Introduction

Greeting

Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother. To the church of God which is at Corinth, with all the saints who are in the whole of Acha'ia:

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

3. In this epistle to the Corinthians, the Apostle treats of these ministers and points out their dignity: in which it was sent forth.

First, he gives his greeting;

second, he begins his message, at blessed be the God.

In the greeting he does three things:

first, he mentions the persons who send the greeting;

second, those who are greeted, at to the church of God;

third, the good things he wishes them, at grace unto you.

In regard to the first he does two things: first, he mentions the principal person who sends the greeting, namely Paul;

second, his companion, Timothy.

4. The person who sends the greeting is described by his humility, because it is Paul, which in Latin means ‘humble.’ He is that humble person of whom it is said: the least one shall become a clan, and the smallest one a mighty nation (Isa 60:22).

Or by his doctrine, because Paul is called the mouth of the trumpet. This is the trumpet mentioned in Zechariah: the Lord God will sound the trumpet, and march forth in the whirlwinds of the south (Zech 9:14). He fits what is said in Isaiah: lift up your voice like a trumpet (Isa 58:1).

By the authority of his dignity, because he says, an apostle of Jesus Christ. Here he mentions three things: first, that he is a representative; hence, he is called an apostle, i.e., principally sent, for only twelve apostles were sent by Christ. He chose from them twelve, whom he named apostles (Luke 6:13). But the other disciples were not sent principally, but secondarily. That is why the apostles are succeeded by bishops, who have a special care of the Lord’s flock; but other priests succeed the seventy-two disciples and perform duties committed to them by the bishops. His dignity, therefore, is that he is an apostle. If to others I am not an apostle, at least I am to you (1 Cor 9:2); he who worked through Peter for the ministry to the circumcised worked through me also for the Gentiles (Gal 2:8).

But why does Paul call himself an apostle, saying Paul, an apostle, whereas in the epistle to the Romans he calls himself a servant?

The reason for this is that he rebuked the Romans for quarreling and for pride, which is the mother of quarrels, because there are always disputes among the proud (Prov 13:10). Hence to cure them of quarreling he leads them to humility by calling himself a servant. But the Corinthians were obstinate and rebellious; so in order to curb their boldness, he uses a dignified name here, calling himself an apostle.

Third, he mentions how he obtained his ambassadorship, because he is not coming as a false apostle. I did not send them and they ran (Jer 23:21); nor was he given to the people in God’s anger in the sense of Job: who makes a hypocrite to reign (Job 34:30); I have given you a king, but in my anger (Hos 13:11). But he obtained apostleship by God’s will and pleasure. He is a chosen vessel of mine (Acts 9:15). Therefore he says, by the will of God.

Second, he mentions the one he represents, Jesus Christ. We are ambassadors for Christ (2 Cor 5:20).

5. The other person is Timothy; hence he says, and Timothy our brother. A brother, I say, because of the faith: you are all brothers (Matt 23:8), and because of his dignity, for he was a bishop. This is why the Pope calls all bishops brothers.

He mentions Timothy because, since Timothy had visited them, as he said in the first epistle, the people might believe that he had maliciously reported to the Apostle the things he is writing to them.

6. Then he mentions the persons greeted: first, the principal ones; second, those associated with the principal ones. He says, to the church of God, which includes all believers, both the clergy and the laity: that you may know how one ought to behave (1 Tim 3:15); that is at Corinth, because Corinth was the chief city of Achaia.

But those associated with the principal ones are all the saints who are reborn by the grace of the one Holy Spirit: but you were washed, you were sanctified, in the Spirit of our God (1 Cor 6:11); who are in Achaia, whose chief city is Corinth.

7. The Apostle wishes good things to the persons greeted; hence, he says, grace unto to you.

In regard to this he does two things:

first, he mentions the good things;

second, their author, at from God our Father.

8. He mentions these two gifts as two extremes, between which are contained all other goods.

For the first good is grace, which is the beginning of all good things; because before grace there is only a diminished goodness in us.

The last of all goods is peace, because peace is the general end of the mind; for no matter how peace is defined, it has the character of an end. In eternal glory, in government and in the way one lives, the end is peace: he makes peace in your borders (Ps 147:14).

9. He indicates the author of these goods when he says, from God our Father and from the Lord Jesus Christ. These two expressions can be distinguished in two ways, because, when he says, from God our Father, it can be referred to the entire Trinity.

For although the person of the Father is called the Father of Christ by nature, the entire Trinity is our Father by creation and governance: for you are our Father (Isa 63:16); you would call me Father (Jer 3:19). Therefore good things come from God our Father, i.e., from the entire Trinity: if you, then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him (Matt 7:11).

But if God our Father is taken for the entire Trinity, why is the person of the Son added, when he says, and from the Lord Jesus Christ? Is there another person in the Trinity?

10. Again, when he says, from God our Father, it can be taken to mean the person of the Father alone; and although the entire Trinity is our Father, as has been said, the person of the Father is our Father by appropriation. Then from the Lord Jesus Christ can be referred to the person of the Son.

No mention is made of the Holy Spirit because, as Augustine says, since he is the nexus of the Father and the Son, whenever the person of the Father and the person of the Son are mentioned, the person of the Holy Spirit is also understood.

Suffering and comfort in Christ

Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort,

who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.

For as we share abundantly in Christ's sufferings, so through Christ we share abundantly in comfort too.

11. Here begins the message, in which the Apostle does two things:

first, he excuses himself for not visiting them as he had promised;

second, he begins to follow out his intention, in the third chapter, at do we begin again (2 Cor 3:1).

In regard to the first he does two things:

first, he sets out an excuse for his delay;

second, he gives a reason for the delay, in the second chapter, at but I determined (2 Cor 2:1).

Concerning the first, he does two things:

first, he wins their good will;

second, he sets out an excuse, at and in this confidence (2 Cor 1:15).

In regard to the first, he does two things.

first, he wins their good will by citing some general facts;

second, some special ones, at for we would not.

The Apostle wins their good will by showing that whatever he does, it is all for their benefit.

And concerning this he does two things:

first, he mentions the profit others have obtained from him;

second, the reason, at for as the sufferings of Christ abound.

In regard to the first he does three things:

first, he gives thanks;

second, the manner of the thanks, at who comforts.

third, the cause, at that we also may be able to comfort.

12. He gives thanks, therefore, to the entire Trinity, the source of every good; hence he says, blessed be the God, i.e., the entire Trinity; and to the person of the Father when he says, and Father of our Lord Jesus Christ, through whom the Father has given us all things.

It should be noted that we bless God and God blesses us, but in different ways. For when God speaks, he accomplishes: he spoke and they were made (Ps 148:5). Hence, for God to bless is to produce something good, and to infuse something good, and so to be a cause: I will indeed bless you and multiply your descendants (Gen 22:17).

But our speech does not cause things, but acknowledges or expresses them; hence, our blessing is the same as recognizing good. Therefore, when we thank God, we bless him, i.e., acknowledge that he is good and the giver of all good: bless God and acknowledge him in the presence of all the living for the good things he has done for you (Tob 12:6); bless the Lord, all you works of the Lord; praise and exalt him above all for ever (Dan 3:57).

13. It is fitting therefore that he thank the Father, because he is merciful; hence he says, the Father of mercies: and because he is a comforter he says, and the God of all comfort.

He thanks God for the two things men especially need: first, to have evil removed from them, and this is done by mercy which takes away misery, for it is characteristic of a father to have compassion: as a father pities his children, so the Lord pities those who fear him (Ps 103:13).

