返回In the Second Letter of Saint Paul to the Corinthians.
In the Second Letter of Saint Paul to the Corinthians.
In the Second Letter of Saint Paul to the Corinthians.
Latin Text from public domain Migne Editors, Patrologiae Cursus Completus.Translated into English using ChatGPT.
Prologue
The Apostle writes a second letter to the Corinthians, the main cause of which is this: Because in the first letter he had mainly reproved the teachers among them for certain sins, and they had been greatly saddened; now he consoles them, presenting his own example to them, and teaching them that they should not be upset that they were reproved for the sake of others' salvation, since he himself daily faces dangers and death for the sake of others' safety.Chapter I.
(Vers. 1.)
(Verse 1.) Paul, the apostle of Jesus Christ. Now, assured of these things, confidently proclaims himself as an apostle of the Lord. In his first letter, he says that he was called as an apostle, but not approved by those who were led astray by the tradition. By the will of God. In order to confirm his apostleship, he says that he became an apostle by the will of the Lord Jesus Christ. For the Lord Himself said to the Jews, 'I always do what is pleasing to Him, that is, to God the Father' (John 8:29). And Timothy, his brother. When he writes this, he sends the first letter through him to them, that is, with Timothy; in order to show them that he has heard from him about their goodwill, by which they subjected themselves to be rebuked. To the church in Corinth with all the saints who are in Achaia. Now he associates these saints with the saints of other churches, so that they may know that they have made progress.(Vers. 2.)
(Verse 2) Grace to you and peace from God our Father and the Lord Jesus Christ. Since it is one gift of God and Christ, therefore he wishes them to be participants in the grace of God, which is also of Christ.(Vers. 3.)
(Verse 3) Blessed be the God and Father of our Lord Jesus Christ. Always in every letter he delivers the order of the mystery concerning God the Father, and concerning his gift. The Father of mercies, and the God of all comfort. From the very beginning he provides much refreshment to those who were saddened for the sake of reproof; for upon hearing that the Lord is not only the Father of all creation, but also of mercies, they were relieved with hope and made certain that they were reproved for this purpose, that they might find the mercy of God by converting. But why did he call God the Father of mercies, if not so that he might be recognized through mercy, and might both again regenerate and reform penitents, so that there may not only be forgiveness, but also restoration of the former state? And therefore he says 'mercies' because of the various sins, so that he may console those who are saddened on account of their offenses: that is, not to deny hope to those who have been converted.(Vers. 4.)
(Vers. 4.) He who consoles us in all our affliction. This is what he said: God of all consolation, who is present in every affliction; so that we may also be able to console those who are afflicted by exhortation, by which we are exhorted by God. He has introduced two kinds of consolations; one by which those who suffer unjust affliction for the sake of the name of Christ are consoled, in order to be freed: the other by which those who are saddened for the sake of sins receive consolation, while hope is promised to them who are amending, by those who have been consoled by the Lord, and have been rescued from affliction.(Vers. 5.)
(Verse 5) For just as the sufferings of Christ abound in us, so through Christ our consolation also abounds. It is clear that for what we suffer, He Himself is present with us, comforting us, and delivering us from distress by His mighty intervention.(Vers. 6, 7.)
(Verse 6, 7.) But whether we are suffering distress for your encouragement and salvation, or we are receiving encouragement for your encouragement, which works through the patience of the same sufferings that we ourselves endure, so that our hope may be certain for you; because we know that just as you are partners in sufferings, so you will also be in consolation. He speaks generally; that just as the cause of believers suffered persecutions from the faithless, being subjected to insults and killings; so they would again be liberated by the help of God for the consolation of believers, lest they, having suffered scandal, would fall away from the faith; because the injuries of the apostles were the temptations 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 (Zechariah 13:7). Although the faithful believe in the future, however, in the midst of the beginnings of affliction, they cause scandal to the new converts: for they think the promise is empty if they see the preacher oppressed with force. But if the believer is already strong, he sympathizes with his master, trusting in the hope of the future; so that he may console together with whom he also sympathizes.(Vers. 8.)
(Verse 8.) For we do not want you, brothers, to be ignorant of the affliction that was experienced by us in Asia; for we were excessively burdened beyond our strength, so that we despaired even of life. Therefore, he indicates the sufferings of afflictions that were inflicted on us almost to the point of death, in order to show the evils that they endured for the sake of their salvation, so that they would not bear it more heavily if their errors were reproached by those who tolerated these harsh things for them. For who among doctors does not blame himself when he treats his patient carelessly, lest the care of medicine remain without effect?(Vers. 9.)
(Verse 9) Indeed, we ourselves have received the message of death in us, so that we would not trust in ourselves but in God, who raises the dead. This great hostility of wickedness signifies that it has risen against the preachers of faith, so that they would have death before their eyes; finally, they say that they were delivered from that very oppression, claiming to have been resurrected. For they were so afflicted that they despaired of their present life. But because God does not deny his help to those in need, especially to his own, he delivered them from themselves, while they trusted in God. They were declaring that they would surely collapse under excessive pressure, unless God were present.(Vers. 10, 11.)
(Vers. 10, 11.) He who has delivered us from such great deaths, and will deliver us: in whom we have hoped, that he will also still deliver us, you helping withal in prayer for us: that for this gift obtained for us, by the means of many persons, thanks may be given by many in our behalf. Saying of this, that the grace of God is from many causes of consolation of the apostles, that is, of all the faithful, for whose sake also the tribulations of the apostles were augmented: and by this means, that they are for the sake of all, all should give thanks to God, when temptation ceaseth: or when it doth arise, all should pray together.(Vers. 12.)
(Verse 12.) For this is our glory, the testimony of our conscience, that in simplicity and sincerity, not in worldly wisdom, but in the grace of God, we have conducted ourselves in the world, and especially towards you. And because these things are about the doctrine of God, he added: Not in carnal wisdom, but in the grace of God; to show that he had exhibited a free conscience not to human wisdom, but to the preaching of the Gospel. He rubs the past; for this signifies that in the first epistle he charged the preaching with being tainted and suited to human understanding (1 Cor. 2:4), accusing its preachers of two-fold carnal wisdom; because they preached according to the wisdom of the world, so as not to easily offend people, and they did this for the sake of gain, seeking their own carnal profit. Therefore, the Apostle never wanted to accept anything from the Corinthians, so as not to give them an opportunity, because he was similar to them in this matter. Hence, he says: 'More abundantly, having a simple conversation with you'; because even though he received from others, he did not want to receive from them, so as not to lose his authority to reprimand them.(Vers. 13.)
(V. 13) For we do not write to you anything other than what you have read and understood. She says that she writes things that not only could be seen in writing, but also could be clearly seen in her actions. She wants to prove that she fulfills what she speaks, by the deeds with which the mind and intention of each person is learned.(Vers. 14.)
(Verse 14.) But I hope that you will know until the end, just as you have known not in part, because we are your glory, just as you are ours, in the day of our Lord Jesus Christ. He hopes that they will progress, from the fact that they had already begun to become better, knowing the affection of the Apostles towards them, and they boasted in it as children in the very dear father. Hence, the Apostle testifies that his glory is seen in obedient children; and it should be seen then, when it is advantageous, that is, in the day of God's judgment. Saying this, he warns to persevere.(Vers. 15, 16.)
(Vers. 15, 16.) And in this confidence I intended to come to you before, that you might have a second benefit; and to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea. When I, therefore, was thus minded, did I use lightness? or the things that I propose, do I propose according to the flesh, that with me there should be yea yea, and nay nay? But as God is true, our word toward you was not yea and nay. Therefore, it is not idle because he wanted to go and did not go; for he wants it to be understood that there are some among them for whose sake he did not fulfill his desire, so that, by their efforts, they may be purified.(Vers. 17.)
(Verse 17) Therefore, thinking about this, did I use levity? Or, do I think according to the flesh, so that it may be with me, 'Yes, yes, no, no'? Because he said, 'I wanted to come to you, and he did not go.' Therefore, did I use levity,' he says, 'because it seems that someone who says something and does not do it is using levity?' Therefore, so that they may not think this about the Apostle, he clarifies this; because he did not do it lightly, but with purpose, so that he would not fulfill what he had planned. But do I think, he says, whatever I think, according to the flesh? For whoever thinks according to the flesh, then does not fulfill what he plans, whether he defers to larger persons or is conquered by material gains or possessions, which the Apostle always rejected. But he does not fulfill what is spiritually planned when he meditates more carefully on something for the salvation of the soul; just as the Apostle also did not fulfill what he wanted, so that they might be made better through this itself, knowing that he had delayed for this reason, because certain people among them had not yet purified themselves from sins. He says, 'It is, it is not.' This signifies that he did nothing other than what he knew should be done; for utility should be preferred to volition. This is a spiritual sense, whereas the carnal sense is so transformed that it puts utility before volition.(Vers. 18.)
(Verse 18.) But God is faithful, because our word to you is not yes and no. It is yes. This is what he says to the Galatians: If I have destroyed, I also rebuild, I appoint myself a transgressor (Galatians II, 18). Therefore, faithfully proclaim the teaching of God: for this is what deceivers do. Often, in order not to offend people, they omit what is true.(Vers. 19.)
(Verse 19.) For the Son of God, Jesus Christ, who is in you, who was preached among us, by me and Silvanus and Timothy, was not, Is and is not: but Is was in him. As for suitable preachers, this must be, that there is among them, Is, is, is not, is not; so that they do nothing other than what they know to be useful. For often we desire something other than what is useful; lest our will overcomes usefulness, therefore the Apostle preferred usefulness to his own will, so that he would not go to them. For in Christ Jesus there was not 'Is and Is Not,' but 'Is,' and in Him there was 'Was;' for He never wanted anything other than what is useful. For His will is always in accordance with utility, and He is not unchanged, so as to do unwillingly, like a human, what is useful, or to hesitate about some things and change His will.(Vers. 20.)
(Verse 20) For all the promises of God in him are yes, and in him Amen, to God for glory through us. Now he which establishes us with you in Christ, and has anointed us, is God; Who has also sealed us, and given the earnest of the Spirit in our hearts. Moreover, I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. Not for that we have dominion over your faith, but are helpers of your joy: for by faith you stand.(Vers. 21, 22.)
(Verse 21, 22.) But he who strengthens us with you is Christ 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 promised faith to the Jews; because he is the one who made both one (Ephesians 2:14), that is, circumcision and uncircumcision, making peace in one new man. Therefore, the Lord confirms us, and God who anointed us, that is, who bestowed royal honor, as the apostle Peter says: For we are, he says (1 Peter 2:9), a royal priesthood through the spiritual anointing, the type of which was in the kings of the Jews. He also sealed us and gave us his Spirit as a pledge, so that we may not doubt his promises. For if he believed in his Spirit even for mortals, there is no doubt he will also add it to the glory of the immortal. Yet the Father and the Son say one work; because he also says that he confirms Christ and God. For whoever the Son confirms, the Father confirms as well; and when the Father gives the Spirit, the Son also gives it; because the Holy Spirit belongs to both, as he says to the Romans: But if anyone does not have the Spirit of Christ, he does not belong to him (Rom. VIII, 9). Therefore, since he has spoken about the perfection of man, he has mentioned the Trinity in this place; for all the highest perfection consists in the Trinity.But I call God as witness to my soul, that to spare you I have not yet come to Corinth. Now I am ready to come to you for the third time, and I will not be a burden to you, for I do not seek what is yours, but you. For children are not responsible to save up for their parents, but parents for their children. I will very gladly spend and be spent for your souls. If I love you more, am I to be loved less? But be that as it may, I did not burden you myself; but, as some say, I was crafty, I took you in by deceit. Certainly I have not taken advantage of you through any of those whom I have sent to you, have I? I urged Titus to go, and I sent the brother with him. Titus did not take any advantage of you, did he? Did we not conduct ourselves in the same spirit and walk in the same steps? All this time you have been thinking that we are defending ourselves to you. It is in the sight of God that we have been speaking in Christ, and all for your upbuilding, beloved. For I fear that perhaps when I come I may find you not as I wish, and that you may find me not as you wish; that perhaps there may be quarreling, jealousy, anger, hostility, slander, gossip, conceit, and disorder. I fear that when I come again my God may humiliate me before you, and that I may mourn over many of those who have sinned in the past and not repented of the impurity, sexual immorality, and sensuality that they have practiced. This is the third time I am coming to you. Every fact is to be confirmed by the testimony of two or three witnesses. I have previously said when present the second time, and though now absent I say in advance to those who have sinned in the past and to all the rest as well, that if I come again, I will not spare anyone, just as the Lord said to me. For the rest, brethren, rejoice, be made complete, be comforted, be like-minded, live in peace; and the God of love and peace will be with you. In order to commend themselves to their minds, he gives God as a witness, so that they would not think themselves unworthy and despised by him; knowing this, they would reform themselves in order to deserve his presence.
Not that we rule over your faith, but we are helpers of your joy; for you stand firm in faith. For faith is not a matter of necessity, but of will, therefore he says: Not that we rule over your faith; for rulership is for the sake of necessity. But he says, we are helpers of your joy; that is, just as there is sadness in evil deeds, so there is joy in correction. We are helpers of this joy, he says; because those who wish to amend themselves, offer admonitions to them; so that they may be able to accomplish what they have begun to desire.
Chapter II.
(Vers. 1.)
(Verse 1.) However, I decided this within myself, so that I would not come to you again in sorrow. It is clear that he did not want to come, lest by rebuking a few, he might sadden many, being saddened himself; for all the members sympathize with one another's sorrow.(Vers. 2.)
(Verse 2.) For if I cause you sorrow, who is there to make me glad except the one who is made sorrowful by me? This is said because he does not want to cause them sorrow, but because they had striven with sins, it was necessary for them to be made sorrowful, even against the Apostle's will; in such a way, however, that having become obedient afterwards, they would make glad those who were made sorrowful along with them, so that the one who had made them sorrowful by admonishing them would then be made glad by them while they are being corrected.(Vers. 3.)
(Verse 3.) Therefore, I also wrote this very thing, so that when I came, I would not have sorrow from those whom I ought to rejoice, having confidence that my joy is the joy of all of you. Therefore, he says that he wrote these things so that when he comes later, there would be no reason for him to be saddened, with vices having been removed, but he would rejoice with them as if with beloved children, so that because he was afflicted by unbelieving tribulations, he would certainly rejoice with those who had believed. For the joy of the Apostles is the purification of the people; therefore they rejoice, because there is no condemnation in those who must rejoice together.(Vers. 4.)
(Verse 4) For out of much affliction and anguish of heart I wrote to you with many tears, not to cause you sorrow but to let you know the abundant love that I have for you. It is evident that when someone rebukes another out of this affection, they suffer more for that person's sins; they do not rebuke them in order to cause them sorrow, but to show them how much they love them. For the one who rebukes without this affection only causes sadness to their brother; indeed, they insult him who does not grieve for his brother.(Vers. 5.)
(Verse 5.) But if anyone has caused me grief, he has not grieved me, but in a measure, so that I may not burden you all. All those whom he mentions here in part are holy; for there are two parts in the people, as I have mentioned in the previous letter. Therefore, these are in part the holy ones, whom he signifies as being saddened by the error of their brother, just as he is himself. By saying this, he burdens the sinner, or the one who has sinned. For the one in whose fault many are troubled is more guilty: and by this he says:(Vers. 6, 7.)
(Verse 6, 7.) It is enough for him who is such, this reproach, which is done by many. He will surely suffer great pain, who sees his fault disgust many. So in order to give more, and console; lest he who is of such a kind be absorbed by greater sadness. The advice is to help a troubled man for the sake of his own sin; because repentance, if it is from a true heart, that is, if he immediately feels pain when admonished, at once, it bears fruit. Finally, in the Book of Kings, it is stated that when the prophet accused Ahab, he was immediately moved and deserved forgiveness (3 Kings 2:20). And David, in the case of Uriah the Hittite, was rebuked because he recognized that he had sinned, and his sin was forgiven (2 Kings 12:13). Likewise, the Apostle ordered that he who had committed incest, having his father's wife, be reproved and rejected, but also called to repentance; so that, not seeing himself rejected for long, despairing of himself, he would give his mind to enjoying the world, as if he no longer had a place before God. For to be swallowed up in greater sorrow, to despair of oneself, to turn to the admission of sins, by which one burdened is swallowed up by the second death. For this is true repentance, to cease from sin; for thus one proves oneself to grieve for oneself, if one should cease from now on.(Vers. 8, 9.)
(Vers. 8, 9.) Therefore, I urge you to confirm your love for him; for this is why I wrote, to test whether you are obedient in everything. As it is evident, they have proven themselves obedient in all other matters, especially those concerning ecclesiastical order. Therefore, they should also be obedient in this, to affirm their brother in love and welcome him into communion.(Vers. 10.)
(Verse 10). But if you have given anything to anyone, so have I. It is clear that he who commands it to be done, himself does it; nor can he refuse what he himself also begs to be done, as he writes, since he had the power to command. But in his first letter he brought a serious charge against him, so that everyone would be horrified by him; now when he wants to receive him, he prays that it would not be too harsh for them to have communion with him while his mind is still inflamed against him. For they did not have as much foresight as the Apostle did; so that they would immediately understand that what the Apostle said must be done in this particular case: therefore he beseeches them to forgive him, indicating that God had also forgiven him; because the Apostle was doing nothing without the Spirit of God. Indeed, what I have given, if I have given anything, I have given for your sake in the person of Christ. Saying this burdens them; for if the master, when asked by the disciples, gave to whom they wanted, it was a sin; how much more should the disciples obey the master? And in order to show that what he had given was ratified by God, he said that he had given in the person of Christ what he had given: that is, he said that he had carried out the mission of Christ, by accepting it; so that the action of the Apostle might be the action of Christ, as he said: 'Whatever you bind on earth shall be bound in heaven' (Matthew 18:18). If therefore Christ forgave this person for whom they sought through the Apostle, how much more was he already unknown to whom he himself also exhorts to give?(Vers. 11.)
(Verse 11) Let us not be possessed by Satan; for we are not ignorant of his cunning. This says what I mentioned above, that consolation should follow a brother who is weeping for his sin; so that he may not be sorrowful for long, and be despised by the love of the Church, and begin to despair of himself, and seeing that the subtle devil is always lying in wait, may his mind be made vile, approach, and suggest to him; so that he may enjoy what is present, who has been cast down from hope of future reward; and may the brother possessed by the devil perish, to whom this opportunity for repentance was given, so that he might turn and reform himself, as the prophet Ezekiel says: I do not want the death of the one dying, but rather that he should turn back and live (Ezekiel 18:23). And again: 'Convertatur, inquit, et replantabo illos' (Ibid., 6).(Vers. 12, 13.)
