2 Corinthians 1

2 Corinthians 1:1

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

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

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

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

“To the Church of God which is at Corinth.” Again he calleth them “the Church,” to bring and bind them all together in one. For it could not be one Church, while those within her were sundered and stood apart. “With all the saints which are in the whole of Achaia.” In thus saluting all through the Epistle addressed to the Corinthians, he would at once honor these, and bring together the whole nation. But he calls them “saints,” thereby implying that if any be an impure person, he hath no share in this salutation. But why, writing to the mother city, does he address all through her, since he doth not so everywhere? For instance, in his Epistle to the Thessalonians he addressed not the Macedonians also; and in like manner in that to the Ephesians he doth not include all Asia; neither was that to the Romans written to those also who dwell in Italy. But in this Epistle he doth so; and in that to the Galatians. For there also he writeth not to one city, or two, or three, but to all who are scattered every where. — Homily 1 on 2 Corinthians

Pelagius: People ask why it is that Paul puts his own name first, when the normal custom in letters is to put the name of the addressee at the beginning. The reason for this is that he is an apostle who is writing to those who are accountable to him. This is why he adopts the custom of secular judges, who do the same thing when they write to those over whom they exercise authority. Note too that he did not say “Paul and Timothy,” because they were not both apostles. But in writing to the Philippians Paul did say that, because it was not so necessary for him to stress his authority in that case.. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 1

Theodoret of Cyrus: Timothy and Titus were both sent to Corinth, but Paul did not mention Titus in the letter because he was the one who actually carried it there. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 289

2 Corinthians 1:2

Ambrosiaster: Since the gift of God and of Christ is one and the same, Paul wants them to be partakers in the grace of God, that is, in the grace of Jesus Christ. — COMMENTARY ON PAUL’S EPISTLES

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

John Chrysostom: So then having brought the whole nation together in one, and saluted them with his accustomed greeting, for, saith he, “Grace to you and peace from God our Father and the Lord Jesus Christ.” — Homily 1 on 2 Corinthians

2 Corinthians 1:3

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

Apostolic Constitutions: Ise; who alone art the most high; who art by nature invisible; whose knowledge is without beginning; who only art good, and beyond compare; who knowest all things before they are; who art acquainted with the most secret things; who art inaccessible, and without a superior; the God and Father of Thy only begotten Son, of our God and Saviour; the Creator of the whole world by Him; whose providence provides for and takes the care of all; the Father of mercies, and God of all consolation; — CONSTITUTIONS OF THE HOLY APOSTLES

Cyril of Jerusalem: “Blessed be the God and Father of our Lord Jesus Christ.” For in the thought of God, let the thought of Father be included, so that the glory which we ascribe to the Father and the Son with the Holy Spirit may be perfectly free from difference. For the Father has not one glory and the Son another, but their glory is one and the same, since the Son is the Father’s sole-begotten. When the Father is glorified, the Son shares in enjoyment of his glory, because the Son draws his glory from the honoring of the Father. Again, whenever the Son is glorified, the Father of so excellent a Son is greatly honored. — Catechetical Lecture 6.1

Didymus the Blind: God alone is holy and good, sanctifying others and making them good. He alone is blessed, because he gives blessing and does not receive it from someone else. Likewise, he is the Father of mercies by nature, because he is the source of all mercy and not because he has acquired this from anyone else. — PAULINE COMMENTARY FROM THE GREEK CHURCH

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

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

And thus to have mercy is the peculiar and excellent attribute of God, and the most inherent in His nature; whence he calleth Him the “God of mercies.” — Homily 1 on 2 Corinthians

Theodore of Mopsuestia: Paul does not begin with suffering but with comfort, giving thanks for that before going on to explain that it came about through suffering. — PAULINE COMMENTARY FROM THE GREEK CHURCH

Theodoret of Cyrus: Christ himself teaches us that God is his Father.. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 289

2 Corinthians 1:4

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

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

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

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

“That we may be able to comfort them which are in any affliction through the comfort wherewith we ourselves are comforted of God.” See you not how he is beforehand with his defence by suggesting to the hearer the thought of some great affliction; and herein also is his modesty again apparent, that he saith not for their own merits was this mercy showed, but for the sake of those that need their assistance; “for,” saith he, “to this end hath He comforted us that we might comfort one another.” And hereby also he manifesteth the excellency of the Apostles, shewing that having been comforted and breathed awhile, he lieth not softly down as we, but goeth on his way to anoint, to nerve, to rouse others. — Homily 1 on 2 Corinthians

