Commentary on the Second Epistle to the Corinthians

Paul, apostle of Jesus Christ.

Now, secure concerning these matters, he confidently proclaims himself an apostle of the Lord. For in the first epistle he says that he was called an apostle, yet not approved as such by those who had been led away from his tradition. Through the will of God. That he might prove his apostleship to be ratified, he says that he was made an apostle by the will of the Lord Christ: for thus the Lord says to the Jews, that he always does what is pleasing to him, that is, to God the Father. And Timothy the brother. He writes this along with him through whom he sent the first epistle to them, that is, with Timothy; so as to show them that he had heard from him of their good will, whereby they submitted themselves to be rebuked. To the church which is at Corinth, with all the saints who are in Achaia. Now he associates these with the saints of the other churches, that they may know they have made progress.

Grace to you and peace from God our Father, and the Lord Jesus Christ.

Since the gift of God and of Christ is one, he therefore wishes them to be partakers of the grace of God which is also the grace of Christ.

Blessed be God and the Father of our Lord Jesus Christ.

Always in every epistle he delivers the order of the mystery, being about to speak of God the Father, and of his gift. The Father of mercies and the God of all consolation. He began from this very reasoning, for it gives much refreshment to those who had been saddened by reason of rebuke; for hearing that the Lord is not only the father of all origin, but also of mercies, they were relieved by hope, and made certain that they had been rebuked for this, that being converted they might find the mercy of God. But why did he say "Father of mercies," except that it might be recognized that through mercy he again regenerates and reforms the penitent, so that there is not only pardon, but the restoration of the former state?

And therefore he said "mercies" on account of diverse sins; that he might console those saddened on account of their offenses: that is, that he does not deny hope to those who are converted.

Who consoles us in all our tribulation.

This is what he said: the God of all consolation, who is present in every tribulation; so that we too may be able to console those who are in every tribulation through the exhortation with which we ourselves are exhorted by God. He introduced two kinds of consolations; one by which those are consoled who unjustly note marker. Suffer tribulation on account of the name of Christ, that they may be freed: the other, of those who, being saddened on account of sins, receive consolation, while hope is promised to them as they amend, from those who, having been consoled by the Lord, were rescued from tribulation.

For as the sufferings of Christ abound in us, so also through Christ our consolation abounds. It is manifest that he for whom we suffer is himself present with us, consoling us, by liberation, rescuing us from tribulation by the intervention of his majesty.

whether we suffer tribulation, it is for your exhortation and salvation: or whether we are exhorted, it is for your exhortation, which works in the endurance of the same sufferings which we ourselves also suffer; that our hope may be steadfast for you; because we know that as you are partakers of the sufferings, so also you will be of the consolation. He speaks generally; because on account of believers they were suffering persecutions from the faithless, subjected to injuries and slaughters; so again by the help of God they would be freed for the consolation of believers, lest, having suffered scandal, they should fall away from the faith; because the injuries of the apostles were trials of the believers, as it is written in the prophet Zechariah: I will strike the shepherd, and the sheep of the flock will be scattered. Although the faithful believe in future things, yet in the very beginnings of tribulation they cause scandal to new converts: for they think the promise vain, if they see the preacher overwhelmed by force.

But if the believer is already firm, he suffers with his teacher, trusting in future hope; so that he may be consoled at the same time as he suffers with him.

For we do not want you to be ignorant, brothers, concerning the tribulation which came upon us in Asia; that we were weighed down beyond measure, beyond our strength, so that we despaired even of living. He therefore indicates the sufferings of tribulations inflicted almost to the point of death, so as to show what evils they were suffering for the sake of their salvation, that they might not take it more grievously, if their errors were rebuked by those who were enduring such harsh things for them. For which of physicians does not reprove his patient for neglecting himself, lest the care of his medicine remain without effect?

Indeed, we ourselves had within us the sentence of death; that we should not trust in ourselves, but in God, who raises the dead. He signifies that such insolence of iniquity had risen up against the preachers of the faith, that they had death before their eyes; finally, rescued from that very tribulation, they say they were raised up again. For they had been so afflicted that they despaired of the present life. But because God does not withhold his aid from those placed in necessity, especially his own, he rescued them, despairing of themselves, but trusting in God. For in the excess of tribulation they confessed that they would have failed, had God not been present.

Who delivered us from so great deaths, and delivers us: in whom we have hoped, that he will also deliver us, your prayer also helping on our behalf; that for the gift bestowed upon us through the faces of many, thanks may be given on our behalf by many. He says this, because the grace of God consoled the apostles for the sake of many, that is, of all believers, for whose sake also tribulations were brought upon them: and hence, since it is for the sake of all, let all give thanks to God, when the trial ceases: or when it arises, let all together entreat him.

For our glory is this, the testimony of our conscience. He says this, because they relied upon their conscience, which was pure of all pretense; wherefore they did not distrust the help of God. For in simplicity and sincerity, not in carnal wisdom, but in the grace of God, we have conducted ourselves in this world: and more abundantly toward you. This is the glory of conscience which he mentioned, simplicity and sincerity. And because these are of the teaching of God, he added: Not in carnal wisdom, but in the grace of God; that he might show that it was not by human wisdom, but for the evangelical preaching that he had exhibited a free conscience.

He recalls past things; for this is what he signifies, which in the first epistle he rebuked as painted preaching adapted to human sense, whose preachers he accuses in a twofold manner of carnal wisdom; because they both preached according to the sense of the world, so as not easily to offend men: and they did this for the sake of gain, pursuing their own carnal profits. Whence the Apostle never wished to receive support from the Corinthians; lest he should give them occasion in this, by being like them in this matter. Hence it is that he says: More abundantly among you have we conducted ourselves in simplicity; because although he received from others, from these he did not wish to receive, lest he should lose the authority to rebuke them.

For we write nothing else to you than what you have read and acknowledge. He says he writes those things which they would not only perceive in letters, but also have made manifest by his works; that he might prove that he fulfills in deeds what he speaks, by which the mind and purpose of each person is learned.

But I hope that you will acknowledge, even to the end, as you have also acknowledged us in part, that we are your glory, as you also are ours, in the day of our Lord Jesus Christ. He hopes that they will make progress, from the fact that they had already begun to become better, having recognized the Apostle's affection toward them, and they gloried in him as sons in a most dear father. Whence the Apostle also testifies that his glory is seen in obedient sons; and that it ought then to be seen when it profits, that is, in the day of God's judgment. Saying this, he admonishes them to persevere.

with this confidence I had wished to come to you before, that you might have a second grace: and to pass by you into Macedonia, and again from Macedonia to come to you, and by you to be set forward on my way to Judea. This confidence arose from their amended life; for he signifies that he now even desires them, whom before it was unworthy to see. They would therefore have had full grace from his arrival; because a letter is an image, but presence is the truth. It is not therefore without purpose that he had wished to go, and did not go; for he wishes it to be understood that there were some among them, for whose sake he did not fulfill his intention, so that by the application of effort they might be purified.

Therefore, thinking this, did I use levity? Or do I plan the things I plan according to the flesh, so that with me there should be Yes, yes, and No, no? Since he had said, I had wished to come to you, and did not go; therefore, did I use levity, he says, since one who says something and does not do it seems to use levity? Lest they should perhaps think this of the Apostle, he clears himself of it; because he did not do this lightly, but with counsel, so as not to fulfill what he had arranged. Or do I plan, he says, the things I plan according to the flesh? For he who plans according to the flesh does not then fulfill what he has arranged, when he either defers to more important persons; or else is overcome by gains or preparations, which the Apostle always spurned.

But the spiritual man does not fulfill his plan when he more providently considers something for the salvation of the soul; just as the Apostle also did not fulfill what he had wished, that by this very thing they might become better, knowing that he had delayed for this reason, because some among them had not yet purified themselves from sins. That there may be with me, he says, Yes, yes; No, no. This signifies that he did nothing other than what he knew ought to be done; because usefulness is to be preferred to mere will. This sense is spiritual: but the carnal sense is so changed that it prefers will to usefulness.

But God is faithful, that our word to you is not Yes and No.

This is what he also says to the Galatians: If I build again those things which I destroyed, I make myself a transgressor. Therefore he says that God's preaching is faithful in him: for flatterers do the opposite. For frequently, lest they offend men, they pass over what is true.

For the Son of God, Jesus Christ, who was preached among you by us, by me and Silvanus and Timothy, was not Yes and No: but it was Yes in him. As far as concerns fit preachers, this ought to be the case, that with them there be Yes, yes, No, no; so that they do nothing other than what they know to be useful. For since we frequently want something other than what is useful, lest will should conquer usefulness, the Apostle therefore preferred usefulness to his own will, so as not to go to them. For in Christ Jesus it was not Yes and No, but it was Yes in him; because he never willed anything other than what is useful. For his will is always with usefulness: nor was he changed, so as to do unwillingly, as a man does, what is useful; or so as to be in doubt about anything, and change his will.

For as many as are the promises of God, they are Yes in him: and through him, Amen, to God for glory through us. It is manifest that truth is always in God, that is, the Amen, made manifest through Christ, afterward preached through the apostles for the glory of God, the powers of signs bearing witness that the things which God promised through Christ our Lord are true. For it is the glory of God, when all things are said to be from him, and through him, and in him.

Now he who confirms us with you in Christ is the Lord; and he who anointed us is God: who also sealed us, and gave the pledge of the Spirit in our hearts.

He says that Christ confirms the Gentiles in the faith promised to the Jews; because it is he who made both one, that is, circumcision and uncircumcision, making peace in the one new man.

Therefore the Lord confirms, and God who anointed us, that is, who gave royal honor, as the apostle Peter says: For we are, he says, a royal race through spiritual anointing, of which the type was in the kings of the Jews. He also sealed us, giving us his Spirit as a pledge; so that we may not doubt his promises. For if he has already entrusted his Spirit to mortals, there is no doubt that he will add still more to the glory of the immortal. Yet he speaks of one work of the Father and the Son; because he says both Christ confirms, and God. For whom the Son confirms, the Father also confirms: and when the Father gives the Spirit, the Son also gives it; because the Holy Spirit is of both, as he says to the Romans: But if anyone does not have the Spirit of Christ, he is not his.

Therefore, since he had spoken about the perfection of man, he made mention of the Trinity in this place; for the whole sum of perfection consists in the Trinity.

But I call God as witness upon my soul, that in sparing you, I have not yet come to Corinth.

Now he shows for what reason, though he had wished to go to them, he put it off; so that he might go then, when he would find almost all of them already corrected. For he now speaks to those who seemed to want to correct themselves, but did not exert effort to fulfill this. Since, therefore, it was necessary to rebuke them, he turned his journey toward others; lest he should grieve many, and this was his sparing of them. That he might commend this to their minds, he gives God as witness; lest they should think themselves unworthy, and despised by him: which, once perceived, would lead them to correct themselves, that they might deserve his presence.

Not that we lord it over your faith, but we are helpers of your joy; for by faith you stand.

Since faith is a matter not of necessity but of will, he therefore says: Not that we lord it over your faith; for lordship belongs to the cause of necessity. But we are helpers, he says, of your joy; that is, because just as there is sadness in an evil deed, so there is joy in amendment. We are helpers of this joy, he says; because to those willing to amend themselves, they offer admonitions; that what they had begun to will, they might be able to fulfill.

But I determined this within myself, not to come again to you in sadness.

It is clear that he did not wish to go for this reason, lest perhaps, in rebuking a few, he should grieve many, being himself also grieved; for all the members share the suffering of one grief.

For if I grieve you, who then is there to gladden me, but he who is grieved by me?

He says this because he does not wish to grieve them: but since they had devoted themselves to sins, it was necessary that they be grieved, even against the Apostle's will; yet in such a way that afterward, having become obedient, they would gladden those who had grieved with them; so that he who by rebuking had grieved them, might be gladdened by them, as they were corrected.

Therefore I also wrote this very thing, lest when I came, I should have sorrow from those from whom I ought to have had joy: being confident that my joy is the joy of all of you. Therefore he says he wrote these things, so that afterward, when he came, there would be no cause for grief, the faults having been removed: but that he might rejoice with them, as with most dear children; so that, since he was afflicted with tribulations from unbelievers, he might indeed rejoice in these, who had believed.

For the joy of the Apostle is the purification of the people; for he rejoices because there is no blame in those who ought to rejoice together with him.

For out of much affliction and anguish of heart I wrote to you through many tears, not that you should be made sorrowful, but that you might know the love which I have more abundantly toward you. It is clear that when someone rebukes another with this disposition, so that he grieves more over that person's sins than the person himself; he certainly does not rebuke in order to grieve him, but to show him with what love he loves him. For he who rebukes without this disposition grieves his brother; for he who does not suffer together with his brother insults him.

But if anyone has caused grief, he has not grieved me, but in part; that I may not burden you all.

All these whom he here calls "in part" are the holy ones; for there are two parts in the people, as I have noted in the first epistle. These, then, are of the part of the holy ones, whom he signifies to have been grieved at the brother's error, just as he himself was. But in saying this, he burdened the one sinning, or the one who had sinned. For he becomes more guilty, by whose fault many are troubled; and accordingly he says:

Sufficient for such a one is this rebuke, which is given by the majority.

Great sorrow indeed will he suffer, who sees his own fault held in horror by many. So that, on the contrary, you should rather forgive and comfort him; lest such a one be swallowed up by excessive sorrow. He commands that help be given to the man afflicted on account of his own sin; because repentance, if it is from a true heart, that is, if the one rebuked immediately grieves in his mind, at once bears fruit.

Indeed, in the book of Kings it is recorded that Ahab, when the prophet had rebuked him, being moved in mind, immediately deserved pardon. And David, rebuked in the matter of Uriah the Hittite, because he acknowledged that he had sinned, his fault was blotted out. So also the Apostle commands that the man who had committed incest, having his father's wife, having been rebuked and cast out, being grieved, be called back; lest, seeing himself grieved for a long time and despised, and despairing of himself, he should give his mind over to enjoying the world, as one who no longer had a place with God. For this is to be swallowed up by greater sorrow, that one despairing of himself should turn to committing sins, weighed down by which he would be swallowed up by the second death.

For this is true repentance, now to cease from sin; for thus he proves that he grieves for himself, if he henceforth desists.

Wherefore I beseech you, that you would confirm your love toward him: for to this end also I wrote, that I might know the proof of you, whether you are obedient in all things.

As far as can be understood, he proves that they had become obedient in other matters; for they had corrected what pertains to ecclesiastical order. Hence he also wishes them to be obedient in this, that they confirm their brother in love, receiving him back into communion.

But to whom you have forgiven anything, I also forgive.

It is clear that what he commands to be done, he himself does: nor can he refuse this, since he writes even beseeching that it be done; though he had the power to command.

But in the first epistle he reported his grave crime, so that all might hold him in horror: now, since he wishes him to be received back, he prays that, their minds not yet being embittered against him, it might not be hard for them to have communion of the Church with him. For they did not have as much foresight as the Apostle, that they should immediately understand what must be done, as the Apostle was saying, at least in this man's case: therefore he beseeches that they forgive him, signifying that God had forgiven him; because the Apostle did nothing without the Spirit of God. For indeed, what I have forgiven, if I have forgiven anything, I have forgiven for your sakes in the person of Christ. By saying this he presses upon them; because if the master, at the request of his disciples, forgave the sin to whomever they wished; how much more ought disciples to obey their master?

And that he might show it ratified with God, to the one whom he forgave, he says that he forgave in the person of Christ, what he forgave: that is, that Christ had accepted it, in whose embassy he was serving; so that the act of the Apostle might be the act of Christ, as he said: Whatsoever you shall loose upon earth, shall be loosed also in heaven. If therefore Christ, through the Apostle, forgave this man for whom they had petitioned, how much more was it already forgiven to this one, whom he himself now exhorts them to forgive?

Lest we be possessed by Satan; for we are not ignorant of his devices.

He says this which I noted above, that comfort ought to follow the brother who weeps over his fault; lest, grieved for a long time, and despised by the love of the Church, he begin to despair of himself, and the devil, who is always subtle in his snares, seeing his mind become worthless, approach and suggest to him; that he who has been cast down from the hope of the future reward should enjoy present things instead; and the brother perish, possessed by the devil, to whom repentance had been given for this purpose, that being converted he might reform himself, as the prophet Ezekiel says: I do not desire the death of the dying, so much as that he should return, and live.

And again: Let him be converted, he says, and I will replant them.

Now when I had come to Troas for the gospel of Christ, and a door was opened to me in the Lord, I had no rest in my spirit

because I did not find Titus my brother: but bidding them farewell, I departed for Macedonia. He signifies that he had gone to Troas to preach to them the gospel of Christ, and that when he had begun to preach, there were those who received the word of faith: but because the comfort of Titus was lacking, the labor was intolerable on account of the clamor of opponents. For although some of them had opened their hearts to receive the word of God; nevertheless the shamelessness of the unbelievers was not small, rising up against the Apostle out of jealousy of the believers: and these two things could not be fulfilled by one man, namely both to instruct the faithful, and to resist the unbelieving.

And so, having bidden farewell to those who had received him, he departed for Macedonia.

But thanks be to God, who always leads us in triumph through Christ Jesus.

This is that God triumphs through the apostles in Christ, making them victors in the faith of Christ; so that, faithlessness having been trampled underfoot, faith might have its trophy, while from faithless ones believers are made, and the malevolent do not succeed in their pursuit against the believers.

manifests the odor of his knowledge through us in every place; because we are the good odor of Christ unto God, in those who are saved, and in those who perish.

The odor of the knowledge of God is in Christ, and through Christ.