(Verses 12, 13.) But when I came to Troas for the sake of the Gospel of Christ, and a door was opened for me in the Lord, I had no rest for my spirit, because I did not find my brother Titus. So, saying goodbye to them, I went on to Macedonia. The fact that he had gone to Troas indicates that he went there to preach the Gospel of Christ to them, and when he began to preach, there were those who accepted the word of faith. But because Titus was not there to comfort him, the labor was unbearable due to the incessant noise. For although some of them had opened their hearts to receive the word of God, yet the impudence of the unbelievers was not insignificant, rising up against the Apostle with the zeal of the believers; and these two things could not be fulfilled by one person, namely, to instruct the faithful and to contradict the unbelievers. Therefore, bidding farewell to those who had accepted him, he set out for Macedonia.(Vers. 14.)
(Verse 14.) But thanks be to God, who always leads us in triumph in Christ Jesus. This is God triumphant through the apostles in Christ, making them victorious in the faith of Christ, so that faith may have a triumph over perfidy, while the unfaithful become believers and the malicious do not succeed in pursuing the faithful.(Vers. 15.)
(Verse 15) And to manifest the fragrance of his knowledge through us in every place. For we are the aroma of Christ to God among those who are being saved and among those who are perishing. The fragrance of the knowledge of God is in Christ, and it is through Christ. He said 'fragrance' because just as certain things, which cannot be seen, are known by their smell, and you understand that they are present in a place even though you cannot see them, so too God, because he is invisible, wanted to be understood through Christ. And the preaching of Christ (which, like a scent, reaches not only the nostrils but also the ears) hinted at God the Father as the creator and his only-begotten Son. The apostles, acting as ambassadors of this matter (as the Lord says to God, the Son to the Father: As you sent me into this world, so I send them into this world) manifest the fragrance of the knowledge of God and Christ through signs and wonders. The preaching of these things as true about God and Christ is proven by the testimony of power: which is why it is signified by fragrance, because while God is not seen, it is understood to be in the apostles through this invisible working, so that the truth of the doctrine may be made manifest. Therefore, he who rightly affirms Christ is a good odor to God, worthy of praise in those who believe and not to be blamed in those who do not believe. But he who wrongly affirms Christ is a bad odor to God, both in those who are faithful and in those who doubt; for he will be guilty in both cases. For he who doubts appears not to believe, because he finds fault with what he hears; and he who believes, believes wrongly. Therefore, the Apostle spoke of the reason of the Law, that just as in the Law he who offered sacrifices with good intentions was a good odor to God and acceptable, so now the power of preaching and the doctrine gives off a burning odor to God. For this reason, God provided the apostles with his help, so that they could impart the words of his knowledge to open ears, whether to Jews or Gentiles, along with the sacrament of the birth of the Lord Jesus according to the will of God and his Father, in the unity of saving faith, for the salvation of believers and the condemnation of the unbelievers.(Vers. 16.)
(Verse 16.) To some indeed we are the odor of death unto death. He says this because to the unbelievers the preaching of the cross of Christ is an odor of death; for when they hear the word of God, they receive it as if it were a pestilence, from which death arises: and it must necessarily happen to them according to their faith. But to others the odor of life unto life. It is true, because to the faithful the hearing of God's word is the messenger of eternal salvation, and it will happen to them according to their faith. Therefore, whether in those who perish or in those who are saved, the apostles were a good odor of Christ to God; because they preached sincerely and without flattery. For those who did not believe, they themselves laid a snare for themselves and their children, as the Lord says to the prophet Ezekiel: You preach, if they listen to you, you will gain their souls; but if not, they themselves will see it; however, you will be saved from their destruction (Ezek. III, 19).(Vers. 17.)
(Verse 17.) And who is sufficient for these things? For we are not like many, peddling the word of God, but as from sincerity, as from God, we speak in Christ before God. Here the verse touches upon false apostles who adulterated the word of God with corrupt teaching and a wicked interpretation, removing the divine meaning and replacing it with human ideas. Among them were those who zealously held to Jewish traditions and did not teach about Christ properly. Therefore, he says that these people are not worthy. But the apostles preached sincerely, as it was given to them by God, in front of God, that is, just as God gave it, with God himself as a witness, they spoke in Christ, not seeking their own glory, but the glory of God. This is to speak in Christ, to proclaim his honor and power.Chapter III.
(Vers. 1.)
(Verse 1) We begin again to recommend ourselves. Since he points out false apostles, exposing their evil comments, but testifies to himself as a true preacher, he seems to be recommending himself again, as in his first letter. And lest he appear to do this for any cunning earthly gain, he added: Do we need, like some others, commendatory letters to you or from you? By saying this, he clarifies his meaning and still points out the false apostles, whom he proves are going around the churches for the sake of their own honor and profit, to take away salvation, not to give it. Of these were those to whom the Lord says: 'You devour the houses of widows and orphans with long prayers, therefore you will receive a greater judgment' (Matthew 23:14). For they were invading both their possessions and their souls. But the Apostle did not touch their possessions, and by the truth of his teaching, he saved their souls. Therefore, he was commending himself not in a carnal but in a spiritual way for their progress in salvation, so that they would believe in him, who he truly was; for whoever thinks wrongly of something good, sins, and through this commendation, it benefits them more.(Vers. 2.)
(Ver. 2.) You are our letter, written in our hearts. The letter of the Apostle is a sign of salvation. Therefore, it is rightly said that the salvation of the Corinthians was in the heart of the Apostle and those who were with him; for they always thought of their salvation. So, since the Apostles and those who were with him are in the heart, the letters are written in their hearts; for whoever always remembers someone, that person is written in his mind.(Vers. 3.)
(Ver. 3.) What is known and read by all men: it is revealed that you are a letter of Christ, administered by us. It is clear that when they are called Christians, they are letters of Christ, indicating salvation, which God has given to all men through Christ, written by the apostles; for when they teach, they write. They are written not with ink, but with the Spirit of the living God. For the things promised are eternal; therefore, they are called writings of God's Spirit, who is always present; but temporal things are written with ink, which fades away and loses its memory. Not on stone tablets, but on fleshy tablets of the heart. Now the old law is struck, which was first given on stone tablets and abolished with the breaking of the tablets under the mountain by Moses. But the new law is written in the soul (Exodus 32:19), that is, in the heart, not with a pen but with the Spirit; because faith is an eternal thing, it is written by the Spirit, so that it may remain: but the old precepts, as the world comes to an end, will cease. Therefore, just as the law differs from faith, so do the administrators of that law differ from the administrators of the law of faith.(Vers. 4.)
(Verse 4) But we have such confidence through Christ toward God. The dignity of the apostles is manifested when he says: But we have such confidence toward God through Christ. To show that the ancients did not have this confidence toward God; because their administration was lesser.(Vers. 5, 6.)
(Vers. 5, 6.) It is not that we are sufficient to think anything from ourselves, as of ourselves: but our sufficiency is from God, who also hath made us fit ministers of the new testament, not in the letter, but in the spirit. For the letter killeth, but the spirit giveth life. Although he prefers the apostolic dignity, he nevertheless breaks forth into praise of God, not attributing this to human merits, but to His grace, who deigned to ordain the preaching of salvation for human life, which the old law held guilty, through the forgiveness of sins given through Jesus Christ our Lord. For the letters were given to Moses so that he might, according to the natural law, kill those who despise the Law. But the Spirit, that is, the law of faith which is not written but is contained in the mind, gives life to the guilty of death; nevertheless, if they turn themselves around, so that they are justified, they may sin no more. Therefore, the Law was rightly given so that there would be fear of sinning: but because the human race is weak, the mercy of God was given in the preaching of the apostles so that, having been forgiven of their sins, they might escape death by believing in Christ. This is the proclamation of the New Testament, which God had promised through the prophets.(Vers. 7, 8.)
(Vers. 7, 8.) But if the ministry of death, carved in letters on stone, came with glory, so that the Israelites could not gaze at Moses' face because of its glory, which was being brought to an end, will not the ministry of the Spirit have even more glory? For if there was glory in the ministry of condemnation, the ministry of righteousness must far exceed it in glory. Therefore, because he could not provide for sinners, the law of faith came, which would save them, not only by forgiving them but also by justifying them. Therefore, there is a great difference between the law and the law; for at that time, those who were stained by sin could not look upon the face of Moses descending from the mountain with the law inscribed on tablets, because his face had become glorious and could not be seen by sinners who were worthy of death (Exodus 34:30). But now, the glory is made void by the law of the Spirit, since through the forgiveness of sins, the righteous have been made worthy to see and can behold the glory of God, just as Peter, John, and James saw the glory of Christ on the mountain (Matthew 17:2).(Vers. 9.)
(Verse 9) For if there is glory in the ministry of condemnation, much more will the ministry of righteousness abound in glory. This is said because the gift of God's righteousness through faith in Christ is greater than that of the old law; for there is more glory in salvation than in death: although he condemns justly, yet he advances more to praise if he pardons; so that the guilty one may correct himself.(Vers. 10.)
(Verse 10) For that which was glorified in this part is not glorified, because of its surpassing glory. It is clear that the glory seen in the face of Moses (Exodus 24:29) was not a glorious act, for it did not benefit anyone. On the contrary, it was more of a hindrance. It did not bear the fruit of glory, not due to Moses' fault, but because of the sinners. However, in this part there is no glory. The true glory is the one that abounds in grace, so that purified men, by the gift of God, cleansed from darkness, may be able to see the glory of Christ.(Vers. 11.)
(Verse 11) For if that which fades away was in glory, much more that which remains is in glory. He does not deny that there was glory in the law, or in the face of Moses, but it did not remain; because it was temporary in Moses, not truth. Therefore, with the coming of the Savior, the figure ceased; because the abiding truth appeared; so as much as there is a difference between an image and the truth, so much is the difference between the glory of the face of Moses and the glory of Christ. Therefore, he said above: Because of the surpassing glory. For the glory of the servant was as great as it should be believed, but this glory is as great as that of his father; because the Lord Jesus Christ is in the glory of God the Father (Philippians 2:11). For just as the glorious stars are bright in the evening but lose their brightness when the sun rises, so the glory of Moses is diminished in comparison to the glory of Christ.(Vers. 12.)
(Verse 12) Therefore, having such hope, we use much confidence. It tells us that our hope is to see glory, not like the glory that was on Moses' face, but the glory that the three apostles saw on the mountain when the Lord revealed himself (Matthew 17:2). Therefore, from this we must infer how much divine mercy has benefited us, and how much we have been deemed worthy to enrich with the gift of higher grace, which he had given to the Jews. For the Jews, when the glory of Moses' face was less, they were not able to look at it: but we, on the other hand, believe that we will see not the glory of Moses, which is inferior, but the excellent glory of the Savior. So the Jews, therefore, did not deserve to see the glory of the Lord; but we, on the other hand, are going to see the common glory of the Lord. And for this reason, we also owe it to render back, as much as we can, the benevolence of God; so that we may be more inclined in His love, who has given us confidence, cleansing us from sins, to see the glory of God. Now, therefore, it is necessary that confidence, prepared by good actions, may increase in us; for we will see as much as we believe.(Vers. 13.)
(Verse 13) And not as Moses used to put a veil over his face, so that the children of Israel could not gaze at the end of that which is passing away. But their minds were hardened. For until this very day at the reading of the old covenant the same veil remains, not lifted, because it is lifted in Christ. But until this very day, whenever Moses is read, a veil lies upon their hearts. But whenever anyone turns to the Lord, the veil is taken away. For with the arrival of worthiness through faith, unworthiness is emptied.(Vers. 14.)
(Verse 14.) But their minds were dull until this very day. He says they are dull as long as they do not believe. This dullness happens because of unbelief; therefore, when they convert to faith, the sharpness of their minds is sharpened so that they may see the splendor of divine light.This veil itself remains in the reading of the old Testament, until it is revealed; for in Christ it is abolished. He says that this dullness remains in the reading of Exodus, as long as they believe. For it is not revealed unless they believe; for in Christ it is abolished, that is, it is taken away by the faith of Christ; for when the sin is removed, they will begin to see what they could not see because of sin.
(Vers. 15.)
(Verse 15) But even to this day, when Moses is read, a veil is lying over their heart. It is clear that when this portion of the Law is read, the opinion of those who are under the Law is being recited.(Vers. 16.)
(Verse 16.) But when one turns to the Lord, the veil is removed. To turn to the Lord means to believe in Christ; so that by acknowledging the Lord, one may receive forgiveness. This is to have the veil removed, and the judgment by which the guilty one was held under the Law is nullified.(Vers. 17.)
(Verse 17.) But the Lord is the Spirit. And where the Spirit of the Lord is, there is freedom. For God is Spirit, and through Christ, the Spirit gives the law: not written in letters, but revealed in faith to the souls; not teaching visible things, but urging to believe in invisible things; things that the soul understands spiritually, not things that the eye sees. This law gives freedom, asking only for faith; so that by believing in what is unseen, one may deserve to be liberated from their condition.(Vers. 18.)
(Verse 18.) So we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord. It says that we, who have received the gift of God's grace, are beholding the glory of the Lord through faith, and are being transformed into the same image that we hope for, which is to be found like Christ in the glory image, as the apostle John says: We know, he says, that when He appears, we shall be like Him (1 John 3:2).From glory to glory, as from the Spirit of the Lord; that is, by the favor of God, we are transformed from the glory of Moses, which we were unable to behold because of guilt, to the glory which we believe is given to us by the Spirit of the Lord. For only as much glory will be given as is worthy of God to give through His Spirit; therefore He said: as from the Spirit of the Lord, to show that such glory is given which is suitable to the greatness of the Giver. For the glory of Moses was neither so great nor eternal; for he received glory according to the measure of the Law; so also, according to the measure of the law of faith, in which is the Spirit of God, glory will be given to those who believe. For God has granted to the faithful only that He may give them His Spirit, the pledge of that glory which He has promised.
Chapter IV.
(Vers. 1.)
(Version 1.) Therefore, since we have this ministry, as we have received mercy, we do not lose heart. But we have renounced the hidden things of shame, not walking in craftiness nor handling the word of God deceitfully, but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. But even if our gospel is veiled, it is veiled to those who are perishing, whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them. For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus' sake. For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.(Vers. 2.)
(Verse 2) But we renounce hidden dishonor. In order for man to be worthy of that glory, he teaches that all shameful and polluted things, which can be done and thought, should be removed; so that they are not only driven out from action, but also from thought. These are the words of the inviter; for he exhorts to a better life under his own and his followers' persona, because of the aforementioned vices, which he often criticizes. These hidden dishonors can also be those who, with a perverse mind, pretend to preach in order to deceive; hence he added: Not walking in cunning, nor adulterating the word of God. For he advances to disgrace and deformation, he who cunningly fabricates doctrine to deceive the hearts of the simple; for he will be found repugnant on the day of God's judgment. For the craftiness of an evil mind, in order to satisfy its own desires, adulterates the words of God, inverting their meaning. Adulterating, however, is to exclude the true meaning by means of a false one. But in the manifestation of truth, commending ourselves to every conscience of men before God. He says this because in his preaching of the gospel he made himself suspicious to no one, adding furthermore, when he says: Before God; so that he may prove not only to humans but also to God, to whom nothing is hidden. Therefore, he calls upon the testimony of God, so that he may be believed, because he preaches in this way, as it is given by the Author: and God is a witness in this way, by giving signs and wonders to be done by his hands.(Vers. 3.)
(Verse 3.) But even if our Gospel is veiled, it is veiled only to those who are perishing. Indeed, the unbelievers do not see, blinded by their unfaithfulness, the splendor of God's power; for there is a veil upon their hearts, and a hardening of disbelief, especially among the Jews.(Vers. 4.)
(Verse 4) In whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. The God of this world is said of the worldly-minded, because they, being hostile to the faith of Christ, blind the minds of infidels, so that they do not see the truth of the glorious gospel of Christ. Therefore, this is what they desire. For since they are malicious people and understand the truth, they say it is false, and in doing so, they assist themselves, in order that they may not believe what they do not want to believe. However, they assert that Christ, being the image of God, is only corporeal: and leaving aside his deeds, they only mention his flesh, of which Isaiah said: He has blinded their eyes, so that they may not see; and he has closed their ears, so that they may not hear up to this very day (Isaiah 6:10).(Vers. 5.)
(Verse 5.) For we do not preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake. For God, who said, 'Let light 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. But we are your servants for Jesus' sake. He proves himself to be a servant of Christ to such an extent that, at his command, he testifies that he is a minister in preaching these things; so that they may be subject to the service of the Gospel for the benefit of these people. Therefore, calling them servants signifies ministers; but in order to speak humbly, he said so; in order to truly show that he preaches the Gospel not 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 in your midst not as one who serves, but as one who ministers' (Luke 22:27); not because of the merit of those whom he serves, but because of the command of the Lord.(Vers. 6.)
(Verse 6.) Because the God who said, 'Let light 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 is saying that the mercy of God has been shown, so that we, who were unbelieving in ignorance, that is, in darkness, God may give light to the rest of the nations through us. How much further does he humble himself in order to exalt the glory of God alone and of Christ? For he is enlightened so that they may have knowledge of the glory of God through Christ. Therefore, he says that the knowledge of the glory of God, that is, not only of God himself, but also of Christ, who is his glory, so that he might indicate that not only God is to be known, but also his works and mercy and providence, by which he created and saved the human race, seen in Christ through the glory of his power.(Vers. 7.)
(Verse 7) But we have this treasure in earthen vessels, that the excellence of the power may be of God, and not of us. The treasure signifies the sacrament of God in Christ, which is manifested to believers, but hidden from unbelievers; for just as the treasure is concealed, so the sacrament of God is hidden within man, that is, in the human heart. Therefore, this treasure is said to be given by God in the mind and body, so that the excellence of His power may be revealed through men, specifically through preachers; that every tongue may be reconciled to its Creator, not for the honor of men, but for God, who manifests Himself through men: who, though humble and unskilled, have received power from God to speak and to perform mighty acts. Therefore, calling these vessels earthenware signifies the frailty of human nature, which can do nothing except receive its strength from God, and through these weak vessels, God proclaims His glory, not to man who was formed from clay, but to Himself.(Vers. 8.)
