2 Corinthians 13
Commentary from 16 fathers
I told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare:
προείρηκα καὶ προλέγω, ὡς παρὼν τὸ δεύτερον, καὶ ἀπὼν νῦν γράφω τοῖς προημαρτηκόσι καὶ τοῖς λοιποῖς πᾶσιν, ὅτι ἐὰν ἔλθω εἰς τὸ πάλιν οὐ φείσομαι,
Пре́жде рѣ́хъ и҆ предглаго́лю, ꙗ҆́кѡ ᲂу҆ ва́съ бы́въ второ́е, и҆ ѿсꙋ́тствꙋѧ нн҃ѣ пишꙋ̀ пре́жде согрѣши́вшымъ и҆ про́чымъ всѣ̑мъ, ꙗ҆́кѡ а҆́ще прїидꙋ̀ па́ки, не пощаждꙋ̀:
Is he then the same God as He who gave Satan power over the person of Job that his "strength might be made perfect in weakness? " How is it that the censurer of the Galatians still retains the very formula of the law: "In the mouth of two or three witnesses shall every word be established? " How again is it that he threatens sinners "that he will not spare" them -he, the preacher of a most gentle god? Yea, he even declares that "the Lord hath given to him the power of using sharpness in their presence!" Deny now, O heretic, (at your cost, ) that your god is an object to be feared, when his apostle was for making himself so formidable!
Against Marcion Book 5
That all sins may be forgiven him who has turned to God with his whole heart... Also in the same [second Epistle of the blessed Paul to the Corinthians]: "I told you before, and foretell you as I sit present; and absent now from those who before have sinned, and to all others; as, ill shall come again, I will not spare."
Pseudo-Cyprian Exhortation to Repentance
"For if at the mouth of two witnesses or three every word shall be established, and I have come twice and spoken, and speak now also by this Epistle; it follows, I must after this keep my word. For think not, I pray you, that my writing is of less account than my coming; for as I spoke when present, so now I write also when absent." Seest thou his fraternal solicitude? Seest thou forethought becoming a teacher? He neither kept silence nor punished, but he both foretells often, and continues ever threatening, and puts off the punishment, and if they should continue unamended, then he threatens to bring it to the proof.
Homily 29 on 2 Corinthians
Having showed before that he is unable to do this unless he is compelled, and having called the thing a mourning, and a humbling; (for he saith, "lest my God should humble me before you, and I should mourn for them that have sinned heretofore, and not repented;") and having made his excuse unto them, namely, that he had told them before, once and twice and thrice, and that he does and contrives all he can so as to hold back the punishment, and by the fear of his words to make them better, he then used this unpleasing and terrifying expression, "If I come again, I will not spare." He did not say, "I will avenge and punish and exact satisfaction:" but again expresses even punishment itself in paternal language; showing his tender affection, and his heart to be grieved along with them; because that he always to "spare" them put off.
Homily 29 on 2 Corinthians
Then that they may not think now also that there will be again a putting off, and merely a threat in words, therefore he both said before, "At the mouth of two witnesses or three shall every word be established;" and [now], "If I come again, I will not spare." Now what he means is this: "I will no longer put off, if (which God forbid) I find you unamended; but will certainly visit it, and make good what I have said."
Homily 29 on 2 Corinthians
I previously told you, and I say again: as during my second visit, being with you, I said, so now also through this epistle I declare to you — to those who have sinned, as being in need of correction, and to the rest, as witnesses — that when I come again, I will not spare. He did not say: I will punish, but used the fatherly word of sparing; for if I find them, he says, uncorrected, then I will not delay for long.
Commentary on 2 Corinthians
But he threatens a severe sentence, saying: I warned those who sinned before and all the others. Here he first suggests the judicial process to be followed, which requires that three warnings have been given. In regard to this he says: I have warned you before twice, as I warned them when present, namely, when I was among you, so I warn them now, that is, while absent. Thus he warns them three times. I warn, I say, those who sinned before and all the others. As if to say: I warn everyone. Secondly, having given the warning, he threatens the sentence; hence, he says, that if I come again I will not spare them. As if to say: those who sinned I spared the first time; but if they sin again, or have not done penance, I will not spare them again. This would be just, because a person who is forgiven once and sins again, if he were forgiven, would grow in malice and become insolent. Hence the wise man says in Prov. (13:24): "He that spares the rod hates his son." As a result the Church has decreed that three admonitions must be given before it declares one excommunicated, because it happens that some, although they are in sin and offend, are corrected by a mere word of warning and make satisfaction. But if they are not influenced by warnings, the severity of sentence must be applied, lest they grow more insolent: "Because sentence against an evil deed is not executed speedily, the heart of the sons of men is fully set to do evil" (Ec. 8:11).
Commentary on 2 Corinthians
Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you.
ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ, ὃς εἰς ὑμᾶς οὐκ ἀσθενεῖ, ἀλλὰ δυνατεῖ ἐν ὑμῖν.
[Заⷱ҇ 197] поне́же и҆скꙋше́нїѧ и҆́щете гл҃ющагѡ во мнѣ̀ хрⷭ҇та̀, и҆́же въ ва́съ не и҆знемога́етъ, но мо́жетъ въ ва́съ:
The Corinthians are seeking proof that Christ is speaking in the apostles. When they do not obey Paul’s teachings, they want to test him to see whether he will dare to exact retribution.
Commentary on Paul’s Epistles
3–4Then, as I said, by transferring the argument from himself to Christ, he enhances their fear, he increases his threat. And what he says is this; "for even supposing I should do something and chastise and take vengeance on the guilty ones, is it I that chastise and take vengeance? it is He that dwelleth in me, Christ Himself. But if ye do not believe this, but are desirous of receiving a proof by deeds of Him that dwelleth in me, ye shall know presently; For he is not weak to you-ward, but is even powerful." And wherefore added he "to you-ward," seeing He is mighty everywhere? for should He be minded to punish unbelievers, He is able; or demons, or anything whatsoever. What then is the import of the addition? The expression is either as shaming them exceedingly by remembrance of the proofs they have already received; or else as declaring this, that meanwhile He shows His power in you who ought to be corrected.
Homily 29 on 2 Corinthians
3–4As he said also in another place, "For what have I to do to judge them also that are without?" "For those that are without," he says, "He will then call to account in the day of judgment, but you even now, so as to rescue you from that punishment." But nevertheless even this instance of his solicitude, although arising from tender affection, observe how he combines with fear and much anger, saying, "Who to you-ward is not weak, but is powerful in you."
Homily 29 on 2 Corinthians
Then with much anger and vehement indignation against those who make a mock of him as weak, and ridicule his presence, and say, "his presence is weak, and his speech of no account;" aiming his efforts at these men, he says, "Seeing that ye seek a proof of Christ that speaketh in me." For he said this, dealing at once a blow at these, and at the same time lashing those also. Now what he means is this; "Since ye are desirous of proving whether Christ dwelleth in me, and call me to an account, and on this score make a mock of me as mean and despicable, as I were destitute of that Power; ye shall know that we are not destitute, if ye give us occasion, which God forbid."
Homily 29 on 2 Corinthians
What then? tell me. Dost thou therefore punish, because they seek a proof? "No," he says; for had he sought this, he would have punished them at the first on their sinning, and would not have put off. But that he does not seek this, he has shown more clearly as he proceeds, saying, "Now I pray that ye do no evil, not that we may appear approved, but that ye may be approved, though we be as reprobates."
Homily 29 on 2 Corinthians
He doth not employ those words then as assigning a reason, but rather in indignation, rather as attacking those that despise him. "For," he says, "I have no desire indeed to give you such a proof, but if you yourselves should furnish cause and should choose to challenge me, ye shall know by very deeds." And observe how grievous he makes what he says. For he said not, "Since ye seek a proof of me," but "of Christ that speaketh in me," showing that it was against Him they sinned. And he did not say merely, "dwelling in me," but "speaking in me," showing that his words are spiritual.
Homily 29 on 2 Corinthians
But if he doth not display His power nor punish, (for thenceforward the Apostle transferred what he said from himself to Christ, thus making his threat more fearful,) it is not from weakness; for He can do it: but from long suffering. Let none then think His forbearance to be weakness. For why marvellest thou that He doth not now proceed against sinners, nor in his forbearance and long suffering exacts satisfaction, seeing that He endured even to be crucified, and though suffering such things punished not?