He said "odor" for this reason, because just as certain things, though not seen, are nevertheless known through their smell, and you understand something to be present in a place which you do not see: so also God, since he is invisible, wished to be understood through Christ; so that the preaching of Christ (which indeed reaches invisibly, as odor reaches the nostrils, so it reaches the ears) might make known God the Father, the creator, and his only-begotten Son. Discharging the embassy of this matter, the apostles (as the Lord says to God, the Son to the Father: As you sent me into this world, so I also send them into this world) were to manifest the odor of the knowledge of God and of Christ through signs and wonders.

That this preaching about God and Christ is true is proven by the testimony of power: which is therefore signified in the odor, because although God is not seen, yet through this which works invisibly, he is understood to be present in the apostles, so that the truth of the doctrine might be made manifest. Therefore whoever rightly proclaims Christ is a good odor to God, worthy of praise in the one who believes, and not blameworthy in the one who does not believe: but whoever does not rightly proclaim Christ is a bad odor to God, both in those who are faithful and in those who distrust; for he will be guilty on behalf of both. For he who distrusts seems not to believe for this reason, because what he hears is perverse: and he who believes, believes wrongly.

The Apostle therefore has spoken according to the reasoning of the Law, so that just as in the Law he who offered sacrifices with good intention was a good odor to God and acceptable: so also now the power of preaching provides a doctrine whose odor is fragrant to God. For which reason God kept the apostles safe by his help, that they might pour the words of his knowledge into open ears, whether of Jews or of Gentiles, adding to these the sacrament of the birth of the Lord Jesus according to the will of God and his Father in the unity of saving faith, unto the salvation of believers, and the perdition of the unbelieving.

To some indeed we are the odor of death unto death.

He says this because to unbelievers the preaching of the cross of Christ is an odor of death; for hearing the word of God, they receive it as if it were a pestilence, from which death arises: and it must needs be, that according to their faith it should happen to them. But to others the odor of life unto life. It is true, because to the faithful the word of God heard is the messenger of eternal salvation, and according to their faith it will befall them. Whether then in those who perish, or in those who are saved, the apostles were a good odor of Christ unto God; because they preached sincerely and without flattery.

For those who did not believe wound the snare about themselves twice over as free men, just as the Lord says to the prophet Ezekiel: Do thou preach; if they hear thee, thou shalt gain their souls: but if not, they shall see to themselves; thou nevertheless shalt be free from their perdition.

for these things who is sufficient? For we are not as many, adulterating the word of God; but out of sincerity, as from God, before God, we speak in Christ. This

touches the false apostles, who by corrupted doctrine, through wicked interpretation, adulterated the words of God, and taking away the divine meaning, put in its place a human one.

Of these, some, having a zeal for the Jewish tradition, did not teach well concerning Christ; therefore he says these are less sufficient: but that the apostles preached sincerely, as it was given from God, before God, that is, as God gave it, with Him as witness, they spoke in Christ, not seeking their own glory, but that of God. This is to speak in Christ: to preach His honor and power.

Do we begin again to commend ourselves?

Since he is marking the false apostles, designating their wicked inventions, and testifying that he himself is a true preacher; he seems again to commend himself, as in the first epistle. And lest he seem to do this by some craftiness for the sake of earthly gain, he added: Do we need, as some do, letters of commendation to you, or from you. Saying this, he clears his own meaning, and further marks the false apostles, whom he proves to go about the churches for the sake of their own honor and gain, to take away salvation, not to bestow it. Of these were they to whom the Lord says: You devour the houses of widows and orphans, praying with long prayer; for this you shall receive greater judgment. For they invaded both their goods and their souls: but the Apostle touched not their goods, and by the truth of his teaching saved their souls.

He did not therefore commend himself carnally, but spiritually, for the advancement of their salvation, that they might believe of him what he was; for whoever thinks ill of what is good, sins: and thus this commendation profits these more.

You are our epistle, written in our hearts.

The epistle of the Apostle is the sign of salvation. Rightly then he says that the salvation of the Corinthians was in the heart of the Apostle, and of those who were with him; for they always thought of their salvation. Since therefore they were in the heart of the Apostle, and of those who were with him, they are epistles written in their hearts; because whoever is always mindful of someone is written in his mind.

Which is known and read by all men: being made manifest that you are the epistle of Christ, ministered by us.

It is plain that when they are called Christians, they are the epistle of Christ, indicating the salvation which God gave in Christ to all men, the apostles writing; for while they teach, they write. Written not with ink, but with the Spirit of the living God. Since the things promised are eternal, therefore they are said to be written with the Spirit of God, who is always; but temporal things with ink, which grows old and loses memory. Not on tables of stone, but on the fleshly tables of the heart. Now he strikes at the old law, which, first given on tables of stone, was abolished, the tables having been broken beneath the mountain by Moses.

But the new law is written in the mind

that is, in the heart, not by pen, but by the Spirit; because faith is an eternal thing, it is written by the Spirit, that it may remain: but the old precepts, the world failing, will cease. As then law differs from law, so the ministers of that law differ from the ministers of the law of faith.

such confidence we have through Christ toward God.

What dignity there is in the apostles he shows when he says: And such confidence we have toward God through Christ. That he might show that the ancients did not have this confidence toward God; because the administration was lesser.

Not that we are sufficient to think anything of ourselves, as of ourselves; but our sufficiency is from God, who has also made us sufficient ministers of the new Testament, not in the letter, but in the spirit. For the letter kills, but the spirit gives life. Although he sets forth the apostolic dignity, yet he breaks forth into the praise of God, ascribing this not to human merits, but to His grace, who deigned to ordain for human life a saving preaching, which should save those whom the old law held guilty, remission of sins being given through Jesus Christ our Lord. For letters were given to Moses for this, that they might kill those who despised the Law, according to the right of nature. But the Spirit, that is, the law of faith which is not written but held in the mind, gives life to those guilty of death; provided, however, that they turn themselves, so that, being justified, they sin no more thereafter.

Rightly then was the Law given, that there might be fear of sinning: but

because the human race is frail, the mercy of God was given in the preaching of the apostles, that, sins being forgiven, they might escape death, believing in Christ. This is the preaching of the new Testament, which God had promised through the prophets.

But if the ministration of death, engraved in letters upon stones, was in glory, so that the children of Israel could not steadfastly behold the face of Moses

because of the glory of his countenance, which is done away: how shall not the ministration of the Spirit be rather in glory? It is manifest that the grace of the law of faith is greater than that of the law of Moses; for although the law of Moses was given for this, that it might profit, yet, being despised, it became a law of death. Therefore, because it could not provide for sinners, the law of faith came, which should save them, not only pardoning but also justifying them. There is much difference then between law and law; for then those stained with sin could not look upon the face of Moses as he came down from the mountain with the law received on the tables; because his face had become glorious, so that it could not be looked upon by sinners, who were worthy of death.

Which glory is now done away by the law of the Spirit, since, remission of sins having been received, being made just, they are worthy to look upon and are able to see the glory of God, as Peter and John and James saw on the mountain the glory of Christ.

For if the ministration of condemnation is glory, much more shall the ministration of justice abound in glory. He says this, because the gift of the justice of God through the faith of Christ is greater than that of the old law; because the glory is greater in salvation than in death: although it justly condemns, yet it profits more to praise, if it forgives, so that the guilty one may correct himself.

For even that which was made glorious in this part was not glorified, by reason of the surpassing glory. It is manifest that what appeared glorious in the face of Moses was not made glorious. For since the glory of his countenance profited no one, but rather harmed, it did not have the fruit of glory, although not by its own fault, but by that of the sinners; yet in this part there is no glory. But that is rather glory which abounds in grace; so that men, purified by the gift of God, the darkness wiped away, may be able to see the glory of Christ.

For if that which is done away was glorious, much more that which remains is glorious. He does not deny that there was glory in the law, or in the face of Moses, but it did not remain; because in Moses there was a future thing, not the truth. Therefore, at the coming of the Savior, the figure ceased; because the truth appeared, remaining always; so that as much as there is difference between an image and the truth, so much is there difference between the glory of the face of Moses and the glory of Christ. Therefore he said above: By reason of the surpassing glory. For that glory was as great as was fitting to be believed of a servant: but this is as great as that of his Begetter; because the Lord Jesus Christ is in the glory of God the Father. For as in the evening the stars are glorious, but when the sun rises their brightness is done away; so also the glory of Moses is done away, the glory of Christ appearing.

Having therefore such hope, let us use much confidence.

He says we have hope of seeing glory, not such as was in the face of Moses, but that which the three apostles saw on the mountain, the Lord revealing Himself. From this then we ought to conjecture how much the divine clemency has conferred upon us, and how much it has deigned to enrich us with the gift of a higher grace than that which it had given to the Jews. For the Jews, since the glory of the face of Moses was lesser, could not behold it: but we believe that we shall see, not the glory of Moses, which is inferior, but the surpassing glory of the Savior. The Jews therefore did not deserve to see the glory of a servant: but we shall see the glory of the common Lord.

And therefore we also ought, as much as we are able, to render in return for the benevolence of God; that we may be the more inclined toward the love of Him, who gave us confidence, washing us from sins, to see the glory of God. Now therefore it is needful that confidence, prepared by good deeds, grow in us; for we shall see as much as we believe.

not as Moses put a veil over his face, that the children of Israel might not look steadfastly on his face, which is done away.

Since we have been made worthy through the grace of God to see the glory of Christ, therefore he says: And not as Moses put a veil over his face, that the children of Israel might not look upon it. He put the veil for this reason, because they could not bear the brightness of his countenance, on account of sin, which being taken away, the power is given of seeing the glory of God even to its end; because it is not revealed for so long as, the law being abandoned, they are converted to the grace of faith, and thus it is done away. For as dignity is added through faith, unworthiness is done away.

But their senses were made dull unto this present day.

He says they are dull for so long as they do not believe. This dullness comes about by reason of unbelief; therefore, for those converted to the faith, the edge of the mind is sharpened, that they may see the brightness of the divine light. This same veil remains in the reading of the old Testament, so long as it is not revealed; because it is done away in Christ. This dullness, he says, remains in the reading of Exodus, so long as they believe not. For it is not revealed, unless they believe; for in Christ it is done away, that is, through the faith of Christ the veil is taken away; for the offense being removed, they will begin to see what, sin standing in the way, they could not see.

But even unto this day, when Moses is read, a veil is placed over their heart.

It is manifest that when this part of the Law is read, the sentence of those is recited who are under the Law.

But when he shall be converted to the Lord, the veil shall be taken away.

To be converted to the Lord is to believe in Christ; that, acknowledging the Lord, one may deserve to receive pardon. This is for the veil to be taken away, the sentence to be done away, by which the guilty one was held under the Law.

Now the Lord is the Spirit.

And where the Spirit of the Lord is, there is liberty. Since God is Spirit, through Christ the Spirit gave the law: written indeed not in letters, but intimated to souls through faith; not such as teaches visible things, but such as persuades to believe invisible things; which the mind gathers spiritually, not which the eye discerns. This law gives liberty, demanding faith alone; that because one believes what he does not see, he may deserve to be delivered from his condition.

But we all, with unveiled face beholding the glory of the Lord, are transformed into the same image from glory to glory, even as by the Spirit of the Lord.

He says "we all," meaning those who have obtained liberty by the gift of God's grace, beholding through faith the glory of the Lord, and being transformed into the same image which we hope for: that is, that after this life is past, we may be found like unto the image of the glory of Christ, as the Apostle John says: We know that when he shall appear, we shall be like him. From glory to glory, even as by the Spirit of the Lord; that is, having been raised by the benefit of God from the glory of Moses, which because of our guilt we were unable to behold, we are transformed into that glory which we believe is given to us by the Spirit of the Lord.

For so much glory will be given as it is worthy of God to give through his Spirit; and therefore he said, "even as by the Spirit of the Lord," to show that such glory is given as befits the sublimity of the giver. For the glory of Moses was neither so great nor everlasting; for according to the measure of the Law he also received glory; so also according to the measure of the law of faith, in which is the Spirit of God, glory will be given to believers. For God has granted so much to the faithful, that he gives them his Spirit as a pledge of that glory which he has promised.

Therefore, having this ministry, as we have obtained mercy, we do not lose heart. He says that he has such hope in this ministry that he does not fail amid afflictions, strengthened by faith in the promises. Hence he said above: We use much boldness; for those who trust in the things that are promised endure whatever adversity may befall. This he attributes not to human merits, but to the mercy of God, which first washes man, then justifies him, adopting him as a son to God, so that he may grant him a glory like the glory of God's own Son.

But we renounce the hidden things of shame.

That man may be worthy of that glory, he teaches that all base and polluted things, whatever can be done or thought, must be put away; so that they may be banished not only from action but from thought as well. These are the words of one inviting; for under his own person and that of his companions he exhorts to a better life, on account of the aforementioned vices, which he often rebukes in them. These may also be the hidden things of shame, which they contrive with a perverse intent for preaching, in order to deceive; hence he adds: not walking in craftiness, nor adulterating the word of God. For it tends to the shame and disfigurement of him who with a deceitful mind fashions a doctrine to deceive the hearts of the simple; for he will be found shameful on the day of God's judgment.

For the craftiness of an evil mind, in order to fulfil what pleases itself, adulterates the words of God, so as to pervert their meaning. Now to adulterate is to wish to exclude the true meaning by a false one. But by the manifestation of the truth, commending ourselves to every conscience of men before God. This he says because in his gospel preaching he made himself suspected by no one, adding still more when he says: before God; so as to prove this not only manifest to men, but also to God, to whom nothing is hidden. Therefore he calls upon the testimony of God, that he may be believed, at least, that he preaches thus, as it was given by the Author; and God is a witness in this way, in that he grants signs and wonders to be done by his hands.

But even if our gospel is still hidden, it is hidden to them that perish.

It is true, because unbelievers, blinded by unbelief, do not see the splendor of the power of God; for there is a veil upon their heart, and a dullness of unbelief, especially among the Jews.

In whom the god of this world has blinded the minds of the unbelieving; that they should not perceive the light of the gospel of the majesty of Christ, who is the image of God.

He calls the god of worldly men, because such men, malevolent toward the faith of Christ, blind the minds so that they do not see the truth of the gospel of the majesty of Christ. This, then, he grants them what they wish. For because men are malevolent, and understanding the truth call it false, they are in this very thing aided so that they cannot believe what they are unwilling to believe. But Christ, though he is the image of God, they assert to be only corporeal; and, forsaking his deeds, they make mention only of the flesh, of whom Isaiah says: He has blinded their eyes, that they should not see; and their ears, that they should not hear, even unto this day.

For we preach not ourselves, but Christ Jesus our Lord. That is, we do not proclaim our own glory, lest anyone say that we evangelize for our own sake, so that it might perhaps benefit us for a time; but we proclaim Jesus our Lord, subjecting ourselves to his power and majesty. Since, then, we burden no one, we shake no one down, and we confess Christ our Lord; how is it that we should be judged as elated, as though preaching for our own advantage, that we might appear glorious? And ourselves your servants for Jesus' sake. He shows himself to be so much the servant of Christ, that, at his command, he attests himself to be their minister in preaching; so that for their benefit they are made subject in the ministry of the gospel.

In calling them "servants," then, he signifies "ministers"; but he spoke thus so as to speak humbly, to truly show that he does not preach the gospel for his own glory, but for the glory of our Lord, whom he obeys, whom he serves, just as the Lord himself says: I am among you not to be served, but to serve; not for the merit of those whom he serves, but on account of the Lord's command.

For God, who said that light should shine out of darkness, has shone in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. This he says, because it was by the mercy of God brought about, that we, he says, who were incredulous in ignorance, that is, in darkness, should through us give light to the other nations. How greatly he still humbles himself, that he may prefer the glory of God alone and of Christ! For light is given, that they may have knowledge of the glory of God through Christ. Therefore he speaks of the knowledge of the glory of God, that is, not of God alone, but also of Christ, who is his glory; so as to signify that not only God is known, but also his works and mercy and providence, by which he made and saved the human race, seen in Christ through the glory of his power.

But we have this treasure in earthen vessels; that the excellence may be of the power of God, and not of us.

He signified by "treasure" the mystery of God in Christ, which is manifested to believers, but is covered as it were with a veil to unbelievers; because just as a treasure is placed in a hidden place, so also the mystery of God is hidden within man, that is, in the human heart. This treasure, then, he says is given by God in soul and body, so that the eminence of his power may appear through men as preachers only; so that every tongue may be reconciled to its Creator, not to the honor of men, but of God, who manifests himself through men: who, though humble and unlearned, received power from God both to speak great things and to do them.

In calling them "earthen vessels," then, he signifies the weakness of human nature, which can do nothing unless it should receive power from God, and God preaches himself to his own praise through these things which are weak; so that glory may be given to him, not to man, who is fashioned from clay.

We are troubled on every side, yet not distressed.

Now he shows why they were fit preachers; because God was always present with them in necessity. Therefore, troubled, he says, yet not distressed: that is, God did not permit us to be oppressed so much that we should lose faith. Perplexed, but not in despair: that is, God the shepherd was present to them when placed in want.

Persecuted, but not forsaken.

It is true, because God took counsel for them, lest their enemies should satisfy themselves regarding them. Cast down, but we perish not: that is, struck down by blows, but by God's opposition not put to death; for whether shut up or bound, by the help of God they escaped the hands of their enemies. Thus Paul and Silas, when they had been shut up, already beaten, and their feet already fastened in the stocks, cheerfully sang a hymn to God, made stronger than those who had not been beaten.

Always bearing about in our body the dying of the Lord Jesus, that the life also of Jesus might be manifested in our body.