Second, they need to be supported in the face of evils which occur, and that is to receive comfort. Because unless a man had something in which his heart could rest, he would not stand firm when evils come upon him. Therefore a person comforts another by affording him something refreshing, in which he can rest in evil times. And although a man might be comforted by something and find rest and be supported by it in the case of some evils, it is God alone who comforts us in all evils; hence he says, the God of all comfort. For if you sin, God comforts you, because he is merciful; if you are afflicted, he comforts you either by rooting out the affliction by his power or by judging justly; if you labor, he comforts you with a reward: I am your shield; your reward shall be very great (Gen 15:1). Therefore, it is said: blessed are those who mourn, for they shall be comforted (Matt 5:5).

14. He tells us why he is thankful when he adds, who comforts us in all our tribulation. As if to say: he is blessed, because he comforts us in all our tribulation. God who comforts the humble (2 Cor 7:6).

15. He gives the reason for this when he says, that we also may be able to comfort those who are in all distress.

Here it should be noted that there is an order among God’s gifts. For God gives special gifts to some, that they may pour them out for the benefit of others; for he does not give light to the sun in order that the sun may shine for itself alone, but for the whole world. Hence, God desires that some profit accrue to others from all our gifts, whether they be riches or power of knowledge or wisdom. As each has received a gift, employ it for one another (1 Pet 4:10).

This then is what the Apostle says, who comforts us in all our tribulation.

16. But why? Not only for our benefit, but that it profit others too. Hence, he says, that we also may be able to comfort those who are in all distress.

For we can comfort others by the example of our own comfort. For one who is not comforted does not know how to comfort others: he who has not been tried, what manner of things does he know (Sir 34:9) about any affliction; the Spirit of the Lord God is upon me to bring good tidings to the afflicted (Isa 61:1); he who comforts all who were mourning in Zion (Sir 48:27).

We are able, I say, to comfort them by the exhortation to endure sufferings by promising eternal rewards, i.e., with which we also are exhorted by the Scriptures and internal inspirations, in order that we may patiently endure and exhort others by our example and by the Scriptures themselves: for I received from the Lord what I also delivered to you (1 Cor 11:23); what I have heard from the Lord of hosts, the God of Israel, I announce to you (Isa 21:10).

17. Having mentioned the profit which comes to others from the apostles, he gives the reason for what he has said, saying, for as the sufferings of Christ abound in us.

And because he has said two things, namely, that God comforts us in all our tribulation, that we also may be able to comfort those who are in distress, he explains here the reason for these two things:

first, he shows how God comforts us in every affliction;

second, how our comfort is turned to the comfort of others, at now whether we be in tribulation.

18. He says, therefore, I am right in saying that he comforts us in every affliction, for as the sufferings of Christ abound in us: so also by Christ does our comfort abound.

He says, the sufferings of Christ, i.e., begun by Christ: begin at my sanctuary (Ezek 9:6). For the sufferings for our sins began in Christ, because he himself bore our sins in his body on the tree (1 Pet 2:24); then by the apostles, who said: we are slain all the day long (Ps 44:22); then by the martyrs, who were cut in two and were tempted (Heb 11:37). Finally, sinners themselves will bear patiently God’s anger for their sins.

Or the sufferings of Christ, i.e., what we endure for Christ: then they left the presence of the Council, rejoicing that they were counted worthy to suffer dishonor for the name (Acts 5:41); for your sake we are slain all the day long, and accounted as sheep for the slaughter (Ps 44:22). Just as the sufferings of Christ abound in us: so by Christ does our comfort abound: when the cares of my heart are many, your consolations cheer my soul (Ps 94:19).

Paul’s suffering for the Corinthians

If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer.

Our hope for you is unshaken; for we know that as you share in our sufferings, you will also share in our comfort.

For we do not want you to be ignorant, brethren, of the affliction we experienced in Asia; for we were so utterly, unbearably crushed that we despaired of life itself.

Why, we felt that we had received the sentence of death; but that was to make us rely not on ourselves but on God who raises the dead;

he delivered us from so deadly a peril, and he will deliver us; on him we have set our hope that he will deliver us again.

You also must help us by prayer, so that many will give thanks on our behalf for the blessing granted us in answer to many prayers.

19. After showing that the Lord comforts his servants in their tribulations, i.e., the ministers of the faith and preachers, the Apostle now shows that their comfort rebounds to the good of others.

and does two things:

first, he shows that their comfort results in the advantage and salvation of others;

second, he shows the relation of this comfort to salvation, at which works the enduring.

20. In regard to the first, it should be noted that the Apostle says that he received three things: afflictions, when he says, in all our tribulation; comfort, when he says, who comforts us; exhortation, when he says, that we also may be able to comfort those who are in all distress. By taking these three things in a passive sense, we say that the apostles are afflicted, comforted and exhorted. Hence, the Apostle also shows that three things result in the comfort of others, and these in a definite order. First, their affliction, when he says, whether we be in tribulation, as if to say that truly whatever we receive is towards your good, because whether we be in tribulation, it is for your exhortation and salvation. For by our example God is telling you to endure suffering, from which eternal salvation will come to you. Hence it is read that they showed the elephants the juice of grapes and mulberries, to arouse them for battle (1 Macc 6:34). This is done when the lukewarm and lazy are shown the sufferings of the saints as an example.

Second, he shows that their comfort turns out to the advantage of others, when he says, or whether we be comforted, it is for your consolation: as if to say, the very comfort by which we are comforted by the hope of a reward is a comfort to you, for by our example you also rejoice in having the same hope of a reward.

Third he shows that the exhortation they receive turns out to the benefit of others, saying, whether we be exhorted by an internal inspiration or by scourges, it is for your exhortation, i.e., that you be inspired to greater things and hope for salvation. Hence it is said that, exhorted by the word of Judas, they determined to attack bravely (2 Macc 15:17). You helping withal in prayer, etc.

21. He suggests the relationship between this comfort and salvation when he says, which works the enduring of the same sufferings which we also suffer.

He does two things in this regard.

first, he shows the patience to be had in adversity;

second, the fruit which results from patience, at that our hope.

22. He says, therefore, I say that these things work for your salvation, inasmuch as by our example you are strong enough to endure sufferings and patiently endure the trials which we also suffer: by your endurance you will gain your lives (Luke 21:19); as an example of suffering and patience, brethren, take the prophets (Jas 5:10).

23. You obtain fruit from this patience because from it our hope for you is steadfast by the fact that you are made heirs of eternal life. Suffering produces endurance, and endurance true hope (Rom 5:3ff). Hope in God becomes firmer to the extent that one suffers more difficult things for his name. For as a result of the sufferings the saints endure for Christ, the hope of eternal life rises in them (Gregory).

And the cause of this hope is knowing that as you are partakers of the sufferings, so shall you be also of the consolation, i.e., in eternal life. The saying is sure: if we have died with him, we shall also live with him; if we endure, we shall also reign with him (2 Tim 2:11–12); but rejoice in so far as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed (1 Pet 4:13).

24. Then when he says, for we do not want you to be ignorant, brethren, he wins their good will by mentioning certain specific things.

And he does three things:

first, he describes the persecution he suffered in Asia;

second, the special comfort he received, at who has delivered;

third, the cause of the comfort, at for our glory.

25. He says first, therefore: it is good for you to know not only what we have said about our afflictions in general, but we do not want you to be ignorant, because it is profitable for you to know them, inasmuch as you are more patient because of our example. We do not want you to be ignorant, brethren, of the affliction we experienced. Remember my affliction and my bitterness, the wormwood and the gall (Lam 3:19).