Severian of Gabala: Paul sets this down beforehand because he is about to say that the man who had been condemned because of his sin should be reconciled by God’s comforting power. — PAULINE COMMENTARY FROM THE GREEK CHURCH

2 Corinthians 1:5

Ambrosiaster: It is clear that Christ himself, for whose sake we are suffering, is present with us, consoling us and rescuing us from trouble by his divine intervention. — COMMENTARY ON PAUL’S EPISTLES

Isaac of Nineveh: Now by “consolation” he means theoria, which, being interpreted, is vision of soul. Vision gives birth to consolation. — ASCETICAL HOMILIES 74

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

With which respect Paul aware how great a thing he had said, doth again remarkably restrain it by adding, “So our comfort also aboundeth through Christ;” thus at once ascribing all to Him, and proclaiming herein also His loving-kindness; for, he saith not, “As our affliction, such our consolation;” but “far more;” for, he saith not, “our comfort is equal to our sufferings,” but, “our comfort aboundeth,” so that the season of struggles was the season also of fresh crowns. — Homily 1 on 2 Corinthians

Origen of Alexandria: If as the sufferings of Christ abound so also comfort abounds through Christ, let us welcome the great encouragement of Christ’s sufferings and let them abound in us, if we indeed yearn for the abundant comfort with which all who mourn will be comforted, though perhaps it will not be alike for everyone. For if the comfort were alike for everyone, it would not be written, “As the sufferings of Christ abound for us, so also our comfort abounds through Christ.” Those who share in sufferings will share also in the comfort in proportion to the suffering they share with Christ. And we learn this from the one who made such statements with unshaken conviction, for “we know that as you share in our sufferings, you will also share in our comfort.” — EXHORTATION TO MARTYRDOM 42

2 Corinthians 1:6

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

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

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

Now what humility can compare with this, seeing that those who fell so far short of him he raiseth to the same dignity of endurance? for he saith, “Which worked in the enduring of the same sufferings;” for not through believing only cometh your salvation, but also through the suffering and enduring the same things with us. For like as a pugilist is an object of admiration, when he doth but show himself and is in good training and hath his skill within himself, but when he is in action, enduring blows and striking his adversary, then most of all shineth forth, because that then his good training is most put in action, and the proof of his skill evidently shown; so truly is your salvation also then more especially put into action, that is, is displayed, increased, heightened, when it hath endurance, when it suffereth and beareth all things nobly. So then the work of salvation consisteth not in doing evil, but in suffering evil. Moreover he saith not, “which worketh,” but, “which is wrought,” to show that together with their own willingness of mind, grace also which wrought in them did contribute much. — Homily 2 on 2 Corinthians

Severian of Gabala: If the apostles suffered, how much more are the others likely to suffer! — PAULINE COMMENTARY FROM THE GREEK CHURCH

2 Corinthians 1:8

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

John Chrysostom: “For we would not, Brethren, have you ignorant concerning our affliction which befell us in Asia.”

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

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

That is, we had no longer any expectation of living. What David calleth “the gates of hell, the pangs” and “the shadow of death,” this he expresseth by saying, “We endured peril pregnant with certain death.” — Homily 2 on 2 Corinthians

Pelagius: Paul recounts his own sufferings so that the Corinthians will realize that what they are going through is nothing by comparison. The disciple who grieves over his own hurt will be comforted when he sees that his master is suffering far more. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 1

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

Theodoret of Cyrus: I think that Paul is referring here to the riot at Ephesus which was provoked by Demetrius the silversmith.. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 291

2 Corinthians 1:9

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

Basil of Caesarea: Perfect renunciation, therefore, consists in not having an affection for this life and keeping before our minds the “answer of death, that we should not trust in ourselves.” But a beginning is made by detaching oneself from all external goods: property, vainglory, life in society, useless desires, after the example of the Lord’s holy disciples. James and John left their father Zebedee and the very boat upon which their whole livelihood depended. Matthew left his counting house and followed the Lord, not merely leaving behind the profits of his occupation but also paying no attention to the dangers which were sure to befall both himself and his family at the hands of the magistrates because he had left the tax accounts unfinished. To Paul, finally, the whole world was crucified, and he to the world. — THE LONG RULES 8

Clement of Alexandria: “That we should trust not in ourselves, but in God who raiseth the dead “says the apostle, “who delivered us from so great a death, that our faith should not stand in the wisdom of men, but in the power of God. ““For the spiritual man judgeth all things, but he himself is judged of no man.” — The Stromata Book 1

John Chrysostom: “But we had the answer of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead.”