There is no doubt that in the martyrs Christ is slain, and that in those who suffer for the faith, whether death, or bonds, or blows, these are the sufferings of Christ; that his life also may be made plain in their body. For these are the sufferings which show the merit for the future life which Christ has promised. Whence in another place he says: When I am weak, then am I strong. And again: Through many tribulations we must enter into the kingdom of God.

For we who live are always delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. What he says is plain, because he does not refuse, he says, to be delivered unto death for Jesus' sake, though we might be able to live, so that the life by which Christ rose from the dead may be granted to this mortal flesh of ours, that is, so as not to fear death, because of the promised resurrection.

So then death works in us, but life in you.

This he says, because they were subjected to death for the sake of their salvation; for preaching to the nations, they stirred up hostilities against themselves both from the Jews and from the nations, even unto death.

But having the same spirit of faith: that is, we have with you the common spirit by which faith is confirmed.

For that reason he suffered so many evils for their sake, that they might be joined mutually to each other in faith. According to that which is written: I believed, wherefore I spoke; and we believe, wherefore we also speak. He gave this example from the hundred and fifteenth psalm, to show that he is thus ready to endure all things, because he believes in the future resurrection. Secure, then, concerning the future life, he has no care for the present life; since indeed this is believed, that then that blessed life is hoped for, if this present life be despised. Secure, then, because what he has believed is true, he dares to preach this, so as to make others sharers in his hope. Knowing that he who raised up the Lord Jesus shall raise up us also with Jesus, and shall present us with you.

By this hope he says they labor for the faith

because the example of the Lord Jesus's resurrection precedes as to what those who believe shall be; because just as in Adam all die, so also in Christ all shall be made alive. For Adam is the pattern of death, the cause of sin: but Christ is the pattern of life, for the sake of righteousness; because he did no sin, neither was guile found in his mouth. And since he called them sharers of a common faith, he says, having been raised up, he will present them with you; that being of one faith they may be in one house of peace. For when they understand that these suffer destruction for their sake, and those are anxious about their sufferings as though compassionating them, at the same time they will also be sharers in the promised life; that being grieved together, they may also rejoice together. He speaks thus on account of those who denied the resurrection, whom he also rebukes in the first epistle.

For all things are for your sakes, that the abundant grace, through the thanksgiving of many, may abound to the glory of God. God wished no one to be a stranger to his gift: and because not all grasp the word of faith, the Apostle, knowing God's will, did not fear to suffer persecutions and dangers, provided that he might preach faithfully to all, that more might be able to believe; so that the abundant gift of God might not be diminished, to the reproach of God, through the thanksgiving of a few, but, profiting many, might overflow through the thanksgiving of many to the glory of God. How much honor, then, is this man worthy of, who always subjected his life to death, lest the gift of God should prove far otherwise than it was given? Is it not a great reproach to him who, making a sumptuous feast and inviting many, has but few in the end?

For which cause we do not lose heart. It is plain that these words pertain to the above sense; for that he may show his devotion still more inclined toward the things of God, he added these words, by which he proves that he fails in no way whatsoever from fulfilling what is pleasing to God; being nonetheless secure concerning the promised resurrection. And though our outward man perish, yet the inward man is renewed day by day. By afflictions, wounds, hunger, thirst, cold, nakedness, the flesh is corrupted, but the soul is renewed by hope of the future reward; because it is purified by continual tribulations. For it advances in affliction, it does not perish, so that as trials come daily it gains toward merit; because this corruption of the body also serves the merit of the soul unto immortality.

For that which is at present momentary and light of our affliction, worketh for us above measure, in sublimity, an eternal weight of glory. He calls the tribulations of the present time, which are heaped up for the sake of the faith, momentary and light, because they are temporal; yet above measure, in sublimity, they work an eternal weight of glory for those who endure them. For small labors a great reward is rendered, and for a light tribulation, above measure, a sublimity of perpetual glory shall be weighed out.

While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.

He professes that those who have a desire for heavenly and spiritual things despise these present and earthly things; because in comparison with spiritual things these are nothing. For these things are related to the things above as a figure is to the truth: the figure perishes, the truth remains; and on this account the just do not fear to depart from this world, but rejoice.

For we know that if our earthly house of this habitation be dissolved, we have a building of God, a house not made with hands, eternal in the heavens. With this confidence he says one should not fear to be dissolved from the body by the violence of unbelievers, or by the lot of life; because a habitation eternal in the heavens has been prepared for men of this sort, so that, driven out from the temporal and earthly, they may be received into a perpetual house. Whence this too is to be desired, if it can be brought about: but because it is not to be desired in this way, lest another perish to your glory; still, if it should happen, it must be borne willingly. He called this flesh an earthly house, because it is mortal: so that if we shall have been dissolved from it, we shall find a house built eternal in the heavens.

This house signifies the immortal body, in which, having risen again, we shall always be, whose form has already been declared in the heavens in the body of the Lord.

For indeed in this we groan, desiring to be clothed upon with our habitation which is from heaven; if so be that being clothed, we shall not be found naked. Therefore he says that we groan in prayers, so that the promised glory from the heavens may be able to clothe those who rise again. Desiring this, then, they persist in prayers; lest, rising again, having indeed received a body, they be found naked, that is, strangers to the promised glory. For this is the work required, that the soul, clothed with the body, may be clothed over besides by the judgment of God with glory also, which is a change into brightness. For death is of the earth, but resurrection is of the heavens; provided, however, it be changed into glory. Other codices have it thus: If so be that being unclothed, we shall not be found naked: that is, if, going out from the body, we shall have been clothed with Christ; because whoever are baptized in Christ put on Christ.

And so if we shall have remained in the form of baptism and of the tradition, stripped of the body, we are found not naked

because Christ dwells in the inward man, with whom being clothed, or rather with the Holy Spirit given to us, we shall be seen, we shall be worthy to be clothed over with the promised heavenly glory. For the promised brightness will fall upon him in whom it shall have seen the sign of adoption.

For we that are in this body, that is, mortal, do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. The sense is the same; for he says that we, being burdened by the sufferings of the body and by the storms of this world itself, direct our petitions to God, lest we be changed, overcome, and be made unworthy: but that, whatever the manner of our departure, persevering in the faith, we may be found clothed with the Holy Spirit, who is Christ in substance. For then shall we be able to be clothed over with the promised glory, if, stripped of the body, we shall not have been despoiled of the Holy Spirit.

Thus mortality is swallowed up by life

that is, so that, rising again, we may be clothed over with immortality with glory; that it may no longer be able to die, or be entangled with sufferings: and this is to be swallowed up by life; for he is not to be said to be swallowed up by life who rises for this, that he be driven by punishments.

Now he that worketh us for this selfsame thing is God, who also hath given unto us the pledge of the Spirit.

This which we ask groaning, that is, not that we may deserve to be unclothed, but clothed over, according to the sense stated above, he says God will bring to fulfillment on the day of judgment; because he has promised, and he is faithful, giving as pledge for the fulfilling of this thing the Spirit; for he himself is the seal of our adoption.

Being confident therefore always, and knowing that while we are inhabiting this body, we are absent as pilgrims from the Lord; for we walk by faith, not by sight.

It is manifest that we are with the Lord through faith, not through presence: and on this account we are pilgrims not in faith, but in appearance. And why, since he says the same thing in the Acts of the Apostles: For in him we live, and move, and have our being; does he say in this passage that we are pilgrims from the Lord? If he is everywhere, indeed all things are in God, how then, placed here, are we pilgrims from the Lord? Without doubt he is everywhere, indeed all things are in God: but because the seat of God is in the heavens, and there he is always seen; therefore, placed here, where he is not seen, we are said to be pilgrims from him. For when we do not see him, although he be present, we are absent from him.

We are confident, therefore, and are willing rather to be absent from the body, and to be present with God.

He rightly says, we are confident; for having confidence in the promise of God, and knowing that it is much more expedient to be there than in the world, they agree and desire to depart from the body; that they may rest until the day of resurrection under the altar of God.

therefore we labor, whether present or absent as pilgrims, to please him. He says this must be done, and one must persist in good works; so that whether still placed in this life, or present before the tribunal of Christ, we may please him. Whence if discipline be observed, we shall please him both here and there; because he who pleases here will not displease there.

For we must all be manifested before the tribunal of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or bad. Therefore, since Christ is judge, each one of us shall receive the deeds of the body; certainly he shall not be adjudged good or bad without the body. And he did not say "deeds of the flesh," because the vices of the flesh are always to be punished; but "deeds of the body," because it works spiritually, sometimes carnally.

Knowing therefore the fear of the Lord, we persuade men, but we are made manifest unto God.

Since therefore the judgment of God is to come through Christ, to discriminate the works of individuals, the Apostle says he persuades men to good sense and life; so that his hearers may be secure concerning the punishment to come, and he himself may glory, having in them the fruit of his labors; because by the perverse talk of certain persons the day of God's judgment is brought into doubt: For evil communications corrupt good manners. "We persuade men," he says; that they may believe, and take care lest they fall into it, and then repent, when repentance bears no fruit. "But we are made manifest unto God"; for this he preached, that which God had commanded: and God is said to know this, which is good. Finally, to those doing evil he says: I know you not. But I hope also that we are made manifest in your consciences.

Their purity was manifest to the Corinthians

because neither had they ever been caught in flattery, nor had their preaching displeased the holy, nor had they attempted to extract anything secretly from any of them, as is customary, so as to be simple in appearance before the crowds, but impostors within. Therefore he touches upon their conscience, that they themselves might be witnesses to themselves of their truth.

We commend not ourselves again unto you.

Since above, protesting his true preaching, he seemed to praise himself; therefore now he signifies that he says this not for his own praise, but for their glory; that they may rejoice that they have learned an integral preaching, these men announcing it. But we give you occasion to glory on our behalf; that you may have something against them who glory in appearance and not in heart.

He says this, since many gloried in themselves through elation concerning the apostles, professing themselves to have been taught by those who were always with the Lord: and therefore he says here that he gives them a reason by which they too might glory against those others; because he was an Apostle, from whom these also had learned. Whence in another place he says: I have done nothing less than those who are very apostles. This indeed he says under compulsion, lest his silence should be harmful to these people. He therefore who glories in heart represses pride, knowing that God gives grace to the humble, but resists the proud; for the mind of the proud does not bear fruit worthy of God.

For whether we be beside ourselves in mind, it is to God: or whether we be sober, it is for you. He says this, because if he is thought to have spoken loftily or proudly (since he seemed to praise himself, speaking the truth), that must be remitted to God: but if it be understood not as spoken proudly, but as spoken for the glory of the hearers, he says it profits the Corinthians; so that then it is said soundly to the hearers, if it be so understood, as it was said: but if it be thought said boastfully, it must, as it were insane, be remitted to God; for all pride is held as a kind of madness.

For the charity of Christ presseth us, judging this, that if one died for all. Since Christ, loving the human race, gave himself to death that he might redeem them; therefore the apostles, that they might render a return to him, exhort men in some measure to obedience to him: and in order to draw them, it is necessary that they testify that they preach the truth, since others teach depraved things; nor may they be silent about their own merit, so as to indicate the punishment of bad teachers. They did not therefore do these things from elation of mind, but that the gift of Christ might be understood by all, and, faithfully devoted, they might render him thanksgiving.

Therefore, on account of the charity of Christ, they do not keep silence about what and how great gifts of his there are toward those who love him: not for the sake of boasting, but that they might invite the hearers to devotion to him; lest the death of Christ should seem fruitless—not that the praise of the apostles might be recognized. For through the merit and glory of the apostles the grace of Christ and the benefit of God is recognized.

Christ died for all; that they also who live may not now live to themselves, but unto him who died for them, and rose again.

Since it is necessary that all die because of Adam, Christ died for all; that he might free them from the second death; and therefore let those who live in the body, knowing Christ to have died for them, be subject to him, professing him Lord. For because his death profits them, his resurrection bears witness to it. Therefore he does not live to himself who is ready to do the will of his Lord.

Wherefore henceforth we know no man according to the flesh.

And if we have known Christ according to the flesh, but now we know him thus no more. It is true, because when Christ rose from the dead, now the carnal nativity ceases in him, the infirmity of the body ceases, and the suffering of death ceases also. For up to the cross there was a suspicion of infirmity in Christ: but afterward there appeared they keep silent, that the praise of the apostles might be known, not for boasting's sake should seem fruitless. For through merit to be that which was not believed, just as he himself says: When you shall have lifted up the Son of Man, then you shall know that I am he. This therefore the Apostle recalls, in order to show with what devotion Christ must be obeyed.

For the sake of the salvation of men he did not disdain not only to be born a man, but also to be treated with injuries, and to die; that men, understanding how precious his death is, might serve him the more readily, not as rendering a return to a man, but to God; because to each one, obedience is owed in accordance with his person and merits.

Wherefore if any be a new creature in Christ, the old things are passed away; behold, all things are made new.

It is manifest that all things have been renewed through Christ, if they observe his dignity. For he becomes new to those to whom before he seemed only a man, when he is understood to be God: so that, infirmity receding, divinity may be recognized, and the old error ceasing—which, having introduced the notion of many gods, had led the human race away from faith in the one true God—all things may return to the profession of simplicity, adoring one God in Trinity.

all things are of God.

Although Christ redeemed us, yet all things are of God; because of him is every fatherhood: and therefore it is necessary that the person of the Father be preferred.

Who reconciled us to himself through Christ, and gave to us the ministry of reconciliation

because indeed God was in Christ, reconciling the world to himself, not reckoning to them their sins, and placing in us the word of reconciliation on behalf of Christ, for whom we perform an embassy, as it were God exhorting through us: we entreat on behalf of Christ that you be reconciled to God. For him who did not know sin, he made sin for us, that we might become the righteousness of God in him.

God almighty, the begetter of Christ (since all things which he had made through Christ had, by error, been rendered perishable, forgetful of their creator), deigned that Christ our Lord should come from the sacred seats to earthly things, and be made flesh in the likeness of man; that he might be a pattern for men, so that they might make God their creator peaceable toward themselves, just as he made himself their pattern. Therefore God was in Christ. How? As it were in a vicar or a legate, as he was in the prophets, or otherwise? Can it not be understood that he was in the Son just as he was in the prophets? For the Son is by nature the legate of God the Father. Whence he says: For the Father is in me, and I in the Father; for the Father is understood to be in the Son by this, that they are of one substance.

For unity exists there where there is no difference; and by this they are mutually in one another; because their image and likeness is one; so that seeing the Son is said to be seeing the Father, just as the Lord himself says: He who sees me, sees also the Father. Rightly, therefore, it is said: God was in Christ; that is, the Father in the Son, reconciling the world to himself; not reckoning to them their sins; because the creature sinned against God, and did not repent so as to return to him: God, unwilling that his work should perish, sent his Son, through whom, remission of sins having been preached to them, he might reconcile them to himself through him, through whom he had created us.

Whether, therefore, through the Son or through servants, God exhorts the people

because to him alone must the whole matter be referred, by whose will and providence Christ was made incarnate for the redemption of the salvation of men: who, when he wished to return to the Father, gave to his disciples the stewardship he had received from the Father.

We entreat you on behalf of Christ to be reconciled to God.

This is what I said, that he gave the apostles as vicars on behalf of Christ; that they might preach on his behalf that men be reconciled to God.

Him who did not know sin, he made sin for us.

He says that God the Father made his Son Christ sin, him namely who knew not sin, that is, who had not sinned; because, being made flesh, he was not changed, but having become incarnate he was made sin; just as one who is made a prefect does not lose what he was, but assumes, indeed, what he was not. Christ, therefore, was made man for the sake of sin, he whom neither lot nor rank touched to be born a man. But because all flesh is under sin, therefore, having been made flesh, he was made sin also.

And since he was offered for sins, he is not undeservedly said to have been made sin

because also the victim in the law, which was offered for sins, was called sin. That we might become the righteousness of God through him, who knew not sin, as Isaiah says: Who did no sin, neither was guile found in his mouth; as a sinner he was slain, that sinners might be justified before God in Christ. For Satan endured jealousy against the Savior, seeing him teach men how they might make God propitious to themselves by renouncing the devil: and for this cause he slew him, not knowing that it would turn against himself; for Christ, descending after the cross to the underworld, conquered death; because he who knew not sin could not be held by death; because death, through sin, had emptied hell, so that the death of the righteous one might profit sinners; that henceforth death might not be able to hold those who have the sign of the cross.

helping, we also beseech you, that you receive not the grace of God in vain.

The Apostle strives to undertake the care of human salvation in a twofold manner; that he might show himself devoted to the providence of God, and might exhibit to men the office of charity.

In an accepted time I have heard you, and in the day of salvation I have helped you: this is written in the prophet Isaiah.

He teaches that the grace of God was predestined for the time of Christ; for so God decreed his mercy to abound, that he would grant help in the name of Christ to those asking.

Behold, now is the acceptable time, behold, now is the day of salvation; giving no offense to anyone, that our ministry be not blamed.

He says the time is at hand in which sinners can advance to pardon: he says the time is at hand in which medicine can be poured into mortal diseases; and therefore he says he is solicitous about the health of the sick, lest by some negligence the grace of the medicine of his good will should lack effect. By his faith, therefore, and his vigilance, he cuts off every offense from the negligent; lest perhaps their sluggishness should give the disciples occasion of offense: and by this they show themselves free; because they preach with all earnestness what is simply salutary. Whence he adds: That our ministry be not blamed; for their ministry would be blamed, if they did not give, by their own works, examples of what they taught in words, so that these things might be done.