This is the persecution mentioned in Acts (Acts 19:23ff), which was launched by a certain Asian silversmith, who incited the people against him. The Apostle describes it from three aspects: from the place, because it was in Asia; hence he says, in Asia, i.e., Ephesus, which is in Asia, where he should rather have been honored and comforted; from its bitterness, because it was an extreme suffering; hence he says, for we were burdened beyond measure. Also it was beyond his strength, and so he says, above our strength.

26. But this seems to be contrary to what is said in 1 Corinthians: God is faithful, and he will not let you be tempted beyond your strength (1 Cor 10:13).

For it is evident that among all else, life is most desirable. Therefore when a persecution is so great that life itself becomes wearisome, it is obviously above the strength of our nature. And this is what he says, we were weary even of life, as if to say, this persecution was so cruel that life itself became a burden to us: I loathe my life (Job 10:1).

But against this it is said: count it all joy, my brethren, when you meet various trials (Jas 1:2).

We were not only weary of life, but we were certain of death; hence, he says, but we had in ourselves the answer of death, i.e., the certainty of death. As if to say: in my opinion I was about to die.

Or another way, the answer of death, i.e., reason itself would say to choose death because of the weariness of life.

27. He amplifies the reason for his affliction when he says, that we should not trust in ourselves, i.e., that human pride should be repressed. O Lord, my strength and my stronghold (Jer 16:19), and that we trust God in all things: blessed is the man who trusts in the Lord (Jer 17:7). And therefore he says, but in God who raises the dead. The Lord kills and brings to life (1 Sam 2:6).

28. But because the Lord does not abandon those who trust in him, the Apostle mentions the comfort he received from the Lord, saying, who has delivered and does deliver us out of such great dangers. In regard to this he does three things: first, he describes his present comfort against past evils; second, the comfort to come; third, the cause of hope.

He says, therefore: we have been comforted by God, who has delivered us in the past from such great dangers, and does deliver us in the present, because he does not stop delivering: when you pass through the waters I will be with you (Isa 43:2); in whom we trust because he will also yet deliver us, adding in the future: you who fear the Lord, hope for good things (Sir 2:9).

Your prayers give us cause for this hope; hence he says, you helping withal in prayer, which you make for us: a brother helped by a brother is like a strong city (Prov 18:19); I appeal to you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf (Rom 15:30).

These prayers are necessary, because God gives many gifts to one person due to the prayers of many. The reason is that God wishes to be thanked for the gifts he gives, and as a result many are bound to give thanks. This happens when, as a result of giving to one person because of the prayers of many, he puts all those at whose prayers he gave some good under an obligation to him. Consequently, not only the one who received the benefit, but those who prayed should give thanks to God. And this is what he says, by the means of many persons. And he says, of many faces, either as to age or condition or the diversity of nations or customs. For this gift obtained for us, i.e., for the gift of faith which we have, thanks may be given by many in our behalf. Always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father (Eph 5:20).

Or another way: by the means of the faces of many persons, i.e., the condition of persons. I say, for this gift obtained for us, i.e., because they have the same gift, namely of faith or of charity; i.e., by means of the many persons who are in the faith of Christ, thanks may be given by many in our behalf. Therefore, according to this explanation, by the many faces are understood the various virtues, so that the predominant virtue in a person is called his face; thus, patience is the face of Job, humility the face of David, and so on.

Glory in God’s grace

For our boast is this, the testimony of our conscience that we have behaved in the world, and still more toward you, with holiness and godly sincerity, not by earthly wisdom but by the grace of God.

For we write you nothing but what you can read and understand; I hope you will understand fully,

as you have understood in part, that you can be proud of us as we can be of you, on the day of the Lord Jesus.

29. After speaking of the comfort he had received from God following his persecution, the Apostle assigns the cause of this comfort, which is hope in God’s help.

In regard to this he does two things.

first, he states the cause of hope;

second, he supports this with the testimony of those to whom he is writing, at for we write no other.

30. He says, therefore: I say that we still hope to be rescued by God to be comforted, for our glory is this: the testimony of our conscience, as if to say: the cause of this hope is our good conscience, for hope is an expectation of things to come and arises from grace and merits.

Hence, in regard to this he also does three things:

first, he shows the boast which he has in the testimony of a pure conscience;

second, he suggests the cause of this boasting, at that in simplicity;

third, he discloses the source of this cause, at and not in carnal wisdom.

31. He says, therefore: the reason I hope and trust in God is because our glory is this: the testimony of our conscience, i.e., I glory in the testimony and purity of our conscience: if our hearts do not condemn us, we have confidence before God (1 John 3:21). The Spirit himself bearing witness with our spirit that we are children of God (Rom 8:16).

It should be noted that the testimony of conscience is true, because it does not deceive; for many appear good outwardly who are not good in their conscience; and conscience always endures.

He does not say, the conscience of others, but our conscience, because a man should put more trust in the testimony of his own conscience about himself than in the testimony of others; they do not do this who consider themselves good because others are evil rather than because they themselves are truly good. Nor is it done by those who boast in the goodness of a good person, who is joined to them by some bond.

32. He suggests the cause of this boast when he says, that in simplicity of heart, which consists of two things. For purity of conscience consists of two things, namely, that the things a person does are good and that his intention is right. These two things the Apostle says of himself.

First, that he has a right intention towards God in his action; hence he says, in simplicity of heart, i.e., with a right intention. Seek him with sincerity of heart (Wis 1:1). The integrity of the upright guides them (Prov 11:3). Second, that the things he does are good; hence, he says, and sincerity of God in his actions: that you may be pure and blameless (Phil 1:10).

33. He discloses the source of the cause of this glory when he says, not in carnal wisdom.

This can be taken in two ways. First, as referring to what he had just said, namely, sincerity of God, and then he is suggesting the source of his sincerity and simplicity; as if to say: many of the ancients were wise in earthly wisdom, as the philosophers, and many Jews lived honorably, trusting in the justice of the law, but we have behaved in the world, not by earthly wisdom, which is according to the nature of things, nor by the desires of the flesh, but by the grace of God. To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace (Rom 8:6); not in plausible words of wisdom, but in demonstration of the Spirit and of power (1 Cor 2:4); by the grace of God I am what I am (1 Cor 15:10).

Or even according to this manner, not in carnal wisdom, i.e., as though relying on human wisdom, but by the grace of God: do not rely on your own insight (Prov 3:5).

Or it might be explained in another way, so that in saying, in simplicity of heart and sincerity of God, he is referring to his purity of life; but in saying, not in carnal wisdom, but in the grace of God, he is referring to the truth of his teaching; as if to say: just as our life is in the simplicity and sincerity of God, so our teaching is not in earthly wisdom, but in the grace of God. But the first two interpretations are more valid.

And although we have behaved thus in the world, yet still more abundantly towards you, because he had received collections from the other churches, but not from them: I have taken from other churches (2 Cor 11:8). The reason for this might be that they were greedy; hence, in order not to sadden them, he refused to take any revenue from them.

34. Then he calls on them to witness to this holy manner of life, saying, for we write no other things to you than what you have read and known. As if to say: these things I write to you are not unknown to you, because you have already read them in the first letter, and you know them by experience: I am writing you no new commandment, but an old commandment (1 John 2:7).

And although you do not know fully, because you have received false apostles, I hope that you shall know, namely, perfectly, unto the end, namely, of your life, as also you have known us in part. The reason for this is that when we see someone starting well, we should hope that he will always progress well. And why? Because he who began a good work in you will bring it to completion at the day of Jesus Christ (Phil 1:6).

And you will understand, that we are your glory, i.e., that through us you should obtain eternal glory, which a person reaches through the faith of Christ, which we preach to you. The glory of sons is their fathers (Prov 17:6).