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

To be sure, this did not come to the proof, but only as far as to our anticipations, and stopped there: for the nature of our affairs did so declare, yet the power of God allowed not the declaration to take effect, but permitted it to happen only in our thought and in expectation: wherefore he saith, “We had the answer of death in ourselves,” not in fact. And wherefore permitted He peril so great as to take away our hope and cause us to despair? “That we should not trust in ourselves,” saith he, “but in God.” These words Paul said, not that this was his own temper. Away with such a thought, but as attuning the rest by what he saith of himself, and in his great care to speak modestly. Whence also further on he saith, “There was given to me a thorn in the flesh, (meaning his trials,) lest I should be exalted overmuch.” And yet God doth not say that He permitted them for this, but for another reason. What other? That His strength might be the more displayed; “For,” saith he, “My grace is sufficient for thee, for My power is made perfect in weakness.” But, as I said, he no here forgetteth his own peculiar character, classing himself with those who fall short exceedingly and stand in need of much discipline and correction. — Homily 2 on 2 Corinthians

Pelagius: Death itself teaches us that all human help is inadequate and that our only hope is to rely on him who can raise us from the dead. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 1

2 Corinthians 1:10

John Chrysostom: “Who delivered us out of so great deaths.”

He said not, “from so great dangers,” at once showing the insupportable severity of the trials, and confirming the doctrine I have mentioned. For whereas the Resurrection was a thing future, he showeth that it happeneth every day: for when [God] lifteth up again a man who is despaired of and hath been brought to the very gates of Hades, He showeth none other thing than a resurrection, snatching out of the very jaws of death him that had fallen into them: whence in the case of those despaired of and then restored either out of grievous sickness or insupportable trials, it is an ordinary way of speaking to say, We have seen a resurrection of the dead in his case. — Homily 2 on 2 Corinthians

2 Corinthians 1:11

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

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

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

And this he said, at once to stir them up to prayer for others, and to accustom them always to give thanks to God for whatever befalleth others, showing that He too willeth this exceedingly. For they that are careful to do both these for others, will much more for themselves show an example of both. And besides this, he both teacheth them humility and leadeth on to more fervent love. For if he who was so high above them owneth himself to have been saved by their prayers: and that to their prayers himself had been granted as a boon of God, think what their modesty and disposition ought to have been. — Homily 2 on 2 Corinthians

2 Corinthians 1:12

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

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

Clement of Alexandria: “For our rejoicing is this, the testimony of a good conscience, that in holiness and sincerity we know God “by this inconsiderable instance exhibiting the work of love, that “not in fleshly wisdom, but by the grace of God, we have had our conversation in the world.” — The Stromata Book 4

Didymus the Blind: Earthly wisdom means knowledge of material things. Those who have this kind of wisdom have no room for the wisdom of the Spirit, which they regard as foolishness. — PAULINE COMMENTARY FROM THE GREEK CHURCH

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

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

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

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

“But in the grace of God we behaved ourselves in the world.”

What is, “in the grace of God?” Displaying the wisdom that is from Him, the power from Him given unto us, by the signs wrought, by overcoming sages, rhetoricians, philosophers, kings, peoples, unlearned as we are and bringing with us nothing of the wisdom that is without. No ordinary comfort and glorying, however, was this, to be conscious to themselves that it was not men’s power they had used; but that by Divine grace they had achieved all success. — Homily 3 on 2 Corinthians

Theodoret of Cyrus: Paul is saying that he teaches only what he has been taught by the grace of God, adding nothing of his own to it. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 292

2 Corinthians 1:13

Ambrosiaster: What Paul says is backed up by his actions. It is through actions that we learn what a person really thinks. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “For we write none other things unto you, than what ye read or even acknowledge.”

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

“As also ye did acknowledge us in part.”

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

“And I hope ye will acknowledge even to the end.”

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

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

Here he cuts at the root of the envy that his speech might occasion, by making them sharers and partners in the glory of his good works. “For these stick not with us, but pass over unto you also, and again from you to us.” For seeing he had extolled himself, and produced proof of the past and given security for the future; lest his hearers should reflect on him for talking proudly, or be hurried to enviousness, he makes the rejoicing a common one and declares that this crown of praises is theirs. — Homily 3 on 2 Corinthians

Theodoret of Cyrus: Paul says that, in spite of the accusations leveled against him, he does not preach one thing and think another. The facts speak for themselves and prove that he is right. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 292

2 Corinthians 1:14

Ambrosiaster: Paul asserts that his boasting over his obedient children is noticed and that this will be to their advantage on the day of judgment. — COMMENTARY ON PAUL’S EPISTLES