But in all things let us commend ourselves as the ministers of God.

The ministers of God teach without flattery, so as to please him whose ministers they are, not like the false apostles, who, knowing that they were not sent by God, pursued present advantage. In much patience. It is patience that saves men; for unless he had made use of patience, how would he have saved the Corinthians, whom, after his preaching, he had found entangled in such vices of morals, and in the errors of diverse sects, whom by his patience he gradually recalls to the true doctrine? In tribulations. He endured tribulations, knowing what was promised by God for these. In necessities. It was a necessity also to teach while placed in tribulation; because he had been sent by the Lord. In distresses. Distressed by the hope of the future, he did not yield to the oppositions of the faithless.

In stripes.

Often beaten by Jews and Gentiles, he did not keep silent about the grace of Christ. In prisons. Often sent into prison, having despised his own safety, he preached the gift of God even there.

In tumults.

He was so devoted to God, that not even tumult diminished the confidence which he had in God. In labors. He did not cease to labor with his own hands; lest he be burdensome to anyone, being certain that this profited him with God. In watchings. He was so solicitous about the office entrusted to him, that he did not cease even by night. In fastings. Sometimes voluntary, sometimes fastings of necessity he endured because of scarcity, and gave thanks to God who nourished him spiritually; because he was content in this, lest he be swayed for the sake of the belly.

In chastity.

Vindicating chastity, whether of body or of the Gospel, he made not a few enemies. In knowledge. Asserting the knowledge of the Law and of the Gospel not in human wisdom, nor in pretense, he showed himself a faithful steward of Christ before God. In magnanimity.

He was of great mind in bearing the infirmities of the brethren, and in contempt of this world; whence in another place he says: The world is crucified to me, and I to the world. In kindness. He was kind, because just as he rebuked, so also he was gentle; so that after correction he consoled with gentle exhortation. In the Holy Spirit. The Holy Spirit flees from the feigned (Wisdom 1:5). Since, therefore, he taught sincerely, he delivered the gift of God in the Holy Spirit. In love unfeigned. Feigned love is found in those who abandon their brethren in time of need; whence he here, always making the necessities of the brethren his own, was simple in charity. For he had compassion on all, just as he says elsewhere: Who is made to stumble, and I am not on fire? For this is true charity, if, having despised his own advantage, he takes care of him whom he professes to love: which the Apostle always did.

In the word of truth.

The word of truth was in his teaching; because he handed down nothing other than what he had received from the Lord.

In the power of God. The power of God was in him, which through signs and wonders proved him a fit minister. Through the arms of righteousness on the right hand and on the left. He shows himself to have been free from both the faithful and the unbelievers. For the arms of righteousness destroy iniquity.

Through glory and dishonor.

To those who esteemed the Gospel of God as glory, he says he showed himself manifestly a whole and faithful preacher. In like manner also to those who thought the words of the divine teaching to be dishonorable and disfiguring, he showed himself a faithful minister of God; while he is not terrified, nor suffers shame in speaking of those things which they shudder to hear. Through evil report and good report.

Even to these he showed himself a whole steward of God, both to those who formed a good opinion of the faith, and those who formed a bad one; while he does not fear this envy, but stands firm. As deceivers, and true. The unbelievers called them deceivers: the faithful, on the contrary, pronounced them truthful and simple. Nor does he yield to this hatred, so as to spread a false color over the truth. As unknown, and known. To the wicked they were unknown, to the good known; for these recognized in them the truth.

As dying, and behold we live.

Those who hated them thought daily that they would not escape the threats of iniquity: but these, because they taught with God's favor, being kept safe by the help of Christ, were protected from present and future death. As chastened, but not delivered to death. They seemed to be tempted, when they were so treated that they were thought to yield: and because they were not overcome, they were not consigned to death.

For he is consigned to death who does not remain in faith; and not to this death, but to the future one. It can also be understood of present death; for God permitted them to be tempted, that they might grow by merit through afflictions: but he did not permit them to be killed.

As sorrowful, yet always rejoicing.

It is true, because this sorrow produces joy, and those who saddened them with injuries increased their joy. As poor, yet enriching many. As far as pertains to the present life, they seemed poor: but they lavished spiritual riches on believers; they are needy on earth, rich in heaven. As having nothing, yet possessing all things.

This was glorious in the apostles, that without solicitude and without the name of possessing, they possessed not only those things which were in possessions, but also their very owners; for it was necessary that all things be laid before their feet for the sake of virtues, as we read in the Acts of the Apostles.

Our mouth is open to you, O Corinthians.

He says this for the sake of freedom and of a pure conscience; for a mind conscious of evil to itself is fearful in speaking, loses its sense, errs in its words. Our heart is enlarged.

The heart of those is enlarged who rejoice in themselves through confidence in a good manner of life, or who indeed are not straitened in tribulation by hope of a future reward

because just as in this life, unless labor has gone before, no return follows: so also in divine matters, if trials have not preceded, reward will not follow.

You are not straitened in us, but you are straitened in your own bowels; having the same recompense of reward, I speak as to sons.

He says this, because it did no harm to the teachers if the disciples turned out badly, contemning the vigor of the teaching; because each will receive a reward according to his own works; because as far as pertains to the teachers, they did not keep silent, the Lord saying to the prophet Ezekiel: Lift up your voice, and speak to the people; if they hear you, you will gain them: if not, you will save your own soul.

As to sons I say, be enlarged also, you, and do not bear the yoke with unbelievers.

He exhorts them to good conduct and hope; that, trusting and purging their consciences, they might be able to rejoice in themselves, having the confidence of a pure mind, just as their teachers also, separating themselves from the fellowship of unbelievers in evil works.

And so, both by doing well and by hoping for the future, he wishes them to be enlarged in spirit; for he who labors, and does not believe in the future, like an unbeliever, is of a narrow spirit through despair of the future.

For what participation has righteousness with iniquity? Or what fellowship has light with darkness? Or what agreement has Christ with Belial? Or what part has the faithful with the unbeliever? Or what agreement has the temple of God with idols? It is manifest that these things which he enumerates are contrary to each other; and by this he teaches that they must be fled from, because the Lord says: No one can serve two masters.

For the Law proclaims righteousness, that iniquity may be fled from: it shows light, which is truth; that men may withdraw from ignorance, which is darkness: it announces Christ in the mystery of God; that men may withdraw from the devil, who wishes to feign himself God: it promises eternal life to believers; that, stripped of faithlessness, they may be estranged from every error of unbelievers: it forbade idols to be worshiped; because they are enemies to the temple of God. For you are the temple of the living God. Nothing is so hostile to man as idols; because they compel him to depart from the faith of the one God.

As God said: For I will dwell in them, and walk among them, and I will be their God, and they shall be my people.

Wherefore go out from the midst of them, and be separated, saith the Lord, and touch not the unclean thing; and I will receive you, and I will be to you a Father, and you shall be to me sons and daughters, saith the Lord Almighty. Meanwhile let us explain the sense of the first cause; that we may declare of whose person are the words that say: For I will dwell in them, and walk among them, and I will be their God, and they shall be my people. These are the words of Christ; for this is what Jeremiah, among other things, testified, saying: After this he was seen upon earth, and conversed among men; for he dwelt in us, as John the apostle says: And the Word was made flesh, and dwelt in us. And because he is our God, Jeremiah says again: This is our God.

And that we are his people is not in doubt; for the Church is Christ's.

Therefore he wills us to be separated from all contamination, that he may receive us as sons, as he says: Little children, yet a little while I am with you. And that he is almighty, I think ought not to be doubted. For if, as he himself says, whatsoever things the Father does, the Son likewise does the same; this means that the Son can do all things which the Father can. If there is anything the Father cannot do, neither can the Son. But the Son is competent, who says of the Father: But with God all things are possible. By this testimony he has both exhorted us to a pure life, and has shown that our Lord Jesus, already long ago our Lord, was foreordained to receive us into the affection of his love.

Having therefore these promises, dearly beloved, let us cleanse ourselves from all defilement of the flesh, perfecting holiness of spirit in the fear of God.

What he says is plain; yet the defilement of the flesh must be understood in many ways. For this reason he did not say, from the defilement of the flesh, but from every defilement; that we might flee all carnal vices; for whatever the law forbids is carnal. That we may perfect holiness of spirit in the fear of God. We thus perfect holiness of spirit, if in the fear of God we follow what is right; so that under the name of Christ, abstaining from sins, we may be holy. For those who without the profession of Christ seem to restrain themselves from vices are sanctified according to the world, not according to the Spirit of God; because according to God those are clean who are faithful: but the rest, whatever they may be, are unclean.

For whatever is without Christ is unclean, as he says to Titus: Because to the unfaithful nothing is clean; for their mind and conscience is defiled.

Receive us.

We have wronged no man, we have corrupted no man, we have circumvented no man. He wishes them to consider what he says; that having received these things into their mind, they may confer with themselves that what he speaks is true: and spurning those whom he touches upon, may transfer their whole mind to those whom they see love them with a true affection. For they were false apostles, who both wronged them, corrupting their minds, and burdened their purses by the circumvention of serpentine cunning.

I do not say this to condemn you.

That is, I do not cast you off, but I warn you to correct yourselves; for he who condemns someone does not forgive him. For I have said before that you are in our hearts, to die together and to live together. From what he has already said, he wishes them to know with what mind he speaks to them. For those whom he wishes to have as participants both in the present sufferings for Christ, and in the future life, he certainly does not cast off; but he exhorts them to make themselves worthy of that participation.

Great is my confidence toward you, great is my glorying on your behalf: I am filled with consolation, I exceedingly abound with joy in all our tribulation.

This confidence arises from the rebuke of the first epistle, which, because they did not receive it harshly, gave him confidence to admonish them; for they seemed to wish to correct themselves, whence he glories. On this account he also declares his mind to be consoled in this respect, to such a degree that he affirms he abounds with joy in all tribulation; for seeing that there is hope in those for whom he suffers anguish, he rejoices even while he is troubled; being certain that he will receive a reward from God for the salvation of them that he has gained.

For when we had come into Macedonia, our flesh had no rest. He recalls the tribulations and blows which they suffered for the sake of the believers, in order the more to provoke them to charity. Our flesh, he says, had no rest; that they might suffer with them, being certain that for the salvation of the faithful they delivered their souls even unto death. For before one tribulation and bodily injury could be digested, another came upon them; so that there was no rest for the sufferer. For since all flesh is by sense brute, he signifies for this reason that it had no rest, nor has any, in suffering: but the soul, although it too suffered in the body, yet in this respect had rest, in that it hopes that God will give a reward for these tribulations which are inflicted for the faith by the faithless. Indeed, even in the very tribulation they were singing hymns to God. But we were afflicted in every way.

According to the history, at the Lord's call, they entered into Macedonia: and when not a few had believed, and had found the comfort of the woman Lydia, who believed with all her household; then it came to pass that he drove out the spirit of divination, that is, the pythonic spirit, from the maidservant of certain men, who, seeing that they had lost no small gain, which the girl brought them by divining, stirred up a sedition against Paul and Silas, and dragged them into the marketplace before the magistrates: who, inflicting many stripes upon them, cast them into the innermost part of the prison, so that they confined their feet in the stocks. This is the tribulation which they suffered in Macedonia. And from this comes the saying: Our flesh had no rest.

Without were fightings, within were fears.

The fightings were to the body, while it was being beaten: the fears were to the soul. For fear is there, where there is understanding: but this fear was on account of those who had believed, lest they be scandalized by his suffering. For what would he himself now fear, who was already suffering? Moreover, since he says in the Acts of the Apostles that he was ready not only to be bound, but also to die for the name of the Lord Jesus Christ. It seems, therefore, that he signified the whole man afflicted in the flesh, so that it should by no means be understood that, in respect of the spirit which is given to man that it may remain (since it is impassible), it could be afflicted: but that the whole man, in respect of body and soul, is said to be afflicted in the flesh; but in respect of the spirit, impassible.

It can also be understood thus: that without were fightings, that is, in public, wrought by the faithless against the faithful, while, full of fury, they resisted the truth: the report of which matter generated fear within, where the Apostle was. For what man would not fear anguish? But because he was more inclined toward the things of God, he overcame this fear by hope.

But God, who comforts the humble, comforted us by the coming of Titus.

Since God is not unmindful of his own, but always gives them consolation in tribulation, he hastened the coming of Titus, that he might be a refreshment to those placed in the fervor of trial. For it is a great consolation to one suffering, if he has someone with him who shares his grief.

not only, he says, by his coming, but also by the consolation with which he himself was consoled in you.

He adds more to the consolation; because he signifies that he had heard from Titus of their ready willingness to be converted, so much so that Titus, who had grief over their disobedience, received consolation from their repentance. The Apostle shows how great an affection he had toward them; so that he counted as nothing the depths of the prison, nor the pain of his lacerated body, nor the stocks by which his feet had been confined: but hearing of their correction, he rejoiced, and, forgetful of his sufferings, gave thanks to God for their salvation, esteeming this as it were a recompense for his tribulations. Announcing to us your desire. Titus announced that they had a desire to amend themselves; for learning what has been promised to those who live well, they were incited to a desire for these things. Your weeping.

Being rebuked, they wept, grieving because they had sinned, nor did they seek to excuse themselves; whence the Apostle glories in them.

Your zeal for me; for learning of the Apostle's charity toward them, they began to defend him against his adversaries.

So that I rejoiced the more; wherefore even if I made you sorry in my letter, I do not repent.

It is clear that one ought not to repent of a thing which such an effect has followed; since he rebuked their errors more severely in the first epistle. I do not, he says, repent of having written more sharply; because the case demanded it.

though I did repent, I see that that epistle, though it made you sorry for a time, now I rejoice.

He says this: that even if I did repent, he says, out of charity—because I made you sorry—consolation would follow upon the joy; because it profited that I made you sorry. Not because you were made sorry, but because you were made sorry unto repentance; for you were made sorry according to God. Therefore he says he rejoiced; because they were made sorry with shame, not with anger. For he who, being reproved, suffers shame, promises to correct himself: but he who grows angry shows that he will become worse. That you might suffer loss in nothing through us. That all our doings, he says, may have their effect in you, even that we made you sorry is for your good.

For godly sorrow works repentance unto steadfast salvation. It is clear that he who is sorrowful because he has sinned is sorrowful according to God; for he grieves because he has done what God hates. This pertains to the steadfastness of salvation. But the sorrow of this world works death. He says this: just as godly sorrow works life—for he repents, and hopes for God's mercy—so worldly sorrow works death. For the sinner, once detected, is sorrowful as one about to be punished, having none from whom to hope for mercy: and even if, perchance, for the present there be no one to avenge, yet he will not be able to escape the judgment of God.

For behold this very thing, that you sorrowed according to God, what carefulness it works in you. It is true that he who repents is careful, lest he sin again. But excuse. Rightly, because repentance has no excuse, but confession. But fear. He shows fear in the sinner, who asks pardon on account of his offense. But desire. He desires to be reformed, who knows he has been made deformed through sin. But zeal. He begins to feel zeal for the accomplishing of good works, who understands that his being reproved is for his own good. But revenge. It is necessary that someone should avenge him, whose affection toward himself he feels: and he takes vengeance upon himself, who afflicts himself on account of his offense. In all things you have shown yourselves to be chaste in this matter.

When all the things which pertain to the progress of a better hope seem to have been pondered, having zeal for the Apostle and their teacher in all offices of human conversation, guided by faith, they strive to appear approved.

Therefore although I wrote to you, it was not for the sake of him who did the wrong. He calls him who committed the incest one who did wrong: nor does he fail also to touch upon those whom he signifies, in the first epistle, to have done injury and fraud to the brethren. But neither for the sake of him who suffered the wrong. They were wronged unjustly; because they suffered contrary things from the brethren. This is the sense which he recalls at the beginning of the epistle, where he says: If you have forgiven anyone anything, I also. For he shows that it is not so much for the sake of those who sinned that he wrote that they ought to be forgiven, but rather for the sake of the Church; because in one man behaving badly, there are many who are put to confusion: and in one man suffering insult or fraud, there are many who are indignant; because if one member suffers anything, all the members suffer with it.

But that our carefulness for you might be made manifest before God.

By correcting the unjust, and sanctifying the polluted, and reconciling them to the Church, he shows that he has a care for the whole people, according to what I have mentioned above.

Therefore we also have received consolation. He says that he has received, and by this that he also gives, consolation. He received it when he learned that those whom he had reproved wished to correct themselves, so that through penitence they might reform themselves; but he gives it when he calls them back to the Church, lest, being long saddened, they should despair of themselves and turn back to a public and disastrous life. But in our consolation we rejoiced yet more and more over the joy of Titus, because his spirit was refreshed by you all. Hearing that those rebuked by his first epistle wished to correct themselves, he received consolation.

But learning from Titus that they suffered grief over their error, he was increased in consolation, filled with joy

because their will had begun to be approved in deed, Titus, a fitting witness of this, reporting it with joy of mind.

For if in anything I have boasted to him of you, I was not put to shame. Before Titus set out to the Corinthians, he had heard from them, that is, from the Apostle and those who were with him, that the good will of the Corinthians was toward the correction of their vices; and so, on his return, when he reported the same, the Apostle was certainly not put to shame, but rather was made cheerful; because Titus had found nothing other than what he had heard from them.

But as we have spoken all things to you in truth, so also our boasting before Titus was found to be truth.

Exulting in spirit the Apostle writes these things, rejoicing thus in these matters; that he might prove their effectiveness to be as true as also is his preaching to them, at least in the matter of rebuke. For the truth of one who rebukes is then seen to be manifest in this very thing, if those who are rebuked begin to amend themselves; for while, being corrected, they are changed, they bear witness to the one who rebukes.

his affection is more abundant toward you.