(Verse 8.) Having suffered pressure in all things, but not constrained. Now he shows why the preachers were suitable; because God always helped them in their need. Therefore, he says, having suffered pressure but not constrained: this means that God did not allow us to be oppressed to such an extent that we would lose hope. Having suffered need, but not abandoned: that is, God, the shepherd, was present to those who were in need.(Vers. 9.)
(Verse 9.) They endured persecution, but were not abandoned. It is true, because God was counseling them so that their enemies would not have enough power over them. They were cast down, but did not perish: that is, they were struck with blows, but were not killed by God's intervention; for whether they were shut in or bound, they escaped from the hands of their enemies with God's help. Finally, when Paul and Silas were shut in, already beaten, and their feet were bound in stocks; they sang hymns to God cheerfully, becoming stronger than those who were not beaten.(Vers. 10.)
(Verse 10.) Always carrying about in our bodies the dying of the Lord Jesus, so that the life of Jesus may also be manifested in our bodies. There is no doubt that in the martyrs Christ is killed, and in those who suffer for the faith, whether it be death, imprisonment, or beatings, they share in the sufferings of Christ, so that his life may be made known in their bodies. These sufferings are what demonstrate the merit for the future life that Christ promised. Hence, in another place he says: When I am weak, then I am strong (2 Corinthians XII, 10). And again: Through many tribulations we must enter the kingdom of God (Acts 14:21).(Vers. 11.)
(Verse 11) So if we who live are handed over to death for Jesus' sake, so that Jesus' life may also be made visible in our mortal flesh. For it is evident that the reason we are handed over to death for Jesus is so that we may not refuse to live, so that the life by which Christ rose from the dead may be bestowed upon our mortal flesh, that is, so that we may not fear death because of the promised resurrection.(Vers. 12.)
Therefore death indeed works in us, but life in you. He says this because they were subjected to death for their salvation, preaching to the Gentiles and stirring up enmities both from the Jews and from the Gentiles, even unto death.(Vers. 13.)
(Verse 13) However, having the same spirit of faith: that is, the common spirit through which faith is strengthened, we have with you. Therefore, for their sake, he endured such great sufferings so that they would be united in faith. As it is written: I believed, therefore I spoke; we also believe, therefore we also speak (Psalm 116:10). He gave this example from Psalm 115 to show that he is ready to endure all things because he believes in the future resurrection. Therefore, being secure about the future life, it does not care about the present life; for it is believed that, just as that blessed life is hoped for, this life is despised. Therefore, being secure because what he has believed is true, he dares to proclaim this, so as to make others participants in his hope. Knowing that he who raised the Lord Jesus will also raise us with Jesus and will establish us with you. With this hope, he says that we labor for faith, because the example of the resurrection of the Lord Jesus precedes those who believe; for just as all die in Adam, so also in Christ all will be made alive. For Adam indeed is the form of death, the cause of sin: but Christ is the form of life, because of righteousness; for he committed no sin, neither was guile found in his mouth. And since he said that they are partakers of this common faith, he says that he will raise them up together with you; that there may be one faith in one house of peace. For when they understand that they suffer destruction on behalf of them, and are concerned for the sufferings of these as if they were their own, they will at the same time be partakers in the promised life; so that they may be grieved together, and may rejoice together. He speaks thus because of those who denied the resurrection, whom he also reproaches in the first letter.(Vers. 14, 15.)
(Verse 14, 15.) For all things are for your sakes, that the abundant grace may, through the thanksgiving of many, abound to the glory of God. From His own gift, God did not want anyone to be alienated: and because not everyone receives the word of faith, the Apostle, knowing the will of God, did not fear persecutions and dangers, as long as he faithfully preached to all, so that more people could believe; so that the abundant gift of God would not be diminished by the thanksgiving of a few to the contempt of God, but would increase abundantly through the thanksgiving of many for the glory of God. How much, therefore, is this person worthy of honor, who always subjected his soul to death, so that the gift of God would not profit in a far different way than it was given? Is it not a great insult to him who, while preparing a lavish dinner and inviting many, has only a few in the highest place?(Vers. 16.)
(Verse 16) Therefore, we do not faint. It is evident that these things pertain to the higher meaning; for as he shows his devotion even more inclined towards Godly matters, he adds these things, by which he proves that he does not fail in any way to fulfill that which is pleasing to God; yet he is confident in the promised resurrection. And although our outward self may decay, our inward self is renewed day by day. By afflictions, wounds, hunger, thirst, cold, and nakedness, the flesh decays, but the soul is renewed by the hope of the future reward; for it is purified by constant tribulations. For it progresses in affliction, it does not perish, so that it daily gains merit by the approaching temptations; for even the corruption of the body contributes to the immortality of the soul by merit.(Vers. 17.)
(Verse 17.) For the momentary and light affliction of the present time is working for us an eternal weight of glory beyond all measure. These present temporary tribulations that are brought upon us for the sake of faith are called momentary and light because they are temporary. However, they are working an eternal weight of glory beyond all measure for those who are patient. For with small labors, great rewards are given, and for light tribulation, a surpassing weight of glory will be repaid for eternity.(Vers. 18.)
(Verse 18) They do not consider things that are seen, but things that are unseen; for the things that are seen are temporary, but the things that are unseen are eternal. Those who desire heavenly and spiritual things profess to scorn present and earthly things; for in comparison to spiritual things, these are nothing. For just as a figure is to the truth, the figure perishes but the truth remains; and therefore the righteous do not fear leaving this world, but rejoice.Chapter V.
(Vers. 1.)
(Verse 1.) But we know that if our earthly house of this habitation is dissolved, we have a building from God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our habitation which is from heaven, if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: (For we walk by faith, not by sight:) We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Wherefore we labour, that, whether present or absent, we may be accepted of him. For he called this earthly body a house, because it is mortal: so that if we are dissolved from this, we will find a built house in the heavens, eternal. This house signifies an immortal body, in which, rising again, we will always be, whose form is already declared in the body of the Lord in heaven.(Vers. 2, 3.)
(Vers. 2, 3.) For in this dwelling of ours we groan, desiring to put on our heavenly clothing; since when clothed, we are not found naked. Therefore, he says, we groan with prayers, so that the promised glory from heaven may be able to clothe those who rise again. Desiring this, they persist in prayers; lest when rising again, having received the body, they may be found naked, that is, distant from the promised glory. For this is necessary, that the soul, having put on the body, may be clothed with the judgment and glory of God, which is a transformation into clarity. For death is from the earth, but resurrection is truly from heaven; if indeed it is transformed into glory. Other codices have it this way: Indeed, stripped off, we are not found naked, that is, if we go forth from the body clothed with Christ; for whoever is baptized in Christ puts on Christ (Galatians 3:27). Therefore, if we remain in the form of baptism and tradition, stripped off from the body, we are not found naked; for Christ dwells in the inner man, and when we are clothed with Him, having received the Holy Spirit, we will be seen as worthy to be clothed with the promised heavenly glory. For in that light the promised clarity will be revealed, which will be seen as a sign of adoption.(Vers. 4.)
(Verse 4.) For when we are in this body, that is, mortal, we groan burdened; because we do not want to be unclothed, but rather clothed upon; that mortality may be swallowed up by life. The same sense is declared, for this reason he says that we are burdened by the passions of the body and the storms of the world, to direct our appeals to God, so that we may not be changed, conquered, and made unworthy; but that when our end arrives, persevering in faith, we may be found clothed in the Holy Spirit, who is Christ in substance. For then we will be able to put on the promised glory, if, having been stripped of the body, we have not been deprived by the Holy Spirit. Thus the mortal is swallowed up by life, that is to say, that rising again we may be clothed with immortality with glory; so that it may no longer be possible to die, or to be entangled by 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 purpose, that he may be punished.(Vers. 5.)
(Ver. 5.) But He who perfects us in this very thing is God: who also has given us the pledge of the Spirit. That which we groan and long for, that is, not to be divested, but to be invested, we may merit, according to the aforementioned sense, He says to perfect in the day of judgment. For He has promised and He is faithful, giving us the pledge of the Spirit for the fulfillment of this matter; He Himself is the seal of our adoption.(Vers. 6, 7.)
(Vers. 6, 7.) Therefore, always confident and knowing that while inhabiting this body, we are sojourners from the Lord; for we walk by faith, not by appearance. It is evident that we are with the Lord by faith, not by presence: and therefore we sojourn not by faith, but by appearance. And why, when he says the same thing in the Acts of the Apostles: For in him we live, and move, and are (Acts 17:28); does he say here that we sojourn from the Lord? If God is everywhere, how do we wander from Him when we are here? Without a doubt, God is everywhere, indeed all things are in God: but because the seat of God is in heaven and He is always seen there; therefore, when we are here, where He is not seen, we are said to wander from Him. For when we do not see Him, even though He is present, we are absent from Him.(Vers. 8.)
(Verse 8.) Therefore, we dare and consent to journey away from the body and be present with God. He rightly says, we dare; for we have confidence in the promise of God, and knowing that it is much better to be there than in the world, they consent and desire to depart from the body, so that they may rest until the day of resurrection under the altar of God.(Vers. 9.)
(Verse 9) And therefore we strive, whether present or traveling, to please Him. He says that this is to be done and that we should persist in good works, so that whether we are still in this life or present before the judgment seat of Christ, we may please Him. Therefore, if we observe discipline, we will please Him both here and there, because one who pleases Him here will not displease Him there.(Vers. 10.)
(Verse 10) For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil. So, when Christ judges, each one of us will receive what he has done in the body, not without the body, whether good or evil. And he did not say 'deeds of the flesh', because the sins of the flesh are always punishable; but he said 'deeds of the body', since sometimes they operate spiritually, other times carnally.(Vers. 11.)
(Verse 11) Therefore, knowing the fear of the Lord, we persuade men; but we are well known to God, and I hope we are also well known in your consciences. For we are not again commending ourselves to you but are giving you an occasion to be proud of us, so that you will have an answer for those who take pride in appearance and not in heart. For if we are beside ourselves, it is for God; if we are of sound mind, it is for you. For the love of Christ controls us, having concluded this, that one died for all, therefore all died; and He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf. Therefore from now on we recognize no one according to the flesh; even though we have known Christ according to the flesh, yet now we know Him in this way no longer. Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come. Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God. He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him. (2 Corinthians 5:11-21) We are urging people, he says, to believe and to prepare so they do not incur and then repent when there is no fruit of repentance. But we are manifest to God; for this is what he preached, what God commanded; and God is said to know what is good. Finally, he says to those who do evil: I do not know you. But I hope that we are manifest in your consciences. Therefore it strikes their conscience, so that they themselves would be witnesses of the truth of their words.(Vers. 12.)
(Verse 12) We do not commend ourselves to you again. Because above, testifying to his true preaching, he seemed to praise himself; therefore now he means the same thing, not saying this for his own praise, but for their glory; so that they may rejoice in having added to their preaching, with them as witnesses. But we provide you with an occasion to boast about us; so that you may have something against those who boast in appearance, and not in heart. He says this because many boasted in themselves about the apostles, claiming to have been taught by them, who have always been with the Lord. Therefore, he says here that he will give an account of himself, by which they themselves could boast against them, because he was an Apostle, from whom they had also learned. Hence, in another place he says: 'I have done no less than those who are considered apostles' (2 Corinthians 12:11). He says this under compulsion, so that his silence would not be a burden to them. Therefore, whoever boasts in their heart, suppresses pride, knowing that God gives grace to the humble, but resists the proud (James 4:6); for the mind of the proud does not produce fruit worthy of God.(Vers. 13.)
(Verse 13.) Whether we surpass in mind, to God; or whether we perceive soundly, to you. He says this, because if he is considered to have spoken proudly or arrogantly, because he seemed to praise himself, but saying the truth, this should be forgiven by God. But if it is not understood as proud, but spoken for the glory of the listeners, he says he is beneficial to the Corinthians; so then it is said soundly to the listeners, if it is understood in this way, as it was said. But if it is considered to have been said boastfully, it should be forgiven by God as insane; for all pride is considered as insanity.(Vers. 14.)
(Verse 14) For the love of Christ urges us, judging this, that if one died for all. Because Christ, loving the human race, gave himself up to death in order to redeem them; therefore the apostles, in order to repay him, exhort men in some way to his service: and in order to attract them, it is necessary for them to testify that they preach the truth, while others teach false things; nor should they remain silent about their own merit, in order to designate the punishment of wicked teachers. So these things were not done with a boastful mind, but so that the gift of Christ might be understood by all, and that those who are faithfully devoted to him might give thanks to him. Therefore, because of the love of Christ, which is the reason and extent of his gifts to those who love him, they do not remain silent: not for the sake of boasting, but to invite those who hear to devotion to him; so that the death of Christ may not appear fruitless, and so that the praise of the apostles may be acknowledged. For through the merit and glory of the apostles, the grace and beneficence of Christ and God are recognized.(Vers. 15.)
(Verse 15.) Therefore all are dead, and Christ died for all, so that those who live might no longer live for themselves but for him who died and was raised for them. For it is necessary for all to die because of Adam, and Christ died for all, so that he might free them from the second death; and therefore those who live in the body, knowing that Christ died for them, should be subject to him, confessing him as Lord. For since his death benefits them, his resurrection testifies to it. Therefore, he does not live for himself, who is ready to do the will of his master.(Vers. 16.)
(Verse 16) Therefore, from now on we know no one according to the flesh. Even if we have known Christ according to the flesh, now we no longer know Him. Indeed, when Christ rose from the dead, the carnal birth ceases, the weakness of the body ceases, and the suffering of death ceases. Up to the cross, there was a suspicion of weakness in Christ. But afterwards, it appeared, what was not believed, as He Himself says: 'When you have lifted up the Son of Man, then you will know that I am' (John 8:28). Therefore, the Apostle mentions this in order to show with what devotion one must obey Christ. For the sake of human salvation, he was not only willing to be born as a human, but also to be mistreated and to die; so that those who understand how precious his death is may serve him more willingly, not as if they were repaying a debt to a human, but to God; for everyone must render obedience to him according to his person and merits.(Vers. 17.)
(Verse 17.) Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here! It is evident that through Christ, everything has been renewed, if one recognizes His dignity. For He becomes new to those who, previously, only seemed to be human, when it is understood that He is God. As weakness recedes, His divinity is recognized, and as the old error, which introduced the belief in many gods and led humanity away from the faith in the one true God, ceases, everything returns to the profession of simplicity, worshipping one God in the Trinity.(Vers. 18.)
(Verse 18.) But all things are from God. Although Christ has redeemed us, all things are still from God; for from Him is all fatherhood (Ephesians 3:15): therefore it is necessary to give preference to the person of the Father.(Vers. 19, 20, 21.)
(Vers. 19, 20, 21.) He reconciled us to Himself through Christ, and gave us the ministry of reconciliation. For God was in Christ, reconciling the world to Himself, not counting their sins against them, and putting the word of reconciliation in us for Christ, for whom we act as ambassadors, as God exhorts through us: praying for Christ to be reconciled to God. For He who did not know sin, He made sin for us, so that we might become the righteousness of God in Him. The almighty God, the father of Christ (when all things that he had done through Christ had become perishable and transient, being forgotten by their creator) deigned to come down from his heavenly abode to earth as our Lord Christ, taking on a human form; so that he could be like a model for humans, making peace between themselves and their God, their creator. Therefore, God was in Christ. How? As if in a vicar or ambassador, as he was in the prophets, or in some other way? Is it not the case that just as it was in the prophets, it can be understood to have been in the Son as well? For the Son is naturally the ambassador of the Father. Hence, it is said: 'The Father is in me, and I am in the Father' (John 10:11); for the Father is understood to be in the Son, because their substance is one. For there is unity where there is no difference: and thus they are mutually together; for their image and likeness are one. So, seeing the Son, it is said to have seen the Father, just as the Lord Himself says: 'Whoever sees me, sees the Father' (John 10:9). Therefore, it is rightly said: God was in Christ; that is, the Father in the Son, reconciling the world to himself; not imputing their trespasses unto them; for the creature sinned against God, and did not repent, in order to return to him: God, unwilling that his work should perish, sent his Son, through whom he preached the remission of sins, to reconcile them unto himself through him, by whom he had created us. Therefore, whether by the Son or by his servants, God exhorts the people; for all authority must be referred to him, by whose will and providence Christ was incarnate to redeem mankind: who, when he desired to return to the Father, gave his disciples the commission received from the Father.Praying for Christ, you are being reconciled to God. This is what I said, he who gave the apostles as vicars for Christ, so that they may preach to reconcile to God.
(Vers. 22.)
(Verse 22) He who did not know sin, for us he made sin. God says that the Father made his Son Christ sin, namely, he who did not know sin, that is, he who had not sinned; because being made flesh, he was not changed, but was made sin; just as one who becomes prefect does not lose what he was: but he certainly assumes what he was not. Therefore, Christ became man for the sake of sin, whom neither fate nor dignity touched in being born as a man. But because all flesh is under sin, therefore, being made flesh, it was also made sin. And since He was offered for sins, He is rightly called sin, because even the offering in the law, which was offered for sins, was called sin. That we might become the righteousness of God in Him, who knew no sin, as Isaiah says: He did not commit sin, and no guile was found in His mouth (Isaiah 53:9), as if a sinner was killed, so that sinners might be justified before God in Christ. For Satan suffered envy against the Savior, seeing Him teach men how to appease God, renouncing the devil; and for this reason he killed Him, not knowing what would happen against himself; for after the cross, Christ descended to the underworld, conquering death; for He who knew no sin could not be held by death; for death was made empty by sin, so that the death of the righteous might benefit sinners; so that henceforth death cannot hold those who bear the sign of the cross.Chapter VI.
(Vers. 1.)
(Verse 1.) Moreover, we urge and implore you not to receive the grace of God in vain. The Apostle strives to undertake the care of human salvation in two ways: to be devoted to God's providence and to exhibit the duty of charity towards others.(Vers. 2.)
(Verse 2.) In an acceptable time I have heard thee, and in the day of salvation I have helped thee (Isaiah 59:8): this is written in the prophet Isaiah. It teaches the predestined grace of God in the time of Christ; for God has determined to pour out His mercy, so that He may generously provide assistance to those who ask for help in the name of Christ.(Vers. 3.)