I say that, we are your glory: as you also are ours because we hope for the reward of eternal glory through you who have been instructed by us. For what is our hope or joy or crown of boasting? Is it not you? (1 Thess 2:19).

And this boast will be ours from you in the day of our Lord Jesus Christ, i.e., on the day of judgment, which is called Christ’s day, because he will then accomplish his will with sinners by punishing those who in this world did their own will by sinning against the will of Christ the Lord. At the set time which I appoint I will judge with equity (Ps 75:2); and books were opened . . . and the dead were judged by what was written in the books, by what they had done (Rev 20:12).

Explanation of former promise

Because I was sure of this, I wanted to come to you first, so that you might have a double pleasure;

I wanted to visit you on my way to Macedo'nia, and to come back to you from Macedo'nia and have you send me on my way to Judea.

Was I vacillating when I wanted to do this? Do I make my plans like a worldly man, ready to say Yes and No at once?

As surely as God is faithful, our word to you has not been Yes and No.

For the Son of God, Jesus Christ, whom we preached among you, Silva'nus and Timothy and I, was not Yes and No; but in him it is always Yes.

For all the promises of God find their Yes in him. That is why we utter the Amen through him, to the glory of God.

But it is God who establishes us with you in Christ, and has commissioned us;

he has put his seal upon us and given us his Spirit in our hearts as a guarantee.

But I call God to witness against me -- it was to spare you that I refrained from coming to Corinth.

Not that we lord it over your faith; we work with you for your joy, for you stand firm in your faith.

35. After winning the good will of the Corinthians, the Apostle adds his excuse.

In regard to this he does three things:

first, he mentions what he intends;

second, in the form of a question he answers an accusation they made against him, at therefore when;

third, he excuses himself, at but God is faithful.

36. In regard to the first it should be noted that in a previous epistle (which we do not have), which the Apostle has sent to the Corinthians by a messenger, he had promised them that he would visit them before going to Macedonia, and that he would return again to Achaia, where Corinth is, and from Achaia to Judea. Then in a second epistle, which we call the first, he wrote them that he would first go to Macedonia and later to Corinth.

Therefore, because this seemed contrary to the first promise, the Apostle now excuses himself for this by first mentioning the promise he originally made; hence, he says, and in this confidence. As if to say: you know my honesty and sincerity and you are my witnesses and my glory; therefore, in this confidence, i.e., relying on this, because we hope to be glorified by you, I wanted to come to you before, that you might have a second grace, because a second visit and strengthening of the faith is called a second grace in relation to the time they were first converted by his ministry and his teaching. And to pass by you into Macedonia, and again from Macedonia to come to you, and by you to be brought on my way towards Judea. This is the sequence of the first promise, but in the preceding epistle this is a contrary sequence, as has been said.

37. Then he puts the accusation for this change, for which the Corinthians accused him, in the form of a question, saying, therefore when I had wanted this, did I use lightness?

For on account of this they charged him with two things: light-mindedness, because he changed his mind: the fool changes like the moon (Sir 27:11); and carnal love, because it seemed to them that he had done this from some carnal and human affection. Hence, he touches on two points: first, light-mindedness, and he says, did I use lightness?, if I failed to do what I once wanted to do? God forbid! Neither must you think, if we command different things, that it comes from the levity of our mind (Est 16:9); in the mighty throng I will praise you (Ps 35:18).

Second he touches on carnal affection, when he says, the things that I intend, either to do or to dismiss, do I intend according to the flesh, i.e., according to carnal affection, that there should be with me, it is, and it is not, i.e., to affirm and deny. Some reckon us as if we walked according to the flesh (2 Cor 10:2); a double-minded man is unstable in all his ways (Jas 1:8).

38. Having enlarged upon their accusation, he excuses himself, saying, but God is faithful, and

in regard to this he does two things:

first, he declares that he did not lie;

second, he shows how he did not lie, at now he who confirms us.

39. He shows in two ways that he had not lied, namely, from his character and from the cause.

From his character, because we should not suppose that a person would easily lie, if he has never been found to be a liar. According to this explanation, but God is faithful, is spoken with the force of an oath. As if to say: God is my witness that our speech, namely, our preaching, which was to you, was not, it is, it is not, i.e., there is no falsity in it. A faithful God, without deceit, just and upright is he (Deut 32:4).

But if God is faithful is taken for the truth of the divine promise, then the sense is: God is faithful, i.e., he keeps his promises, but he had promised to send you preachers of the truth: I will give you shepherds after my own heart (Jer 3:15). Therefore, since I was sent by him, our speech which was to you, is not in him, it is, and it is not.

40. In regard to the cause, he excuses himself, at for the Son of God. He does this for two reasons, namely, from the motive and the efficient cause, at now he who confirms us.

His motive for not lying is that a person who assumes an office is naturally moved to what suits that office and not to what is contrary; but it is obvious that the Apostle’s office is to preach the truth. Therefore, he is not moved to the contrary of the truth, which is to lie.

In regard to this he does three things:

first, he proves the truth of his word by the word of Christ;

second, he proves the truth of Christ by the word of God, at for all the promises;

third, he concludes to what he intended, at therefore also by him.

41. He says, therefore: I say that our words should be regarded as true, and true they are, because we have preached Christ, in whom there is no falsehood. And this is what he says, for the Son of God, Jesus Christ, who was preached among you, by us, by me, i.e., to say principally, and Sylvanus, secondarily (he is the Silas of Acts 18:5), and Timothy mentioned above. For those two were with the Apostle when he first converted them.

He, namely, the Son of God, was not, it is and it is not, i.e., there was not falsity, for he did nothing unbecoming, but it is, was in him i.e., the truth, for truth and being are convertible: I am the way and the truth and the life (John 14:6).

42. But because there might be some doubt about his statement that there was no falsity in Christ, he at once proves this, saying, for however many promises of God there are.

He proves this in the following way: it is obvious that there can be no falsity in that which is the manifestation of the divine truth; but the Son of God came to manifest the divine truth in the promises made by God to be fulfilled through him. Therefore there is no falsity in him. And that is what he says: there is not in the Son of God it is and it is not, but it is, because however many promises of God there are, namely made to men, is in him, i.e., in Christ, i.e., they are verified and fulfilled in Christ: I tell you that Christ became a servant to the circumcised . . . in order to confirm the promises (Rom 15:8).

43. From this, therefore, the Apostle concludes that his words are true, because he preaches the Son of God, in whom is the truth. Therefore also by him, namely, Christ, we utter amen, i.e., it is true. The words of the amen, the faithful and true witness (Rev 3:14); he who blesses himself in the land shall bless himself by the God of truth, amen (Isa 65:16).

This truth we say to God, i.e., to the honor of God, namely, manifesting his truth to the glory of God and our glory, because our glory is to show and preach the word of God.

44. Then when he says, now he who confirms us with you in Christ, and has anointed us, the Apostle proves that he has not lied by the efficient cause. For although a man by his free will can employ his tongue for speaking truth or falsity, God can establish a man so well in the truth, that he would speak nothing but the truth. Therefore, if God established someone in the truth, it is obvious that he could not say anything false; but God establishes us in the truth.

And therefore he says, it is God who confirms us with you in Christ, i.e., in the true preaching of Christ. As if to say: if Christ were outside us, we could lie, but because he is with us and we in Christ, we do not lie. It is I who keep steady its pillars (Ps 75:3).