He says that the mind and affection of Titus is toward them, because he saw their progress; for the mind of a holy man is in every good thing. Remembering the obedience of you all, how with fear and trembling you received him.

The Corinthians, knowing that Titus had been sent to them by the Apostle, by whom they had already been rebuked for such great faults, were terrified at his coming.

And because they had begun to correct their life, they were anxious to obey his precepts, so that on his return he might soften the Apostle's mind toward them: for which reason he indicates that he praised Titus, for in Titus they revered the Apostle.

I rejoice that in all things I have confidence in you.

He rejoiced not only in their good will, but also in the good works by which they amended what they had sinned. Therefore, he says, in all things I have confidence in you.

Moreover, brethren, we make known to you the grace of God which has been given in the churches of Macedonia, that in much trial of affliction their joy abounds.

Since the Macedonians received the word of faith with devoted mind, therefore he says that grace was given to them by God; so that in the tribulation of Paul and Silas, which I mentioned above (Chap. 7, verse 5), they might not suffer scandal, but might receive it in exultation of mind, trusting in the promised hope, so as to show themselves proved by these sufferings. And their deep poverty has abounded unto the riches of their simplicity. He proclaims their vow, because although they were of slender means of substance, their mind was found rich in the ministry of the saints; for they worked with a pure conscience, not to please men, but to please God.

For I bear them witness, that according to their power, and beyond their power, they were willing of themselves.

As much as was worthy, and pleasing to God, who knew their strength, they gave from their means, unto the ministry.

And because they had given themselves wholly to God from the heart, they wished to offer more than their strength allowed.

With much entreaty begging us to receive the grace and fellowship of the ministry that is done toward the saints.

He proclaims that they offered this ministry so simply and with devoted mind, though it was beyond their strength; that they made the offering with tears of entreaty, so that they might in this way compel it to be accepted from them, which did not seem right to be accepted, because it was more than their substance could bear; lest perhaps afterward want should persuade them to repent of their good work.

But because they showed themselves to be such, that with pure mind, now setting aside present things, they might confirm themselves by the confidence of faith in future promises, it seemed good to accept from them; lest the fruit of their good-hearted grace should be lost.

not as we had hoped; but they gave their own selves first to the Lord, then to us by the will of God.

Therefore, he says, it was fitting that it should be received from them; because, first amending their former errors and the faults of their life and character, beyond what was hoped, they devoted themselves to God. For it seemed that they did this so simply, that he to whom it was offered had no fear in receiving it; because they certainly did not offer it with this mind, that their leaders, as if still novices, should suffer their faults and not rebuke them; for gifts blind the eyes and bend the force of authority.

Giving themselves therefore to God, while they amend their faults; then to the brethren, while they offer expenses; those ought to have grieved who, almost before they began, wished to be perfect.

By the example of these, then, he invites the Corinthians, that what they had begun, increased by this exhortation, they might complete with diligent mind.

So that we exhorted Titus, that as he had begun, so also he would complete in you this grace also.

Since he knew the sincere affection of Titus toward them, and also that they were obedient to him; therefore he indicates that they could more easily be exhorted through him also to this work; so that as in other matters his exhortation had fruit in them, so also it might have fruit in this grace; that since they were already amending their faults, they might have the fruit of this generosity.

For those who give for this reason, that they may not be rebuked, will have no fruit of this thing.

But as you abound in everything—in faith, and utterance, and knowledge, and all earnestness, and in the love that is from us toward you—see that you abound in this grace also.

He exhorts them, that he may boast of these things before the other churches. For this is the proof of their amendment, if they are ready for the ministry of the saints.

I speak not by way of command, but by occasion of the earnestness of others, and to prove the sincere character of your love.

It is clear that he does not command, but exhorts; that they should send resources to those suffering want, and relieve their anxiety, showing their good disposition to God and men, for which thing without doubt they will receive a reward.

For you know the grace of our Lord Jesus Christ; that though he was rich, for your sakes he became poor, that you through his poverty might become rich. He says that Christ was made poor; because God deigned to be born a man, humbling the power of his majesty, that he might acquire for men the riches of divinity; that, as the Apostle Peter says (2 Peter 1:4), they might be partakers of the divine nature. He was made man, therefore, in order that he might assume man into God, as it is written: I said, you are gods.

In this way he exhorts, that by giving generously they might become as it were poor; that their poverty might profit, just as the poverty of Christ profited us: and Christ indeed became poor for our sake, not his own, but we, that it might profit us.

in this I give counsel; for this is expedient for you, who not only began to do, but also to will, a year ago: now therefore complete the doing also; that as there was readiness of will in you to desire it, so there may also be a completion out of that which you have.

He says this, so that their will may appear in deed, if it is genuine, according to their means; so that one may give as much as his mind is able and willing, that conscience may be made clean: not in pretense, that he may please men, and have no reward with God.

For if the readiness is present, it is accepted according to what a man has, not according to what he does not have. Since the Corinthians were being urged to this work of ministry, this was indicated to them, that they should not give more than they are able; lest perhaps, offering more, being compelled, not voluntary, they should seem burdened and be without reward in the future; for he who does something under compulsion has no reward. For the churches of Macedonia offered of their own accord with entreaties, so as to prove that they did this with their whole will, that they offered more than they were able; and therefore it was acceptable.

For the more they offered, the more they are to receive. For if anyone gives as much as he wishes, or is able, it is accepted; for he seems to do this by judgment: and therefore let one give as much as his mind is able and willing; that he may have reward for this thing.

For I mean not that others should be eased, and you burdened. It is true, that giving ought to be such that it does not bring want upon the givers. But by an equality at this present time. He says this, that one should divide as much as he has, at the time, with the saints; for no more is required than what he ought to keep for himself. For it is said, You shall love your neighbor as yourself (Leviticus 19:18). Whence Zacchaeus says: Behold, half of my goods I give to the poor.

That your abundance may be for their want, and their abundance may be for your want.

This is what he says, that since at the present time the saints suffer want, having forsaken all worldly things, and having established themselves in divine works alone, that they might attend to teaching and prayer for the profit of many; those who have believed, and who attend to trades or business, or certainly have their fathers' means, should minister to the wants of the saints: and again, the saints, there where they are rich, and these are poor, should share with them, as if repaying in turn for their ministry, as the Lord says: Inasmuch as you did it to one of the least of these, you did it to me (Matthew 25:40).

That there may be equality, as it is written.

This is the equality, that because these minister to the saints at this time, the turn shall be returned to them in the future; for they make the saints their debtors.

He who had much did not have too much, and he who had little did not have too little. This is read in Exodus (Exodus 16:18). For the saints have more in the hope of the future age, and more than those who in this present time seem rich; and yet both shall be made equal there; so that as the want is sustained by the benefit of these saints, so also by the benefit of the saints these shall become rich in the future age, in which they seem poor.

For they did not give themselves wholly to God, so that here they should be poor, there rich; but on this side, because here they are rich, there poor, by the support of the saints, who, though placed here, are already there in mind, they shall be enriched. For it is no small merit to minister to the saints out of just labors.

But thanks be to God, who put this same earnestness for you into the heart of Titus, for indeed he accepted our exhortation.

God, who is just, knowing that the Corinthians wished to make progress, kindled the affection of Titus toward them; that he might, by his exhortation, fulfill their will in the good work: who, seeing their progress, was consoled and rejoiced in them. But being himself more earnest, he went to you of his own accord.

That is, seeing them making progress in good deeds, he became more concerned about their affection; so that he went to them of his own accord, he who before, even when asked, had excused himself from them on account of their faults.

we have sent with him the brother whose praise in the gospel is spread through all the churches; and not only so, but who was also appointed by the churches to travel with us in this grace, which is administered by us to the glory of the Lord, and to show our readiness.

They commend this man

because he was unknown to them; that they might know in how great a reputation for goodness they now stood, to whom such men were being sent; that they might rejoice together with them, strengthening them in the faith of the working of God, to whose glory the vicars of Christ were carefully doing this, that God, the founder of heaven and earth, might be recognized in them.

Avoiding this, that any man should blame us in this abundance which is administered by us.

Since it concerned the ministry, he added this; lest he should be judged negligent about the care of the poor or of the saints, if he acted too slowly in this. For concerning this matter the apostles had agreed among themselves, that they should be mindful of the poor, which he indicates to the Galatians.

Since therefore the Apostle was blameless in all things (Galatians 2:10), lest in this matter he should be judged negligent, therefore he indicates that he gives this warning beforehand, so that, this work being fulfilled, his care and providence might appear in all things.

For we provide for good things, not only before God, but also before men. He provides good things before God, while teaching that what God commands concerning the ministry to the saints or the poor be done: but he provides good things before men, because he sends such men to urge on this work as by their integrity will not cause scandal to them, but will encourage them, lest the good teaching of the Apostle should fall into reproach through improvident ministers of his.

We have moreover sent with them our brother, whom we have proved to be often earnest in many things, but now much more earnest, from the great confidence which he has in you: whether with regard to Titus, who is my partner and helper concerning you, or our brethren, the apostles of the churches, the glory of Christ.

He calls Titus his partner because he too was a bishop, to whom he gave a minister known in all the churches of that same province: to whom he adds also the brother Tertius, proved in many good works and earnest. Now by the report of Titus, who related the good will of the Corinthians and of the others sent, whom he calls apostles of the churches, the glory of Christ, he shows himself made more earnest to see them and to exhort them to the ministry to the saints. For he received confidence, hearing that the Corinthians had become better. Whence he was eager to go to them, being certain that they would obey in doing good works.

Show ye therefore, in the sight of the churches, the proof of your love, and of our boasting on your behalf.

He admonishes them that in those whom he sends they should show their love, so that they may prove true the good things which had been heard about them. For thus they would show that they had profited by the Apostle’s admonitions, if they received with honor those sent by him; so that the other churches might recognize as true the good things which had begun to be said of them. He therefore rouses their spirits, because he of whom good is thought is wont to show himself the better.

For concerning the ministry which is done for the saints, it is superfluous for me to write to you; for I know your ready mind, for which I boast of you to the Macedonians. And these are words of one delighting in them. For he says it is superfluous to write concerning the ministry which is done for the saints, that he may seem to think well of them: for it is superfluous if you admonish one whom you know will do it. But that he may show his own diligence, it is necessary that he write, both to make them more ready, and to make plain what he proclaims of them to others. For superfluous things are wont to produce greater carefulness; for even the Lord, not doubting the love of the apostle Peter toward himself, says to him three times: Simon, son of John, lovest thou me?

Which threefold repetition seems, as it were, superfluous, but it profits toward the perfection of the admonition; that he may know he ought to attend with great diligence to what is frequently commanded. For Achaia has been ready from a year ago. After the Macedonians, Achaia—that is, the churches of the province of Achaia (not all, since the Corinthians also are of Achaia)—had prepared themselves, led by emulation of the Macedonians, to minister to the saints. By saying this he exhorts the Corinthians all the more, when he says they were ready a year ago, but that this now only awaited being divided out according to each one’s need. And your zeal has provoked many.

After saying that Achaia was made ready following the Macedonians, then that the Corinthians too might become ready according to their own promise, while the rest of the churches, in emulation of the Corinthians—when they heard that they had once been entangled in many errors, but afterward, correcting themselves, had become of good will—were stirred to good work; because if those who, after receiving the faith, had behaved badly, had begun to have this disposition, how much more should these, in whom such vices were not found.

Yet have I sent the brethren, lest our boasting of you should be made void in this respect; that, as I said, ye may be ready.

He mentions these brethren, whom he had named above, that is, Titus, and those he joined to him as helpers, that they might more earnestly exhort them to fulfill their promise in the ministry to the saints; so that not only by letter, but face to face, they might urge them with frequent admonitions; lest the exultation of the apostle, in which he gloried over the splendor of their spirit, should be brought to nothing. Therefore, mentioning this often, he shows his solicitude concerning them, not wishing them to be put to shame.

Lest, if the Macedonians come with me and find you unprepared, we (not to say you) should be ashamed in this matter.

It is clear that if what he has testified concerning them is not found to be so, he himself will be put to shame, and they themselves will be even more confounded on their own account; who, even though the Apostle stood as witness for them, would not have done it, unless they meant to make it true, if only for the sake of so great a man’s reputation.

Therefore I thought it necessary to entreat the brethren, that they would go before unto you, and prepare beforehand your promised blessing, that it might be ready as a blessing, and not as an exaction. To make his solicitude yet more clear, he says he asked the brethren, that through their admonition they might fulfill what they had promised and were not fulfilling. Whereas above he says that Titus went of his own accord—that is, it was not forced from him, but as soon as he heard, he gladly embraced it, so that he might appear to have gone to them voluntarily out of hope for them—now he signifies that he did not ask these others as though they were unwilling to go; rather he proves his own affection toward them, when, though willing to go, he yet further asks them; so that it might be done without delay, both what they desire and what he entreats.

He does this, therefore, with them, that they may be faithful to their promise, and that his admonishing them is for the sake of their good reputation, not to circumvent them, but only that they may offer as much as they will not regret.

But this I say: He who soweth sparingly shall also reap sparingly.

He means by the sparing man the miser, from whom it is extorted that he give; for he regrets having promised. He gathers this from their slowness, who had promised long ago and had long been deliberating. For this sparing man the harvest is small; because he sows with hesitation, not knowing that what he does will profit. But he who soweth in blessing, shall also reap of blessing. He sows in blessing, who does this of good will, in hope of future reward. Every man according as he hath purposed in his heart, not out of sorrow or of necessity: for God loveth a cheerful giver. He teaches that this will only profit them for the future if it is done with a joyful spirit.

For from among those who contribute, God chooses him to whom recompense will be made, who works with a devoted heart, as it were laying up treasure with God; because he who does it unwillingly, out of present shame, lest he be found disgraceful while others contribute, has no reward.

God is able to make all grace abound in you.

He desires that the power of God be present to them, so that as He pierces their hearts in the correction of vices and in the truth of doctrine, so He may also favor their undertakings in this, that they may abound in every good work through the grace of God. That ye, always having all sufficiency in all things, may abound to every good work. He says and wishes this, that in every matter they may always be sufficient unto themselves by God’s will, and not lack the things necessary for salvation. If, then, they choose only sufficiency for themselves, they will be able to abound in the work of God; for by keeping for themselves only what suffices, they must needs spend the rest for the use of the saints or the poor: and this will be to abound in every good work.

For though what a poor man gives be small, yet it abounds, because it is done with right judgment, and it is not only asked how much, but from how much, and with what spirit it is given. Finally, that widow in the Gospel was praised for a small amount, while those who cast in much were not praised. For her small amount is much, because she gave more than she was able; whereas the rich gave less, though they could give more; and so her little, which she gave beyond her means, was found to be more than the much of the rich, because they gave out of what was abundant to them. He, then, who gives as much as he can, does rightly; yet he still has that widow before him, because she gave all that she had.

As it is written: He hath dispersed abroad, he hath given to the poor: his righteousness remaineth for ever.

This is written in the hundred and eleventh Psalm, and by this example he adds encouragement to the care of the poor, that they may abound in every good work. For if the righteousness of him who is generous to the poor remains forever, how much more the righteousness of him who ministers to the saints? For those may be called poor who are publicly needy; but the saints are distinguished from these, because they are servants of God, persevering in prayers and fastings, leading a pure life, as also Anna the prophetess, who departed not from the temple, serving with fastings and prayers night and day, setting aside all care of the world.

This mercy, then, is called righteousness; because he who gives generously, knowing that God gives all things commonly to all—for His sun rises on all, and He rains on all, and gave the earth to all—therefore shares with those who do not have abundance of the earth, lest they seem deprived of the benefits of God. Just, then, is he who does not keep for himself alone what he knows was given to all: and just not only in this present time, but also forever; because in the age to come he will have this with him perpetually.

Now he that ministereth seed to the sower, will both minister bread to eat, and will multiply your seed, and increase the growth of the fruits of your righteousness; that you may be enriched in all things unto all simplicity. All things belong to God, and seeds and things that grow increase by God’s will and are multiplied for the use of men: God, therefore, who gives these things, Himself also commands that from them they be shared with those who lack; and so it cannot be that he who gives according to the will of God should not, by the will of God, be increased with such growths, so as to enlarge the fruit of righteousness; for to the giver He adds, that he may have all the more from which to be generous. This is righteousness: that since God gives, man too should give back from it to him who lacks.

For He wishes these to be ministers of those who, choosing better things, despise the abundance of the present time, binding themselves wholly to the things of God. For God grants help to each according to his good will; for the saints, who wish to possess nothing here except to have food and clothing, God has ordained that those who wish to have these things should be their guardians; so that whoever ministers to them well and simply may be increased by God’s will, that he may have whence to give continually, both enriched for the present and for the future. For sowing once, he shall reap twice; so that if he takes counsel for future hopes, he will not wish to have them subject to himself, but rather bow himself toward them; because he will receive from God the reward for this.

For if he should wish them to be humbled to himself for the present, he loses the hope of the future; for here he receives the reward of his work, not doing it simply, as the Lord says: Amen I say to you, they have received their reward.

Which worketh through us the giving of thanks to God.

Because the administration of this office not only supplies what is lacking to the saints, but also abounds through many thanksgivings unto God, by the proof of this ministration, glorifying God for your obedient profession in the gospel of Christ, and for the simplicity of your communicating unto them and unto all men, and in their prayer for you, being desirous of you, because of the exceeding grace of God in you. Grace, then, takes counsel.

To God for his unspeakable gift.