Theodoret of Cyrus: Paul says that the Corinthians have understood only in part, because they have not yet rejected the false accusations which had been made against him. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 292

2 Corinthians 1:15

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

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

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

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

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

“And by you to pass into Macedonia, and to come again from Macedonia unto you, and of you to be set forward on my journey unto Judaea.” — Homily 3 on 2 Corinthians

2 Corinthians 1:16

Theodoret of Cyrus: Some people think that Paul said this aggressively, because in the first epistle he had promised the Corinthians that he would visit the Macedonians first and then come to Corinth. But as they were not willing to wait for him, he gives them a piece of his mind. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 293

2 Corinthians 1:17

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

John Chrysostom: “When I therefore was thus minded, did I show fickleness?”

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

“That with me there should be the yea yea and the nay nay.”

But still even this is obscure. What is it then he says? The carnal man, that is, he that is rivetted to the present things and is continually occupied in them, and is without the sphere of the Spirit’s influence, has power to go every where, and to wander whithersoever he will. But he that is the servant of the Spirit, and is led, and led about by Him, cannot everywhere be lord of his own purpose, having made it dependent upon the authority thence given; but it so fares with him as if a trusty servant, whose motions are always ruled by his lord’s biddings and who has no power over himself nor is able to rest even a little, should make some promise to his fellow-servants, and then because his master would have it otherwise should fail to perform his promise. This then is what he means by, “I purpose not according to the flesh.” I am not beyond the Spirit’s governance, nor have liberty to go where I will. For I am subject to lordship and commands, the Comforter’s, and by His decrees I am led, and led about. For this cause I was unable to come, for it was not the Spirit’s will. — Homily 3 on 2 Corinthians

2 Corinthians 1:18

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

John Chrysostom: “But as God is faithful, our word toward you was not yea and nay.”

He skillfully overturns a rising objection. For one might say, If after having promised, thou hast put off coming, and yea is not yea, and nay nay, with thee, but what thou sayest now thou unsayest afterwards, as thou didst in the case of this Journey: woe is unto us, if all this were the case in the Preaching too. Now lest they should have these thoughts and be troubled thereat, he says, “But as God is faithful, our word toward you was not yea and nay.” This, saith he, was not the case in the Preaching, but only in our travels and journeyings; whereas whatever things we have said in our preaching, these abide steadfast and unmoveable, (for he calleth his preaching here, “word.”) Then he bringeth proof of this that cannot be gainsaid, by referring all to God. What he saith is this; “the promise of my coming was my own and I gave that promise from myself: but the preaching is not my own, nor of man, but of God, and what is of God it is impossible should lie.” Whereupon also he said, “God is faithful,” that is, “true.” “Mistrust not then what is from Him, for there is nought of man in it.” — Homily 3 on 2 Corinthians

2 Corinthians 1:19

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

Augustine of Hippo: And when we confess that we have lied, we speak the truth, for we are saying what we know, and we know that we have lied. That Word, however, which is God and more powerful than ourselves, cannot do this.… And of himself he does not speak, but of that Father is everything that he speaks, since the Father speaks it in a unique way. The great power of that Word is that he cannot lie, because in him there cannot be yes and no but yes, yes; no, no. For that is not even to be called a word if it is not true. — ON THE TRINITY 15.15

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

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

“But in Him was the yea.” That is, just as I said, the word abideth unshaken and steadfast. — Homily 3 on 2 Corinthians

2 Corinthians 1:20

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

John Chrysostom: “For how many soever be the promises of God, in Him is the yea, and in Him the Amen, unto the glory of God by us.”

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

And first indeed he contends for the articles of the faith, and the word concerning Christ, saying, “My word” and my preaching, “was not yea and nay;” next, for the promises “for how many soever be the promises, of God, in Him is the yea.” But if the things He promised are sure and He will certainly give them, much more is He Himself and the word concerning Him, sure, and it can not be said that He is now, and now is not, but He “always” is, and is the same. But what is, “In Him is the yea, and the Amen.” He signifies that which shall certainly be. For in Him, not in man, the promises have their being and fulfilment. Fear not, therefore; for it is not man so that thou shouldest mistrust; but it is God Who both said and fulfilleth. “Unto the glory of God through us.” What is, “unto [His] glory through us?” He fulfilleth them by us, that is, and by His benefits towards us unto His glory; for this is “for the glory of God.” But if they be for the glory of God, they will certainly come to pass. For His own glory He will not think little of, even did He think little of our salvation. But as it is, He thinketh not little of our salvation either, both because He loveth mankind exceedingly, and because our salvation is bound up with His glory from these things accruing. — Homily 3 on 2 Corinthians