Homily 29 on 2 Corinthians
He says this with great indignation to those who despised him as a weak and contemptible man. He speaks as if to say: since you desire to test whether Christ dwells in me, and you mock me as a weak man who does not have Christ within him, you will truly learn this if you do not correct yourselves. He shows that the words he speaks are spiritual, and that one should fear his threat as if Christ Himself had uttered it. He did not wish to punish them in order to provide them with experience and knowledge, but because you, he says, sin incurably. If I, he says, am compelled to punish you, then you will learn in reality what you are striving to learn.
Why does he add "for you," when Christ is powerful everywhere? Probably because they had already experienced His power before. Thus he expresses the following thought: since you have previously seen the proofs, you already know full well that He is "not weak toward you," but "powerful," that is, He has power. Or these words have the following meaning: He shows His power over you in this life, when you are able to reform yourselves — He strikes you now in order to show mercy on the Day of Judgment; but upon the unbelievers He will show His power on the very Day of Judgment. At the same time, he shows that although He will punish, it is not he himself who will punish, but Christ.
Commentary on 2 Corinthians
Then, lest they belittle the Apostle's power, he discloses his judicial power, saying: Do you desire proof that Christ is speaking in me? Here he does three things. First, he shows that he has delegation and power to judge from Christ; secondly, he shows Christ's power (v. 3b); thirdly, he shows that Christ's power is distributed to others.
He says therefore: if I come, I shall not spare; rather, I shall judge most severely. And I can do this, because I have Christ's authority to punish and forgive: "What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ" (2 Cor. 2:8); "So we are ambassadors for Christ, God making his appeal through us" (2 Cor. 5:20). Therefore, he says: Do you desire proof that Christ is speaking in me? As if to say: have no doubts about my power, because whatever I utter either by passing sentence or forgiving or preaching, I say from Christ: "Now therefore go, and I will be with your mouth" (Ex. 4:12); "For I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict" (Lk. 21:15). Therefore, whatever a man says under the inspiration of the Holy Spirit, the Holy Spirit is said to do. Therefore, the Apostle, because he was moved by Christ to say this, attributed it to Christ as to the principal cause, saying, that Christ is speaking in me.
But lest there be any doubt about Christ's power and might, and Apostle discusses the might of Christ, when he says, He is not weak in dealing with you, but is powerful in you. Herein he shows Christ's power as to things which are manifested in them; secondly, as to things which are in Christ: For he was crucified in weakness, but lives by the power of God. He says therefore: I have judiciary power from Christ, who speaks in me, who is mighty in you by giving the gifts of grace, the distribution of the Spirit and many other things you have experienced; and not only is he not weak in dealing with you, but is powerful in you, because he has mightily delivered you from sin and turned you to good: "The LORD, strong and mighty" (Ps. 24:8); "Your power is at hand when you will" (Wis. 12:18, Vulgate); and a little before (v. 17): "For you show your strength when men doubt the completeness of your power."
Commentary on 2 Corinthians
For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you.
καὶ γὰρ εἰ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ· καὶ γὰρ ἡμεῖς ἀσθενοῦμεν ἐν αὐτῷ, ἀλλὰ ζησόμεθα σὺν αὐτῷ ἐκ δυνάμεως Θεοῦ εἰς ὑμᾶς.
и҆́бо а҆́ще и҆ ра́спѧтъ бы́сть ѿ не́мощи, но жи́въ є҆́сть ѿ си́лы бж҃їѧ: и҆́бо и҆ мы̀ немощствꙋ́емъ въ не́мъ, но жи́ви бꙋ́демъ съ ни́мъ ѿ си́лы бж҃їѧ въ ва́съ.
And as He suffered, so also is He alive, and life-giving, and healing all our infirmity. And as He died, so is He also the Resurrection of the dead. He suffered shame on earth, while He is higher than all glory and praise in heaven; who, "though He was crucified through weakness, yet He liveth by divine power;" who "descended into the lower parts of the earth," and who "ascended up above the heavens;" for whom a manger sufficed, yet who filled all things; who was dead, yet who liveth for ever and ever. Amen.
Fragments from the Lost Writings of Irenaeus
In this sense, also, the inspired Paul says of Him: "Though He was crucified in weakness, yet He liveth by the power of God."
Exegetical Fragments
Paul is referring here to the personal experience of the apostles, who were made weak by being treated badly, imprisoned and beaten.… Believers are made strong by being weak. Death inflicted by unbelievers is life as far as believers are concerned, for they will rise again to reign with Christ.
Commentary on Paul’s Epistles
"For though He was crucified through weakness, yet He liveth through the Power of God." These words have much obscurity and give disturbance to the weaker sort. Wherefore it is necessary to unfold them more clearly, and to explain the signification of the expression as to which the obscurity exists, that no one may be offended, even of the simpler sort.
Homily 29 on 2 Corinthians
What is, "though He was crucified through weakness?" "For though He chose," he says, "to endure a thing which seems to carry a notion of weakness, still this in no way breaks in upon His Power. That still remains invincible, and that thing which seemeth to be of weakness, hath nothing harmed it, nay this very thing itself shows His Power most of all, in that He endured even such a thing, and yet His Power was not mutilated." Let not then the expression "weakness" disturb thee; for elsewhere also he says, "The foolishness of God is wiser than men, and the weakness of God is stronger than men;" although in God is nothing either foolish or weak: but he called the Cross so, as setting forth the conception of the unbelieving regarding it.
Homily 29 on 2 Corinthians
He doth not then say this, that because He was weak He was crucified. Away with the thought! For that He had it in His power not to have been crucified He showed throughout; when He now cast men down prostrate, now turned back the beams of the sun, and withered a fig-tree, and blinded their eyes that came against Him, and wrought ten thousand other things. What then is this which he says, "through weakness!" That even although He was crucified after enduring peril and treachery, (for we have showed that peril and treachery are called weakness,) yet still He was nothing harmed thereby.
Homily 29 on 2 Corinthians
And he said this to draw the example unto his own case. For since the Corinthians beheld them persecuted, driven about, despised, and not avenging nor visiting it, in order to teach them that neither do they so suffer from want of power, nor from being unable to visit it, he leads on the argument up to The Master, because "He too," saith he, "was crucified, was bound, suffered ten thousand things, and He visited them not, but continued to endure things which appeared to argue weakness, and in this way displaying His Power, in that although He punishes not nor requites, He is not injured any thing at all. For instance, the Cross did not cut asunder His life, nor yet impeded His resurrection, but He both rose again and liveth."
Homily 29 on 2 Corinthians
And when thou hearest of the Cross and of life, expect to find the doctrine concerning the Incarnation for all that is said here hath reference to that. And if he says "through the Power of God," it is not as though He were Himself void of strength to quicken His flesh; but it was indifferent with him to mention either Father or Son. For when he said, "the Power of God," he said by His own Power. For that both He Himself raised it up and sustains it, hear Him saying, "Destroy this temple, and in three days I will raise it up." But if that which is His, this he saith to be the Father's, be not disturbed; "For," He saith, "all My Father's things are Mine." And again, "All Mine are Thine, and Thine are Mine." "As then He that was crucified was nothing harmed," he says, "so neither are we when persecuted and warred against."
Homily 29 on 2 Corinthians
"For even we also if we are weak in Him, yet we shall live with Him through the Power of God." What is the meaning of "we are weak in Him?" We are persecuted, are driven here and there, suffer extremity. But what is "with Him?" "Because of the preaching," he says, "and our faith in Him. But if for His sake we undergo what is sad and disagreeable, it is quite plain that we shall what is pleasant also:" and so he added, "but we are saved with Him by the Power of God."
Homily 29 on 2 Corinthians
Earlier Paul said that Christ became sin and a curse for us, even though he knew no sin and was not a curse in himself. Likewise here he says that Christ was crucified in weakness, even though this weakness was not his own but rather something which he assumed on our behalf.