Therefore we are in Christ in two ways, namely, by grace and by glory: by grace, inasmuch as we have been anointed with the grace of the Holy Spirit and made members of Christ and joined to him; by which grace Christ as man was also anointed: God, your God, has anointed you with the oil of gladness above your fellows (Ps 45:7). And from the fullness of that anointing it has overflowed to all of us as the precious oil on the head, namely of Christ, has flowed down on the beard, the beard of Aaron (Ps 133:2). Therefore, he says that he who has annointed us, is God. He anointed us, I say, as kings and priests: you made them a kingdom and priests to our God (Rev 5:10); you are a chosen race, a royal priesthood, a holy nation (1 Pet 2:9).

45. But the union which is according to glory we do not yet have in reality, but in sure hope, inasmuch as we have a firm hope of attaining to this union. And we have a twofold certainty of hope resulting from the hope of this union. One is by a sign, the other by a pledge.

The first is by an evident sign, which is of faith. Hence he says, he who has sealed us with the sign of Christian faith. Put a mark on their foreheads (Ezek 9:4), i.e., the sign of the cross. Till we have sealed the servants of our God upon their foreheads (Rev 7:3). And this is done through the Holy Spirit: anyone who does not have the Spirit of Christ does not belong to him (Rom 8:9). Therefore the special and certain sign of obtaining eternal life is configuration to Christ. Set me as a seal upon your heart (Song 8:6). Or he sealed us with the sign of life.

The second is by the greatest pledge, i.e., of the Holy Spirit; and so he says and given the pledge of the Spirit in our hearts, and we are certain that no one can take him from us.

46. But note that there are two things to be considered in a pledge, namely, that it produces a hope of obtaining the reality, and that it is as valid as the reality or more so. And these two things are in the Holy Spirit, because if we consider the substance of the Holy Spirit, he is as valid as eternal life, which is God, because he is as valid as the three persons. But if we consider the manner of possession, then it produces the hope but not the possession of eternal life, because we do not yet have him perfectly in this life. Therefore we are not perfectly happy until we have him perfectly in heaven. You were sealed with the promised Holy Spirit (Eph 1:13).

47. The when he says, but I call God to witness, he gives his excuse for not coming; and this is by oath which is greater. In regard to this he does three things: first, he states the excuse; second, he answer a tacit question, at not because we exercise; third, he explains what he says, at for in faith you stand.

He excuses himself with a double oath: one of attestation, when he says, I call God to witness; the other of execration, when he says, upon my soul, i.e., against my soul: for God is my witness (Rom 1:9). To witness, I say, I call God, because I came no more, i.e., after the first time or after I departed from you; and this I did to spare you, namely, because he knew that they were incorrigible. Hence, if he had gone then, he would either have punished them, and they perhaps would have left the faith altogether, or he would not have punished them, and then he would have been giving them occasion to sin more.

But because someone could say, why do you say to spare us? Are you our lord? He removes this, saying, not because we exercise dominion over your faith: but we are helpers of your joy. As if to say: I do not say this as a lord, but as a helper. Not as those domineering over those in your charge, but being examples to the flock (1 Pet 5:3). A helper, I say, of your joy, or for your improvement.

Why he says, over your faith, he explains, saying, for in faith you stand, i.e., you stand in that grace of Christ by faith.

Paul’s Neglected Visit

Cause of delay

For I made up my mind not to make you another painful visit.

For if I cause you pain, who is there to make me glad but the one whom I have pained?

And I wrote as I did, so that when I came I might not suffer pain from those who should have made me rejoice, for I felt sure of all of you, that my joy would be the joy of you all.

For I wrote you out of much affliction and anguish of heart and with many tears, not to cause you pain but to let you know the abundant love that I have for you.

48. After giving a general excuse for his delay in visiting the Corinthians, the Apostle now gives the cause of his delay and how he spared them.

In regard to this he does two things:

first, he mentions that one cause of his delay was that he might not pain them by coming;

second, he shows that another cause was that the fruit he hoped for from others and which was beginning to ripen, might not be hindered, at when I had come.

In regard to this he does two things:

first, he shows that the cause of his delay in general was to avoid paining them;

second, he speaks in particular about a certain person who had grieved him, at and if anyone has caused grief. In regard to the first he does three things:

first, he tells why he postponed his visit;

second, he gives the reason for his statement, at for if I make you sorrowful;

third, he explains what he said, at for out of much affliction.

49. He says, therefore: I have said that it was in order not to grieve you that I did not come to you. Therefore, I determined, i.e., firmly prescribed this with myself, what I mentioned when I sent the other letter: reason is the beginning of every work, and counsel precedes every undertaking (Sir 37:16); not to come to you again in sorrow, i.e., not to cause you pain.

The reason he did not wish to grieve them is the same one whereby the Lord did not wish his disciples to fast, namely, in order that they be drawn to Christ and be joined to him not by fear but by love. For the Lord wished to strengthen and nourish them in the faith in all sweetness and heartfelt desire, so that, being thus established in love, they would not easily turn away from him because of tribulations, for many waters cannot extinguish love (Song 8:7). For the same reason the Apostle does not want to pain them on this account.

50. He assigns the reason for what he says, namely, that he does not want to pain them, when he says, for if I make you sorrowful.

In regard to this he does three things.

first, he deals with the reason why he did not wish to pain them;

second, he shows why he tells them this, at and I wrote this.

51. He says, therefore: the reason why I did not wish you to fall into sadness was that your sadness pains me, and I rejoice in your consolation; and you only console me when I am with you. Hence, if I had come and pained you, I would be sad at your sadness; then there would be no one among you to gladden me, because you would be sad on my account. For one who is sad does not easily console another person. A wise son makes a glad father, but a foolish son is a sorrow to his mother (Prov 10:1); he who loves wisdom makes his father glad (Prov 29:3).

Or in another way, there are two kinds of sadness. One is according to the world, and the other according to God who produces repentance leading to salvation. The Apostle is not speaking of the first, but of the second. He says: I will be consoled if I cause you pain, i.e., if by scolding you I bring you to repentance; but if I had come and seen you unrepentant of your sins, I would have had no consolation, because no one is sad and repentant because of me, i.e., because of my correction and rebuke.

52. But the reason I write this to you is that you so adjust yourselves, that when I come, I will not be sad at seeing you uncorrected, in addition to the sadness I experienced when I heard that you had sinned.

In regard to this he does two things: first, he gives his admonition; second, he shows his hope in their observance of his admonition, at having confidence in you all.

The admonition is this: I wrote this same to you, namely, that I am pained at the sin you committed: he was vexed in his righteous soul day after day with their lawless deeds (2 Pet 2:8), in order that you might prepare and arrange yourselves by correction, that I may not, when I come, have sorrow upon sorrow, on account of sins, from them, namely, from you, on account of whom I ought to rejoice, i.e., I ought to rejoice and be glad in your presence. There is joy before the angels of God over one sinner who repents (Luke 15:10).

The confidence he had that they would follow his admonition is indicated when he says, having confidence in you all. As if to say: I have this confidence in you, that you will be so disposed, that when I come, all of you will give me reason for joy; and you should do this cheerfully, because my joy is the joy of you all, i.e., it would contribute to your joy, or it is for the sake of your joy, which you have from the recovery of grace. Rejoice with those who rejoice (Rom 12:15)

53. But because someone might be in doubt at his saying, that I may not, when I come, have sorrow upon sorrow, and ask what sort of sorrow he had for them, he explains this saying, for out of much affliction and anguish of heart, I wrote to you.

first, he mentions the pain he has already suffered;

second, he answers a tacit question, at not that you should be made sorrowful.

54. First, therefore, he says: I would be pained if I found you uncorrected—a greater pain than I had when you sinned and I was obliged to sadden you with a sharp rebuke: for out of much affliction and anguish of heart, I wrote to you in the first epistle, with many tears, which I shed for you when you were already dead in sin. O that my head were waters, and my eyes a fountain of tears (Jer 9:1); it is a disgrace to be the father of an undisciplined son (Sir 22:3); the righteous man perishes and no one lays it to heart (Isa 57:1).