(Verse 3.) Behold, now is the acceptable time, behold, now is the day of salvation; giving no offense to anyone, so that the ministry may not be discredited. He says the time has come, when sinners can make progress towards forgiveness: he says the time has come, when medicine can be administered to mortal illnesses; and therefore he is concerned about the salvation of the sick, lest by some neglect the grace of medicine should lack the desired effect of their good will. Therefore, by faith and their own vigilance, he removes every offense from those who are negligent, lest the laziness of these ones might give occasion for offense to the disciples. And thus they indicate that they are free, because they preach with absolute insistence what is salutary. Hence he added: Lest our ministry might be worthy of reproach; for their ministry would be worthy of reproach if they did not give examples in their actions of what they taught in words.(Vers. 4.)
(Versed. 4.) But in all things let us commend ourselves as ministers of God. Ministers of God teach without flattery, so that they may please the one whose ministers they are, not like pseudo-apostles, who, knowing that they were not sent by God, sought their own present benefit. In much patience. Patience is what saves people; for if patience were abused, how could it have saved the Corinthians, whom he found wrapped up in such vices of character and errors of various sects after his preaching, whom his patience gradually brought back to true doctrine? In pressures. He endured pressures, knowing what has been promised by God for these. In necessities. It was necessary also to teach in a situation of necessity; because he had been sent by the Lord. In difficulties. Being troubled by the hope of the future, he did not give in to the opposition of the faithless.(Vers. 5.)
(Verse 5) In afflictions. When frequently persecuted by Jews and Gentiles, he did not keep silent about the grace of Christ. In prisons. Often imprisoned and disregarding his own safety, he also preached the gift of God there. In troubles. He was so devoted to God that even disturbances did not diminish the trust he had in God. In labors. He did not cease to work with his own hands, in order to not be a burden to anyone, confident that this would be pleasing to God. During the vigils. He was so anxious about the duty entrusted to him that he did not even rest at night. During the fasts. He endured voluntary fasts at times, and at other times fasts of necessity due to scarcity, and he gave thanks to God who spiritually fed him; for he was content so as not to yield to the demands of the stomach.(Vers. 6.)
(Vers. 6.) In castilate. Castitatem sive corporis, sive Evangelii vindicans, non paucos fecit inimicos. In scientia. Legis et Evangelii scientiam non in sapientia humana, neque in simulatione asserens Deo se fidelem dispensatorem Christi exhibuit. In magnanimitate. Grandis animi erat in bajulandis infirmitatibus fratrum, et in contemptu mundi hujus; unde alio loco dicit: Mihi mundus crucifixus est, et ego mundo (Galat. VI, 14) . In kindness. He was kind, because as he would argue, so he would flatter; so that after reproof, he would console with gentle encouragement. In the Holy Spirit. The Holy Spirit shuns pretense (Wisdom 1:5). Therefore, since he taught sincerely, he bestowed the gift of the Holy Spirit of God. In genuine love. Feigned love is found in those who abandon their brothers in need; hence, he, always taking care of the needs of his brothers, was sincere in love (De Poen., dist. 2, c. Ficta charitas). For he bore with everyone, as he says elsewhere: Who is scandalized, and I am not on fire? (2 Corinthians 12:29) For this is true charity, if one disregards their own benefit and cares for the well-being of the one they profess to love, which the Apostle has always done.(Vers. 7.)
(Vers. 7.) In the word of truth. The word of truth was present in his teaching; for he handed down nothing else but what he had received from the Lord. In the power of God. The power of God was in him, which proved him to be a suitable minister through signs and wonders. By the weapons of righteousness on the right hand and on the left. It signifies that he was free from both the faithful and the unbelievers. For the weapons of righteousness destroy wickedness.(Vers. 8.)
(Verse 8.) For glory and ignobility. He clearly declares himself to be an honest and faithful preacher to those who valued the glory of the Gospel of God. Similarly, he exhibited himself as a faithful minister of God to those who thought that the words of divine doctrine were ignoble and deformed; he is not afraid, nor does he allow himself to be ashamed to speak those things to them which they dread hearing. Through infamy and good reputation, he also presented himself as an honest steward of God to those who made a good reputation for the faith, and to those who made a bad reputation; he does not fear this envy, but remains steadfast.The deceivers and the truthful ones. The unbelieving deceivers called them faithful, while they called the truthful ones naive. This does not yield to hatred, in order to exceed the truth. They were unknown and they were known. The unknown ones were evil, the known ones were good; for they recognized the truth in them.
(Vers. 9.)
(Ver. 9.) As dying, and behold we live. Hated yet having, they daily thought that they would not escape the threats of injustice. But these, because they taught with God's favor, were kept safe by the help of Christ from present and future death. Tempted as if, but not handed over to death. They seemed to be tempted when they were treated in such a way that they appeared to give in. And because they were not conquered, they were not subjected to death. For he is handed over to death who does not remain in faith; and not to this death, but to the future death. It can also be understood as a present death; for God allowed them to be tested, so that they would grow in merit through trials: however, He did not allow them to be killed.(Vers. 10.)
(Verse 10) As sad, yet always rejoicing. It is true, because this sadness produces joy, and those who were causing them grief were increasing their joy. As poor, yet making many rich. As far as the present life is concerned, they appeared to be poor: but they were bestowing spiritual riches upon those who believe; poor on earth, rich in heaven. As having nothing, yet possessing everything. This was glorious in the apostles, that they possessed not only the things that were in their possessions, but also possessed their own masters without anxiety and without owning them; for everything had to be placed at their feet for the sake of virtuous acts, as we read in the Acts of the Apostles (Acts 4:35).(Vers. 11.)
(Verse 11.) Our mouth is open to you, O Corinthians. This is said for the sake of freedom and a clear conscience; for a guilty mind trembles when it speaks, loses its senses, and wanders in its words. Our heart is enlarged. Their heart is enlarged, who rejoice in the confidence of a good conversation in themselves, or certainly are not distressed by the hope of future reward in tribulation; because just as in this life, unless labor precedes, income does not follow: so also in divine matters, if destruction does not precede, reward does not follow.(Vers. 12, 13.)
(Verses 12, 13.) Do not be distressed in us, but be distressed in your own bowels, having the same retribution of reward. This he says, because they did not obey their masters, if the disciples were turned away, despising the power of doctrine; for each will receive reward according to their works; because as for the masters, they did not remain silent, with the Lord speaking to the prophet Ezekiel: Raise your voice and speak to the people; if they listen to you, you will gain them: if not, you will save your own soul (Ezekiel III, 19).(Vers. 14.)
(Verse 14) Just as I say to my children, I tell you, expand and do not bear the yoke with unbelievers. He encourages them to good behavior and hope, so that, trusting and purifying their consciences, they may rejoice in themselves, having confidence of a pure mind, just like their teachers, separating themselves from the company of unbelievers in evil works. And by doing well and hoping for the future, he wants to expand them in spirit; for whoever labors and does not believe in the future, like an unbeliever, is of narrow mind through the despair of the future.(Vers. 15, 16.)
(Verse 15, 16.) For what sharing of justice is there with iniquity? Or what fellowship does light have with darkness? Or what accord does Christ have with Belial? Or what part does the faithful have with the unbeliever? Or what agreement does the temple of God have with idols? It is clear that these things that he enumerates are contrary; and by this he teaches that we must flee from them, because the Lord says: No one can serve two masters (Matthew 6:24). For the law proclaims justice, so that iniquity may be avoided; it shows the light, which is truth, so that one may depart from ignorance, which is darkness; it proclaims Christ in the mystery of God, so that one may turn away from the devil, who wants to deceive as God; it promises eternal life to believers, so that they may be rid of unfaithfulness and be free from every error of the unbelievers; it prohibits the worship of idols because they are enemies of the temple of God. For you are the temple of the living God. There is nothing so hostile to man as an idol; for they compel him to depart from the faith in one God.(Vers. 17, 18.)
(Vers. 17, 18.) As God said (Lev. XXVI, 12): For I will dwell among them, and walk among them, and I will be their God, and they will be my people. Therefore come out from among them, and be separate, says the Lord (Isaiah LII, 11), and do not touch what is unclean; and I will receive you, and I will be a father to you, and you will be my sons and daughters, says the Almighty Lord. Meanwhile, let us explain the meaning of the main causes; and let us declare whose words they are: For I will dwell among them, and walk among them, and I will be their God, and they will be my people. These are the words of Christ; for this is what Jeremiah also testified among other things, saying: After this he appeared on earth and lived among men (Baruch 3:38); for he dwelt in us, as the Apostle John says: And the Word was made flesh, and dwelt among us (John 1:14). And because he is our God, Jeremiah says again: This is our God (Baruch 3:36). And because we are his people, there is no doubt; for we are the Church of Christ. Therefore, He wants us to be separated from all contamination, so that He may receive us as His children, as He says: 'Little children, I am with you only for a short time.' (John 13:33). And because He is omnipotent, I think there should be no doubt. For, as He Himself says, whatever the Father does, the Son also does in the same way (John 5:19). This means that the Son is capable of doing everything that the Father can do. If there is anything that the Father cannot do, then the Son cannot do it either. But the Son is capable, as He says of the Father: 'With God all things are possible' (Matthew 19:26). By this testimony he exhorted us to a pure life, and showed that our Lord Jesus, long ago our Lord, will receive us in the affection of his love, predestined.Chapter VII.
(Vers. 1.)
(Verse 1.) Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. It is clear what he is saying; however, the defilement of the flesh is understood in many ways. Therefore, he did not say, from the defilement of the flesh, but from all defilement; so that we may flee from all carnal vices; for everything that the law prohibits is carnal. In order to perfect holiness of the spirit in the fear of God. We perfect holiness in this way, if we follow the straight path in the fear of God; so that, abstaining from sins, we may be holy under the name of Christ. For those who seem to refrain from vices without professing Christ are sanctified according to the world, not according to the spirit of God; because those who are faithful are worldly in the eyes of God. But the rest, whatever they may be, are unclean. For whatever is without Christ is unclean, as it says in the letter to Titus: 'To the unbelieving, nothing is clean; their mind and conscience are defiled.'(Vers. 2.)
(Verse 2) Be aware of us. We have harmed no one, we have burdened no one, we have deceived no one. He wants them to consider what he says, so that they may realize that what he speaks is true. And disregarding those whom he touches, they should redirect their attention to those whom they see truly loving them. For they were false apostles who not only harmed them but also corrupted their senses and burdened their pockets with the deceitful cunning of the serpent.(Vers. 3.)
(Version 3.) I do not say this to condemn you. That is, I do not reject you, but I warn you in order to correct you; for the one who condemns someone does not forgive them. I have already told you that you are in our hearts to live and to die together. From what has been said, he wants to know them, to understand what attitude he should have towards them. For those whom he wants to have as partners in present sufferings for Christ and in the future life, he does not reject them, but encourages them to make themselves worthy of participation.(Vers. 4.)
(Version 4.) I have much confidence in you, I have much boasting about you: I am filled with consolation, I abound with joy in all our affliction. This confidence is due to the correction of the first letter, which they did not receive harshly, but gave me confidence that they were willing to be admonished; for they seemed to want to correct themselves, which is a reason for boasting. He also declares his own spirit consoled by this, to the extent that he testifies to abound with joy in all our affliction; for he sees hope in those for whom he suffers tribulations, and rejoices when he is troubled; certain that he will receive the reward from God for their acquired salvation.(Vers. 5.)
(Verse 5.) Indeed, when we came to Macedonia, our flesh had no rest. He recounts the pressures and persecutions that believers endured, in order to provoke them to greater love. Our flesh had no rest, he says, so that they would have compassion on them, knowing that they were surrendering their lives for the salvation of the faithful, even to death. For before one tribulation and physical injury was digested, another came; so that there would be no rest for the patient. But since all flesh is devoid of understanding, therefore not having or obtaining any rest in this passion signifies: however, the soul, although it was suffering in the body; it still had rest in this aspect, in which it hopes for the reward that God will give for these tribulations inflicted by the faithless. Finally, in the very midst of affliction, they were singing hymns to God.(Acts 16:9 et seq.) But we were afflicted in all things. According to the story, when the Lord called, they entered into Macedonia: and when many had believed, and Lydia, a woman who believed with all her household, had found consolation, it happened that a spirit of divination, that is, a python, went out of a certain girl, whom her masters seeing well that they had lost the hope of their gain, caught Paul and Silas, and brought them into the marketplace to the rulers: who having laid many stripes upon them, cast them into prison, charging the jailor to keep them diligently. And when he had received such a charge, he thrust them into the inner prison, and made their feet fast in the stocks. This is the affliction that they suffered in Macedonia. And hence it is said: Our flesh had no rest.
Outside the battle, inside the fears. The battles were for the body, while it was being beaten: the fears were for the mind. For there is fear there where there is understanding: but fear was here because of those who believed, lest they be scandalized by his suffering. For what did he have to fear who was suffering? Furthermore, when he says in the Acts of the Apostles, not only to be bound, but also to be ready to die for the name of Jesus Christ (Acts 21:13). Therefore, it seems that he signified the whole person as afflicted in the flesh, so that in part the spirit, which is given to man, may remain, since it is impassible, it is not to be understood to have been able to be afflicted: but that the whole person may be said to be afflicted in the flesh, in part indeed impassible in spirit. It can also be understood in this way, that outside of battles, that is, in public, the treacherous ones would act against the faithful ones, while filled with rage, resisting the truth: the news of which would generate fear inside, where the Apostle was. For what man would not fear difficulties? But because he was more inclined to God's matters, he overcame this fear with hope.
(Vers. 6.)
(Verse 6.) But God, who comforts the humble, comforted us by the coming of Titus. For God is not forgetful of his own, but always gives them comfort in tribulation. He hastened the coming of Titus, so that he would be a relief to those who were weary. For great is the consolation of the patient, if he has someone who sympathizes with him.(Vers. 7.)
(Verse 7.) And not only in his coming, he says, but also in the consolation by which he himself was consoled among you. He adds more to the consolation; because he heard from Titus the prompt willingness of their conversion, to the extent that Titus, who was sorrowful for their disobedience, received consolation from their repentance. The Apostle shows the extent of his affection towards them, that he did not consider the lowest depths of the prison, nor the pain of wounds from a torn body, nor the nerves by which his feet were bound, but upon hearing of their correction, he rejoiced, and forgetting his own sufferings, he gave thanks to God for their salvation, considering it as if it were a recompense for his tribulations. Announcing to us your desire. Titus announced that he desired to correct himself; those who are learning what has been promised to those who live well are motivated by a desire for these things. Your weeping. They were overcome with weeping, sorrowful because they have sinned, and they can offer no excuse; hence the Apostle boasts in these things. Your zeal for me; those who are learning the love of the Apostle for themselves have begun to defend him against adversaries.(Vers. 8.)
(Ch. 8.) So that I might rejoice more; hence, although I saddened you in the letter, I do not regret it. It is clear that I should not regret this matter, which had such an effect; since he rebuked their errors more severely in the first letter. No, he says, I do not regret having written too harshly; because the situation demanded it.(Vers. 9.)
(Verse 9.) And if he felt sorry, I see that although that letter, even though it saddened you for a while, now I rejoice. He says this, because if I were sorry, he says, out of love; because I saddened you, consolation would follow joy; it was advantageous that I saddened you. Not because you were saddened, but because you were saddened to repentance; for you were saddened according to God. Therefore, he says that he rejoiced; because they were saddened with shame, not with anger. For anyone who feels shame, they promise to correct themselves; but anyone who gets angry shows that they will become worse. So that you may not suffer any harm from us. So that all our actions have an effect on you, even the ones that have saddened you, are for your benefit.(Vers. 10.)
(Verse 10) For the sorrow that is according to God works a stable repentance unto salvation. It is clear that whoever is sorrowful because they have sinned, is sorrowful according to God; for they are grieved because they have done what God hates. This pertains to the stability of salvation. However, the sorrow of this world brings about death. This means, just as sorrow according to God works life, for they have repented and hope for God's mercy; so sorrow according to the world works death. For a detected sinner, he is sad as if he is to be punished, not having anyone to hope for mercy from; and if by chance there is currently no one to take revenge, he will not be able to escape the judgment of God.(Vers. 11.)
(Verse 11) For behold, this very thing, according to God, causes great concern in you. Indeed, it is true that one who repents is anxious lest they sin again. But excuse. It is right, for penitence has no excuse, but confession. But fear. It shows fear in the sinner who seeks forgiveness for their offense. But desire. One desires to be reformed, who knows themselves to be deformed by sin. But emulation. Zeal begins to endure the completion of good works, which he understands to be for himself, that for which he is rebuked. But revenge. It is necessary for one to avenge him, who feels affection towards himself: and he avenges himself, who afflicts himself as the cause of the offense. In all things, you have shown yourselves chaste in that matter. When all things that pertain to the progress of a better hope seem to be meditated upon, having zeal as the Apostles and their teacher in all the duties of human behavior, they strive to appear upright, guided by faith.(Vers. 12.)
(Verse 12) Therefore, even if I wrote to you, it was not because of the one who acted wickedly. By 'acting wickedly,' I mean the one who committed incest. It also applies to those who committed injustice and fraud against their brothers, as mentioned in the first letter. But it was not because of the one who was treated unjustly (I Corinthians VI, 7). They were treated unjustly because they suffered the opposite of what they did to their brothers. This is the meaning mentioned in the beginning of the letter, where it says: 'If you have given anything to anyone, so have I' (II Corinthians II, 10). For he shows that the reason why those who have sinned write that they ought to be forgiven by them, is not merely for their own sake, but rather for the sake of the Church; for when one member acts improperly, many are confused, and when one member suffers insult or harm, many are indignant; for if one part suffers, all the members suffer with it. But in order to demonstrate our concern, which we have for you before God. By correcting the unjust and sanctifying the polluted, and reconciling them to the Church, he shows that he has the concern for the whole people, as I mentioned above.(Vers. 13.)
(Verse 13.) Therefore, we have also received consolation. He says that he received, and through this, gives consolation. But he received it when he learned to correct himself, those whom he was arguing with, so that they would reform themselves through repentance. And he gives it while calling them back to the Church, so that they would not remain sorrowful for long, despairing of themselves and turning to a public and destructive way of life. But in our consolation, we rejoiced more and more over the joy of Titus, because his spirit has found rest in all of you. Having heard that they wanted to correct themselves through the first letter, he received consolation. But upon learning from Titus that they were suffering from the pain of their mistake, he was increased in consolation, filled with joy; because the work he had begun to be desired by them began to be approved, with Titus as a suitable witness, joyfully reporting it.(Vers. 14.)