Pauline Commentary from the Greek Church
Many are troubled by these words, but know that infirmity refers to bodily weakness; infirmity also refers to unsteadiness in faith, as in the words: "him that is weak in the faith receive" (Rom. 14:1); and finally, infirmity refers to plots, dangers, and humiliations, as in the words: "I take pleasure in infirmities" (2 Cor. 12:10), and so on. In this last sense the Lord was crucified through weakness, as one who endured persecutions, dangers, and insults; for all these things seem to proceed from weakness. Therefore, just as Paul calls the preaching "foolishness" (1 Cor. 1:21) not because it was actually foolishness, but because that is what the unbelievers thought of it, so too he says that the Lord was crucified through weakness, not because this was actually the case, but because that is how it appeared to the unbelievers. But He "lives by the power of God," that is, by the power of the Father or by His own power, for all that belongs to the Father belongs also to Him, and all that belongs to Him belongs also to the Father. Thus the power is common to Them, or rather, He Himself is the power of the Father. So He raised Himself according to His own prediction: "Destroy this temple, and in three days I will raise it up" (John 2:19). Paul says all this because they despised Christ as one who was persecuted and suffered afflictions, attributing these to weakness, and he shows that Christ suffered no harm whatsoever from this supposed weakness.
That is, we endure persecutions, we are driven out, for this is what weakness consists in. "In Him," that is, for His sake and for the sake of His word. And just as He suffered no harm when subjected to plots against Him, so too we shall suffer none, but "shall be alive with Him," that is, we shall appear unconquerable "in you," that is, for the sake of your salvation. It may also be that in these words he is frightening them: although you think that we are weak, yet we are alive in you, that is, to punish you if you do not reform.
Commentary on 2 Corinthians
Not only in you has Christ's power appeared, but also in himself, inasmuch as he rose from the death of the cross, which he endured from human weakness, which he assumed in poverty and lives by the power of God, which is God: "The weakness of God is stronger than men" (1 Cor. 1:25). Or by the power of God, namely, of the Father who is also the power of Christ, because the power of the Father and of the Son are the same: "I died, and behold, I am alive forevermore" (Rev. 1:18). But this power of Christ is also distributed to us, for we also are weak in him. As if to say: that power pertains to us also, because we are weak in him, i.e., as to its aim, inasmuch as we suffer many things and mortify ourselves and humiliate ourselves for him: "We are weak for Christ's sake" (1 Cor. 4:10); "His bodily presence is weak" (2 Cor. 10:10); "Always carrying in the body the death of Jesus" (2 Cor. 4:10). Therefore, we shall live, i.e., shall be alive with him by the power of God in you, who are to be judged: "Through Jesus Christ and God the Father, who raised him from the dead" (Gal. 1:1). The sense is this: we are raised by the power by which Christ lives, and from that power we also have the power to judge among you; hence, we shall live with a happiness similar to his, and this by the power of God, which power is in you, i.e., in your consciences.
Commentary on 2 Corinthians
Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?
῾Εαυτοὺς πειράζετε εἰ ἐστὲ ἐν τῇ πίστει, ἑαυτοὺς δοκιμάζετε. ἢ οὐκ ἐπιγινώσκετε ἑαυτοὺς ὅτι Ἰησοῦς Χριστὸς ἐν ὑμῖν ἐστιν; εἰ μή τι ἀδόκιμοί ἐστε.
Себѐ и҆скꙋша́йте, а҆́ще є҆стѐ въ вѣ́рѣ: себѐ и҆скꙋша́йте. И҆лѝ не зна́ете себѐ, ꙗ҆́кѡ і҆и҃съ хрⷭ҇то́съ въ ва́съ є҆́сть; Ра́звѣ то́чїю чи́мъ неискꙋ́сни є҆стѐ.
"But the very hairs of your head are all numbered," says the Lord; those on the chin, too, are numbered, and those on the whole body. There must be therefore no plucking out, contrary to God's appointment, which has counted them in according to His will. "Know ye not yourselves," says the apostle, "that Christ Jesus is in you?" Whom, had we known as dwelling in us, I know not how we could have dared to dishonour.
The Instructor Book 3
Paul is saying this because if we do not know how to put one another to the test, we do not know whether Christ is in us or not. To fail to meet the test is not to know the faith inherent in our religious profession. A person who has a sense of faith in his heart knows that Jesus Christ is within him. Commentary on Paul’s Epistles.
"Try your own selves, whether ye be in the faith, prove your own selves. Know ye not as to your own selves, that Christ is in you, unless indeed ye be reprobate?" For since by what he has said he hath shown that even if he does not punish, it is not because he hath not Christ in himself, but because he intimates His long-suffering, Who was crucified and yet avenged not Himself; he again, in another manner, produces the same effect, and still more irrefragably, establishing his argument by the disciples.
Homily 29 on 2 Corinthians
"For why speak I of myself," he says, "the teacher, who have so much care upon me and am entrusted with the whole world and have done such great miracles. For if ye will but examine yourselves who are in the rank of disciples, ye will see that Christ is in you also. But if in you, then much more in your teacher. For if ye have faith, Christ is in you also." For they who then believed wrought miracles. Wherefore also he added, "Try your own selves, prove your own selves, whether ye be in the faith. Know ye not as to your own selves, unless indeed that Christ is in you, ye be reprobate?"
Homily 29 on 2 Corinthians
He seems to me here to speak of the "faith" which relates to miracles. "For if ye have faith," he says, "Christ is in you, except ye have become reprobates." Seest thou how again he terrifies them, and shows even to superfluity that Christ is with Him. For he seems to me to be here alluding to them, even as to their lives. For since faith is not enough [by itself] to draw down the energy of the Spirit, and he had said that "if ye are in the faith" ye have Christ in you, and it happened that many who had faith were destitute of that energy; in order to solve the difficulty, he says, "except ye be reprobate," except [that is] ye are corrupt in life.
Homily 29 on 2 Corinthians
And what am I saying about myself, that Christ speaks in me, that I am powerful, even though I imitate Him who was crucified and do not proceed to punishment. For you too, if you wish to test yourselves, will see Christ in yourselves, since you all have faith — either ordinary faith, or in particular — wonder-working faith (for believers at that time performed miracles). Thus, if Christ is in you — my disciples — then all the more so in me, the teacher.
That is, if you have not been deprived of the gift of miracles which you received. He hints that they are living lawlessly, for many, having faith, did not have the power to work miracles, because they lived lawlessly. The meaning of the words is as follows: you, it seems, do not know yourselves — whether Christ is in you? He is not in you, because you are "not what you ought to be." But he expresses this thought not directly, but speaks indefinitely, so as not to strike them.
Commentary on 2 Corinthians
After threatening God's severe judgment, the Apostle warns them to be ready, so that they will not experience a severe judgment. First, he gives the admonition; secondly, he assigns the reason for it (v. 10). In regard to the first he does two things. First, he presents the admonition; secondly, he excludes a false suspicion (v. 7). In regard to the first he does two things. First, he advises them to examine themselves; secondly, he suggests what they will be able to find through such an examination (v. 5b).
In regard to the first it should be noted that one who would appear in judgment securely should first examine himself on his deeds; in that way he can tell whether he will appear safely. Therefore the Apostle warns them that before they come to judgment, which will take place when he comes to them, they should examine themselves, saying: examine yourselves, i.e., examine and reflect on your acts: "Test everything; hold fast what is good" (1 Th. 5:21). He advises them to examine themselves on two points, namely, on faith; hence he says: to see whether you are holding to your faith, namely, which I have preached to you and you have received from me concerning the Lord Jesus Christ, or have fallen away and lapsed into another. This is necessary because in 1 Cor. (11:31) it says: "But if we judged ourselves truly, we should not be judged"; "Look at your way in the valley; know what you have done" (Jer. 2:23). Likewise all works, when he says: test yourselves, whether you be in good works, or whether your conscience bothers you for having done some evil. This is useful, because it says in 1 Cor. (2:28): "Let a man examine himself"; and in Gal. (6:4): "Let each one test his own work."
Then when he says, Do you not realize that Jesus Christ is in you? he shows what they can find through such an examination. First, what they might find in themselves; secondly, what they might find in the Apostle (v. 6).
In themselves they will be able to discover two things by this examination, because they will either know that they are keeping the faith, and thus they will be able to find and know that Christ is in them; and this is what he says: Do you not realize that Jesus Christ is in you? i.e., if you were to examine yourselves, would you know that you have the faith and recognize that Christ is in you? As if to say: Yes, because where faith in Christ is, there Christ is: "That Christ may dwell in your hearts through faith" (Eph. 3:17); "Do you not know that your body is a temple of the Holy Spirit within you, which you have from God?" (1 Cor. 6:19). Or they will know that they are not keeping the faith and will find themselves reprobates; hence he says, unless indeed you fail to meet the test! i.e., you will find that you have Christ, unless you have lost the faith and are fallen from the state of previously having had the faith: "You have rejected me, says the LORD, you keep going backward" (Jer. 15:6); "For the wicked are not removed. Refuse silver they are called" (Jer. 6:29).