He says this because whoever works through the dispensers of God's gift, this work whereby thanks are given to God, on the part of those who receive their necessary supplies under the name of Christ, subjected not to begging, but to God, from whose goods they know they are nourished—thanks are rendered to them not only by those, but also by the rest of the brethren, who give thanks to God on their behalf, commending their deed to the Lord; so that, giving to a few, they may be commended to God by the entreaties of many. For, proving their mind in this work, they magnify in them the Lord, strengthened by whose hope, they obey the gospel of Christ in subjection of mind: not wishing that these should be humbled to themselves, so that they may supply what is necessary to the saints. And this will be, in the simplicity of their communication, to give thanks, commending themselves to their prayers and their desires.

For who would not wish to see with his own eyes men subjected to their necessities for the sake of God's name? Finally, they are called gifts of God; for he who ministers these things gives to God; because what is given is imputed to Him who commands it to be done. Giving thanks to God, then, in these things, and for his unspeakable gift. For it is the gift of God that stirs men to good work; for the promised hope incites them to the aforesaid ministry.

Now I Paul myself beseech you by the meekness and modesty of Christ, who in presence indeed am lowly among you, but being absent am bold toward you.

This is what he now says, because he is absent such as he is also present. For he was not lowly of face by adulation or subjection to anything, he who was so jealous of his own constancy that he sometimes even abstained from lawful things, lest he should be inclined. Whence he says in another epistle: All things are lawful for me, but I will not be brought under the power of any. Meat for the belly, and the belly for meats: but God shall destroy both it and them. Therefore, absent, he beseeches, and interposes the modesty of Christ; lest present he be found harsher because of those men than he is in the epistle; so that those who had not yet amended themselves, composing themselves, might soften for themselves the rigor of the Apostle; that finding them moderated, their severity relaxed, he might rejoice in them.

He signified therefore by "confidence" the assurance of severity, which perhaps was thought to be present only in the epistle, but not present in person; because in the first epistle he seems severe and too rigid: and therefore he warns them lest he use the same severity present, as they did not hope.

But I beg that I may not, being present, be bold with that confidence with which I am reckoned to dare against certain persons, who think that we walk according to the flesh.

It is the same meaning, which he repeats to make it clear; for he prays that he may find them such, lest he be compelled to be angry, but that he may rest with them. Here therefore he has opened what he signified above, and further makes plain still more fully in what follows, that this is the confidence, which he here called assurance, of the power given to him by Christ, whose vicar he is; that he may vindicate himself against those who, acting under the name of Christ, do not obey, so as to correct themselves in the things for which they are reproved. He calls those "those who do not receive the spiritual things" which were spoken by the Apostle, thus esteeming him as though he spoke carnal things, which ought not to be received.

Therefore he says: Who think that we walk according to the flesh; because he who spurns spiritual things thinks them carnal.

For though we walk in the flesh, we do not war according to the flesh. That is, placed in the body, we live spiritually; for he lives spiritually who does what pleases God. He therefore wars according to the flesh, who obeys the desires of the flesh; for every error is called flesh. But he himself wars for Christ, who obeys him in faith and discipline.

For the weapons of our warfare are not carnal, but mighty to God. Mighty therefore, because incorrupt; for all carnal things are corrupt. Weapons therefore, because they fight against vices, bearing the sign of their commander Christ, who is the enemy of vices; for as a commander through his soldiers vindicates his own kingdom, so also the Savior through us his servants defends the courts of God, the profession and discipline.

For the destruction of fortifications, destroying reasonings, and every height that exalts itself against the knowledge of God. The spiritual weapons are the faith of incorrupt preaching. Through these God conquers the princes and powers, who, it is agreed, usurp dominion for themselves, being exalted against the faith of Christ, insinuating themselves into the thoughts of men, so as to call them away from the dominion of God, which thoughts the truth of the faith destroys. He calls "fortifications" the princes and powers, and the spiritual forces of wickedness, who exalt themselves and arm the minds of unbelievers to contradict Christ: against whom the law of God fights, scattering their counsels. And bringing into captivity every understanding, and leading it to the obedience of Christ. He captivates the understanding, when he conquers by reason the one who contradicts; and he brings him, humble and gentle, to the faith of Christ, whom before he had resisted.

being ready to avenge all disobedience, when your obedience shall be fulfilled.

It is manifest that he vindicates disobedience; when he condemns it through obedience, then destroying it, when he brings those who resist to the faith; that the perfidy may be condemned by those by whom it was defended.

Do ye look on the things that are according to appearance.

Now he wants them, standing openly, to consider, that is, the things which he is about to say; because they are open to be judged. He says therefore: If any man trust to himself that he is Christ's, let him think this again with himself, that as he is Christ's, so also are we. He speaks to those whose pride he touches, who, presuming on themselves with a swelling of mind, thought less than was fitting concerning the Apostle, as though they had no need of his precepts. He warns them; that if they were confident of themselves, because they were servants of Christ, they certainly ought not to doubt concerning the Apostle; but rather concerning him, although he be unequal, feel likewise; since they certainly ought rather to prefer to themselves the teacher of the Gentiles. But here he teaches them humility in himself, equating himself with them; though he was the vessel of election, and teacher of the Gentiles in faith and truth.

This therefore he wants them to consider, which is indeed seen in clear light; because no believer should esteem more of the Apostle than of himself: how much more should no one esteem less of him than of himself? This therefore he attests and teaches; lest by elation of mind they should lose the merit of a good life. For he who knows himself to be something, let him humble himself, that he may become greater.

For though I should boast somewhat more of our power, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed. Now he signifies that above he humbled himself, comparing himself to them; whereas if he should raise himself up, he is not ashamed; because he has received power to preach from the Lord, that he might save, not destroy, those who obey. If therefore he who was sent by the Lord bows himself, compares himself to inferiors; how much more ought those who had no testimony at all not to compare themselves, not to say prefer themselves, to their betters?

That I may not seem as it were to terrify you by epistles.

He may seem to terrify by epistles, who is neither of any authority nor has present confidence to reprove: but absent he dares, because present he fears.

For his letters indeed, say they, are weighty and strong; but his bodily presence is weak, and his speech contemptible. Let him who is of this sort reckon this, that such as we are in word by epistles when absent, such we are also present in deed. Therefore he proves that he is not another when absent than he is when present; because he was not a presumer. For he had received power from the Lord; for to him to whom power is not given, being absent he can be bold, but being present he suffers shame. Therefore the Apostle is not ashamed while he rebukes; because the confidence of his power does this. He says these things because of those who, not being sent, preached with flattery; because they wished to commend themselves.

For we dare not join or compare ourselves with certain persons who commend themselves. These are they who commend themselves, who, without having received power, wish to lord it, claiming authority for their own name. For he who is sent claims power not for himself, but for him by whom he is sent: whereby also he shows himself chosen by the Lord as a steward. Thus therefore he does not join or compare himself to those who, not sent, preach, while he presumes nothing beyond what has been granted.

But we ourselves, measuring ourselves by ourselves, and comparing ourselves with ourselves, will not glory beyond measure: but according to the measure of the rule which God hath measured out to us, a measure to reach even unto you. He says he uses so much power as has been granted by the Author, and does not go beyond the measure. Therefore, he says, our glorying will not be proud; since we do not transgress the boundary of the power given. He put "glory" for authority, which he used in rebuking sinners; that he might make them safe. Yet he does not say that he glories in the exaltation of power, but toward their edification. For he shows the power, of which if he wished to glory, he would not be ashamed; because it was given him by the Lord.

But here he uses it in such a way that he does not glory, except in the progress of believers, constantly rebuking the vicious; that he may glory in their salvation, so that the power given may profit to salvation, not to elation. By a twofold reason therefore he attests that he does not glory beyond measure; both because according to the power given, as he said, and because he did not claim authority for himself beyond that in which his preaching resounded. For he was confident concerning those whom he himself had founded in the faith of Christ. For he says a portion was allotted to each, to whom in preaching he should be directed; that each should have his own certain cities, of whose faith they might glory. For by God's nod this Apostle was called to preach to the Macedonians: and that he might evangelize the Corinthians, he was admonished by the Lord.

To these therefore he speaks boldly, whom he himself founded, and to whom he came by God's nod: to the rest not with such confidence

because they were in another's rule, that is, in the portion of another Evangelist.

For we stretch not ourselves beyond our measure, as though we reached not unto you: that is, not as though we had not come as far as you, do we overextend ourselves in preaching, but destined, God sending us, we have come to you. But to be overextended is to be extended beyond what is granted, but not beyond; because God gave a measure, which his evangelists should keep, which here he attests that he keeps. Therefore he shows this, that they may know that he was directed to them by God; and by this that they ought to obey his admonitions; lest, despising him, they should seem to resist God, by whom he was sent.

For we are come as far as to you also in preaching the gospel of Christ, not glorying beyond measure in other men's labors. Here more clearly appears what he says, that he himself had founded them. Therefore he speaks to them with such confidence; for they had not been acquired to the faith by the labor of another, as he says in the other epistle: For in Christ Jesus I have begotten you through the gospel. He therefore does not glory beyond measure, who glories in his own labor. But having hope of the increasing faith in you, to be magnified according to our rule abundantly.

Because he hopes for the fruit of his labor, the faith sought by them, he professes therefore that he does not do this negligently, lest he should yield to weariness and troubles; because he believed that he would be magnified with God, if his hearers should increase in faith, as the Lord says: Father, as thou hast sent me into this world, I also have sent them into this world, and for their sakes I sanctify myself. This he says, because the testimony of a master is in his obedient disciples; whence he says:

To be magnified in you according to our rule abundantly, and that I may preach the gospel even in the regions beyond you.

More joyful concerning their faith, he professes that he will necessarily preach beyond them, for the increase of the glory of preaching; where it had not yet been preached. Not to glory in another's rule in things made ready to our hand.

It is manifest that a prudent man does not trust in these things, nor hope for glory which consists in the labors of others. Therefore also the Apostle does not dare against those who believed through others preaching; lest he should seem to glory in others' labors; but he strives at this, to preach to those to whom it had not been announced, that he might seek glory by his own labor.

But he that glorieth, let him glory in the Lord.

By this saying he signified that confidence and glory itself is to be given to the Lord, whose grace it is; that he who trusts in evangelical power should trust with God as the author; so that the whole gain of the divine business may come as profit to the Lord. But he who does not receive power from God cannot glory in the Lord; because he seeks his own glory.

For not he who commends himself is approved: but whom the Lord commends. It is true, that the Lord commends him, and he is approved, whom he holds worthy, and sends, that he may preach his gift; but him whom he does not send, he does not commend. But he commends himself, who preaches without being sent; and by this he is not fit, but a presumer and reprobate.

Would that ye could bear with a little of my folly!

But do bear with me. Beginning to tell true things about himself, he calls himself foolish; because it seems to pertain to his own praise. On account of which it is said: Let not thine own lips praise thee, but thy neighbor's. But here he is compelled by grief because of these men, who, when they ought to have thought well of him beyond others, thought unworthily of him.

For I am jealous over you with the jealousy of God; for I have prepared you to present as a chaste virgin to one husband, Christ. He shows that what he is about to say he will say out of love for them; so that it may not so much profit his own praise, as their advancement: that they may learn how to favor their father in the Gospel; because vituperation of the father is detraction of the children, and the praise of children is the glory of the father. He wishes them therefore to be virgins in faith; whence he is also jealous against corrupters of the faith on their behalf, that on the day of judgment he may present them uncontaminated to the judge, Christ. Hence also it is read in the Apocalypse of John: These, it says, are they who have not been defiled with women; for they remained virgins. These follow the Lamb whithersoever he goes.

By "women" he signified error

because error began through woman, just as also he calls Jezebel "woman" on account of the wife of Ahab, who out of zeal for Baal slew the prophets of God; whereas idolatry is meant, by which morals and the truth of faith are corrupted. For if you understand it of women, so as therefore to think that they are called virgins because they have kept their bodies uncontaminated, you exclude the saints from this glory; because all the apostles, except John and Paul, had wives. And consider whether it would be fitting to accuse the apostle Peter, who is first among the apostles, how much more the others?

But I fear, lest as the serpent seduced Eve by his subtlety, so your minds should be corrupted from the chastity which is in Christ Jesus.

He shows for what reason he is compelled to declare true things about himself; for he professes the glory given to him for this purpose, not that he may praise himself, but that he may expose those who under the name of Christ were preaching against Christ, by whom the Corinthians were being seduced; and this truth would profit them more than himself. He did this so that the seducers might not be heeded, whom he compared to the devil on account of the subtlety of their malice; because they were striving to corrupt the hearts of the faithful away from the truth of Christ. Fearing this therefore, he is always anxious concerning them, lest they be violated.

For if he that comes preaches another Christ, whom we have not preached; or you receive another Spirit, which you have not received; or another gospel, which you have not accepted; you might well bear with it. Why does he say: You might well bear with it, if another Christ had been preached to you, or if another Spirit or another Gospel had been handed down to you, when he says to the Galatians: If anyone announces to you besides what you have received, let him be anathema? If it was perverse for the Galatians to receive something other than what had been handed down by the apostles, how would it be right for the Corinthians, if another Christ had been preached to them? But the Apostle, knowing that no other Christ than this one who was crucified is ever preached, therefore says: You might well bear with it, if another and greater Christ had been preached to you by those who come.

But to the Galatians he pronounced anathema, if they should hear something else, which would certainly not be greater, but contrary.

Further, he says, if it is Christ himself who is preached by those who bring the message to you from us, and this same Gospel; what reason is there that we should be reckoned inferior, since nothing more is learned from them? Above he was speaking of the false apostles, corrupters of the faith; but here of true preachers; because the people of Corinth were wavering with various errors, so that some favored the false apostles, some favored those from whom, in composed words, they heard the same things they had heard from the Apostle: others favored the true apostles, because they had been with the Lord, disparaging their own apostle Paul, because he had not seen the Lord in the flesh.

For I reckon that I have been in nothing inferior to those who are super-apostles. He does not wish the grace of God in himself to appear inferior; because he taught similarly, and did the same things which the apostles did, who seemed more distinguished; because they had begun to teach earlier, and had been with the Lord: whence they were thought to have greater authority; whereas the election of this apostle had been proved by a notable testimony, and he himself labored more than the rest, and saw the Lord praying in the temple, and spoke with him.

But even if I am unskilled in speech, yet not in knowledge.

This does not pertain to the apostles; because they were not eloquent, being without letters, yet full of the Holy Spirit: but he touches those whom the Corinthians preferred, on account of polished speech; whereas in religion it is the force of speech that is necessary, not sweet sound. How then does he humble himself, so as to say he is unskilled in speech? And what of that which Festus says: Paul, Paul, much learning has made you mad? In saying this therefore he did not wish it to be understood that he did not know how to speak: but he says it on account of those who wished to be commended not by faith, but by eloquence.

And yet he called himself unskilled in that in which there is no fault: but in that by which salvation is gained, and of which ignorance is not without fault, he did not declare himself unskilled; because he who is unskilled in speech is not guilty before God: but he who does not have the knowledge of God is guilty of ignorance; because it is not permitted to be ignorant, especially of what pertains to salvation. Wherefore the Apostle, despising eloquence, did this so that faith might be acceptable with virtue as witness; so that they might not commend faith by eloquence, but by virtue, to which eloquence yields. But in all things I have been made manifest to you.

He says he is manifest to the Corinthians in all things; because they were not ignorant that he too had skill in speaking, and knowing this some favored him in that they knew him inferior in nothing; and therefore he speaks with emotion, because this was worse; that though they knew he lacked nothing, they humbled him beneath others; when they had seen that through him not only was preaching fulfilled, but also signs and apostolic wonders were done.

Or have I committed a sin in humbling myself that you might be exalted; because I preached the Gospel of God to you free of charge?

Since they were puffed up, because he had refused to accept support from them, and on this account they set others before him; therefore he says, have I sinned, because I humbled myself, so as to judge myself unworthy to receive; because on this account you are angry with me, though this is not a matter of sin, but of glory? Thus he humbled himself, when he did not exact what was owed to him. For it was owed, that he should receive support from those to whom he preached the Gospel of God, as the Lord established, saying: The laborer is worthy of his hire: but he declined it, that it might profit them.

For two reasons he refused the offered support: lest he be found similar to the false apostles, who preached not for the glory of God, but for their own advantage, so that they might not take occasion for plunder—for when one does not accept, another cannot demand much; and lest the vigor of evangelical authority grow feeble; for he who receives from sinners loses the authority to rebuke. Thus therefore they are exalted, when for this reason nothing is received from them, that being corrected they may be amended, raised from death to life.

I despoiled other churches, taking wages for your service.

And when I was present with you, and was in want, I was burdensome to no man. He burdens them; for he shows not only that he was unwilling to receive from them, but that he had received from others, and ministered to them. And to show that this was considerable, not small, he says: I despoiled other churches for ministry to you. He signifies therefore that he had expended no small amount for them; for when he says, "I despoiled," he signifies many things received and given, not extorted. Whence he adds: Taking wages; for wages is what a soldier receives for expenses, in place of pay.

He therefore brought a blush to them; because he did not refuse out of guile, seeing he himself ministered to them, and that through this ministry, which they had promised, they might fulfill it more easily, knowing themselves to be debtors; so that their ministry would now not be a matter of great glory, but of debt; lest they should boast of it.