(Verse 14) For in whatever matter I have boasted to any of you, I have not been put to shame. Before Titus came to the Corinthians, he heard from them, that is, from the Apostle and those who were with him, that the Corinthians had a good intention in correcting their vices; and when Titus returned and reported the same, the Apostle was not at all put to shame, but rather became eager; because Titus found nothing different from what he had heard from them.But just as we have spoken everything to you in truth, so also our boasting to Titus has become truth. Rejoicing in the spirit, the Apostle writes this, rejoicing in these things so that he may prove the effectiveness of them as true as his preaching, only for their correction. For the truth of the one who rebukes seems to be made evident in the very act, if those who are rebuked begin to amend themselves; for when they are corrected, they bear witness to the rebuker.
(Vers. 15.)
(Verse 15.) And his affections are more abundantly for you. He says that the mind and affection of Titus are in them, because he has seen their progress; for a holy mind is in all good. Remembering the obedience of all of you, how with fear and trembling you received him. The Corinthians, knowing that Titus was sent to them by the Apostle, were terrified at his arrival, for they had already been rebuked by him for their great vices. And because they had begun to reform their lives, they were anxious to listen to his instructions; so that when he returned, the Apostle could help calm their minds: therefore, he indicates that he praised Titus, for they respected him as an Apostle in Titus.(Vers. 16.)
(Verse 16.) I am glad that I trust in you in all things. Not only was he delighted in their good will, but also in their good works, by which they corrected what they had sinned. Therefore, in all things, he says, I trust in you.Chapter VIII.
(Vers. 1, 2.)
(Vers. 1, 2.) However, we make known to you, brothers, the grace of God which has been given in the churches of Macedonia, that in much testing of affliction, the abundance of their joy overflows. For the Macedonians have received the word of faith with devoted hearts, therefore they say that grace has been given to them from God; so that in the tribulation of Paul and Silas, which I mentioned above (Chapter 7, verse 5), they would not suffer a stumbling block: but with rejoicing of the mind, they would receive, with confident hope, the promises, in order to demonstrate themselves approved through these sufferings. And the deep poverty of those people abounded in the riches of their simplicity. Their vow declares that, although they had little material wealth, their souls were found rich in the service of the saints. For they worked with pure conscience, not to please men, but to please God.(Vers. 3.)
(Verse 3.) Because I bear witness to them that they were willingly beyond their abilities. As much as was fitting and pleasing to God, who knew their strengths, they had given in their resources for the ministry. And because they had devoted themselves to God with their whole heart, they wanted to offer more than their capabilities allowed.(Vers. 4.)
(Verse 4.) With many prayers, they were received into favor and communion of the ministry, which is done in the saints. He proclaims that they offered their ministry so simply and devoutly, beyond their abilities, that they offered it with tears, praying that they would be compelled to receive from them what seemed not to be receivable, because it was more than their substance could bear, lest afterwards the poverty of good works should cause them to regret. But because they showed themselves such, that they, with a pure intention, now postponed present things, in order to confirm themselves in the promises of the future with confidence of faith, it was deemed fit to accept from them; lest, by the grace of a good heart, it might cast away the fruit.(Vers. 5.)
(Verse 5.) And not as we had hoped; rather, they first gave themselves to God, then to us through the will of God. Therefore, he says, they should have been received from us; because, having first corrected their previous errors and vices of life and character, they devoted themselves to God beyond what was expected. For it seemed that they were simply doing this, so that the one to whom it was offered would not be afraid to accept; because they were not offering it with the intention of exposing the faults of their superiors, nor of accusing them; for gifts blind the eyes and bend the power of authority. Therefore, Dante dedicated himself to God while correcting his vices. Then, he should have saddened the brothers when they offered expenses, who wanted to be perfect just before they began. Therefore, following their example, he invites the Corinthians to complete with diligent mind what they had started, strengthened by this exhortation.(Vers. 6.)
(Verse 6.) So that we might request Titus, that just as he began, he might also complete this grace in you. Because he knew Titus' affection was sincere towards you, and that he would obey him; therefore, he indicates that he can more easily exhort them also to this work through Titus himself, so that just as he had success in his exhortation in other matters, he would also have it in this grace, in order to make them ready for the ministry of the saints: so that because they were already correcting their vices, they might also have the fruit of this generosity. For those who give to this, lest they be accused, they will have no benefit from this thing.(Vers. 7.)
(Verse 7) But as you abound in faith, and in speech, and in knowledge, and in all diligence, and in that which is of us and of you, in charity, so you may abound in this grace also. He exhorts them to boast about these things among the other churches. For this is the proof of their improvement, if they are ready for the ministry of the saints.(Vers. 8.)
(Verse 8.) I am not commanding, but because of others' concern, and to prove the sincerity of your love. It is evident that it is not a command, but an exhortation; so that those who are enduring hardships may receive assistance, and their burdens may be relieved, demonstrating their goodwill to God and to people. Undoubtedly, they will receive a reward for this.(Vers. 9.)
(Verse 9) For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich. He is said to have become poor as Christ, because God deigned to be born as a man, humbling the power of his divinity, so that he might acquire for mankind the riches of divinity; as the Apostle Peter says, that we might be partakers of the divine nature (2 Peter 1:4). Therefore, he became man, so that he might unite man to God, as it is written, 'I said, 'You are gods'' (Psalm 82:6). In this way, they are encouraged to become poor by giving generously; may their poverty benefit them, just as the poverty of Christ benefited us. And indeed, Christ became poor for our sake, but we in order to benefit.(Vers. 10, 11.)
(verses 10, 11.) And I give you this advice; for it is beneficial for you, who have begun not only to do, but also to desire, since last year: now therefore also complete the doing; so that just as your will is ready to desire, it may also be ready to be fulfilled from what you have. This I say, so that their will may be revealed in the work, if it is genuine, according to their abilities; so that they may give as much as they are able and willing in their hearts, in order to have a clear conscience: not in pretense, to please people, and not to have a reward from God.(Vers. 12.)
(Verse 12.) For if the willingness is there, the gift is acceptable according to what one has, not according to what one does not have. For the Corinthians are being challenged to fulfill this ministry, so they are instructed to give only as much as they can, so that they will not appear burdened by giving more than they can afford, but rather to give willingly. For the one who gives under compulsion does not receive a reward. For the churches in Macedonia voluntarily offered prayers and requested to be able to give beyond their ability, and thus it was received with approval. For as much as they offer, they shall receive in like measure. For if someone gives only as much as they want or can, it is considered accepted; for it seems to be the result of deliberation: and thus one should give only as much as their mind is able and willing; so that they may receive compensation for this act.(Vers. 13, 14.)
(Verse 13, 14.) For it is not so that there may be relief for others, but distress for you. It is true that it is given in such a way as to not provide abundance to the givers. But at this time, equality should prevail. He says this so that he may divide what he has with the holy ones according to their needs; for no more is demanded than what one should retain for oneself. For it is said, 'You shall love your neighbor as yourself' (Leviticus 19:18). Hence, Zacchaeus said, 'Look, I give half of my goods to the poor' (Luke 19:8).Let your abundance be for their need, and their abundance be for your need. This is what he says, that because they suffer want according to the time of the holy ones, abandoning all worldly things and dedicating themselves to divine works, in order to devote themselves to the instruction and prayer for the benefit of many; let those who believe and who engage in arts or business, or certainly have paternal resources, minister to the needs of the holy ones. And again, let the holy ones, where the rich are, and these are in need, share with them, as if repaying them the service of their ministry, as the Lord says: 'As long as you did it to one of these least, you did it to me' (Matthew 25:40).
So that equality may be achieved, as it is written. This is equality, that those who serve the saints in this time, may be given their turn in the future; for they make the saints indebted to them.
(Vers. 15.)
(Verse 15.) He who had much did not abound, and he who had little did not diminish. This is read in Exodus (Exod. XVI, 18). For the holy ones have more in hope of the future age, and more than those who in this time appear wealthy; and yet they will be equal there; so that just as the poverty of these holy ones is sustained by the benefice, so too these wealthy ones will become holy in the future age, in which they appear poor. For they did not fully devote themselves to God, so that they would be poor here and wealthy there; but on this side, because they are wealthy here, they will be poor there, by the prayer of the holy ones who are placed here, they will be enriched in mind there. For it is not any kind of deserving to serve the holy with righteous labors.(Vers. 16, 17.)
(Verse 16, 17.) But thanks be to God, who has put the same earnest care into the heart of Titus for you. For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you. This is, seeing them making progress in good deeds, he became more concerned about their emotions; so that he went voluntarily to them, who previously had even excused themselves from them because of their vices.(Vers. 18, 19.)
(Vers. 18, 19.) But we sent with him our brother, whose praise is in the gospel throughout all the churches; Not only that, but he was also chosen by the churches to travel with us as we carry out this act of grace that is being ministered by us to the glory of the Lord and to show our eagerness. They commend him, because he was unknown to them, so that they may know the high regard in which they were held by such men they were being sent to; and to rejoice with them, increasing them in the faith of the work of God, to the glory of whose work the vicar of Christ was zealously engaged, so that the Creator God of heaven and earth may be acknowledged in them.(Vers. 20.)
(Verse 20.) Avoiding this, lest anyone should criticize us in this abundance, which is administered by us. Since it was about ministry, therefore, he added this; lest he be judged as negligent in caring for the poor or the saints if he were to do this with less effort. For the apostles had decided among themselves about this matter, so that they would be mindful of the poor, as it signifies to the Galatians. Therefore, since the Apostle was blameless in all things (Gal. 2:10); lest he be considered negligent in this matter; therefore, he signifies that he is forewarning them, so that with this work completed, his concern and providence would be evident in all things.(Vers. 21.)
(Verse 21.) For we provide good things not only before God, but also before men. We provide good things before God, when He teaches us to do what He commands regarding the ministry of the saints or the poor: but we provide good things before men; because He sends those to this work for exhortation, who do not cause scandal to them by their probity, but provoke them, so that the good doctrine of the Apostles does not fall into reproach through imprudent ministers.(Vers. 22, 23.)
(Verse 22, 23) However, we sent along with them our brother, whom we have tested in many situations and found to be often anxious, but now even more so because of his great trust in you, whether through Titus, who is my partner and a helper to you, or through our fellow apostles, the glory of the churches of Christ. He calls Titus his partner because he himself was also a bishop, to whom he gave a trusted servant in all the churches of his province. He also adds Tertius, a brother who has been proven in many good works and is anxious. But in relation to the report of Titus, who brings good news about the goodwill of the Corinthians and the other messengers whom he calls apostles of the churches, the glory of Christ, he showed himself to be more concerned to see them and to encourage them in the ministry of the saints. For he received confidence when he heard that the Corinthians had become better. Therefore, he was eager to go to them, certain that they would be obedient in doing good works.(Vers. 24.)
(Verse 24.) Therefore, show the display of your charity and our rejoicing for you to the churches themselves. He reminds them to show their love in those whom he sends, so that they may prove the good things they have heard about them to be true. For in this way they would show that they had made progress in following the Apostle's advice if they received those sent by him with honor, so that the other churches would acknowledge that the good things they had heard about them were true. It therefore stimulates their spirits, because when one feels good about something, they usually present themselves as better.Chapter IX.
(Vers. 1, 2.)
(Vers. 1, 2.) For it is unnecessary for me to write to you about the ministry that is carried out among the saints; for I know your willingness, for which I boast about you to the Macedonians. And these are words of encouragement. Indeed, it is unnecessary for him to write about the ministry that is carried out among the saints in order to appear well-disposed towards them, for it is superfluous to remind someone who you know will do it. But in order to demonstrate his diligence, it is necessary for him to write, and to make them more ready, and to make known what he says about the others. For things that are unnecessary tend to produce greater anxiety; for even the Lord, not doubting Peter's love for Him, asked him a third time: Simon son of John, do you love me? (John 21:17) This repetition of three times may seem unnecessary, but it is useful for the perfection of the admonition; so that Peter may know that he must take great care with diligence in fulfilling what is frequently commanded. For Achaia had been prepared since the previous year. After the Macedonians, Achaia, that is, the Church provinces of Achaia (not all, because the Corinthians are also Achaian), had prepared themselves, inspired by the emulation of the Macedonians, to minister to the saints. With these words he encourages the Corinthians even more, saying that they have been prepared since the previous year but now they should fulfill their promise to distribute their ministry according to each person's need. And their enthusiasm has inspired many others. He then mentions that he has prepared Macedonia and now he wants the Corinthians to be prepared as he had promised. The other churches also took notice of the Corinthians' enthusiasm, and when they heard that they had previously been involved in many errors but had since corrected themselves and become people of good intentions, they were motivated to do good works. For if those who had behaved poorly after receiving the faith had shown this willingness, how much more should those in whom these vices were not found show it.(Vers. 3.)
(Verse 3.) But I sent the brothers, lest our boasting about you should prove empty in this matter, so that you might be ready, as I said. He mentions these brothers, whom I previously mentioned, namely, Titus, and those he added as assistants, who were urged more fervently to fulfill the promise in the ministry of the saints, so that they would not only be encouraged by letters, but also face to face with frequent admonitions; lest the apostle's joy, in which he was boasting about them, should be emptied. Therefore, by often recalling this, he shows his concern for them, not wanting them to be confused.(Vers. 4.)
(Verse 4) So that when the Macedonians come with me and find you unprepared, we may not be ashamed— not to mention you—about this confident boasting. Therefore, I thought it necessary to urge the brothers to go on ahead to you and arrange in advance for the generous gift you had promised, so that it may be ready as a willing gift, not as an exaction.(Vers. 5.)
(Verse 5) Therefore, I thought it necessary to ask the brothers to go ahead to you and prepare in advance the promised blessing, so that it would be ready as a blessing and not as an imposition. In order to show his concern even more, he said that he had asked the brothers, who had been reminded, to fulfill what they had promised but had not yet fulfilled. As he mentioned earlier, Titus volunteered to go, meaning that he was not compelled but eagerly embraced the opportunity as soon as he heard about it, in order to show his willingness to go to them because of their hope. Now the writer is indicating that he did not ask them out of reluctance to go, but rather he is affirming his affection for them when he asks them willingly to go. This is so that what both they desire and he prays for may be done without further delay. Therefore, he interacts with them in such a way that they may be faithful to his promise, and he reminds them for the sake of their reputation not to deceive; but only to offer as much as they will not regret.(Vers. 6, 7.)
(Ver. 6, 7.) But I say this: he who sows sparingly will also reap sparingly. He signifies a stingy person, from whom it is extorted, so that he may give; for he repents because he promised. This pertains to the slowness of those who long ago made promises and deliberated for a long time. For this stingy person, there is a small harvest; because he sows with hesitation; he does not know how to benefit from what he does. But he who sows in blessing will also reap in blessing. He sows in blessing, who does this with a good will under the hope of future retribution. Each person, according to the purpose of their heart, not out of sadness or necessity; for God loves a cheerful giver. He teaches them to benefit in the future if it is done with a joyful spirit. Of those who give, God chooses whom to repay, those who work with a devoted heart, as if storing up treasure with God. Anyone who gives reluctantly out of present shame, so as not to be found disgraceful among others who give, will not receive a reward.(Vers. 8.)
(Verse 8) God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work. He desires that His power may be present to them, so that just as it convicts their hearts in repenting from sins and in the truth of teachings, it may also favor their endeavors, so that they may abound in every good work through God's grace. This is what He says and wishes, that in everything they may always have all sufficiency in God's guidance, and that they may not lack anything necessary for salvation. Therefore, if they choose sufficiency alone for themselves, they will be able to abound in the work of God; for by retaining what is sufficient for themselves, it is necessary to spend the rest for the use of the saints or the poor: and this will be to abound in every good work. For although what a small man gives may be little, it still abounds, because it is done with right judgment, and not only the amount is considered, but also the manner and mindset with which it is given. Finally, that widow in the Gospel (Luke 21:3) was praised for her small offering, while those who gave much were not praised. For that person's little is much, because they sent more than they could: but the rich sent less, even though they could send more; and therefore the small amount that was sent by that person, which exceeded their capabilities, was found to be more than the much of the rich; because they sent from what they had in excess. Therefore, whoever gives as much as they can, does rightly: however, that widow is held before them; because she sent all that she had.(Vers. 9.)
(Verse 9) As it is written: He has dispersed, he has given to the poor, his righteousness endures forever. This is written in the one hundred and eleventh psalm, and by way of example adds to the care of the poor; so that in every good work they may abound. For if the righteousness of him who bestows upon the poor endures forever, how much more so the righteousness of him who ministers to the holy ones? For the poor can be called those who are publicly needy: the holy ones, however, are distinguished from these, because they are servants of God, devoting themselves to prayers and fasts, leading a pure life, as Anna the prophetess also did (Luke 2:37), who did not depart from the temple, serving with fasts and prayers day and night, setting aside all worldly care. Mercy, therefore, is called justice; because knowing that He who bestows all things is God, who gives to all in common, since His sun rises for all, and it rains on all, and He has given the earth to all: therefore, He shares with those who do not have an abundance of land, so that they may not seem deprived of God's blessings. Therefore, the just person is one who does not keep for himself alone what he knows has been given to all; and the just person is not only just in this time, but also in eternity; because in the future age, he will have this with him forever.(Vers. 10, 11.)
(Verse 10, 11.) But he who provides seed to the sower and bread for food will also provide and multiply your seed for sowing and increase the harvest of your righteousness; you will be enriched in every way for all your generosity, which produces thanksgiving to God. Everything is from God, and the seeds and the things that grow are by God's providence, and they are multiplied for the use of humans. Therefore, God, who gives these things, also commands that they be shared with those in need; and through this, the one who gives according to God's will cannot be without an increase by God's providence to multiply the harvest of righteousness, for the giver adds to him so that he may have more to give. This is justice, that as God gives, one may repay from it, both to God and to one who lacks. For God desires these to be ministers to those who, choosing higher things, despise the riches of the present time, devoting themselves wholly to the things of God. For to each person, according to their good will, God grants aid; for those who desire nothing else here but to have sustenance and clothing, God has appointed guardians for those who desire to have these things, so that those who serve them well and sincerely may be enriched by the will of God, so that they may have something to give abundantly always, both in the present and in the future. For whoever sows once, will reap twice; so that if he considers future hopes, he does not want to have them subjected, but rather inclines himself to them; because he will receive a reward from God for this. For if he wants to humiliate them in the present, he loses hope for the future; for here he receives a reward for his work, not acting simply, as the Lord says: Amen I say to you, they have received their reward (Matthew 6:16).(Vers. 12, 13.)