But here there is a literal question in regard to the statement: Do you not realize that Jesus Christ is in you? For Christ only remains in those who have charity, as it says in 1 Jn. (4:16): "God is love, and he who abides in love abides in God, and God abides in him" If therefore we know that Christ is in us by faith, it is required that this be by formed faith. But this is contrary to Ec. (9:1): "Their deeds are in the hand of God; whether it is love or hate man does not know." I answer that "Christ dwelling in us" can be taken in two ways, namely, in regard to the intellect or in regard to the affections [affectum]. If it is taken in regard to the intellect, then he dwells in us by unformed faith; and in this way we know there is nothing to prevent our knowing with certainty that Christ dwells in us, namely, when we know that we hold the faith which the Catholic Church teaches and holds. But if it is taken in regard to the affectivity, then Christ dwells in us by formed faith; and in this way no one can know that Christ dwells in him, or that he has charity, unless this certainty be granted to a person by revelation and a special grace. But there is nothing to prevent us from having a conjecture [coniecturum] that we are in charity, namely, when a person finds himself so ready and disposed that he would not wish to do anything against Christ in any way for something temporal: "Beloved, if our hearts do not condemn us, we have confidence before God" (1 Jn. 3:21). It is clear, therefore, that the Apostle is speaking in regard to the first way. Or he is even speaking of knowledge which is by a conjecture, as has been said. But his argument proceeds as to the second way and in regard to knowledge which is certain.
Commentary on 2 Corinthians
But I trust that ye shall know that we are not reprobates.
ἐλπίζω δὲ ὅτι γνώσεσθε ὅτι ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι.
Оу҆пова́ю же, ꙗ҆́кѡ разꙋмѣ́ти и҆́мате, ꙗ҆́кѡ мы̀ нѣ́смы неискꙋ́сни.
Paul is calling them to a knowledge of the faith and an upright life. Once they have recognized the authority of the apostle and his worth in God’s sight, they will start to be concerned about themselves.
Commentary on Paul’s Epistles
"But I hope that ye shall know that we are not reprobate." What followed naturally was to have said, "but if ye have become reprobate, yet we have not." He doth not, however, say so, for fear of wounding them, but he hints it in an obscure manner, without either making the assertion thus, "ye are reprobate," or proceeding by question and saying, "But if ye are reprobate," but leaving out even this way of putting it by question, he indicates it obscurely by adding, "But I hope that ye shall know that we are not reprobate."
Homily 29 on 2 Corinthians
Here also again, great is the threat, great the alarm. "For since ye desire," he says, "in this way, by your own punishment to receive the proof, we shall have no difficulty in giving you that demonstration." But he does not indeed so express himself, but with more weight and threatening. "But I hope that ye shall know that we are not reprobate." "For ye ought indeed," he saith, "to have known even without this what we are, and that we have Christ speaking and working in us; but since ye desire to receive the proof of it by deeds also, ye shall know that we are not reprobate."
Homily 29 on 2 Corinthians
In these words is contained a strong threat, for their meaning is as follows: you desire to acquire proof by means of punishment; and I hope that we will be in a position to give you evidence that we are "what we ought to be," and have not been deprived of the gift of signs and powers. Or else: we have not become so corrupt in our life that Christ should have to abandon us. He abides in us on account of our pious life and will punish the unbelievers who are among you.
Commentary on 2 Corinthians
What they might find in the Apostle is mentioned when he says, I hope you will find out that we have not failed. For since those Corinthians could say, "We are not reprobates, but we do not on that account hold to your teachings, because you are not right and should be repudiated." Therefore he says, whatever the case may be with yourselves, I hope that from our life and doctrine, which we have disclosed to you, you will find out that we have not failed and have not taught evil or are excluded from the power we say we have: "A wise man, when you meet him, is known by his countenance" (Sir. 19:26, Vulgate); "You will know them by their fruits" (Matt. 7:16).
Commentary on 2 Corinthians
Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates.
εὔχομαι δὲ πρὸς τὸν Θεὸν μὴ ποιῆσαι ὑμᾶς κακὸν μηδέν, οὐχ ἵνα ἡμεῖς δόκιμοι φανῶμεν, ἀλλ᾿ ἵνα ὑμεῖς τὸ καλὸν ποιῆτε, ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν.
Мо́лимсѧ же къ бг҃ꙋ, не сотвори́ти ва́мъ ни є҆ди́нагѡ ѕла̀, не ꙗ҆́кѡ да мы̀ и҆скꙋ́сни ꙗ҆ви́мсѧ, но да вы̀ до́брое сотворитѐ, мы́ же ꙗ҆́кѡ неискꙋ́сни бꙋ́демъ.
Paul is praying that he and his colleagues will be humbled, as it were, by seeing the Corinthians so well behaved that he will not dare rebuke them. If they are humbled in this way, they will appear to be false. It is when they judge sinners with the authority granted to them that they are seen to be approved as genuine by God. If then there are no people for them to judge, it looks as if they have been proved false through the lessening of their authority.
Commentary on Paul’s Epistles
Then when he has held the threat suspended over their heads, and brought the punishment now up to their doors, and has set them a trembling, and made them look for vengeance; see how again he sweetens down his words and soothes their fear, and shows his unambitious temper, his tender solicitude towards his disciples, his high-principledness of purpose, his loftiness and freedom from vain-glory.
Homily 29 on 2 Corinthians
What can be equal to this soul? He was despised, he was spit upon, he was ridiculed, he was mocked, as mean, as contemptible, as a braggart, as boastful in his words but in his deeds unable to make even a little show; and although seeing so great a necessity for showing his own power, he not only puts off, not only shrinks back, but even prays that he may not fall into such a position. For he says, "I pray that ye do no evil, not that we may appear approved, but that ye may do that which is honorable, though we be as reprobate."
Homily 29 on 2 Corinthians
What is it he says? "I entreat God. I beseech Him," he says, "that I may find no one unreformed, may find no one that has not repented; yea, rather, not this alone, but that none may have sinned at all. For," he says, "that ye have done no [evil], but if ye have perchance sinned, then that ye may have changed your conduct, and been beforehand with me in reforming, and arresting all wrath. For this is not what I am eager about, that we should be approved in this way, but clean the contrary, that we should not appear approved. For if ye should continue," he says, "sinning and not repenting, it will be necessary for us to chastise, to punish, to maim your bodies; (as happened in the case of Sapphira and of Magus;) and we have given proof of our power. But we pray not for this, but the contrary, that we may not be shown to be approved in this way, that we may not in this way exhibit the proof of the power which is in us, by chastising you and punishing you as sinning and as incurably diseased."
Homily 29 on 2 Corinthians
But what? "That ye should do that which is honorable," we pray for this, that ye should ever live in virtue, ever in amendment; "and we should be as reprobate," not displaying our power of punishing. And he said not, "reprobate" for he would not "be" reprobate, even though he did not punish, nay rather for this very reason he would be "approved;" "but even if some suspect us," he says, "on account of our not displaying our power, to be contemptible and cast away, we care nothing for this. Better we should be so deemed of by those, than display the power which God hath given to us in those stripes, and in that unreformedness of heart."
Homily 29 on 2 Corinthians
Note his mercy. He was despised, reviled as a man having no power and only boasting in writing; yet he not only cancels the punishment, but even implores them not to sin, so as not to bring him to the necessity of punishing. For I am not striving to appear "what I ought to be" and as one having the power to punish, but that you should always do good and repent if you sin; and let me be considered "not what I ought to be," that is, let me seem to many to be weak and powerless, as one who found no occasion to punish you. He did not wish to actually be "not what he ought to be"; on the contrary, he showed himself approved by teaching his disciples not to sin in anything, but he said "we appeared not to be what we ought to be," expressing thereby the opinion of many.
Commentary on 2 Corinthians
Then when he says, But we pray God, he excludes the suspicion. For he had threatened them with a severe judgment when he mentioned his power to judge, and suggested an examination, trusting that Christ was in them, unless they were reprobate. Nevertheless he leaves in doubt the question whether Christ be in them. And because they might believe and suspect that the Apostle would rejoice in their being reprobates, in order to appear greater in comparison to them and to exercise a more severe judgment, the Apostle removes this suspicion here: first, with a prayer he directs to God on their behalf; secondly, by the joy he conceived in their regard (v. 9).