2 Corinthians 1:21

Ambrose of Milan: Having received the sacraments, you have fully understood everything that you were baptized in the name of the Trinity. In all that we have done, the mystery of the Trinity has been preserved. Everywhere, there is the Father and the Son and the Holy Spirit, one operation, one sanctification, although some things may seem special. How? God who anointed you, and sealed you, and placed the Holy Spirit in your heart. Therefore, you have received the Holy Spirit in your heart. — On the Sacraments, Book 6, Chapter 2

Ambrosiaster: Paul is saying that Christ confirms the Gentiles in the faith promised to the Jews, because he has made us both one. — COMMENTARY ON PAUL’S EPISTLES

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

John Chrysostom: After these words, after the renunciation of the devil and the covenant with Christ, inasmuch as you have henceforth become his very own and have nothing in common with that evil one, he straightway bids you to be marked and places on your forehead the sign of the cross. That savage beast is shameless, and when he hears those words, he grows more wild—as we might expect—and desires to assault you on sight. Hence God anoints your countenance and stamps thereon the sign of the cross. In this way God holds in check all the frenzy of the Evil One, for the devil will not dare to look on such a sight. Just as if he had beheld the rays of the sun and had leaped away, so will his eyes be blinded by the sight of your face and he will depart. For through the chrism the cross is stamped on you.… And that you may again know that it is not a man but God himself who anoints you by the hand of the priest, listen to St. Paul when he says: “It is God who makes both us and you stand firm in Christ, who has anointed us.” — BAPTISMAL INSTRUCTIONS 11.27

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

2 Corinthians 1:22

Augustine of Hippo: I have learned from your letter, as well as from the statement of the bearer, that you ardently desire a letter from me, in the belief that it will bring you the greatest consolation. I must not refuse or delay this letter, but you will have to see what good you can draw from it. Let the faith and hope and charity, which are diffused through the hearts of the faithful by the Holy Spirit, be your consolation. We receive a little of it in this life as a pledge to make us learn how to long for its fullness. You must not think of yourself as left alone, since in the interior life you have Christ, present in your heart by faith. — LETTER 92, To Italica

Cyril of Jerusalem: To realize that Paul was filled with the Holy Spirit, and like him all the apostles, and all who after them believe in Father, Son and Holy Spirit, pay attention to the clear words of Paul himself.… “God who also stamped us with his seal and gave us the Spirit as a pledge.” — Catechetical Lecture 17:32

Severian of Gabala: Shepherds brand their sheep so as to distinguish the ones which belong to them from others. This is what Christ has done to us. — PAULINE COMMENTARY FROM THE GREEK CHURCH

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

Theodoret of Cyrus: God is the source of all good things. He has given us firm faith in Christ. He has anointed us and made us worthy to receive the seal of the Holy Spirit. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 295

Theophilus of Antioch: Wherefore such men have necessarily lost the wisdom of God, and have not found the truth. If you please, then, study these things carefully, that you may have a compendium — Theophilus to Autolycus, Book III, Chapter XXX

2 Corinthians 1:23

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

John Chrysostom: “But I call God for a witness upon my soul, that to spare you I forbare to come unto Corinth.”

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

What is the expression, “to spare you?” I heard, he saith, that some among you had committed fornication; I would not therefore come and make you sorry: for had I come, I must needs have enquired into the matter, and prosecuted and punished, and exacted justice from many. I judged it then better to be away and to give opportunity for repentance, than to be with you and to prosecute, and be still more incensed. — Homily 4 on 2 Corinthians

2 Corinthians 1:24

Ambrosiaster: Paul says this because faith is not a matter of compulsion but of free will. — COMMENTARY ON PAUL’S EPISTLES

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

John Chrysostom: “Not for that we have lordship over your faith.”

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

“But are helpers of your joy.”

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

Behold him again speaking repressedly. For he was afraid to rebuke them again; since he had handled them severely in the former Epistle, and they had made some reformation. And if, now that they were reformed, they again received the same reproof, this was likely to throw them back. Whence this Epistle is much gentler than the former. — Homily 4 on 2 Corinthians

Theodore of Mopsuestia: Paul says that he finds no fault with their faith. However, there are some other things which need to be put right, and he is concerned with those. — PAULINE COMMENTARY FROM THE GREEK CHURCH

Theodoret of Cyrus: Paul added this because his authority was evidently what the Corinthians were afraid of. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 296