(Verse 12, 13.) Which works through us thanksgiving to God. Because the ministry of this service not only supplies what is lacking for the saints, but also overflows with many thanksgivings to God through the proof of this ministry, glorifying God by your obedient confession to the gospel of Christ and by the generosity of your sharing with them and with others, while they themselves long for you and pray for you because of the surpassing grace of God upon you. But thanks be to God for his inexpressible gift. This he says because whoever works through the stewards of God's gift, this work by which thanks are given to God, is not subject to begging but to God, from whose goods they know themselves to be nourished: not only are thanks given to them, but to the other brothers who, giving thanks to God, commend their work to the Lord; so that by giving to a few, they may be commended to God by the prayers of many. For by testing their minds in this work, they magnify the Lord in them, in whom they are strengthened by hope, obeying the Gospel of Christ with a submissive mind, so that they may not desire to be humiliated by them, but rather provide what is necessary for the saints. And this will be a gratitude for their sincere communication, commending themselves to their prayers and desires. For who would not desire to see their needs subjugated for the sake of God's name? Finally, the gifts of God are called; for it is God who gives to those who serve Him; because He who commands to be done is credited for what is given. But giving thanks to God in these things, and above all for His unspeakable gift. For the gift of God is what moves men to good works; for the promised hope incites to the aforementioned service.Chapter X.
(Vers. 1.)
(Verse 1) But I, Paul, urge you by the meekness and gentleness of Christ, who am humble when present with you, but bold towards you when absent. This is what I mean: that he who is absent is also the same as when present. For he was not humble in appearance by flattery or submission to anyone, but he zealously guarded his stability, so that he would sometimes even refrain from what was lawful, lest he be swayed. Hence he says in another letter: All things are lawful for me, but I will not be brought under the power of any. Food is for the stomach, and the stomach for food: but God shall destroy both it and them. (I Corinthians VI, 13). Therefore, he beseeches them in his absence, and presents the modesty of Christ; so that he may not be found harsher in person than he is in his letters; so that those who had not yet corrected themselves would soften their rigor and behavior upon encountering him; so that upon finding them moderate, he would rejoice in them, having suppressed his severity. Thus, he mentioned his confidence in the severity of his authority, which is perhaps thought to only exist in his letter and not in person; because in his first letter, he seems severe and excessively rigid: and therefore he warns them not to use the same severity in person as they did not expect.(Vers. 2.)
(Ver. 2.) However, I ask that I may have the courage not in person, by which I am thought to dare against those who consider us to walk according to the flesh. It is the same meaning, which he repeats in order to clarify; for he prays that he may find such people, so that he may not be forced to be angry, but rather may find rest with them. Therefore, he has opened up what he previously indicated and further explains in the following, that this is the confidence, which he called boldness, given to him by Christ, of whom he is vicar; that he may take action against those who, acting in the name of Christ, do not obey, in order to correct the faults for which they are reproached. He says this about those who do not accept spiritual things, which were spoken by the Apostle. They thought of him as speaking of carnal things that should not be accepted. Therefore, he says: Those who think that we walk according to the flesh, because anyone who despises spiritual things considers them to be carnal.(Vers. 3.)
(Verse 3) For though we walk in the flesh, we do not wage war according to the flesh. That is, we are positioned in the body but live spiritually. For the one who does what pleases God lives spiritually. Therefore, the one who obeys the desires of the flesh wages war according to the flesh; for every error is called flesh. But the one who obeys Christ, wages war against himself in faith and discipline.(Vers. 4.)
(Verse 4.) For the weapons of our warfare are not carnal, but powerful through God. Therefore they are powerful because they are incorruptible; for all carnal things are corruptible. Therefore they are called weapons because they fight against vices, having the signature of their emperor Christ, who is the enemy of vices. Just as an emperor defends his kingdom through his soldiers, so does the Savior defend the profession and discipline of the one God through us, his servants.(Vers. 5.)
(Verse 5.) For the destruction of fortresses, destroying thoughts, and every height that exalts itself against the knowledge of God. Spiritual weapons are the faith of incorruptible preaching. Through these, God conquers princes and powers, who are known to usurp authority for themselves, exalting themselves against the faith of Christ, inserting thoughts into the minds of men to divert them from the dominion of God, which the truth of faith destroys. Therefore, the princes and powers of darkness, who exalt themselves and arm the minds of the unbelievers to contradict Christ, are called the munitions. Against them the law of God fights, scattering their schemes. They bring every thought into captivity and lead them to obey Christ. They captivate the mind by overcoming their reasoning and humble and meekly bring them to the faith of Christ, which they previously opposed.(Vers. 6.)
(Verse 6) And ready to avenge all disobedience, when your obedience is fulfilled. It is evident that he avenges disobedience; when he condemns it through obedience, then destroying it, when he leads those who resist to faith; so that the treachery from those whom it was defended against may be condemned.(Vers. 7.)
(Verse 7) Look at the things that are on the surface. Now he wants to consider those things that are obvious, that is, what he is about to say; because they are clear to judge. Therefore, he says: If anyone thinks he is a servant of Christ, let him think again within himself, because as he is a servant of Christ, so are we. He is speaking to those whose pride he touches, those who, with an inflated mind, thought less of the Apostle than was appropriate, as if they did not need his commands. He advises them that if they have confidence in themselves because they are servants of Christ, then they should not doubt about the Apostle; but they should also think the same way about him, even though he is unworthy; since they should certainly prefer the teacher of the Gentiles more to themselves. But here he teaches them humility, equating himself with them; even though he is a vessel of election and a teacher of the Gentiles in faith and truth. He wants them to consider this, which is certainly clear as day; because no believer should value the Apostle any more than themselves: how much more should no one value themselves any less than themselves? Therefore, he warns and teaches that they should not lose the merit of a good life due to the pride of their minds. For whoever knows themselves to be something should humble themselves, so that they may become greater.(Vers. 8.)
(Verse 8.) For even if I boast a little more about our authority, which the Lord gave for building you up and not for tearing you down, I will not be ashamed. Now this means that although he humbled himself by comparing himself to you, if he should assert himself, he would not be ashamed, because he received the authority from the Lord to preach for the purpose of salvation, not destruction for those who obey. So if this one who was sent by the Lord humbles himself and compares himself to those who are lesser, how much more should those who were of no account not compare themselves, let alone consider themselves superior, to the influential?(Vers. 9.)
(Verse 9.) But so that we may not appear to terrify you by our letters. He can seem to terrify through letters, who has neither any authority, nor confidence in arguing present: but he dares to do so while absent, because he fears while present.(Vers. 10, 11.)
(Vers. 10, 11.) Because indeed letters are weighty and strong, but the presence of the body is weak, and the speech contemptible. Let him who is such think this, that as we are in word by letters when absent, so we are also present in deed. Therefore, he proves that he is not another absentee than present; because he was not a presumptuous person. For he had received power from the Lord; for whomsoever power is not given, he can dare when absent, but present he suffers shame. Therefore, the Apostle is not ashamed when he corrects; because confidence in his authority drives him to do so. He speaks these words for those who were falsely preaching, not sent by anyone, because they wanted to commend themselves.(Vers. 12.)
(Verse 12) For we dare not join or compare ourselves with some who commend themselves. They are those who commend themselves, who desire to rule without receiving authority, claiming authority for themselves. For the one who is sent does not assert authority for himself, but rather for the one who sent him, showing himself to be a chosen steward by the Lord. Therefore, he does not join or compare himself with those who preach without being sent, presuming beyond what is permitted.(Vers. 13.)
(Verse 13.) But we will not boast immeasurably by measuring ourselves by ourselves and comparing ourselves to ourselves, but according to the measure of the rule that God has apportioned to us, a measure to reach even to you. He says that he exercises such great power as is granted by the Author and does not exceed the measure. Therefore, our boasting will not be proud, he says, when we do not exceed the limit of the given authority. He placed glory in the authority with which he used to correct sinners, in order to save them. However, he does not boast in the exaltation of power, but for their edification. For he shows the power, about which if he wanted to boast, he would not be ashamed; because it is given to him by the Lord. But he uses it in such a way that he does not boast, except in the progress of the believers, reproving the wicked consistently; so that he may boast in their salvation, so that the power given may be of benefit to salvation, not to arrogance. Therefore, he testifies that he does not boast excessively in two ways; both because of the power given, as he said, and because he claimed authority only to the extent that his preaching may resound. Indeed, he trusted in those whom he himself had founded in the faith of Christ. For he assigned to each one the task to which they were directed in preaching, so that each might have their own cities to boast about in terms of their faith. By the will of God, this Apostle was called to preach to the Macedonians, and he was reminded by the Lord to preach to the Corinthians. Therefore, he speaks boldly to those whom he himself founded and to whom he came by the will of God; not with such confidence to the others, for they were under a different rule, that is, the part of another Evangelist.(Vers. 14.)
(Verse 14) For we did not go beyond our limits, as though we did not reach you. We were the first to come all the way to you with the gospel of Christ. We do not boast beyond limits in the labors of others. But our hope is that as your faith increases, our area of influence among you may be greatly enlarged, so that we may preach the gospel in lands beyond you, without boasting of work already done in another's area of influence.(Vers. 15.)
(Verse 15.) For we have come to you in the Gospel of Christ, not boasting excessively in the labors of others. Here it is more clear that he is saying that he himself had established them. Therefore, he speaks with such confidence to them; for they had not been won over to the faith through the labors of others, as he says in another epistle: For in Christ Jesus I became your father through the Gospel (1 Corinthians 4:15.) Therefore, he who boasts in his own labor does not boast beyond measure.But having hope in the growing faith in you, we may be magnified according to our rule abundantly, so as to preach the gospel in a circle beyond you, not to boast in another man's line, in those things that are made ready to our hand. But he that glorieth, let him glory in the Lord. For not he that commendeth himself, is approved, but he whom God commendeth.
(Vers. 16.)
(Verse 16) I magnify myself in you according to our rule in abundance, and also in the regions beyond you, I preach the Gospel. I am even more joyful about their faith, and I declare that I will necessarily preach beyond them to increase the glory of my preaching, where it has not yet been preached. So that we do not boast in what has been accomplished in another's sphere of activity. It is clear that a wise person does not rely on these things, nor does he hope for glory that is built on the labors of others. Therefore, the Apostle does not dare to preach to those who have believed through others, so that he may not seem to boast in the labors of others; but he relies on this, to preach to those to whom it had not been announced, so that he may seek glory in his own labor.(Vers. 17.)
(Verse 17.) But let the one who boasts, boast in the Lord. In saying this, he indicated that confidence and glory should be given to the Lord, by whose grace it is; so that whoever trusts in the power of the gospel, may trust in God as the author; so that the gain of every divine enterprise may come forth as a profit for the Lord. But the one who does not receive power from God, cannot boast in the Lord; because he seeks his own glory.(Vers. 18.)
(Verse 18) For it is not the one who commends himself who is approved, but the one whom the Lord commends. It is true that the Lord commends and approves the one whom He finds worthy and sends to preach His gift; however, the one whom He does not send, He does not commend. Therefore, the one who preaches without being sent commends himself and is thus not suitable, but rather presumptuous and rejected.Chapter XI.
(Vers. 1.)
(Verse 1.) I wish you would tolerate my slight foolishness! But you also put up with me. Beginning to tell the truth about oneself, one says that they are foolish; for it seems to pertain to their praise. For this reason, it is said: Let not your lips praise you, but your neighbor (Prov. XXVII, 2). But he is compelled by pain here because those who should have thought well of him above others, felt indignation.(Vers. 2.)
(Verse 2.) For I am jealous for you with a godly jealousy; for I have betrothed you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest somehow, as the serpent deceived Eve by his craftiness, so your minds may be corrupted from the simplicity that is in Christ. For if he who comes preaches another Jesus whom we have not preached, or if you receive a different spirit which you have not received, or a different gospel which you have not accepted—you may well put up with it! (2 Corinthians 11:2-4) Hence it is that we also read about it in the Revelation of John: 'These are the ones who have not defiled themselves with women, for they are virgins; they follow the Lamb wherever he goes' (Rev. 14:4). By women, he signified error; for error began through a woman, just as Jezebel also called herself a woman because of her marriage to Ahab, who killed the prophets of Baal out of zeal for God (1 Kings 18:40); by which is understood idolatry, which corrupts morals and the truth of faith. For if you understand women to be called virgins because they have kept their bodies undefiled, then you exclude the saints from this glory; for all the apostles, except John and Paul, had wives. And see if it is fitting to accuse the Apostle Peter, who is first among the apostles, how much more so the others?(Vers. 3.)
(Verse 3) However, I fear that just as the serpent deceived Eve by his cunning, your minds may be corrupted from the simplicity that is in Christ Jesus. He shows why he is compelled to make a true statement about himself; for he acknowledges that glory has been given to him, not to praise himself, but to expose those who preach against Christ under the name of Christ, by whom the Corinthians were deceived; and this truth benefited them more than it did him. For he taught this to prevent the deceivers, whom the devil has likened to cunning in their malice, from being heard; because they endeavor to corrupt the hearts of the faithful from the truth of Christ. Therefore, fearing this, he is always anxious about them, lest they be violated.(Vers. 4.)
(Verse 4) For if someone comes and preaches to you a different Christ, whom we have not preached, or if you receive a different Spirit, whom you have not received, or a different gospel, which you have not accepted, you would rightly endure it. Therefore he says: You would rightly endure if another Christ had been preached to you, or if another Spirit or another gospel had been handed to you, as he says to the Galatians: If anyone preaches to you a gospel contrary to what you received, let him be accursed (Galatians 1:9). If it was wrong for the Galatians to accept something other than what was handed down by the apostles, how was it right for the Corinthians if a different Christ had been preached to them? But the Apostle knew that no other Christ except the one who was crucified was preached, therefore he says: You would rightly endure if a different and superior Christ had been preached to you by those who come. But to the Galatians he says: let them be accursed if they hear something different, not necessarily greater, but rather contrary. But, he says, if Christ himself is preached by those who are announced by us, and this Gospel; what is the reason that we are considered inferior, since nothing more is learned from them? He speaks above about false apostles, corrupters of faith, in this place however about true preachers; because the Corinthian people were fluctuating in various errors, so that some favored the false apostles, some heard from them the same words that they had heard from the Apostle: others, however, favored the apostles, because they had been with the Lord, deforming their apostle Paul, because he did not see the Lord in the flesh.(Vers. 5.)
(Verse 5) For I consider myself in no way inferior to those who are considered to be super apostles. I do not want the grace of God to appear inferior in me; for he taught in the same way and did the same things as the apostles who seemed to be more influential. Moreover, he started teaching before them and had been with the Lord, so he was considered to have greater authority. And his apostleship was confirmed by remarkable testimonies, and he worked harder than the others and saw the Lord praying in the temple and speaking to him.(Vers. 6.)
(Verse 6.) But even if I am unskilled in speech, yet I am not lacking in knowledge. This does not apply to the apostles; for although they were not eloquent, being uneducated, yet they were filled with the Holy Spirit. But it does concern those whom the Corinthians preferred, on account of precise speech; for in matters of religion, the power of speech is necessary, not sweet sound. However, how does he humble himself by saying that he is unskilled in speech? And where is that which Festus said: Paul, you are out of your mind! Your great learning is driving you mad! (Acts 26:24)? Therefore, saying this, he did not want it to be understood that he did not know how to speak, but rather for the sake of those who wanted to be commended not by faith, but by eloquence. And yet, he declared himself to be unskilled in that regard, which is not a crime; but in that which seeks salvation, and the ignorance of which is not without crime, he did not declare himself unskilled; because one who is unskilled in speech is not guilty before God; but one who does not have knowledge of God is guilty of ignorance; because it is not allowed to be ignorant, especially in matters concerning salvation. Therefore the Apostle, disregarding eloquence, acted in such a way that faith would be acceptable through the testimony of virtue; so that eloquence would not commend faith, but rather virtue, to which eloquence yields. In all things, however, I am manifest to you. He says that he is manifest to the Corinthians in all things, because they were not ignorant that he had skill in speaking, and knowing this, others favored him in the area where they did not know him to be inferior; therefore he speaks with emotion, because this was worse, that when they knew him to be lacking in nothing, they would humble him before others; having seen through him not only the fulfillment of the preaching, but also the signs and wonders of the apostle being done.(Vers. 7.)
(Verse 7.) Or did I commit a sin by humbling myself, that you might be exalted, because I preached the gospel of God to you free of charge? I robbed other churches by accepting support from them in order to serve you. And when I was with you and needed something, I was not a burden to anyone, for the brothers who came from Macedonia supplied what I needed. I have kept myself from being a burden to you in any way, and will continue to do so. As surely as the truth of Christ is in me, nobody in the regions of Achaia will stop this boasting of mine. Why? Because I do not love you? God knows I do! For it was proper that he should receive expenses from those to whom he preached the gospel of God, as the Lord had commanded, saying, 'The laborer is worthy of his wages' (Luke 10:7). But he rejected them in order to benefit them. He rejected the expenses for two reasons: so that he would not be found similar to false apostles, who preached not for the glory of God but for their own benefit, so that they would not have an opportunity to plunder. For if one is not receiving, he cannot ask for much from another. And so that the power of the gospel might not grow weak; for he who receives from sinners loses the authority to rebuke. Thus, therefore, they are exalted, since it is not received by them in order that they may be corrected when caught, raised from death to life.(Vers. 8.)
(Verse 8) I robbed other churches, taking wages from them to minister to you. And when I was with you and in need, I burdened no one. For the brothers who came from Macedonia supplied my needs. So I refrained from burdening you in any way, and will continue to do so. As the truth of Christ is in me, this boasting of mine will not be silenced in the regions of Achaia. Therefore, he imposed shame on them; for he did not refute them with deceit when he himself served them, even though by this very service they would more easily fulfill what they had promised, knowing that they were debtors; so that their ministry may not now be very glorious, but a debt; lest they boast even from there.(Vers. 9.)