He prays, therefore, that they may be found innocent and not be examined with the severity of a judgment; therefore he says, But we pray, namely to God, that you may not do wrong. As if to say: do not suppose that we desire you to be reprobates, but we pray that you may do no evil. He prays also that he may appear weak, thus excluding any desire on the part of the Apostle for excellence in comparison to them; hence he says, not that we may appear to have met the test, i.e., we do not pray that we may be commended as approved in comparison to you, but rather that you may do what is right [good]: "And let us not grow weary in well-doing" (Gal. 6:9); "Be strong, and let your heart take courage" (Ps. 27:14), though we may seem to have failed, by losing the power to punish and judge, because where there is no guilt, we are all equal and one does not have power over another to judge. Therefore, the Apostle rather wishes that they be good than be subject to the power of his judgment.
Commentary on 2 Corinthians
For we can do nothing against the truth, but for the truth.
οὐ γὰρ δυνάμεθά τι κατὰ τῆς ἀληθείας, ἀλλ᾿ ὑπὲρ τῆς ἀληθείας.
Ничто́же бо мо́жемъ на и҆́стинꙋ, но по и҆́стинѣ.
Paul is saying this because there is no power against the truth. They cannot reprove someone who is living a good life, but only someone who is an enemy of the law. This power will come to nothing if people have done what is good.
Commentary on Paul’s Epistles
"For we can do nothing against the truth, but for the truth." For that he may not seem [merely] to be gratifying them, (for this is what one who was void of vain-glory might do,) but to be doing what the nature of the thing demanded, he added this, "for we can do nothing against the truth." "For if we find you," he says, "in good repute, having driven away your sins by repentance and having boldness towards God; we shall not be able thereafter, were we never so willing, to punish you, but should we attempt it even, God will not work with us. For to this end gave He us our power that the judgment we give should be true and righteous, not contrary to the truth."
Homily 29 on 2 Corinthians
Seest thou how in every way he can, he makes what he says void of offensiveness, and softens the harshness of his menace? Moreover as he has eagerly endeavored this, so is he desirous also to show that his mind was quite joined to them.
Homily 29 on 2 Corinthians
In order not to appear to be flattering, he says: I am not at all doing this out of vainglory, that is, I affirm that we will not have the power to punish you when we find you not fallen. Even if we attempt to do this, God will not grant us His help; for He gave us power so that we might pronounce judgment in accordance with the truth, and not against it: for a true judgment is pronounced by the one who punishes the one deserving of punishment; but the one who attempts to punish the one who has not sinned acts against the truth.
Commentary on 2 Corinthians
That he would lack this power of judging, if they are good, is shown when he says: For we cannot do anything against the truth. As if to say: we do not labor for anything but the truth, and for it we stand. But it is obvious that if we were to punish the innocent, we would be standing against the truth and against justice. Hence, since the Apostle could not do anything against the truth, but for the truth and for justice, it is clear that he will not punish the innocent. It should be noted, according to Augustine in a Gloss [Lombard], that two things are necessary for avoiding sins, namely, free will and God's grace. For if free will were not needed, neither precepts nor prohibitions nor exhortations would ever be given to men; further, punishments would be given in vain. But grace, too, is necessary, because unless God ruled all by his grace, a man could not stand; furthermore, it would be in vain to pray that he not lead us into temptation. Consequently, the Apostle, indicating that both are necessary, prays God to obtain grace, and advises that they withdraw from evil with their free will, and do good; hence he says, we pray, as to the first, that you may not do wrong, as to the second.
Commentary on 2 Corinthians
For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection.
χαίρομεν γὰρ ὅταν ἡμεῖς ἀσθενῶμεν, ὑμεῖς δὲ δυνατοὶ ἦτε· τοῦτο δὲ καὶ εὐχόμεθα, τὴν ὑμῶν κατάρτισιν.
Ра́дꙋемсѧ бо, є҆гда̀ мы̀ немощствꙋ́емъ, вы́ же си́льни быва́ете: ѡ҆ се́мъ же и҆ мо́лимсѧ, ѡ҆ ва́шемъ соверше́нїи.
"For we rejoice when we are weak, and ye are strong. For this also we pray for even your perfecting." "For most certainly," he says, "we cannot do any thing against the truth, that is, punish you if you are well pleasing [to God]; besides, because we cannot, we therefore do not wish it, and even desire the contrary. Nay, we are particularly glad of this very thing, when we find you giving us no occasion to show that power of ours for punishment. For even if the doing of such things shows men glorious and approved and strong; still we desire the contrary, that ye should be approved and unblamable, and that we should never at any time reap the glory thence arising."
Homily 29 on 2 Corinthians
Wherefore he says, "For we are glad when we are weak." What is, "are weak?" "When we may be thought weak." Not when we are weak, but when we are thought weak; for they were thought so by their enemies, because they displayed not their power of punishing. "But still we are glad, when your behavior is of such a sort as to give us no pretence for punishing you. And it is a pleasure to us to be in this way considered weak, so that only ye be blameless;" wherefore he adds, "and ye are strong," that is, "are approved, are virtuous. And we do not only wish for this, but we pray for this, that ye may be blameless, perfect, and afford us no handle."
Homily 29 on 2 Corinthians
This is paternal affection, to prefer the salvation of the disciples before his own good name. This is the part of a soul free from vainglory; this best releaseth from the bonds of the body and makes one to rise aloft from earth to heaven, the being pure from vain-glory; just as therefore the contrary leadeth unto many sins.
Homily 29 on 2 Corinthians
These words show the apostle's strong devotion to the Corinthians, for the meaning of his words is as follows: do not think that I grieve because I cannot demonstrate my power over you in the event that you do not stumble. On the contrary, I am very glad when I myself am "weak," that is, am considered weak, as one who shows no power in punishing you, and when you are "strong," that is, virtuous and free from falls.
The meaning of his words is as follows: I not only desire this, but also pray that you may be blameless and innocent, that is, perfect, giving no occasion for punishment.
Commentary on 2 Corinthians
Then when he says, For we are glad, he removes the false suspicion on account of the joy conceived over their good. First, he mentions the joy he conceives over their innocence; secondly, the prayer he utters for their perfection (v. 9b).
He says therefore: we pray that you may appear approved, but we infirm; and this is clear from our emotion, because we rejoice that some among you are good and innocent, thus taking from us the power to judge and making us seem weak; and this is what he says: For we are glad when we are weak, i.e., not exercising our power, and you are strong, i.e., acting so well and overcoming vices that you take away our power to judge. For when a person does evil, he subjects himself to the power of a judge; but by acting well, he casts it away from him: "Would you have no fear of him who is in authority? Then do what is good, and you will receive his approval" (Rom. 13:3); "We are weak, but you are strong" (1 Cor. 4:10). Concerning that joy, it says in Phil. (2:17): "I am glad and rejoice with you all."
And not only do we rejoice in these things, but besides this what we pray for is your improvement. For in natural things we notice that each natural thing tends towards its own perfection, for which is had a natural desire; hence, to each thing is given the natural power to enable it to attain to its perfection. But God gives man grace, by which he may attain to his ultimate and perfect consummation, i.e., happiness, towards which he has a natural desire. Hence, when a person does not tend toward perfection, it is a sign that he does not have a sufficiency of God's grace. Therefore, the Apostle, in order that they might grow in grace, prays that they be perfected: "And it is my prayer that your love may abound more and more, with knowledge and all discernment" (Phil. 1:9); "That you may be able to withstand in the evil day, and having done all, to stand" (Eph. 6:13).
Commentary on 2 Corinthians
Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.
Διὰ τοῦτο ταῦτα ἀπὼν γράφω, ἵνα παρὼν μὴ ἀποτόμως χρήσωμαι κατὰ τὴν ἐξουσίαν ἣν ἔδωκέ μοι ὁ Κύριος εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν.
Сегѡ̀ ра́ди не сы́й ᲂу҆ ва́съ сїѧ̑ пишꙋ̀, да не прише́дъ безща́днѡ сотворю̀ по вла́сти, ю҆́же гдⷭ҇ь да́лъ мѝ є҆́сть въ созда́нїе, а҆ не на разоре́нїе.