But it should be noted that he mentions two things that amplify his pain, namely, affliction and anguish, because one added to the other increases sadness. For sometimes a person is sad but without anguish, namely, when he is pricked by some adversity as though by a very sharp thorn; and yet various ways of escape seem open to him, because if no way is open, anguish is joined to affliction. He says, therefore, out of much affliction, with which he was pricked by your deeds and your evil, and anguish of heart, because he could not see where a remedy could easily be found. Trouble and anguish have come upon me (Ps 119:143).

55. But because they could say: O Apostle, you even write these things to pain us, he anticipates this, saying, not that you should be made sorrowful do I write these things to you, but that you might know the charity I have more abundantly towards you. For there are two signs of love, namely, to rejoice in the good of another and to be pained at his evil; and I have these toward you: for the love of Christ presses us (2 Cor 5:14). More abundantly than you think, or more abundantly than toward others.

Charity for the sorrowful

But if any one has caused pain, he has caused it not to me, but in some measure --not to put it too severely -- to you all.

For such a one this punishment by the majority is enough;

so you should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow.

So I beg you to reaffirm your love for him.

For this is why I wrote, that I might test you and know whether you are obedient in everything.

Any one whom you forgive, I also forgive. What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ,

to keep Satan from gaining the advantage over us; for we are not ignorant of his designs.

56. After giving the reason for his delay, namely, to avoid paining them, and after telling them of his sadness, the Apostle then treats here of the one causing his sadness.

In regard to this he does three things.

first, he speaks more fully of the guilt of the one who causes this sadness;

second, of his punishment for the injury he inflicted, at to him who is such a one;

third, he urges them to have mercy on this person, at so that on the contrary.

57. He says, therefore: I wrote to you with many tears, which I shed because of the sadness I felt and because of the punishment to be inflicted on the sinner, and if anyone has caused me grief he, namely, the heinous fornicator of whom it is said: it is actually reported that there is immorality among you, and of a kind that is not found even among pagans (1 Cor 5:1), that one, I say, even if he has caused sorrow, he has not grieved me: but in part, i.e., he has caused it not to me alone, but you and us. Not all, but in part.

And I say this, that I may not burden you all, i.e., that I may not lay this burden on all of you by speaking derisively. As if to say: you are not so good or love me so much that all of you would weep over my sadness and over the sin of a brother. Or, that I may not burden you all, not only those who did not grieve over the sin.

58. Or it could be said and better: he has not grieved me: but in part.

For it should be noted that sometimes a person is completely saddened and sometimes not. He is completely saddened when he is engrossed by pain with his grief. This is the sadness that works death, as he says below, but that, according to the Philosopher, does not happen to a wise man. He is not completely sad when, although he is sad about some evil he is suffering or seems to be on its way, he nevertheless rejoices for other good reasons. This sadness is according to God and does happen to a wise man. Therefore, because the Apostle says that he was very sad, he adds that he was sad in some measure, as though not entirely, lest they suppose that he was altogether engrossed by sadness, which does not befit a wise man.

According to this, the meaning is: he, i.e., the fornicator, has pained me on account of his sin, but he has not pained me entirely. For although I grieved for him because of his sin, yet I take joy in you because of the many good things you do, and in him because of his repentance. I say, in part, so that I may not burden you all, i.e., that I may not lay this burden on you, namely, that you should grieve me.

59. But lest they should wish to punish him more on account of the Apostle’s sadness, he shows them that the punishment was sufficient, saying, for such a one, namely, he who pained me so much by sinning, this rebuke is sufficient, which is given by many, i.e., such a harsh public correction that he was excommunicated from the Church and delivered to Satan (1 Cor 5:5). Therefore this punishment is enough for the above reasons.

Or it can be called sufficient, not as to God’s judgment, but as was expedient for the time and the person. For it is better to observe such a spirit of leniency in correcting, that the fruit of correction follows on the penance, than to correct so harshly that the sinner despairs and falls into worse sins. Therefore it is said: terror and violence will lay waste riches (Sir 21:4).

60. Therefore, because that punishment was sufficient and he did penance, he urges them to show mercy, saying, so that on the contrary, you should rather forgive him and comfort him. Here he does three things:

first, he commands them to spare the sinner;

second, he gives the reason, at lest perhaps;

third, he urges them to observe this admonition, at therefore, I beseech you.

61. He says first, therefore: I say that the punishment is sufficient for him, so that on the contrary, you should forgive him. Forgive, and you will be forgiven (Luke 6:37); forgiving one another, as God in Christ forgave you (Eph 4:32).

You should not only forgive, but what is more, comfort him, and this by recalling to themselves the example of sinners who were restored to the state of grace, such as David, Peter, Paul and Magdalene, and through the Word of God: for I have no pleasure in the death of any one, says the Lord God (Ezek 18:32); admonish the idlers, encourage the fainthearted, help the weak, be patient with them all (1 Thess 5:14).

62. He gives the reason for this admonition, saying, lest perhaps such a one be swallowed up with excessive sorrow. For some are sometimes so steeped in sorrow because of sin and punishment of sin, that they are overcome, when they have no one to comfort them; and this is bad, because it does not result in the hope for the fruit of repentance, namely reformation, but in despair he delivers himself over to all sins, as Cain, when he said: my punishment is greater than I can bear (Gen. 4:13); who, despairing, have given themselves up to licentiousness, greedy to practice every kind of uncleanness (Eph 4:19). For this reason, despair is called a dangerous thing (2 Sam 2:26), so that David said: let not the flood sweep over me, or the deep swallow me up, or the pit close its mouth over me (Ps 69:15).

Therefore, in order to prevent this, he says, comfort him, so that he will cease sinning. This will be the full fruit of the removal of his sin (Isa 27:9).

63. Then the Apostle urges them not only by reason, but from other causes to do this, when he says, therefore, I beseech you that you would confirm your charity towards him.

And he urges them in three ways: first, by his appeal, saying, therefore, i.e., that he not be overwhelmed, I, who can command, beseech: though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you (Phlm 1:8). Evil prelates do the opposite: with force and harshness you have ruled them (Ezek 34:4). That you would confirm your charity for him, which happens if you show your charity for him and not hate him for his sins, or despise him, but for your consolation make him hate his sin and love justice: strengthen your brethren (Luke 22:32).

64. Second, he urges them with a command, saying, for to this end also did I write, namely, that I may know your trial, whether you be obedient in all things.

He says, in all things namely, whether they are pleasing or displeasing to you. For he had first commanded them to excommunicate him, and they obeyed the Apostle’s command. But now he commands them to be sparing; hence he says, whether you be obedient in all things.

65. Third, he urges them by reminding them of a gift, when he says, and to whom you have pardoned anything, I also. As if to say: you should do this because I also have done it. For if you have forgiven someone and asked me to forgive, I have forgiven. And this is what he says: to whom you have pardoned anything, I also, namely, have pardoned.

66. And this is obvious, for what I have pardoned, if I have pardoned anything, I have done it for your sakes, in the person of Christ. In this he touches four things required for such pardon or forgiveness.