He wished to be of such great benefit to them, that he consoled his own want for the sake of their salvation. For enduring want, he was content, lest they suffer some scandal. For he who gives thinks himself exalted, and no longer allows himself to be reproved. For the brothers who came from Macedonia supplied my want. He always received from the Macedonians; because they had first corrected their own faults. And just as it was not fitting to receive from the Corinthians, lest it become a scandal to them; so, on the other hand, it was fitting to receive from the Macedonians, lest, sowing well, they should lose the fruit.

in all things I have kept myself, and will keep myself, without burden to you.

He says he will always remain in this, that they might correct themselves accordingly, because of the false apostles, who were seeking occasion to plunder them. The truth of Christ is in me, that this glory shall not be broken off in me in the regions of Achaia. He exhorts all Achaia to minister to the saints; but he does not permit it to himself, lest he fail to complete the glory he had begun; for it is a glory to abstain from what is lawful, especially for the sake of others' salvation. In the regions of Achaia therefore he was unwilling to use it, but in other places he did use it: and he promises further under the testimony of Christ, saying he will remain in this; that he might never receive from the regions of Achaia.

Why? Because I do not love you? God knows. Having given his reason, he also produces the knowledge of God as witness of the love which he had toward them

because he was unwilling to receive not because he did not love them, but rather because he loved them, so that this very refusal might profit them, as I have said.

But what I do, and will do, is that I may cut off the occasion of those who desire occasion, that in what they boast, they may be found even as we.

The glory of the false apostles lay in receiving money. Therefore the Apostle refused this, lest he should seem like them; because unless this had been avoided by the Apostle, greater occasion would have been given them for receiving, or rather for extorting; when in this matter they would show a pattern given by the Apostle himself.

For such false apostles are deceitful workers, transforming themselves into apostles of Christ. They are deceitful, because for the sake of avarice, not with a religious mind, nor being sent, they preached Christ, usurping to themselves the apostolic name.

no wonder, for Satan himself transforms himself into an angel of light.

It is manifest that Satan frequently deceives many, showing himself to them as if he were an angel of God; that he may deceive them. Whence Joshua the son of Nun was anxious, and sought to know who it was that appeared to him. And the apostles in the boat, terrified, thought it was a phantasm. Whence the apostle Peter, when the Lord said: Do not fear, it; not readily believing, said: If it is you, bid me come to you upon the waters, so that if he had firmly set his foot upon the waters, he would know it was true that what appeared was not a phantasm.

It is no great thing, then, if his ministers also transform themselves as ministers of righteousness. The ministers of righteousness are the apostles, whose companions these men falsely claimed to be, that they might deceive their hearers. Whose end shall be according to their works. Without doubt, because such men will be judged according to the wickedness of their mind; because it is not for God's sake, but for the sake of their own belly, that they pretend to be ministers of God. Yet he says their end shall be according to their works: that just as their works and their care for the belly perish, so they too are understood to perish.

I say again, let no man think me foolish; but if otherwise, receive me as foolish, that I also may boast a little.

Above (chap. Xi,Verse 1.) He already said: Would that you might bear with me a little in my folly; this he now repeats; for he always proposes what he will afterward pursue with much interposed matter. What therefore he proposed above, he now begins to relate; for, about to say true things, he calls himself foolish, because they seem to pertain to his own praise. That I also, he says, may boast a little. He said "a little" because it is in words, not in intention. He does not therefore truly speak these things for his own glory, but wishes to show them that those whom they think glorious have nothing more than he. And so, if these men are thought glorious, I too, he says, may be. He calls this the part of a fool, that he should pursue something for his own praise, while he himself is compelled to say it.

For it grieves him that they should think those men exalted, with this matter overlooked, who had nothing more than he.

What I speak, I speak not according to God.

He does not speak according to God; because these things pertain to the swelling of the flesh, and glory does not arise from inflation before God; for before God humility is glorious. But as it were in foolishness, in this matter of boasting. He did not say full foolishness, but in part; for it is truth. But because elevation is a vicious thing, therefore, although what is said is true, still it is as it were foolishness for anyone to praise himself. But full foolishness is when someone praises himself with falsehoods: for the one is proud about the truth, the other foolish about falsehood; nevertheless the substance of this boasting in this case is carnal; for as the flower of the grass, so does that glory fall.

Seeing that many glory according to the flesh, I will glory also.

He says this, because some believers from among the Jews presumed for themselves that they were sons of Abraham. This is to glory according to the flesh, to claim for oneself the nobility of the flesh. For from this they defend for themselves the prerogative of descent; since those are called his sons who have believed God: Whereas the soul that has sinned, the same shall die. If therefore, he says, this is glory, I too will glory; for I too am a son of Abraham. But it profits nothing to be a son of Abraham before God; for it is faith that saves, not descent from the stock of Abraham. And therefore this glory is a glory of the flesh, as if one were to say, a noble son of man.

For you gladly bear with the foolish, seeing that you yourselves are wise.

He calls foolish those who boasted about circumcision of the flesh; and because they were being carried by the Corinthians, so as to seem glorious, therefore the Apostle also wishes himself to be borne by them; so that he too might show himself to be what they were, and yet not to glory on this account according to God; whence he calls this glory foolishness. For he says that he glories according to the flesh; but he professes that this is foolish, so that he might both empty this glory and show that he had been compelled to break out into the praise of the flesh. This therefore is irony. For how are they prudent, who are often reproved? Is not the foolishness of the Apostle wiser than their prudence? For this wise man bears with the imprudent, suffering them with his patience, that they may be able to profit; lest by provoking them, or casting them off, he make them worse, or at least, if he cannot make them profit, he preserves his own modesty.

Of these things there is nothing in the Corinthians.

How then do they gladly bear with the imprudent, seeing that they themselves are wise; unless it is that he does not wish to be understood as the words sound? This lies in the sense and in the delivery; for the same words indeed do not have the same sense, he pronounces them differently; so that sometimes he affirms, sometimes he denies, what he says. For they, as if prudent, bore with foolish false apostles. For you suffer, if any man bring you into bondage. This is true; for they were being brought into bondage, not through prudence, but through folly; so that they served as slaves to false apostles. If any man devour you. Nor is this false; for they were content to have their goods devoured by false teachers. If any man take. To take is to capture someone by deceit; and so it signifies that these were being captured by deceitful teachers, and bearing what is not expedient. If any man be lifted up.

Being lifted up is pride.

He touches, then, those who were proud, wrongly disparaging the Apostle; and these things did not displease them. If any man smite you on the face. One is smitten on the face in whose mouth injury is inflicted. Now this signifies those who, because they were of the race of Abraham, reproached these others for being uncircumcised, preferring themselves, and humbling these others.

I speak according to ignobility.

He calls ignobility this thing, which he said above: And I will glory according to the flesh. For he does not say that it pertains to praise, since he was not weak in that in which they boasted, whom he touches secretly. Whence also he added: As though we had been weak in this matter.

It is clear that he was not weak in this glory, in which the believing Jews preferred themselves, whom these were suffering—as though the Apostle were unlike them in this matter; for he too was of the seed of Abraham, and therefore was not weak in this glory of the flesh. But these were judged weak, who had attached themselves to the race of Abraham. For these, as though weak in that in which the others preferred themselves, because they were Israelites, in this very thing wish to be borne with. That he might show that in this glory of the flesh he is not unlike or weak, when he speaks of his own cause, he brings in also the person of Barnabas, his companion. Whence also in the first epistle he says: Or I only and Barnabas, have not we power to do this? They were not, then, lesser in this glory in which the Jews boasted, but they did not applaud for that reason. Then he says: Wherein any man is bold?

I speak foolishly, I am bold also

that is, that he was not weak in the glory in which the Israelites boasted, nor indeed to be judged prudent in this matter; for the prudent do not wish to prefer themselves. In foolishness, then, he says he dares in that in which those dare, who boast that they are sons of Abraham; so that he empties their glory: he declares himself imprudent; lest they should seem prudent in this matter, or noble.

They are Hebrews, so: they are Israelites, so: they are the seed of Abraham, so.

In these things he shows himself equal to those of whom he signified above; so that he might show the detractions to be false, by which he was judged unworthy by them.

They are ministers of Christ, and I, as one foolish, say, I am more.

Speaking true things about himself, he declares himself foolish, so that it may be understood that he broke out into his own praise under compulsion.

For he who of his own accord relates the things that redound to his praise does not call himself imprudent. He shows, therefore, what things make him more a minister of Christ than the rest of the preachers are. For, having found the occasion, he touches upon the persons of all, even of the apostles, grieving because the grace of God was judged less in him in this respect; though it worked in him the same things as it did in the other apostles, and he endured greater trials for the cause of the faith. Whence also in another epistle he says: I have labored more abundantly than they all.

In labors more abundant.

Therefore he says "in more labors," because they too labored, but not so much. For this man sought his food with his own hands from morning until the fifth hour, and then from that time until the tenth hour disputed publicly, with such labor that he persuaded those who contradicted him. In prisons more abundantly. It is clear that he was sent to prison more frequently than they. In stripes above measure. Therefore "above measure," because beyond what was fitting. For they too were beaten, but not so much. In deaths often. This is true, because he endured dangers more frequently than the others.

Of the Jews five times received I forty stripes save one.

He says this, because he was flogged five times by the Jews according to the law of Moses, receiving thirty-nine stripes, as is written in Deuteronomy. What was therefore done in five separate instances, he here reports summarily.

Thrice was I beaten with rods.

This he suffered from the Gentiles. Once was I stoned.

He was stoned by the Jews in the city of Lycaonia. Thrice I suffered shipwreck. He who is read to have sailed at all times, it was easy, given adverse storms, for him to suffer shipwreck three times. A night and a day I was in the deep of the sea. This happened when he was sent to Rome, when he had appealed to Caesar. Then, in despair of life, he was on the deep, that is, in the depth of the sea, having death before his eyes. For thus it is written in that very passage: So that we despaired even of life.

In journeyings often.

Now he recounts other dangers, so as to show that he was harassed by land and sea for Christ according to the flesh. In perils, he says, of rivers. If he is recounting the perils of journeys, what is it that he should say, "in perils of rivers"? But when making a journey in winter, since there are continual rains, he would encounter danger from rivers overflowing their banks.

In perils of robbers.

Since in the city—then it says: Wherein any man is bold the devil could not kill him, he stirred up robbers against him on the road, though he carried nothing that robbers might desire. In perils by his own countrymen. He speaks of the persecutions of the Jews, who were his brothers according to the flesh; for they grieved that, having abandoned the Law, he had turned to the Gospel of Christ. In perils by the heathen. He suffered persecutions from the Gentiles on account of the mystery of the incarnation of our Lord Jesus Christ, and the preaching of the one God. In perils in the city. To such an extent was there danger in the city, that he escaped through a window from the hands of those lying in wait for him. In perils in the wilderness. This danger was procured by the Jews, when, having made an ambush, they wished to kill him on the road. In perils in the sea.

He has already said above: Thrice I suffered shipwreck, a night and a day I was in the deep of the sea; what other peril was there in the sea? But this is the peril, when, in the sea—that is, in the ship—the soldiers planned to kill all the prisoners, lest anyone escape by swimming. Which peril the centurion prevented from being inflicted, lest Paul be killed, so that he might bring him alive to Rome. In perils among false brethren. False brethren are those of whom he speaks to the Galatians: But because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus. For these were partly Christians, partly Jews, perfect in neither, who through zeal for the Law stirred up envy against the Apostle, because, having preached Christ, he said that the Law now ceased. Finally, under their pressure, he was compelled to circumcise Timothy.

A false Christian, then, is one who out of zeal for the Law persecutes a Christian: and this is a false brother.

For if these were only Jews, and he calls them false brethren on account of Judaism, what need was there to repeat it? For he already said above: "in perils by his own countrymen." But according to the flesh they are not false brethren, but in Christ they are false; for they are not Christians with their whole mind. There were also other false brethren, such as Demas and Hermogenes.

In labour and trouble.

It is true that there can be labour without trouble: but here he adds this, "and trouble," in order to show that the labour itself was destructive. In many watchings. Many were his watchings: but some voluntary, others of necessity; for, being placed in distress, it was necessary that he should watch, seeking the help of God: and that he should teach not only by day, but also by night, as he says in the Acts of the Apostles.

In hunger and thirst.

Often put to flight by the persecuting Jews, it was necessary that he should suffer hunger and thirst through want. In fastings often. He fasted very often, that he might deserve to be protected by the help of God: for he fasts who, while having what he might eat, abstains. In cold and nakedness. He was in cold and nakedness when he suffered shipwreck. Finally, he says, they made a fire and refreshed us because of the coming rain and cold, the Barbarians on the island of Melita.

Besides those things which are from without, my daily pressing care, the anxiety for all the churches.

This anxiety, which he calls daily, arises from the custom of tradition, that on all days he should instruct the people committed to him: but those things which he mentioned above were added over and above, under compulsion of necessity. For day is given for works, night for rest: but because necessity pressed, that he should come to the aid of all, he taught even by night.

For he did not hesitate to afflict himself, lest the grace of God should be idle.

Who is weak, and I am not weak?

He says that he suffers together with all, and grieves with them with that affection whereby he provides a remedy for the wound. But he pursues this in order to show with what care he guards and governs the church committed to him, and by this that he ought in no way to be judged inferior to the other apostles; who, as he has declared, laboured more than all of them. For he laboured under greater ill-will among the Jews than the other apostles; because, while persecuting the church, he was suddenly changed and became its defender, testifying and affirming that he had heard Christ, whom before he had reckoned as a man who had died, speaking with him from heaven Many necessarily followed his testimony, knowing that he had not become a defender from a persecutor without reason. For this cause the Jews were tormented, and always sought to kill him.

Who is made to stumble, and I do not burn?

To be made to stumble, as far as this passage is concerned, is to suffer the desire of the flesh. And because even unwilling persons are wont to stumble, enticed by the form or beauty of a body, or by the heat of their own flesh: the Apostle, considering the necessity of human nature, says that he burns; that he may take counsel for such persons, sympathizing with their weakness: not condemning them, but admonishing them in humility of speech; that by hope of the promised reward they might fight against the goads of the flesh; lest any of those who hear him, overcome by desires of the flesh, despairing of themselves, thinking that God no longer receives them if they amend, and remaining in the same state, should perish.

If I must glory, I will glory in the things that concern my infirmity.

He says this because, if a Christian must glory, he must glory in the humility whereby he grows before God.

Whence in another place he says: When I am weak, then I am powerful

that is, when I am humbled for the salvation of the brethren, then I am exalted. In this one must glory, not in fleshly descent, in that one is of the seed of Abraham.

God the Father, and of our Lord Jesus Christ, who is blessed forever, knows that I do not lie.

He calls God as witness, that what he says may be readily believed; and this especially on account of those who did not honour him as a true apostle.

At Damascus the governor of the nation under Aretas the king kept the city of the Damascenes with a garrison, desiring to apprehend me: and through a window in a basket I was let down by the wall, and escaped his hands.

If I must glory, but it is not expedient for me.

The governor of Damascus, seeing the Jews laying snares for the Apostle, wished to carry out their evil design by his power, so that he himself, if he could, might seize him, both to please the Jews, and so that he might seem diligent in the office entrusted to him, if, being informed that this man was publicly a disturber, he should kill him for the sake of quiet. This happened among the very beginnings, at that time when the Lord appeared to him on the way as he went to Damascus, the Jews were inflamed, seeing that he who had come to lead bound to Jerusalem those believing in Christ was now preaching the sect which he had come to condemn: and thus it came about that he was let down by the disciples through a window in a basket by the wall, and so escaped. Some say this was done unworthily; because he was not delivered by the help of God.

But what need was there that he should be delivered by the aid of God, when it could be done by men; since the aid of God is then necessary, when human help fails?

Because of this event he says that it is not expedient for him to glory, since the joy of the present life is fragile; for if he had not escaped, he would have made a martyrdom. But because it was commanded to flee in persecution, he made an effort and escaped, for no one ought to wait to have sin committed against himself. Therefore he says that one must glory in that he escaped: but he says it is not expedient, because of pride: because one grows by humility, and the help of God profits the meek, not the exalted. Moreover, because to glory that he escaped death, which is inflicted for the faith, seems to signify that suffering for Christ is vain; therefore it is not expedient to glory.

I will come to visions and revelations of the Lord.

Now he is about to show to what he was taken up: so that accordingly it may be understood how great and of what sort are the things which were shown and told to him; lest, as it seemed to some, he should be believed to be inferior to the other apostles. I know, he says, a man in Christ fourteen years ago, whether in the body, I know not; or out of the body, I know not, God knows, who was caught up in such a manner even to the third heaven. He affirmed both, because he did not deny that either could happen: that he could have been caught up both without a body and in a body. And perhaps to some it may seem no great thing, if a man of Christ was caught up even to the third heaven; since the moon is said to be in the third circle.

But it is not so

because he is understood to have been caught up beyond all the stars of the world: and therefore what he relates is magnificent and wondrous; for he signifies that he was caught up above the firmament, into the third heaven in number, out of the spiritual heavens.

I know such a man, whether in the body, or out of the body, I know not, God knows, that he was caught up into paradise, and heard secret words, which it is not lawful for a man to utter. For such a one I will glory. He says he was caught up twice, that is, first from here even to the third heaven, then into the heavenly paradise, in which the Lord said to the thief that he would be with him that day in paradise, of the Father: there where also the city of God is said to be, Jerusalem, our mother. What wonder then, if after the resurrection the body, now purified and made subtle, is believed to be destined to be immortal in the heavens; since the Apostle does not doubt that even a still mortal body could be raised up into the heavens, and taken up into the heavenly paradise of God the Father?