Is he then the same God as He who gave Satan power over the person of Job that his "strength might be made perfect in weakness? " How is it that the censurer of the Galatians still retains the very formula of the law: "In the mouth of two or three witnesses shall every word be established? " How again is it that he threatens sinners "that he will not spare" them -he, the preacher of a most gentle god? Yea, he even declares that "the Lord hath given to him the power of using sharpness in their presence!" Deny now, O heretic, (at your cost, ) that your god is an object to be feared, when his apostle was for making himself so formidable!
Against Marcion Book 5
He was sensible he had spoken more vehemently than his wont, and especially towards the end of the Epistle. Since then he had said these things and more besides, terrifying, shaming, reproaching, lashing them, he says, in excuse for all, "For this cause I write these things while absent, that I may not when present deal sharply." For I am desirous the sharpness should lie in my letters and not in my deeds. I wish my threats to be vehement, that they may continue threats and never go forth into action.
Homily 30 on 2 Corinthians
Again even in this his apology he makes what he says more terrible, showing that it is not himself who is to punish, but God; for he added, "according to the authority which the Lord gave me;" and again, to show that he desires not to use his power to their punishment, he added, "not for casting down, but for building up." And he hinted indeed this now, as I said, but he left it to them to draw the conclusion that if they should continue unamended, even this again is building up, to punish those that are of such a mind. For so it is, and he knew it and showed it by his deeds.
Homily 30 on 2 Corinthians
Paul shows that chastisement is a form of edification. If one or two are punished, the entire fellowship learns the lesson.
Commentary on the Second Epistle to the Corinthians 356
Having greatly frightened them and put forth threats, he now presents a justification for this. I wrote thus because I desire that the threats and severity remain only in writing and not be carried out in reality; for I will certainly punish those who have not corrected themselves, since the Lord gave me authority. By this he shows that through him the Lord Himself punishes. And showing that he does not wish to use his authority for their punishment, he adds: "for building up, and not for tearing down," that is, the Lord does not wish to tear down, or punish, but to build up, that is, to do good. Nevertheless, to punish the incorrigible is itself building up.
Commentary on 2 Corinthians
Then, having given the admonition, he assigns the reason for it, saying, I write this while I am away from you, in order that when I come I may not have to be severe, i.e., I write these things to you in my absence to warn you, lest I be forced to do something against my will, which is that I may do nothing severe against you, except to the extent that I am compelled by you. Hence he says, that when I come among you I may not have to be more severe against you than I would wish or than you would wish: "For you admonished them and tried them as a father" (Wis. 11:11, Vulgate); "I who am humble when face to face with you, but bold to you when I am away!— I beg of you that when I am present I may not have to show boldness with such confidence as I count on showing against some" (2 Cor. 10:1). But because the Corinthians might say, "But supposing that we have acted well, would you be able to deal severely against us?" Therefore he answers, saying: No, because I neither plan nor am able to act except in my use of the authority which the Lord has given me. But God gave me this power, namely, of binding and loosing, for building up and not for tearing down, i.e., that you might be built up and not that you be destroyed. And if I were to correct you severely, I would not be building up but destroying: "Our authority, which the Lord gave for building you up and not for destroying you" (2 Cor. 10:8). But the Lord gave this power to Paul: "Set apart for me Barnabas and Saul for the work to which I have called them" (Ac. 13:2).
Commentary on 2 Corinthians
Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.
Λοιπόν, ἀδελφοί, χαίρετε, καταρτίζεσθε, παρακαλεῖσθε, τὸ αὐτὸ φρονεῖτε, εἰρηνεύετε, καὶ ὁ Θεὸς τῆς ἀγάπης καὶ εἰρήνης ἔσται μεθ᾿ ὑμῶν.
Про́чее же, бра́тїе, ра́дꙋйтесѧ, соверша́йтесѧ, ᲂу҆тѣша́йтесѧ, то́жде мꙋ́дрствꙋйте, ми́ръ и҆мѣ́йте. И҆ бг҃ъ любвѐ и҆ ми́ра бꙋ́детъ съ ва́ми.
And not only now let us seem to believe and give heed, when we are admonished by the elders; but also when we take our departure home, let us remember the commandments of the Lord, and not be allured back by worldly lusts, but let us often and often draw near and try to make progress in the Lord's commands, that we all having the same mind may be gathered together for life.
Second Epistle To The Corinthians (Pseudo-Clement)
The joy referred to here will come when the Corinthians mend their ways, after which it will be possible for them to mature in faith. But before that there will be consolation, enabling them to abandon the pleasure of the present in favor of hope for things to come. The peace of God is one thing, but the peace of the world is another. People in the world have peace, but it works to their damnation. The peace of Christ is free from sins, and therefore it is pleasing to God. A person who has peace will also have love, and the God of both will protect him forever.
Commentary on Paul’s Epistles
What means, "for the rest, brethren, rejoice?" Thou hast pained, terrified, thrown them into an agony, made them to tremble and fear, and how biddest thou them rejoice? 'Why, for this very reason I bid them rejoice. For,' he says, 'if what is your part follow upon mine, there will be nothing to prevent that joy. For all my part has been done; I have suffered long, I have delayed, I have forborne to cut off, I have besought, I have advised, I have alarmed, I have threatened, so as by every means to gather you in unto the fruit of repentance. And now it behoveth that your part be done, and so your joy will be unfading.'
Homily 30 on 2 Corinthians
"Be perfected." What is, "be perfected?" 'Be complete, fill up what is deficient.'
Homily 30 on 2 Corinthians
"Be comforted." For, since their trials were numerous, and their perils great, he says, '"be comforted," both by one another, and by us, and by your change unto the better. For if ye should have joy of conscience and become complete, nothing is wanting unto your cheerfulness and comfort. For nothing doth so produce comfort as a pure conscience, yea, though innumerable trials surround.'
Homily 30 on 2 Corinthians
"Be of the same mind, live in peace." The request he made in the former Epistle also, at the opening. For it is possible to be of one mind, and yet not to live in peace, [for instance], when people agree in doctrine, but in their dealings with each other are at variance. But Paul requires both.
Homily 30 on 2 Corinthians
"And the God of love and peace shall be with you." For truly he not only recommends and advises, but also prays. For either he prays for this, or else foretells what shall happen; or rather, both. 'For if ye do these things,' he says, 'for instance, if ye be "of one mind" and "live in peace," God also will be with you, for He is "the God of love and of peace," and in these things He delighteth, He rejoiceth. Hence shall peace also be yours from His love; hence shall every evil be removed. This saved the world, this ended the long war, this blended together heaven and earth, this made men angels. This then let us also imitate, for love is the mother of countless good things. By this we were saved, by this all those unspeakable good things [come] to us.'
Homily 30 on 2 Corinthians
I, he says, have done my part; it remains for you to act in accordance with me. For if you correct your life, you will gain unfading joy in your conscience, even though I grieved you with my words.
That is, be perfect both in teaching and in life, and supply that which is lacking in you.
Since there were many temptations and dangers, he says to them: seek consolation in yourselves, in one another, and in your own change for the better; for a good conscience is a great consolation.
He was asking them about this, as people who were in disagreement, in his first epistle as well (1 Cor. 1:10). Being of one mind relates to dogmas, while being at peace ("be at peace") — a concept opposite to discord — refers to people's relations with one another. Therefore Paul demands both.
He not only exhorts them but also prays for them. Or else these words contain not a prayer but a prediction that if you mutually preserve peace, then God will be with you. God is called the God of love either because He is its source, or because He abundantly manifests it in us, or because where there is love, there He is and is its Lord. Likewise, He is called the God of peace either because He is its source, or because He reconciled the heavenly with the earthly, or because He is its Lord, as of His own possession.
Commentary on 2 Corinthians
Having rebuked those deceived by false apostles, the Apostle now comforts those who have persisted in his faith and doctrine. First, he gives an admonition; secondly, he adds a greeting (v. 12). In regard to the first he does two things. First, he gives the salutation; secondly, the reward of a fulfilled admonition (v. 11d). But he admonishes them on three points: first, what they should have been in themselves; secondly, in regard to their neighbor (v. 11b); thirdly, how all should act towards one another (v. 11c).