(Ver. 9.) And when I was with you and in need, I was not a burden to anyone. In fact, I wanted to be of such help to you that I comforted myself in my own poverty for the sake of your well-being. I endured poverty willingly so that they would not suffer any hardship. For whoever gives, believes they will be exalted and does not allow themselves to be accused. Indeed, my brothers from Macedonia provided for my needs. They always supported me, for they had already corrected their own faults. And just as it was not to be accepted from the Corinthians, so as not to cause them scandal, so it was necessary to be accepted again from the Macedonians, so that those sowing well would not lose their fruit.(Vers. 10.)
(Verse 10.) And in all things, without burdening you, I have saved myself and will continue to do so. He says he will always remain in that, in order to correct himself because of the false apostles who were seeking an opportunity to exploit them.The truth of Christ is in me, since this glory will not be infringed upon in me in the regions of Achaia. He urges all of Achaia to serve the saints: but he himself does not allow that he might not fulfill the glory that he has begun; for glory is to refrain from what is unlawful, especially for the salvation of others. Therefore, in the regions of Achaia, he did not want to use [it], but he used [it] in the others; and he promises even more under the testimony of Christ, saying that he will remain in [it]; lest he receive [anything] from the regions of Achaia at any time.
(Vers. 11.)
(Verse 11.) Why? Because I do not love you? God knows. In providing an explanation, God's knowledge serves as a witness to His love, which He had towards them. For He did not refuse to accept them because He did not love them, but rather, because He loved them, He wanted to benefit them by doing so, as I have said.(Vers. 12.)
(Verse 12.) But what I am doing, I will continue to do, in order to cut off the opportunity of those who want an opportunity to be regarded just as we are in the things they boast about. For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. So it is no surprise if his servants, also, disguise themselves as servants of righteousness. Their end will correspond to their deeds.(Vers. 13.)
(v. 13) For such pseudo-apostles are workers, deceitful, transforming themselves into apostles of Christ. They are deceitful because, motivated by greed, they did not preach Christ with a religious mind or as sent, usurping the apostolic name for themselves.(Vers. 14.)
(Verse 14) It is not surprising, for Satan himself is transformed into an angel of light. It is evident that Satan frequently deceives many by presenting himself as an angel of God, in order to deceive them. Therefore, Joshua was concerned about who appeared to him. (Joshua 5:13) And the apostles, in a boat, were terrified and thought it was a ghost. So, the Apostle Peter said to the Lord: Do not be afraid, it is I. (Matthew 14:27) But being skeptical, he said: If you are, command me to come to you on the water. (Ibid., 28) So that if he had firmly set foot on the water, he would know that it was true and not a phantom that appeared.(Vers. 15.)
(Verse 15) Therefore, it is not surprising if his ministers also transform themselves into ministers of righteousness. The ministers of righteousness are apostles, whose companions they pretended to be in order to deceive the listeners. Their end will be according to their deeds. Without a doubt, they will be judged according to the wickedness of their minds; because they pretend to be ministers of God not for the sake of God, but for the sake of their own belly. However, the end of them is declared to be according to their deeds: just as the works and concerns of the belly perish, so they also will be understood to perish.(Vers. 16.)
(Verse 16) Again I say, let no one think me foolish; but if you do, receive me as foolish, so that I too may boast a little. Above (Chapter 2, Verse 1) he already said: I wish you would bear with me in a little foolishness, and now he is repeating it; for he always introduces what he will later expound after many intervening points. Therefore, what he set forth above, he now begins to explain, for he is about to speak the truth and says that he is as foolish, because they seem to pertain to his praise. And I too, he says, will boast for a short while. He said 'a short while' because it is in words, not in meaning. Therefore, he does not truly speak these things for his own glory, but he wants to show them that those who are considered glorious have nothing more from this: and by this he says 'and I.' He says that this is the folly of an ignorant person, to pursue something for his own praise, while being forced to speak this. For it pains him that they would think highly of those who have nothing more from him, while despising this.(Vers. 17.)
(Verse 17) What I am saying, I am not saying 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; because humility is glorious before God. But it is like foolishness in this substance of boasting. He did not say complete foolishness, but in part; for it is the truth. But because sinful elevation is a harmful thing; therefore, although what is said is true; it is like foolishness to praise oneself. But it is full foolishness if someone praises themselves with falsehoods: for one is proud of what is true, the other is foolish of what is false; yet the substance of this boasting is carnal in nature; for just as the flower of hay, so this glory fades away.(Vers. 18.)
(Verse 18.) Because many boast according to the flesh, and I will boast too. This is what he says, because some of the Jews who believed presumed that they were children of Abraham. This is to boast according to the flesh, to claim nobility for themselves. They defend the privilege of their lineage because they are called children of his who have believed in God: 'The soul that sins shall die' (Ezekiel 18:20). So if this is boasting, he says, then I will boast too; because I am also a son of Abraham. But it profits nothing to be a son of Abraham before God; for it is faith that saves, not the propagation of Abraham's lineage. Therefore, this glory of the flesh is glory, as if, for example, it is said, a noble son of man.(Vers. 19, 20.)
(Verse 19, 20.) For you gladly endure fools, being wise yourselves. He calls them fools who boasted about the circumcision of the flesh, and because they were being carried away by the Corinthians, so that they might appear glorious. Therefore, the Apostle also wants to be endured by them, so that he may show that he is like them, and yet not boast in this way according to God; hence he calls this boasting foolishness. He says he boasts according to the flesh; but he confesses that this is foolish, so that he may empty this boasting and show that he was driven by a compulsion to burst forth in praise of the flesh. Therefore, this is irony. For how can those who are often criticized be wise? Doesn't the ignorance of the Apostles have more wisdom than the prudence of these people? Here, the wise person endures the foolish, who with their patience allows them to make progress; not provoking or rejecting them, lest they make them worse, but certainly if they cannot make progress in them, they preserve their modesty. There is nothing of this sort among the Corinthians. So how then do they willingly endure the foolish, when they themselves are wise? Is it not because they do not want to be understood in the way their words sound? This is in terms of meaning and pronunciation; because indeed the same words do not have the same meaning, they are pronounced differently; so that sometimes he affirms, sometimes denies, what he says. For these wise ones, the foolish ones tolerated false apostles. For you endure, if someone reduces you to slavery. This is true; because they were reduced to slavery, not by wisdom, but by foolishness; so that they would serve the pseudo-apostles. If anyone devours. This is not false; because they were content to have their things devoured by false teachers. If anyone receives. To receive is to take someone's property by deceit; therefore, it means that they are taken by deceitful masters, and accept what is not beneficial. If anyone exalts himself. Exalting oneself is pride. Therefore, it refers to those who were proud, speaking ill of the Apostle; and they did not displease them. If anyone strikes you on the face. One is struck on the face, where an injury is inflicted. Now they signify those who were from the lineage of Abraham, deceiving them because they were uncircumcised, exalting themselves and humbling these people.(Vers. 21.)
(Verse 21.) According to their lowly status, I speak. By lowly status he means what he said above: 'And I will boast about myself according to the flesh' (2 Corinthians 11:18). For he does not say that it belongs to praise, because he was not weak in the one in whom they boasted, whom he secretly refers to. Hence he adds: 'As though we were weak in this matter.' It is clear that he was not weak in this glory, in which the Jews, whom they tolerated, believed themselves to be superior. As if he were an Apostle, but different in this respect, because he himself was of the seed of Abraham, and by this means he was not weak in this glory of the flesh. But those who were applied to the descendants of Abraham were considered weak. For they, as if weak, in that they were surpassing him, in that they were Israelites, in this very thing were willing to be punished. In order to show that in this glory of the flesh they were not different and weak, when he speaks of his own cause, he introduces also the person of Barnabas, his companion. And in the first letter he says: Or is it only Barnabas and I who have no right to refrain from working? (I Cor. IX, 6) Were they not therefore inferior in this glory, in which the Jews boasted, but not without reason? Finally he says, Who dares ? I speak foolishly, I dare too: that is, not being weak in the glory in which the Israelites boasted; nor indeed being shown to be prudent in this matter; for the prudent do not want to show themselves superior. Therefore, he says that he dares to be inexperienced in that which those who boast dare, because they are children of Abraham, so that he may discredit their glory: he declares himself to be foolish so that they may not appear prudent or noble in this matter.Ver. 22.) They are Hebrews, and so am I; they are Israelites, and so am I; they are descendants of Abraham, and so am I. In this, he shows that he is equal to those he mentioned earlier, in order to prove that the accusations against him, by those who considered him unworthy, are false.
(Vers. 23.)
(Verse 23.) They are the servants of Christ, and I speak as a fool, I am more. Speaking the truth about himself, he declares himself a fool, so that it may be understood that he is compelled to speak in praise of himself. For one who willingly reports those things that contribute to his own praise does not consider himself foolish. Therefore, he shows what things make him more of a minister of Christ than the rest of the preachers. For finding an occasion, he touches upon the lives of all, even the apostles, sorrowing because he was judged to be of less importance in the grace of God, even though he performed the same deeds as the other apostles and endured greater hardships for the sake of the faith. Where he also says in another letter: I have labored more than all of them (I Cor. XV, 10).In many labors. Therefore, he speaks of many labors because they also worked, but not to the same extent. For from morning until the fifth hour, he sought food with his hands, and then from the fifth hour until the tenth hour, he publicly debated with such effort, that he persuaded those who contradicted him. In prisons more abundantly. It is clear that he was sent to prison more frequently than them. In beatings beyond measure. Therefore, beyond measure, because it was beyond what was necessary. For they too were killed, but not only them. Often in death. It is true, because he often faced danger here more frequently than others.
(Vers. 24.)
(Verse 24.) Five times from the Jews I received forty minus one. He says this because he was whipped five times by the Jews according to the law of Moses, receiving thirty-nine lashes, as it is written in Deuteronomy (Deut. XXV, 3). This is briefly summed up as happening five times.(Vers. 25.)
(Verse 25.) I was beaten three times with rods. I endured this from the Gentiles. I was stoned once. I was stoned by the Jews in the city of Lystra (Acts 14:18). Three times I was shipwrecked. For someone who is constantly sailing, it is easy to experience shipwrecks in stormy weather. I spent a night and a day in the deep sea. This happened when I was sent to Rome and appealed to Caesar (Acts 25:12). At that time, in deep despair of life, that is, in the deep sea, I faced death before my eyes. For indeed it is written in that place: So that we despaired even of living (II Cor. I, 8).(Vers. 26.)
(Verse 26.) Often on his journeys. Now he recalls other dangers, so that he may show himself to have been afflicted for Christ according to the flesh, both on land and sea. Dangers, he says, of rivers. If he recounts the dangers of journeys, what is it that he says? Dangers of rivers? But he was making the journey in winter; for certainly rain is continuous, and when he was making his way, he encountered the danger of rivers. Dangers of robbers. When the devil could not kill him in the city, he incited robbers against him on the road, when he carried nothing that robbers desired. Dangers from his own people. He speaks of the persecutions of the Jews, who were his brothers according to the flesh; for they were grieved that he had abandoned the Law and converted to the Gospel of Christ. Dangers from the Gentiles. He suffered persecutions from the Gentiles because of the mystery of the incarnation of our Lord Jesus Christ and the preaching of the one God. Dangers in the city. The danger in the city was so great that he had to escape through a window from those who were plotting against him (2 Corinthians 11:33). Dangers in the desert. This danger was brought upon him by the Jews, when they were plotting to kill him on the road (Acts 27:43). Dangers at sea. He already said before: Three times I was shipwrecked, a night and a day I was adrift at sea; what other danger was there at sea? But this is the danger, when at sea, that is, on the ship, the soldiers had planned to kill all the prisoners, so that no one would escape by swimming. The centurion prevented this danger from happening so that Paul would be brought alive to Rome. Dangers in fake brothers. These are false brothers, of whom he says to the Galatians: Now because of the false brothers secretly brought in, who slipped in to spy on our freedom that we have in Christ Jesus (Gal. II, 4). For they were partly Christians, partly Jews, but in neither fully, who aroused envy against the Apostle because he proclaimed that the Law had already ceased with the coming of Christ. Finally, under their pressure, Timothy was compelled to be circumcised. Therefore, a fake Christian is one who imitates a Christian out of envy, and this person is a false brother. If only Jews were these fake brothers, and he calls them false brothers because of Judaism, why was it necessary to repeat it? For he already said above: Perils of the same race. But according to the flesh, they are not false brothers, but in Christ, they are false; because they are not fully committed to being Christians (2 Timothy 1:4). There were also other false brothers, such as Demas and Hermogenes (2 Timothy 4:9).(Vers. 27.)
(Verse 27) In labor and hardship. But it is true that there can be labor without hardship. But here he added: And hardship, in order to show that the labor itself was destructive. In many sleepless nights. There were many sleepless nights: some voluntary, others out of necessity. For being in distress, it was necessary for him to seek God's help and to teach, not only during the day but also during the night, as it is said in the Acts of the Apostles. In fame et siti (Act. XX, 31). Fugatus frequenter a Judaeis persequentibus, necesse erat ut famem pateretur et sitim per inopiam. In jejuniis saepe. Saepius jejunavit, ut Dei adminiculo protegi mereretur: jejunat enim, qui dum habet quod edat, abstinet. In frigore et nuditate. In frigore fuit et nuditate, quandonaufragium passus est. Denique ignem fecerunt, ait et refecerunt nos propter pluviam imminentem et frigus Barbari in insula Melitae (Act. XXVIII, 2).(Vers. 28.)
(Verse 28) Apart from those things that are external to me, my daily concern is for all the churches. This concern, which he calls daily, comes from the use of tradition, so that he may instruct the people entrusted to him every day: but those things that he mentions above are imposed by necessity. For the day is given for work, the night for rest: but because the necessity was pressing, he also taught at night to help everyone. For if he hesitated not to afflict; lest he should be out of the grace of God.(Vers. 29.)
(Verse 29.) Who is weak, and I am not weak? He says he sympathizes with everyone and feels compassion in such a way that he can provide healing for their wounds. He continues with this in order to show how he cares for and governs the Church entrusted to him, and through this he should not be considered inferior to the other apostles; for as he has declared, he has worked even harder than all of them. For he faced greater persecution among the Jews compared to the other apostles; when he was persecuting the Church, he suddenly changed and became its defender, testifying and confirming that he heard Christ, whom he had previously thought of as a dead man, speaking to him from heaven (Acts 9:6 and following). Many people necessarily followed his testimony, knowing that he had defended himself not without reason as a persecutor. Because of this, the Jews were tortured and constantly sought to kill him. Who is scandalized, and I am not burned? To be scandalized is to suffer the desire of the flesh, as far as this matter is concerned. And because even unwilling people are often scandalized, enticed by the beauty or attractiveness of the body, or by the warmth of their own flesh: the Apostle, considering the necessity of human nature, says that he is burned; so that he may console those who are tempted, sympathizing with their weakness: not condemning them, but admonishing them in humility of speech; so that they may resist the enticements of the flesh in the hope of the promised reward; lest any of those who hear him, overcome by the desires of the flesh, despair of themselves, thinking that they can no longer bear God, if they correct themselves and remain in the same things, perish.(Vers. 30.)
(Verse 30.) If one must boast, I will boast of my weaknesses. This is said because if a Christian must boast, it must be in humility, which grows in the sight of God. Hence, it is said in another place: When I am weak, then I am strong (2 Corinthians 12:10), meaning that when I am more humble for the sake of my brothers' salvation, then I am exalted. Therefore, one must boast not of earthly descent, for one is of the seed of Abraham.(Vers. 31.)
(Verse 31) Father God and our Lord Jesus Christ, who is blessed forever, knows that I am not lying. He gives God as a witness, so that what I say may be easily believed; and this is especially true for those who did not honor him as a true apostle.(Vers. 32, 33.)
(Verse 32, 33.) The leader of the Damascene people, who was in charge of guarding the city of the Damascenes, was trying to capture me. But I was let down in a basket through a window in the wall and I escaped from his hands.Chapter XII.
(Vers. 1.)
(V.1) If it is necessary to boast, but it is not necessary for me. The ruler of Damascus, seeing the Jews setting a trap for the Apostle, wanted to fulfill their evil plan through his power, so that he himself, if possible, could apprehend him, and so that it would please the Jews, and so that he would appear diligent in his entrusted duty if he would bring death to the disturber who was publicly causing trouble. In the midst of these beginning events, when the Lord appeared to him on the road while he was going to Damascus, the Jews became furious at seeing him, who had come to bring the bound believers in Christ to Jerusalem, to preach the sect, which he had come to condemn (Acts 9:2 and following): and it happened so that he escaped through a window in the wall, being let down in a basket by the disciples. Some people say that it was done unjustly because he was not freed by the help of God. But what could be done by humans, why was it necessary for him to be freed by the help of God, when the help of God is necessary only if human assistance fails? By this act, he does not say that it is expedient for him to boast, because the joy of present life is fragile; for if he had not escaped, he would have become a martyr. But because it is commanded to flee in persecution (Matt. X, 23), he escaped with diligence, for no one should expect to sin against himself. Therefore, he says, one should boast because he has escaped: but it is not expedient, he says, because of pride: because true growth comes from humility, and the help of God is effective for the meek, not the arrogant. Furthermore, because boasting of having escaped death, which is endured for the sake of faith, signifies empty suffering for Christ; therefore, it is not expedient to boast.(Vers. 2.)
(Verse 2.) But I will come to visions and revelations of the Lord. I know a man in Christ who fourteen years ago—whether in the body I do not know, or whether out of the body I do not know, God knows—such a one was caught up to the third heaven. He confirmed both, because he did not deny that both could happen: that he could be taken without a body, and in a body. And perhaps it may not seem great to some that the man of Christ was caught up to the third heaven; since it is said that the moon is in the third circle. But it is not so, because it is understood that he was caught up beyond all the stars of the world: and therefore it is magnificent and marvelous what he relates; for it signifies that he was caught up above the firmament, into the third heaven of the spiritual heavens.(Vers. 3, 4, 5.)