For such a man, that is, one so worthy before God as to have experienced this, he says he will glory: and he does not wish to say openly that he is speaking of himself, lest he seem to praise himself. And the apostle John also, although it is known that he speaks of himself, says: This is the disciple whom Jesus loved, who also leaned upon his breast at supper; lest he should seem to speak of himself boastfully. But for myself I will not glory, except in my infirmities. Thus he does not glory of himself, in that he does not openly declare it of himself. In my infirmities, indeed, he says, I will glory. For to set forth the pressures of sufferings, and the infirmities of straits, does not seem glorious, but pitiable. Therefore he says he glories in these things, knowing nevertheless that they lead on to the advancement of heavenly rewards. For what is so glorious for a Christian in time to come, as to recount the exiles inflicted upon him for Christ?

For though I should wish to glory, I shall not be a fool; for I shall speak the truth. He says this, because if he declares his own merit, which he has with God, he will not be imprudent; for he speaks true things. Therefore if anyone speaks of his own merits, which have been shown to him, he is certainly not a fool: but if he is silent, he is also prudent. But for what reason he does not openly glory here, he now adds, saying: But I forbear, lest any man should think of me above that which he sees in me, or that he heareth from me. He shows therefore for what reason he does not openly glory: Lest anyone, he says, should think that I extend my glory beyond what the bounds of my merits allow. He means those who were his detractors on account of the Law, as I have mentioned above.

For indeed it is good not to be silent about the glory of one's merits; that believers may be invited by it.

lest I should be exalted by the greatness of the revelations, there was given to me a thorn in the flesh, an angel of Satan, to buffet me, lest I be exalted.

He testifies that God provides for good merits; while he permits the good to be pressed down by temptations, not only that they may not be deprived of the fruits of their labours, but that they may even be increased by these toward the fullness of eternal possession. This remedy, therefore, was given to the Apostle, so that, pressed by injuries, he might not be able to be lifted up in mind because of the greatness of the revelations; because an idle breast would necessarily be lifted up in the things which he had seen.

For this thing I besought the Lord thrice, that it might depart from me; and he said to me: My grace is sufficient for thee, for power is made perfect in infirmity. He testifies that he besought the Lord three times, that the goads of the devil, which he, treacherously infusing into minds, incites to harm the servants of God, might cease from him, and that he did not obtain this: not because he says he was despised, but because unknowingly he was asking against himself, that the temptations might cease from him, through which he was being made more perfect. Therefore he says to the Romans: For we know not what we should pray for as we ought. Whence he says this was the answer given to him, that the grace of God should be sufficient for him, by which either strength for endurance was added, or the time of pressure was shortened; so that his devotion, while not broken by the weakness of the pressure that befell him, might appear proven.

Most gladly therefore I will rather glory in my infirmities, that the power of Christ may dwell in me.

It is clear that he teaches that one must glory then, when he is humbled by injuries. But from Christ the strength of endurance is granted; so that whereas at first injuries seemed harsh, and therefore to be shunned, afterwards they are to be gladly welcomed; that by Christ's help they might be softened. Gladly, therefore, he says he is struck, provided that he is healed by Christ, knowing that Christ's remedy adds more to salvation than infirmity detracts from health.

Wherefore I am well pleased in infirmities, in reproaches; for when I am weak, then am I powerful.

It is true, because then the Christian conquers, when he is thought to be lost: and then perfidy is lost, when it congratulates itself on having conquered. He rejoices, therefore, when he is insulted; and rises, when he is pressed down.

I am become foolish, you have compelled me.

He says he was compelled, that he might show what he was. And surely he is not foolish who has spoken true things of himself: but he lowers himself, that he may make clear that he does not show his own merits of his own will. For I ought to have been commended by you. It is clear that these ought to have given testimony for him against his detractors, before whom he established the church, and showed the wonders of signs of his apostleship; so that, though he was silent, they should defend him whom they had as father in the Gospel of Christ. For in nothing was I inferior to them that are exceedingly apostles. "Exceedingly," that is, too much, as it seemed to some; for they were what the apostle Paul also was. He says this therefore, because he is inferior neither in preaching, nor in the performing of signs, to the apostles who preceded him, not in dignity, but in time.

For if judgment is to be made by time, John began to preach before Christ; and it was not Christ who baptized John, but John who baptized Christ. Does God then judge in this way? Again, Andrew followed the Saviour before Peter did: and yet Andrew did not receive the primacy, but Peter. Why then did some not consider him an apostle, when he could do the same things through the grace of God as the apostles? Therefore he grieves, and being compelled shows what he deserves by the Lord's favour. Hence it is that he was compelled not only to profess that he was not inferior, but even that he had laboured more than all.

These men, therefore, were displeased with him, and did not consider him an apostle, who out of zeal for the ancestral Law rejected his preaching, as if he were an enemy of the tradition of Moses; because he said that it was now ceasing, favouring the apostles more, and humbling him before them; because those others did not so constantly assert anything against the Law.

if I am nothing, yet the signs of an apostle have been wrought among you in all patience, in signs, and wonders, and mighty deeds.

Thus he humbles himself, that he may raise himself up; yet he mentions patience first, because for a long time he bore with them as though they were impatient invalids; so that, applying the medicine of signs and mighty works, he might heal the wounds of their error.

For what is it wherein you were inferior to other churches, except that I myself was not burdensome to you? Forgive me this wrong. He still commends himself through humility; for he shows that they had not less than other churches, but even more; for he preached the Gospel of God to them free of charge, a thing granted to no churches, the Lord saying: For the workman is worthy of his hire. If then, he says, I am worthy of a wrong for a good work, forgive me: for every fool is an accuser of the good. That he might show them to be unlearned, he asks pardon from them for that deed for which he is worthy of praise.

Behold, this is the third time I am ready to come to you, and I will not be burdensome to you.

Lest perhaps he might be thought to have done this at the beginning for the sake of commending himself, but afterward to wish to receive payment for the preaching of the gospel, he shows that he persists in that same resolve; lest he seem afterward to amend his conduct, and there be something for which detractors could reproach him. For I seek not the things that are yours, but you. He shows that he was unwilling to receive from them for this reason, that he might gain them themselves; that, understanding that he prefers them to money, they might at last recognize his affection toward them. For children ought not to lay up treasure for their parents, but parents for their children. He signifies that he is their father, as in the first epistle he says: For in the gospel I have begotten you.

Yet those are carnal parents who lay up treasure for their children; for it is fitting that spiritual fathers should receive support from their children for sustaining the present life. For it is no great thing that those who deliver spiritual things should receive carnal things in return. But here he proves that he is so unwilling to receive, that he transfers the case from that of a carnal father to that of a spiritual one; so that not only does he not receive from them, but, if it can be done, he himself gives to them, as I have already said above. Other churches I robbed, taking wages of them to do you service. By this saying he touches them, that they may understand how great he is, and what those deserve who neglected the providence of so great an apostle.

But I most gladly will spend and be spent for your souls, though the more abundantly I love you, the less I be loved.

Now he openly shows the affection and charity which he had toward them; when he says that he is ready not only to spend his own resources for them, and to spend them the more abundantly, but even to die himself for the salvation of their souls, as also the apostle John says: Because after the example of the Saviour we too ought to lay down our lives for the brethren. Though I love you more, I am loved less. He provokes them to love; because they ought to love him more, especially him through whom they learned the way of salvation, through whom also they were acquired for God, made faithful from faithless, and purified from defiled.

But be it so, I did not burden you; but being crafty, I caught you with guile.

He does not keep silent about all the things that could be alleged against him, so as to clear himself on every point; because he did nothing by deceit among them, but in simplicity, providing for himself once, for them in two ways; that he might provide for them before God, and here not seek their wealth: for him it was enough that it has been promised by God for the future. For perhaps they suspected that he had despised them for this reason, that the things offered were small, so that he might obtain greater things; whereas, looking to his own merits, he did not refuse the money, but despised it, judging the sum unworthy of himself.

Did I overreach you by any of them whom I sent unto you?

This is what he says, that those whom he sent did not intimate to them that, if they wished to have the Apostle appeased, they should offer a fitting amount worthy of his person; for he had refused to accept because what was offered was less than what was fitting. That they might understand this as a device of the Apostle’s shrewdness; so that what he did might be shown to have been done not out of contempt, but was tested as being motivated by avarice on their part.

I desired Titus, and with him I sent a brother.

Did Titus make a gain of you? Did we not walk in the same spirit? Did we not in the same steps? It is clear that, since nothing of the kind was said or done by those whom he sent, one and the same judgment concerning them is approved as good, the suspicion of avarice being excluded.

Again, think you that we excuse ourselves unto you?

This is what he says: For a long time you have been in doubt about us, thinking that we do not deal simply with you. For they were being harassed by false apostles, because, wishing to plunder them, these asserted that the Apostle was acting with evasive intent in this, as though he might thereby be able to receive more. We speak before God in Christ: but we do all things, dearly beloved, for your edifying. Thus he desires them to hold a true and good opinion of him, so as to satisfy them both by reasoning and by testimony; because he does not prove himself such as he is that it may profit himself, but that it may profit their edification; that thereby he might provoke their love toward himself, since he does not burden them for their wealth, and does not bend the authority of his power in reproving vices.

For without doubt it profits him who is reproved, that he may amend; if a superior refuses gifts offered so that he may freely reprove.

For I fear, lest when I come, I shall not find you such as I would. Since not all whom he reproved in the first epistle had yet amended themselves in the vices for which they had been rebuked; therefore he wishes to appear about to go to them with authority, so that, being frightened, they may be corrected; that he may find them such as he wishes. And that I shall be found by you such as you would not. He says this so that they may present themselves such that they may agree with the Apostle, so that they may rejoice together with one another. For that man finds someone such as he does not wish, who makes himself such that he is at variance with him. Lest perhaps there be among you contentions, jealousies, animosities, dissensions, backbitings, whisperings, swellings, seditions. He now recalls the errors which he rebuked in the former epistle; when, showing partiality to persons, and preferring one to another, they were at odds among themselves.

Lest again, when I come, God humble me among you, and I mourn many of them that have sinned already, and have not done penance for the uncleanness, and fornication, and impurity which they have committed. He forewarns this, so that he may not find them such as he had once found them, with the diverse vices of unclean deeds, or rather of unclean names; because every deed is without crime in itself, but the name of disorder makes it a crime. For then it becomes unlawful, when it is done otherwise than is allowed. Therefore, when they were sinning, he says he was humbled; because, like a devoted father, he begins to weep over the sins of his children. For what father does not rejoice when his children do well? So likewise it is necessary for him to mourn, if they behave wickedly.

Therefore he admonishes that, if any have not done penance for past fornications, or other uncleanness, or impurity, as certain ones he indicates had not done, they should now do so; so that when he comes he might be with them without sorrow. For when he says: And I mourn many of them that have sinned already, and have not done penance, he proves that some of them had done penance, and some had not. This is contrary to Novatian, who says that fornicators cannot perform penance, and be received back into communion. Here he proves that they had performed it, and that thereby they were received into the peace of the Church. He therefore proves three forms of sins, when he names fornication, and impurity, and uncleanness.

This is the third time I am coming to you. Above he said he was prepared; now he indicates that he is about to come. In the mouth of two or three witnesses shall every word stand. He says this according to the Law, that anyone might either be cleared or condemned by two or three witnesses: thus he also warns them, that on the third coming of the Apostle they may be found cleared.

For I have foretold, and I foretell, as present the second time, and now absent I write to them who have sinned before, and to all the rest, that if I come again, I will not spare. He signifies that he had previously said, when present, that they should correct themselves; lest they be rebuked with shame: and now again he attests, being absent, that he says the same things; so that after a second rebuke, if they have not amended themselves, they ought not to be spared.

Do you seek a proof of Christ that speaks in me?

They seek a proof of Christ speaking in the Apostle, while they do not obey his precepts, wishing to test whether he dares to avenge himself; so that it might be understood that his is a rightful authority, that henceforth it might be feared. For he who despises a teacher seeks to be corrected. Who toward you is not weak, but is mighty in you. Christ is mighty among them; because they saw in his name the dead raised, demons put to flight, paralytics made whole, the deaf hearing, the mute given speech, the lame running, the blind seeing. All these are of power, not of weakness: indeed, for this reason they were drawn to the faith.

For although he was crucified through our weakness, yet he lives by the power of God. It is true, because Christ was crucified for our sins; that, destroying death, he might free believers from it. He allowed himself, then, to be made weak for our sake, so that he might conquer death for us. For descending to the dead, he who altogether knew no sin, and was slain as though a sinner, blotted out the handwriting of Adam; so that henceforth those who died under his name should not be held by death, but should have confidence in going to the heavens. Slain, then, on account of our weakness, he lived again by the power of the Father; that he might prove to his disciples that what he had taught was true, by the example shown in himself. For we also are weak in him. This pertains to the person of the apostles, who, in preaching him, that is, Christ, were made weak; while they were harassed with injuries, shut up, beaten.

But we live with him by the power of God toward you.

It is manifest that if they were made weak by the unbelieving in the eyes of believers, this was not weakness, but progress; because thereby believers become more powerful, while they are made weak. Death, then, inflicted by the unbelieving, is life toward believers; for by the power of God they will rise, that they may live with Christ.

Try your own selves, whether you be in the faith: prove your own selves.

He instructs them to examine each other as brethren; for they become more watchful, if they compare themselves with one another. He wished this testing to be understood as proof; because every proof is a testing, yet not every testing is a proof. For if God is said to test, it is a proof: but if the devil is said to test, it is a temptation; because he strives to overthrow. And man sometimes tests, that he may prove; sometimes, that he may catch.

Or do you not know your own selves, that Christ Jesus is in you, unless you are reprobates?

He says this, because if you do not know how to prove yourselves to one another, you do not know that Jesus Christ is in you, and this is to be a reprobate, not to know the faith of one's own religion and profession. For he who has the sense of his faith in his heart, he knows that Christ Jesus is in him.

But I trust that you shall know that we are not reprobates.

He provokes them to a knowledge of the faith, and of upright living. For when they have begun to know the certain authority and merit of their apostle before God, they will be able to be watchful concerning themselves as well.

Now I pray unto God that you may do no evil: not that we may appear approved, but that you may do that which is good: and that we may be as reprobates.

With the same affection with which he always prays for them, that they may refrain from evil deeds. Not that we, he says, may appear approved, that is, not that we may seem to hold authority, while you sin. But that you may do that which is good: and that we may be as reprobates. What is this? Does the Apostle pray to be a reprobate? Not so: but he prays this, that, when they do well, while they would not dare to reprove, they might seem, as it were, humbled, and, once humbled, might appear even as reprobates. For men are seen to be approved by God while they judge sinners, authority having been granted them. If then those whom they should judge do not exist, the authority ceasing in these cases, they seem as it were reprobates.

For we can do nothing against the truth, but for the truth. He says this, because power has not been given against the truth, so that they might reprove one living well: but for the truth, so that they might avenge themselves upon him who is an enemy of the law. And therefore the power will cease, if they have done what is good. Whence also to the Romans he says: Do you wish not to fear power? Do good, and you will have praise from it. When, then, one does not fear, by doing good, the power has become void as far as concerns him: this is, as it were, to be reprobate; because that ceases in him whereby power is proved.

For we rejoice when we are weak, and you are strong. This is to be weak, not to exercise power: but he wishes them to be strong; so that, doing well, they may conquer vices, and keep vindication or correction away from themselves. This also we pray, even your perfection.

He asks in praying that they may be made perfect in this, while truly being amended is as if it were to be corrected and chastised. And that they may not sin, being perfected in the virtue of a good life, and in uncorrupted faith.

Therefore I write these things while absent, that I may not act more harshly when present. It is clear that he admonishes them while absent for this reason, that he may find them corrected, and not, being present there, rebuke them with shame; so that he who sins may blush in the fraternal assembly. According to the power which the Lord gave me for building up, and not for destruction. This is the power which above he wishes to be idle, if they act well: but if not, that he may exercise himself in this, so that sinners who are corrected, not put to death, may be built up.

For those who are reproved that they may be corrected are not destroyed: rather they are built up unto life.

Furthermore, brothers, rejoice, be perfect, receive consolation, be of one mind, live in peace; and the God of peace and love shall be with you.

This joy will come from amendment, from which perfection also will be able to arise: but first there will be consolation, so that by hope of things to come they may forsake present delight. Be of one mind: he says this on account of their old discord; that now they may feel as one. Live in peace. If they are of one accord, they will have peace. And the God of peace and love, he says, shall be with you. The God of peace is Christ, who said: My peace I give you, my peace I leave with you. He is also the God of love; for again he says: A new commandment I give you, that you love one another.

And by this, he says, all will know that you are my disciples, if you have the love for one another with which I have loved you. Yet the peace of God is one thing, that of the world another; for even the wicked and the impure have peace, but unto damnation; whereas the peace of Christ is free from sins. Therefore it flees perfidy, spurns deceit, resists evil deeds. This peace is pleasing and dear to God, but hostile to the devil. Whoever has this will have love together with it, and their God for perpetual protection. Greet one another with a holy kiss. This greeting is ecclesiastical; for these kisses are not carnal but spiritual, which join souls by the embrace of bodies, not from desire of the flesh, but of the spirit. All the saints greet you. He calls them to holiness, so that they too may dare to return the greeting to the saints in kind; for they are greeted by the saints for this reason, that they may imitate them.

The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all.

Amen. Here is the embrace of the Trinity, and the unity of power, because it is the perfection of the whole salvation. For the love of God sent us the Savior Jesus, by whose grace we have been saved. That we may possess this grace of salvation, the communion of the Holy Spirit brings it about: for he protects those beloved by God and saved by the grace of Christ; so that the perfection of the three may be the consummation of man unto salvation.