They should have two qualities in themselves. The first is joy in the good they had; hence he says: finally brethren, who have been constant, farewell [rejoice] in the things you have done for God's service. This is necessary, if you are to be just and virtuous, because no one is just or virtuous who does not take joy in just and virtuous activities. Therefore it says in Ps. 100 (2, Vulgate): "Sing joyfully to God, all the earth: serve the Lord with gladness"; "Rejoice in the Lord always; again I will say, Rejoice" (Phil. 4:4). Indeed, a person should always rejoice because joy keeps a man in good condition, whereas one cannot continue long that which causes sorrow. Secondly, the good should have in themselves a zeal for perfection; in regard to this he says, mend your ways [be perfect], i.e., always tend to what is perfect: "Therefore let us leave the elementary doctrine of Christ and go on to maturity [perfectionem]" (Heb. 6:1). What is said here is not a precept to be perfect, but always tend toward perfection. And this is necessary because a person who does not aim at progressing is in danger of falling back. For we notice that unless the rowers strive to go forward, the ship always goes backward. This is what the Lord said: "You, therefore, must be perfect, as your heavenly Father is perfect" (Matt. 5:48).
To our neighbor we must give exhortations to good; in regard to this he says, heed my appeal: "And he gave to every one of them commandment concerning his neighbour" (Sir. 17:12, Vulgate); "He who exhorts, in his exhortation" (Rom. 12:8); "And let him who hears say 'Come'" (Rev. 22:17).
There are two things which should be common to all, namely, that they agree: therefore he says, agree with one another; and that they be at peace: hence he says, live in peace. These two things are so related that one is external and the other internal. For it is clear that bodies cannot be preserved and kept orderly unless the members are mutually coordinated. In like manner neither the Church nor the members of the Church, unless they are in proper order and united one with another. But there is a double union required for uniting the members of the Church: one is interior, that is, that they agree by faith in regard to the intellect by believing the same things, and by love in the will by loving the same things. Hence he says, agree with one another, i.e., agree in regard to matters of faith, and love the same things with the affection of charity. For true wisdom is present when the activity of the intellect is perfected and consummated by the repose and delight experienced by the affections: "That together you may with one voice glorify the God and Father of our Lord Jesus Christ" (Rom. 15:6); "That all of you agree" (1 Cor. 1:10); "Complete my joy by being of the same mind, having the same love, being in full accord and of one mind" (Phil. 2:2). The other is exterior, namely, peace: therefore he says, live in peace among yourselves: "Strive for peace with all men" (Heb. 12:14); "Seek peace, and pursue it" (Ps. 34:15); "Now may the Lord of peace himself give you peace at all times in all ways" (2 Th. 3:16).
Then when he says, the God of love and peace will be with you, he mentions the reward given to those who fulfil these admonitions. As if to say: if you keep peace among you, the God of love and peace will be with you. In regard to this it should be noted that among the Gentiles was a custom that certain gifts be used as names for the gods, because although there is but one God, nevertheless certain special gifts were used for naming the gods from those gifts. Thus, from the gift of peace they call a god the god of peace, and from the gift of salvation, the god of salvation. Alluding to this practice, the Apostle says: the God of love and peace will be with you, not that peace is one god, as they said, but Christ is called the God of peace because he is the giver of peace and is one who loves: "My peace I give to you" (Jn. 14:27); "For God is not a God of confusion but of peace" (1 Cor. 14:53); "God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom. 5:5). He is also the author of peace: "In me you may have peace. In the world you have tribulation" (Jn. 16:33); "His abode has been established in peace" (Ps. 71:3, Vulgate). Furthermore, he is not only the God of peace, but also of love; hence, he says: the God of love and peace will be with you. This is so, because a person who exists in true peace of heart and body exists in charity, and "He who abides in love abides in God, and God abides in him" (1 Jn. 4:16); and because a person merits only through peace and love: "If a man loves me, he will keep my word, and my Father will love him" (Jn. 14:23).
Commentary on 2 Corinthians
Greet one another with an holy kiss.
Ἀσπάσασθε ἀλλήλους ἐν ἁγίῳ φιλήματι. ἀσπάζονται ὑμᾶς οἱ ἅγιοι πάντες.
Цѣлꙋ́йте дрꙋ́гъ дрꙋ́га лобза́нїемъ ст҃ы́мъ. Цѣлꙋ́ютъ вы̀ ст҃і́и всѝ.
But when is peace more to be concluded with brethren than when, at the time of some religious observance, our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching. their own peace? What prayer is complete if divorced from the "holy kiss? " Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our fasts; for now, by abstinence from the kiss, we are known to be fasting.
On Prayer
I salute Cassian and his partner in life, and their very dear children. Polycarp, that most worthy bishop, who is also deeply interested in you, salutes you; and to him I have commended you in the Lord. The whole Church of the Smyrnaeans, indeed, is mindful of you in their prayers in the Lord. Onesimus, the pastor of the Ephesians, salutes you. Damas, the bishop of Magnesia, salutes you. Polybius, bishop of the Trallians, salutes you. Philo and Agathopus, the deacons, my companions, salute you, "Salute one another with a holy kiss."
Epistle of Pseudo-Ignatius to the Antiochians
Then to lead them on unto it, he says, "Salute one another with a holy kiss." What is "holy?" not hollow, not treacherous, like the kiss which Judas gave to Christ. For therefore is the kiss given, that it may be fuel unto love, that it may kindle the disposition, that we may so love each other, as brothers brothers, as children parents, as parents children; yea, rather even far more. For those things are a disposition implanted by nature, but these by spiritual grace. Thus our souls bound unto each other.
Homily 30 on 2 Corinthians
And therefore when we return after an absence we kiss each other, our souls hastening unto mutual intercourse. For this is that member which most of all declares to us the workings of the soul. But about this holy kiss somewhat else may yet be said. To what effect? We are the temple of Christ; we kiss then the porch and entrance of the temple when we kiss each other. See ye not how many kiss even the porch of this temple, some stooping down, others grasping it with their hand, and putting their hand to their mouth.
Homily 30 on 2 Corinthians
And through these gates and doors Christ both had entered into us, and doth enter, whensoever we communicate. Ye who partake of the mysteries understand what I say. For it is in no common manner that our lips are honored, when they receive the Lord's Body. It is for this reason chiefly that we here kiss. Let them give ear who speak filthy things, who utter railing, and let them shudder to think what that mouth is they dishonor; let those give ear who kiss obscenely.
Homily 30 on 2 Corinthians
Hear what things God hath proclaimed by thy mouth, and keep it undefiled. He hath discoursed of the life to come, of the resurrection, of immortality, that death is not death, of those other innumerable mysteries. For he that is about to be initiated comes to the priest's mouth as it were an oracle, to hear things full of awe. For he lost his life even from his forefathers, and comes to seek it again, and to ask how he may haply find and get it back. Then God announceth to him how it may be found, and that mouth becomes more awful than the very mercy-seat. For that mercy-seat never sent forth a voice like this, but spake much of lesser things, of wars and such peace as is here below: but this speaks all about heaven and the life to come, and things new and that pass understanding.
Homily 30 on 2 Corinthians
Not with a pretended and treacherous kiss, like that of Judas. For we kiss one another for the purpose of kindling love all the more, since through the mouth, more than through any other member, the souls of those who kiss are united. Likewise, when entering a house, we express our unity through a kiss. Or else, since we are the temple of God, and the mouth is the entrance to this temple, we kiss this entrance, for through it Christ enters into us during communion.
Commentary on 2 Corinthians
Then when he says, Greet one another with a holy kiss, he gives the salutation. In regard to this he does three things. First, he enjoins on them a mutual greeting; secondly, he greets them on the part of others (v. 12b); thirdly, he greets them on his own part (v. 13).
He requests that the mutual greeting be made with a kiss; hence he says: Greet one another with a holy kiss. Here it should be noted that a kiss is a sign of peace. For a man breathes through the mouth with which a kiss is given. Therefore, when men give one another kisses, it is a sign that they are uniting their spirit of peace. But there is a false peace, and this is done by those who "speak peace with their neighbors, while mischief is in their hearts" (Ps. 28:3), which is accomplished with the deceit of a kiss: "Better are the wounds of a friend, than the deceitful kisses of an enemy" (Prov. 27:6, Vulgate). There is also an evil and degrading peace, namely, when men come together to commit evil: "Afterward it was not enough for them to err about the knowledge of God, but they live in great strife due to ignorance, and they call such great evils peace" (Wis. 14:22). And this is sealed with a lustful kiss. In Prov. (7:13, Vulgate) it is said of an evil woman that "Catching the young man, she kisses him, and with an impudent face, flatters him." There is also a holy peace which God produces: "And the peace of God, which passes all understanding, will keep your hearts and your minds in Christ Jesus" (Phil. 4:7), and this is obtained by a holy kiss, because it unites the spirit with holiness. It is of this kiss that he says here: with a holy kiss. From this there arose the practice whereby believers and holy men kiss one another as a sign of charity and union.
