not live. But when the danger is common to all, that is, to bishops, clerics and laity, those who depend upon others are not to be forsaken by those on whom they depend. Therefore, either all should move to places of refuge, or those who have to stay should not be abandoned by those who minister to their spiritual needs; thus all may equally live and suffer whatever the Master of the household wishes them to endure.

LETTER 228, To Honoratus

He fled, fulfilling the law of the Lord: for the Lord Himself also passed from place to place. One must not subject oneself to temptations. Where calamities are unavoidable, one must rely only on God and ask and expect deliverance from Him; but when the temptation is beyond one's strength, one must also seek one's own means, yet even in this case one must attribute everything to God, including the fact that the apostle was saved in a basket. Although he greatly desired to be with Christ, he also loved the salvation of people and preserved himself for preaching.

Commentary on 2 Corinthians