The first is discernment, so that pardon is not granted indiscriminately and rashly; hence he says, if I have pardoned anything, namely, in the proper way. Let your eyes look directly forward (Prov 4:25). The second is the end, because it should be done not for love or hatred, but for some benefit to the Church or others; hence he says, I have done it for your sakes. The third is authority, because it should not be done on one’s own authority, but Christ’s, who forgives sin by authority, but the others to whom it has been entrusted, forgive as ministers and members of Christ; hence he says, in the person of Christ, namely, not by my own authority. Yet whatever is forgiven, Christ forgives: if you forgive the sins of any they are forgiven (John 20:23). The fourth is need; hence he says, that we may not be overreached by Satan. For the devil had deceived many: some by leading them to commit sins, and others by excessive rigor against sinners; so that if Satan cannot get them for having committed sin, he at least destroys those he already has by the severity of prelates who drive them to despair by not correcting them in a compassionate way. Hence, he destroys these, and the others he puts in the snare of the devil: be not righteous overmuch (Eccl 7:16); your adversary the devil prowls around like a roaring lion, seeking someone to devour (1 Pet 5:8). And this will happen to us if we do not forgive sinners. Therefore that we may not be overreached by Satan, I have pardoned, if I have pardoned anything. For we are not ignorant of his devices namely, those of Satan. This is true in general, but in particular no one can know his thoughts but God alone. Who can strip off his outer garment? Who can penetrate into the midst of his mouth? (Job 41:13).

Work in Macedonia

When I came to Tro'as to preach the gospel of Christ, a door was opened for me in the Lord;

but my mind could not rest because I did not find my brother Titus there. So I took leave of them and went on to Macedo'nia.

But thanks be to God, who in Christ always leads us in triumph, and through us spreads the fragrance of the knowledge of him everywhere.

For we are the aroma of Christ to God among those who are being saved and among those who are perishing,

to one a fragrance from death to death, to the other a fragrance from life to life. Who is sufficient for these things?

For we are not, like so many, peddlers of God's word; but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ.

67. Having stated the first reason for his delay, namely, that he might avoid coming to them in sadness, he now states the second reason, which is the fruit he was producing elsewhere.

first, he mentions his travels;

second, their result, at now thanks be to God.

In regard to the first he does two things.

first, he mentions the obstacle he met at Troas;

second, his journey into Macedonia, at but bidding them farewell.

68. He says, therefore: when I had come to Troas on account of the Gospel of Christ, i.e., to preach Christ: but I chose you and appointed you that you should go and bear fruit (John 15:16), a door was opened to me, i.e., men’s minds were prepared and disposed to receive the words of preaching and Christ: for a wide door for effective work has opened to me (1 Cor 16:9); behold, I stand at the door and knock (Rev 3:20). But not in anyone, but rather, in the Lord, because this preparation of the human mind is accomplished by God’s power. For although the ease with which minds are prepared is the cause of conversion, God is the cause of that ease and of the preparation: convert us to yourself, O Lord, that we may be converted (Lam 5:21).

When, I say, a door was opened to me in the Lord, I had no rest in my spirit, i.e., I was unable to do what my spirit wished, i.e., dictated. For the spirit is said to have rest, when it achieves what it wishes, just as the flesh is said to rest when it has what it desires: soul, you have ample goods laid up for many years; take your ease (Luke 12:19). The Apostle does not say, I had no rest in my flesh or my body, in my spirit, i.e., in my spiritual will, which is to establish Christ in the hearts of men. And I was hindered because I saw hearts prepared and disposed, and was unable to preach.

69. Then he tells why he had no rest in his spirit, when he adds, because I did not find Titus my brother, i.e., because of Titus’s absence. And this for two reasons.

One reason was that although the Apostle knew all their languages, so that he could say: I thank God that I speak in tongues more than you all (1 Cor 14:18), he was more skilled in Hebrew than in Greek, but Titus more in Greek. Therefore, he wanted to have him present to preach in Troas. And because he was absent, for the Corinthians had detained him, he says, I had no rest in my spirit.

But because God’s gifts are not imperfect, and the gift of tongues was specifically given to the apostles for preaching throughout the whole world: their voice goes out through all the earth, and their words to the end of the world (Ps 19:4), the other reason is better, namely, that many things remained for the Apostle to do in Troas. For on the one hand, he had to preach to those who were prepared to receive Christ by faith; and on the other, he had to resist the adversaries who opposed him; therefore, because he could not do these things alone, he was grieved by the absence of Titus, who could concentrate on preaching and converting the good, while the Apostle withstood the adversaries.

And he is at pains to write this to them in order to suggest that not only the first, but also the second reason for his delay was due to them. For on account of their hardness and quarreling, they delayed Titus for a long time. Hence he says, because I did not find Titus my brother, either in Christ or in my co-worker: a brother helped by a brother is like a strong city (Prov 18:19).

70. Because I did not find Titus in Troas, I did not stay there; but bidding them farewell, who were converted and in whom a door had been opened, I went into Macedonia, where I expected to find him.

But his reason for going into Macedonia is given in Acts, where it says: a man of Macedonia was standing beseeching him and saying: come over to Macedonia and help us (Acts 16:9).

71. Then when he says, now thanks be to God, he describes the progress of his journey,

first, he describes the order of his progress;

second, he excludes the false apostles from that progress, at and for these things, who is so sufficient.

Concerning the first, he does two things.

first, he hints at the progress he made;

second, he explains something he had said, at for we are the good odor of Christ.

72. In regard to the first it should be noted that the Apostle did not attribute to himself the progress and fruit he had produced, or to his own power, but to God: on the contrary, I worked harder than any of them, though it was not I, but the grace of God with me (1 Cor 15:20). Thus he says thanks be to God; give thanks in all circumstances (1 Thess 5:18); always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father (Eph 5:20), who always makes us triumph in Christ Jesus, i.e., makes us triumph in preaching Christ against our adversaries.

Here it should be noted that preachers of truth should do two things: namely, to exhort in sacred doctrine and to refute those who contradict it. This they do in two ways: by debating with heretics and by practicing patience toward persecutors. The Apostle touches on these in order; hence he says, who always makes us triumph, as to those who contradict. We are more than conquerors (Rom 8:37); it is not on the size of the army that victory in battle depends, but strength comes from heaven (1 Macc 3:19); and manifests the odor of his knowledge by us in every place, as to exhorting in sacred doctrine.

73. A Gloss explains the odor of his knowledge, i.e., of his Son; but it is better to suppose that this is said to distinguish between knowledge of God obtained by other sciences and that obtained by faith.

For the knowledge of God obtained by other sciences enlightens the intellect only by showing that God is the first cause, that he is one and wise and so on. But the knowledge of God obtained by faith both enlightens the intellect and delights the affections, because it not only says that God is the first cause, but that he is our Savior, that he is our Redeemer, that he loves us and that he became incarnate for us: all of which inflame the affections. Therefore it should be said that the odor of his knowledge, i.e., the knowledge of his sweetness, he manifests by us to the faithful in every place, because that fragrance is diffused far and wide: like a vine I cause loveliness to bud (Sir 24:17); see, the smell of my son is as the smell of a field which the Lord has blessed (Gen 27:27).

74. But because some might say, what is the fragrance of God in every place? For there are many places in which our preaching is not accepted. The Apostle explains this, saying: I do not care, because whether they accept our preaching or not, the knowledge of God is manifest everywhere through us, for we are the good odor of Christ unto God, namely, to the honor of God. He says this in a likeness to the law, where it is said that a sacrifice becomes the sweetest fragrance of sweetness to God. As if to say: we are a holocaust offered to God as a fragrance of sweetness in those who are saved, namely, that they not perish, which is theirs from God; and in those who perish, which is theirs from themselves. Hence, it is written: destruction is your own, O Israel, your help is only in me (Hos 13:9).