(Verses 3, 4, 5.) And I know such a man, whether in the body or out of the body, I do not know, God knows, that he was caught up into paradise and heard secret words, which it is not lawful for a man to utter. For this I will boast, though whether I should boast is not expedient; but I will come to visions and revelations of the Lord. He says he was caught up twice, that is, first to the third heaven, and then into the heavenly paradise, where the Lord said to the thief that he would be with him in paradise, as it is written (Luke 23:43), in the Father's house: there where the city of God is said to be our mother Jerusalem. What then is surprising, if after the resurrection the body, having already been cleansed and made ethereal, is believed to become immortal in the heavens (Galatians 4:26); since the Apostle does not doubt that a still mortal body could be lifted up to the heavens, and taken up to the celestial paradise of God the Father? Concerning such a person, that is, one who is so worthy of God as to experience this, he declares himself to boast: and he does not want to openly say that he is speaking about himself, lest he appear to praise himself. And John the apostle, when it is known that he speaks of himself: This is, he says, the disciple whom Jesus loved, who also leaned on his chest at the supper (John 21:20); so that he may not seem to boast proudly of himself. But as for me, I will not boast, except in my weaknesses. Thus, he does not boast of himself, while he does not openly declare about himself. Indeed, in my weaknesses, he says, I will boast. For it does not seem glorious, but rather sorrowful, to expose the pressures of sufferings and the weaknesses of afflictions. Therefore, he says he glories in these things, knowing nonetheless that they lead to heavenly rewards. For what is more glorious for a future Christian than to recount the afflictions suffered for Christ?(Vers. 6.)
(Verse 6.) For even if I should wish to boast, I would not be a fool; for I will speak the truth. This I say, because if he boasts of his merit, which he has before God, he will not be imprudent; for he speaks the truth. Therefore, if anyone speaks of his merits, which have been shown to him, he is certainly not a fool; but if he remains silent, he is also wise. But for what reason does he not openly boast here? He now adds, saying: I am sparing, so that no one may think of me beyond what he sees in me or hears from me. Therefore, he shows the reason why he does not boast openly: 'So that no one may think,' he says, 'that I extend my glory beyond the limit allowed by my merits.' He refers to those whom he had as detractors for the sake of the Law, as I mentioned above. For of course it is good not to remain silent about the glory of one's merits, so that believers may be encouraged.(Vers. 7.)
(Verse 7.) And to keep me from being too elated by the abundance of revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from being too elated. Three times I besought the Lord about this, that it should leave me; but he said to me, 'My grace is sufficient for you, for my power is made perfect in weakness.' I will all the more gladly boast of my weaknesses, that the power of Christ may rest upon me.(Vers. 8, 9.)
(Vers. 8, 9.) For this reason, I pleaded with the Lord three times to depart from me; and he said to me: My grace is sufficient for you; for power is made perfect in weakness. The thorns of the devil, which he cunningly inflicts on the minds of God's servants to incite them to harm, so that they would cease from him, testify that I pleaded with the Lord three times and did not obtain it: not because he is saying that he was despised, but because he unknowingly asked against himself, so that the temptations would cease from him, through which he was becoming more perfect. Therefore, he says to the Romans: For what we should pray, as we ought, we do not know (Rom. VIII, 27). From where he says this is the answer to himself, that the grace of God would be sufficient for him, by which either the strength to endure was added, or the time of affliction was shortened, so that devotion, while being pressed by the weakness of the affliction, is not broken and appears to be approved. Therefore, I will gladly boast more in my weaknesses, so that the power of Christ may dwell in me. It is clear that he teaches that we should boast in times of weakness, when we are humbled by injuries. But from Christ is given the power of endurance, so that the injuries which previously appeared harsh and therefore annoying, afterwards may be willingly embraced, so that they may be alleviated by the help of Christ. Therefore, he says that he is willingly to be killed, provided that he may be cared for by Christ, knowing that the medicine of Christ adds more to salvation than weakness takes away from health.(Vers. 10.)
(Verse 10.) Therefore, I am pleased with weaknesses, insults; for when I am weak, then I am strong. It is true, that the Christian prevails when he is thought to be defeated: and then treachery is defeated when it congratulates itself on having won. Therefore, he rejoices when he is insulted; and he rises when he is oppressed.(Vers. 11.)
(Verse 11.) I became foolish, you compelled me. He says he was driven to show what he was. And indeed, he is not foolish who speaks the truth about himself: but he stoops down to make it clear that he does not reveal his merits willingly. For I should have been commended by you. It is evident that they should have provided him with testimony against his detractors, among whom he established the Church, and showed the signs and wonders of his apostleship; so that, with him being silent, they would defend him, who they had as a father in the Gospel of Christ. For I have done nothing less than those apostles. Very much, that is too much, as it seemed to some; for this is what the apostle Paul also was. Therefore, he says this, that he is not inferior in preaching or in performing miracles to his predecessors, the apostles, not in dignity but in time. For if it is supposed that time must be prescribed, John began to preach before Christ; and it was not Christ who baptized John, but John who baptized Christ. Therefore, does God judge in this way? Indeed, Andrew followed the Savior before Peter, and yet Andrew did not receive primacy, but Peter. Why, then, did the Apostle not seem to some; when he could do the same by God's grace, which the apostles could do? Therefore, he is sad and, compelled, he shows what he deserves from the Lord's favor. Hence, he is not only forced to profess that he is not lesser, but also that he has labored more than all. Therefore, it was displeasing to them, and he did not seem to be an apostle to those who rejected his preaching of the paternal law because of their jealousy, as enemies of the tradition of Moses; for he said that it had already ceased, showing more favor to the apostles and humbling him before them, since they did not assert anything so firmly against the Law.(Vers. 12.)
(Verse 12) And if I am nothing, yet the signs of an apostle have been worked among you in all patience, in signs and wonders and mighty deeds. Thus he humbles himself in order to lift up; yet he first mentions patience, because he has borne with them for a long time as though they were impatient and sick; so that, applying the medicine of signs and wonders, he might heal the wounds of their error.(Vers. 13.)
(Verse 13) For what is it that you lacked compared to other churches, except that I myself did not burden you? Forgive me this injury. Still, by humility he commends himself; for he shows not only that they had something more than other churches, but even more; for he preached the Gospel of God to them free of charge, which was not granted to any other churches, as the Lord says: 'The worker is worthy of his wages' (Luke 10:7). So, if I am worthy of mistreatment for the good work, forgive me: for every foolish person is an accuser of good things. So that he may show these inexperienced people, he asks for forgiveness for his action, for which he is worthy of praise.(Vers. 14.)
(Verse 14) Look, for the third time I am ready to come to you, and I will not burden you. In order that it may not be thought that he did this at the beginning for his own commendation, but afterwards wanted to receive a reward for his preaching of the gospel, he shows that he persists in this intention; so that he may not appear to have later corrected his action and be reproached by detractors. For I do not seek what is yours, but you. He shows, therefore, that he is willing to be received by them, so that he may gain them for himself; so that, understanding that he values them above money, they may finally recognize his affection toward them. For children should not hoard for their parents, but parents for their children. He refers to himself as their father, as he says in the first letter: Through the gospel I have begotten you (I Cor. IV, 15). However, earthly parents are the ones who hoard for their children; for it is fitting that spiritual parents receive support for their present life. For it is not a great thing that they who convey spiritual things should obtain carnal things. But here he proves to such an extent that he does not want to receive that he transfers the cause of the earthly father to the spiritual one; so that he not only does not receive from them, but also, if it can be done, he himself gives to them, as I have already said. I have robbed other churches, taking wages of them, to do you service (2 Corinthians 11:8). By saying this, he implies that they should understand how great and deserving those are who have neglected the care of such a great apostle.(Vers. 15.)
(Verse 15) But indeed, I will gladly spend and even spend extra, and I myself will be spent for your souls. Now he openly shows the affection and charity that he had towards them; when he not only says that he is ready to spend his own resources for them, but also that he is prepared to lay down his own life for the salvation of their souls, just as the Apostle John says: Because we ought to lay down our lives for our brothers, following the example of the Savior (1 John 3:16). Loving you very much, I am loved less. He calls them to love; because they themselves should love him more, especially through whom they learned the way of salvation, through whom they were acquired for God, being made faithful from the faithless, and purified from the defiled.(Vers. 16.)
(Verse 16.) But be this as it may, I did not burden you; but in my cunning deceit, I captured you. It does not keep silent about everything that could be brought forward against me, in order to clear itself in every way; because it did nothing deceitful among them, but in simplicity, looking out for its own interests, with this twofold purpose: to provide for them before God, and not to seek their tribute here; for it is enough for me that which is promised by God in the future. For perhaps they suspected that I despised them because the offerings they made were small, in order to obtain greater things; so, reflecting on their own merits, I would not refuse money but would deem an unworthy sum contemptible.(Vers. 17.)
(Verse 17.) Did any of those whom I sent to you take advantage of you? This is what I mean, that those who were sent did not inform them of this, so that if they wished, they could offer the Apostle a worthy amount in return; for he did not want to accept it, because it was offered in a manner less worthy than he deserved. The Apostles understood this cunningly devised plan; to prove that what he did, he did not out of contempt, but out of greed.(Vers. 18.)
(Verse 18) I asked Titus and sent him with his brother. Was Titus greedy towards you? Did we not walk in the same spirit? Did we not follow the same path? It is clear that when those whom he sent came, no such thing was said or done; their unity of opinion is proven in good faith, with no suspicion of greed.(Vers. 19.)
(Verse 19.) Do you think that we are making excuses to you again? This is what he is saying: In the past, you doubted us, thinking that we were not sincerely acting with you. For false apostles were troubling them, claiming that the apostle was acting in this way in order to take more. We speak in the sight of God in Christ: everything, beloved, is for your edification. He desires them to truly and well-think of him, so that he may sufficiently make it known to them both by reason and testimony; for he is not trying to profit himself, but to edify them; in this way, he may provoke their love towards him, while not burdening their income and not yielding to the authority of power in accusing vices. Without a doubt, it is beneficial for someone who is corrected to make amends: if the superior rejects what is offered in order to argue freely.(Vers. 20.)
(Verse 20.) For I fear that when I come, I may not find you as I wish, and that you may not find me as you wish. For not all who were corrected in the first letter have truly repented of the vices for which they were admonished. Therefore, with authority, he intends to appear before them, so that they may be corrected out of fear, in order to find them as he wishes. And I will be found by you, not as you wish. He says this so that they may present themselves in a manner that pleases both him and the Apostle, and so that they may rejoice in each other. For he finds someone, whom he does not want, who makes himself such that he disagrees with him. Beware, lest there be quarrels, rivalries, enmities, dissensions, slanders, whisperings, swellings, seditions among you. Now he recalls the errors that he reproves in the previous letter; when they were showing partiality to people and were disagreeing with each other.(Vers. 21.)
(Verse 21.) When I come again, may God humble me among you, and may I lament many of those who sinned before and did not repent of the impurity, fornication, and debauchery they engaged in. This is to warn you so that he may not find them such as he found them before, with various vices of unclean works or, rather, names; for every work is without fault, but disorderly conduct gives it a bad name. For then it is unlawful when it is done differently from what is allowed. Therefore, he says that he humbles himself for those who sin; because he begins, as a loving father, to mourn the sins of his children. For what father does not rejoice in the good deeds of his children? Thus, it is necessary for him to mourn again if they turn to evil. Therefore, he warns that if anyone has not repented of past fornications, or other impurities or immoralities, they should do so now, as some whom he signifies have not done; so that when he comes, he may come without sadness among them. For when he says, 'And I would mourn for many of those who sinned before and did not repent,' he proves that some of them did repent and some did not. This is contrary to Novatian, who says that fornicators cannot repent and be received into communion. Here he proves that they did repent and thus were received in the peace of the Church. Therefore, he proves three forms of sin, as he mentions fornication, impurity, and uncleanness.Chapter XIII.
(Vers. 1.)
(Verse 1.) This is the third time I am coming to you. As it is written: 'By the mouth of two or three witnesses every word shall be established.' This is the second time I am coming to you. In accordance with the law, a matter must be established by the testimony of two or three witnesses. So when I come again, I will not be lenient with those who sinned earlier or any of the others.(Vers. 2.)
(Version 2.) For I have foretold and I foretell, as being present the second coming, and being absent now I write to those who have sinned before, and to all the rest, that if I come again, I will not spare. He indicates that he has already said this in person, in order to correct them so they would not be rebuked with shame. And now he testifies that he says the same things again while absent, so that after the second rebuke, if they have not corrected themselves, he should not spare them.(Vers. 3.)
(Verse 3.) How do you seek proof of Him who speaks in me, Christ? They seek proof of Christ speaking in the Apostle, while they do not obey His commandments, desiring to test if He dares to be avenged; so that through this it is understood to be an authority of faith, so that it is feared in the future. For he who despises the master seeks to be corrected. He who is not weak among you, but is mighty in you. Christ is mighty in these things; for they have seen in His name the dead raised, demons driven away, the paralyzed healed, the deaf hear, the mute speak, the lame walk, the blind see. All of these are virtues, not weaknesses: in fact, they are the reason why people are drawn to faith.(Vers. 4.)
(Verse 4.) For although he was crucified from our weakness, he lives by the power of God. It is true because Christ was crucified for our sins, in order to destroy death, and to free those who believe in him from it. Therefore, he allowed himself to be weakened for our sake, in order to conquer death for us. For he descended into Hell, who had no knowledge of sin at all, and was killed as if a sinner, and he destroyed the handwriting of Adam. So that from then on, those who have died in his name would not be held captive by death, but would have the confidence to go to heaven. Because of our weakness, he who is killed by our efforts is revived by the power of the Father; in order to prove to the disciples that what he taught was true, by demonstrating it in himself. Indeed, we are weakened in him. This pertains to the person of the apostles, who, while preaching him, that is, Christ, were weakened; while they were being mistreated, imprisoned, and beaten. But we live with him by the power of God towards you. It is clear that if they were weakened by the faithless among believers: this was not weakness, but progress; because believers become stronger from this, while they are weakened. Therefore, death is brought by the wicked, but life is towards the believers; for by the power of God they will rise again, to live with Christ.(Vers. 5.)
(Verse 5) Test yourselves to see if you are in faith: prove yourselves. He instructs that brothers should examine themselves to discuss with one another; they become more concerned if they compare themselves with each other. Therefore, he wanted this temptation to be understood as a test; because every test is a temptation, but not every temptation is a test. For if God is said to test, it is a test; but if the devil is said to test, it is a temptation, because he seeks to overthrow. And a person sometimes tries in order to test; sometimes, in order to capture. Do you not know that Christ Jesus is in you, unless you are reprobate? This is what he says, that if you do not know how to test yourselves, you do not know that Jesus Christ is in you, and this is to be reprobate, to not know the truth of one's own faith. For whoever has the sense of their faith in their heart, they know that Christ Jesus is in them.(Vers. 6.)
(Verse 6.) But I hope that you will come to know that we are not reprobate. It provokes them to knowledge of faith, and to a righteous life. For when the apostles themselves begin to know their certain authority and merit before God, they will be able to be concerned about themselves as well.(Vers. 7.)
(Verse 7.) But I pray to God, that you do not do anything evil: not so that we may appear approved, but so that you may do what is good; while we, as if disqualified. With the same affection with which he always prays for them, that they may refrain from evil. Not so that we, he says, may appear approved, that is, not so that we may be seen as having authority, while you are sinning. But so that you may do what is good; while we, as if disqualified. What is this? Does the Apostle pray to be a reprobate? Certainly not: but he prays that those who are doing well, while they did not dare to correct, may be humbled, and may appear humbled or reprobate. For they seem to be approved by God, while they judge sinners by the authority granted to them. Therefore, if those whom they judge are not, when the authority ceases in them, they seem as reprobates.(Vers. 8.)
(Vers. 8.) For we cannot do anything against the truth, but for the truth. He says this because power is not given against the truth, in order to accuse those who live well, but for the truth, in order to vindicate against him who is an enemy of the law. Therefore, power will cease if they do something good. Hence, he also says to the Romans: Do you want to not fear power? Do good, and you will have praise from it (Rom. XIII, 3). So when one does not fear by doing good, power is eliminated in him. This is like being rejected; because that ceases in him, from which power is proven.(Vers. 9.)
(Verse 9) For we rejoice when we are weak, but you are strong. This is to be weak, not to exercise power: but these desire to be strong; so that, while doing good, they may overcome vices and refrain from seeking vengeance or correction from themselves. This we pray for and your perfection. Praying, we beseech that they may be perfected in it, neither sinning while perfected in the virtue of a good life, and in incorruptible faith.(Vers. 10.)
(Verse 10) Therefore, I write these things while absent, so that I may not have to be harsh when present. It is clear that I admonish them while absent, so that I may find them more correct and not have to rebuke them with shame when I am present; so that the one who is sinning may be ashamed in the presence of the brotherhood. According to the power that the Lord has given me for building up and not for tearing down. This power is what he wishes to be idle, for those who are doing well: if in any way, they exercise themselves in this, so that the corrected may be edified, not the mortified sinners. For those who are criticized are not destroyed, but are built up for life.(Vers. 11.)
(Verse 11.) Furthermore, brothers, rejoice, be perfect, receive consolation, have the same mindset, act in peace; and the God of peace and love will be with you. This joy will come from repentance, from which perfection can arise: but before that, there will be consolation, so that they may renounce present pleasure in the hope of future things. Have the same mindset: this he says, because of the old disagreement; so that they may now think as one. Act in peace. If they are in agreement, they will have peace. And God of peace and love will be, he says, with you. God of peace is Christ, who said: My peace I give to you, my peace I leave you (John 14:27). He is also God of love; for again he says: A new commandment I give to you, that you love one another. And in this, he says, all will know that you are my disciples, if you have love for one another (John 13:34). However, there is a different peace of God and a different peace of the world; for even the wicked and impure have peace, but it is for their damnation; for the peace of Christ is free from sins. Therefore he avoids treachery, despises deceit, and resists evil deeds. This is pleasing to God and friendly, but hostile to the devil. Whoever possesses this will have both love and their God for perpetual protection.Greet one another with a holy kiss. This is an ecclesiastical greeting; because these kisses are not carnal, but spiritual, which unite minds in the embrace of bodies, not in the desire of the flesh, but of the spirit. All the saints greet you. They provoke them to holiness, so that they themselves may dare to return the greeting to the saints; for they are greeted by the saints in order to imitate them.
May the grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with all of you. Amen. This is the mystery of the Trinity, and the unity of power, because it is the perfection of all salvation. For the love of God sent us the Savior Jesus, by whose grace we are saved. In order to possess this grace of salvation, the fellowship of the Holy Spirit is necessary: for this Spirit protects the beloved and saved by the grace of Christ; so that the perfection of the three may be the fulfillment of man in salvation.
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