Commentary on 2 Corinthians
All the saints salute you.
Ἡ χάρις τοῦ Κυρίου Ἰησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ Θεοῦ καὶ ἡ κοινωνία τοῦ Ἁγίου Πνεύματος μετὰ πάντων ὑμῶν· ἀμήν.
Блгⷣть гдⷭ҇а на́шегѡ і҆и҃са хрⷭ҇та̀, и҆ любы̀ бг҃а и҆ ѻ҆ц҃а̀, и҆ ѻ҆бще́нїе ст҃а́гѡ дх҃а со всѣ́ми ва́ми. А҆ми́нь.
Paul is calling the Corinthians to holiness, so that they may be bold enough to return the greeting of the saints. For they are greeted by the saints with the intention that they should imitate them.
Commentary on Paul’s Epistles
And having said, "Salute one another with an holy kiss," he added, "All the saints salute you." By this also giving them good hopes. He has added this in the place of the kiss, knitting them together by the salutation, for the words also proceed from the same mouth from which the kiss. Seest thou how he brings them all together, both those who are widely separated in the body and those who are near, these by the kiss and those by the written message?
Homily 30 on 2 Corinthians
All the saints sent their greetings, not just the leaders.
Commentary on the Second Epistle to the Corinthians 13
The present he unites with a kiss, the absent with a greeting, but even here the lips are joined, because the greeting proceeds from them.
Commentary on 2 Corinthians
He greets them on the part of the others when he says, all the saints greet you, because all the saints and faithful hope and desire and procure our salvation with their prayers. Hence, all of Christ's faithful hope and desire salvation for one another: "Make me a partaker, O God" (Ps. 119, Aquinas Latin).
Commentary on 2 Corinthians
The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.
Here is the intertwining of the Trinity and the unity of power which brings all salvation to fulfillment. The love of God has sent us Jesus the Savior, by whose grace we have been saved. The fellowship of the Holy Spirit makes it possible for us to possess the grace of salvation, for he guards those who are loved by God and saved by the grace of Christ, so that the completeness of the Three may be the saving fulfillment of mankind.
Commentary on Paul’s Epistles
If there is one grace, one peace, one love and one fellowship on the part of the Father and of the Son and of the Holy Spirit, surely there is one operation, and where there is one operation, certainly the power cannot be divided or the substance separated.
On the Holy Spirit 1.12.13
The grace of our Lord Jesus Christ saves us apart from works and fills us with grace.
Pauline Commentary from the Greek Church
"The grace of our Lord Jesus Christ, and the love of God," and the Father, "and the communion of the Holy Ghost, be with you all." After having united them to one other by the salutations and the kisses, he again closes his speech with prayer, with much carefulness uniting them unto God also.
Homily 30 on 2 Corinthians
Where now are they who say that because the Holy Spirit is not inserted in the beginnings of the Epistles, He is not of the same substance? For, behold, he hath now enumerated Him with the Father and Son. And besides this, one may remark, that when writing to the Colossians and saying, "Grace to you, and peace from God our Father," he was silent of the Son, and added not, as in all his Epistles, and from the Lord Jesus Christ. Is then the Son not of the same substance either, because of this? Nay, these reasonings are of extreme folly. For this very thing especially shows Him to be of the same substance, that Paul useth the expression [or not] indifferently.
Homily 30 on 2 Corinthians
And that what is here said is no conjecture, hear how he mentions Son and Spirit, and is quite silent of the Father. For, writing to the Corinthians, he says, "But ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God." (1 Corinthians 6:11) What then, tell me? were these not baptized into the Father? Then assuredly they were neither washed nor sanctified. But did they baptize them? doubtless then just as also they did baptize. How then did he not say, 'Ye are washed in the name of the Father?' Because it was indifferent in his view, at one time to make mention of this, at another of that Person; and you may observe this custom in many places of the Epistles.
Homily 30 on 2 Corinthians
Moreover, he will be found again, to put the gifts also themselves transposedly. For having said here, "The grace of Christ, and the love of God and the Father, and the communion of the Holy Ghost;" he in another place speaks of "the communion of the Son," and of "the love of the Spirit." For, "I beseech you," he says, "by the love of the Spirit." (Romans 15:30) And in his Epistle to the Corinthians, "God is faithful, by Whom ye were called into the communion of His Son." (1 Corinthians 1:9) Thus the things of the Trinity are undivided: and whereas the communion is of the Spirit, it hath been found of the Son; and whereas the grace is of the Son, it is also of the Father and of the Holy Spirit.
Homily 30 on 2 Corinthians
And I say these things, not confounding the Persons, (away with the thought!) but knowing both the individuality and distinctness of These, and the Unity of the Substance.
Homily 30 on 2 Corinthians
This is written against the Arians, who maintain that the Father is greater than the Son on the ground that he is usually mentioned first.
Commentary on the Second Epistle to the Corinthians 13
Having united all together, he, according to his custom, prays that the grace of the Son be upon them, through which He saved us — not by our works, but by grace, having Himself endured being slain for us. And then, as if being asked — whence comes this grace of the Son? he answers: from the love of the Father. And what does it produce? The communion of the Holy Spirit, that is, participation and partaking of Him, by virtue of which we are sanctified — having become, through the indwelling of the Comforter in us, partakers of Him, we ourselves also become spirit, not by nature, but through communion. What ground, then, do those have who reject the Spirit on the basis that Paul did not mention Him at the beginning of the epistles? Here he mentions and fully enumerates the Trinity, which may preserve us holding firmly to the dogmas and leading a blameless life, so that we may be perfect servants of the perfect God in Trinity, to Whom be glory unto the ages of ages. Amen.
Commentary on 2 Corinthians
He greets them on his own part, when he says: The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. Here it should be noted that there are two modes of appropriating something to the divine persons: one is essentially [essentialiter] and the other causally [causaliter]. Essentially power is appropriated to the Father because he is power essentially; inasmuch as he is the principle. To the Son, wisdom, inasmuch as he is the Word. To the Holy Spirit, love, inasmuch as he is goodness. But here the Apostle does not appropriate those things in this way, namely, by essence [per essentiam], because then all things would be appropriated to the Holy Spirit; rather, he appropriates by cause [per causam]. Therefore, since grace is a gift by which sins are forgiven: "Justified by his grace as a gift" (Rom. 3:24), and the remission of sin is accomplished in us by the Son who took our flesh and satisfied for our sins: "Grace and truth came through Jesus Christ" (Jn. 1:17): for this reason the Apostle attributes grace to Christ, when he says, the grace of the Lord Jesus Christ. But charity is necessary for us because we must become united to God: "He who abides in love abides in God, and God abides in him" (1 Jn. 4:16). And because this is from God the Father, inasmuch as he so loved the world as to send his only begotten Son (Jn. 3:16): "God shows his love for us" (Rom. 5:8), he attributes charity to him as to its source, when he says, and the love of God, namely, the Father. Finally, the communication of divine gifts is accomplished by the Holy Spirit: "All these are inspired by one and the same Spirit" (1 Cor. 12:11). Therefore he attributes communication to the Holy Spirit, when he says, and the fellowship [participation] of the Holy Spirit. Or, he attributes this to him because he is common to the other two persons.
Thus therefore the Apostle in his greeting wishes them all things that are necessary when he says: The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. The grace of Christ, by which we are made just and are saved; the charity of God the Father, by which we are united to him; and the fellowship of the Holy Spirit distributing divine gifts to us. Amen.
Commentary on 2 Corinthians
THIS is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.
Τρίτον τοῦτο ἔρχομαι πρὸς ὑμᾶς· ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ρῆμα·
Трети́цею сѐ грѧдꙋ̀ къ ва́мъ: при ᲂу҆стѣ́хъ двою̀ и҆лѝ трїе́хъ свидѣ́телей ста́нетъ всѧ́къ глаго́лъ.