But is that fragrance related to the good and the wicked in the same way? No, but to the one ideed the odor of death unto death, i.e., of envy and malice, which are the occasion of bringing them to eternal death, i.e., those who envy the good reputation of the Apostle and strive against the preaching of Christ and the conversion of the faithful. This child is set for the fall and rising of many in Israel, and for a sign that is spoken against (Luke 2:34). But to the others, the odor of life, of love and of good opinion leads them unto eternal life, namely, to those who rejoice and are converted by the preaching of the Apostle: for the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God (1 Cor 1:18).

Thus, from the odor of the Apostle, the good live and the wicked die, as it is read that serpents die from the smell of flourishing vines.

75. Then when he says, and for these things, who is so sufficient? He excludes the false apostles from the progress, saying, who of those false apostles is so sufficient for these things, which we true apostles accomplish? As if to say: none: but to me your friends, O God, are exceedingly honorable (Ps 138:17).

The first reason is that they not despair in tribulations, as Job, when his friends tried to bring him to despair, recalled to his mind the good things he had done, in order to comfort himself and not despair. Hence, he said: I have made a covenant with my eyes; how then could I look upon a virgin? (Job 31:1). We read of a holy father, that when he was tempted to despair, he recalled to mind the good things he had done, in order to comfort himself; when he was tempted to pride, he recalled the evil he had done, in order to be humbled.

The second reason is for profit, namely, that he obtain a greater reputation and that his teaching be believed more readily. This is the reason why the Apostle praises himself here. For the Corinthians had preferred false apostles to him and disdained him. As a result they were not ready to obey him. Therefore, to assure that they would not disdain but obey him, he prefers himself to them and praises himself, saying, and for these things who is so sufficient as we are? Not the false apostles, because even though they preach, they adulterate God’s word—which we do not do.

76. Hence, he says, for we are not as many, namely, the false apostles, adulterating the word of God, mingling contrary doctrines, as the heretics, who although they confess Christ, do not admit that he is true God. This is what the false apostles do, who say that along with the Gospel the legal observances must be kept.

Hence he says, for we are not as many, adulterating the word of God, i.e., preaching for gain or for praise. For thus are women called adulteresses, when they receive seed from another man for the propagation of children. In preaching, the seed is nothing less than your end or intention. Therefore, if your end is gain, if your intention is your own glory, you adulterate God’s word. This the false apostles were doing who were preaching for gain. We renounce the hidden things of dishonesty, not walking in craftiness nor adulterating the word of God (2 Cor 4:2). The apostles preached neither for monetary gain nor their own glory, but for the praise of God and the salvation of their neighbor. Hence, he adds, but with sincerity, i.e., with a sincere intention; not for gain and without corrupted admixtures. In sincerity of God, and not in carnal wisdom (2 Cor 1:12).

77. He points out three aspects of this sincerity: the first is taken from the dignity of the one who sent them. For it is expected of a messenger of the truth to speak the truth; hence he says, as commissioned from God, i.e., with that sincerity which befits a messenger of God: whoever speaks as one who utters oracles of God (1 Pet 4:11).

The second is taken from the authority of the one presiding, before whom he stands. Hence he says, before God, in whose presence we should speak with sincerity: as the Lord the God of Israel lives, before whom I stand (1 Kgs 17:1).

The third is taken from the dignity of the subject of which he speaks. For the preaching of the apostles is about Christ; therefore, it should be sincere, as also Christ and God are. Hence, he says, we speak in Christ alone, and not in the ceremonies of the law, as false apostles do: for I decided to know nothing among you except Jesus Christ and him crucified (1 Cor 2:2).

God Manifested in Ministry

The epistle of Christ

Are we beginning to commend ourselves again? Or do we need, as some do, letters of recommendation to you, or from you?

You yourselves are our letter of recommendation, written on your hearts, to be known and read by all men;

and you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.

Such is the confidence that we have through Christ toward God.

Not that we are competent of ourselves to claim anything as coming from us; our competence is from God,

78. After presenting his excuse, by which he won the good will of his hearers, the Apostle continues toward his main intention, namely, to treat about the ministers of the New Testament.

first, he commends the dignity of the good ministers;

second, he expands on the guilt of the evil ministers, from chapter ten and thereafter.

Concerning the first he does two things.

first, he commends the ministry of the New Testament;

second, he commends the exercise of this ministry in others by exhorting them to this, in chapter six, at and we helping (2 Cor 6:1).

In regard to the first he commends the ministry of the New Testament from three aspects:

first, in this chapter, from its dignity;

second, from its exercise, in chapter four, at therefore, having this ministration (2 Cor 4:1);

third, from its reward, in chapter five, at for we know (2 Cor 5:1).

first, he removes an objection;

second, he commends the ministers of the New Testament, at who has made us fit ministers.

In regard to the first it should be noted that the Apostle intended to commend the ministers of the New Testament, of which he is one. Therefore, lest the Corinthians object that in doing this he wishes to commend himself, he at once removes this, saying, do we begin again to commend ourselves? Here he does two things:

he first raises the question

and then he answers it, at or do we need.

79. The question is this: I say that we do not adulterate the word of God as the false apostles do, but we speak with sincerity as from God. But in saying this, do we begin again to commend ourselves?, i.e., are we saying this because we want to procure our glory and not that of God?

And he says, again, because in the first epistle he had commended himself enough, when he said: like a skilled master builder I laid a foundation (1 Cor 3:10). Therefore, we are not saying this to seek our own glory, but God’s: let another praise you, and not your own mouth; a stranger, and not your own lips (Prov 27:2).

80. He answers this when he says, or do we need (as some do) epistles of commendation to you, or from you? Here he shows that he is not happy to commend himself.

first, he shows that he does not need man’s commendation;

second, that he does not require it of them, at and such confidence we have.

first, he shows that he does not need their commendation;

second, he assigns the cause of this, at you are our epistle.

81. He says, therefore: I say that we do not begin to commend ourselves, because we do not need commendation. And this is what he says: do we, the true ministers, need (as some do), namely, the false apostles, epistles of commendation, i.e., of praise, to you by others, or from you to others?

82. Therefore he at once gives the reason for this, saying, you are our epistle; as if to say: I have a good letter; I do not need others. In regard to this, he does two things: first, he shows what that letter is which he has; second, he explains this, at being manifested. In regard to the first he does two things: first he shows what that letter is; second, he shows that it is sufficient for commending him.

He says, therefore, you are our epistle i.e., the letter through which our dignity is made manifest, by which we are commended, so that we do not need other letters: you are our glory (1 Thess 2:20); my little children, with whom I am again in travail, until Christ be formed in you (Gal 4:19).

But is this letter sufficient? Yes, because it is written in our hearts, which is known and read by all men. Here he touches on two things causing the sufficiency of such letters. One is that it should be understood and known by the one for whom it is sent; the other that he still seeks, and not that he knows himself to have it. As to this he says, written in our hearts, because we always have you in mind, having a special care for you: I hold you in my heart (Phil 1:7).

The other is that he to whom it is sent may read and know it; hence, he says, which is known and read by all men. To be known, I say, because you have been instructed and converted by us; but it is read, because by our example even others imitate you. Write the vision; make it plain upon tablets, so he may run who reads it (Hab 2:2).

83. Then he explains how this letter is known, saying, being manifested, that you are the epistle of Christ, and in regard to this he does three things. First, he explains whose letter it is; second, how it was written; third, on what.

He shows whose it is when he says, from Christ. Hence, he says, being manifested, that you are the epistle of Christ, i.e., informed and led by Christ, principally and authoritatively. For you have one teacher (Matt 23:8), but by us secondarily and instrumentally. Hence he adds, ministered by us: this is how one should regard us, as servants of Christ (1 Cor 4:1); what then is Apollos? What is Paul? Servants through whom you believed (1 Cor 3:5).

He shows how it was written, not with ink, i.e., not mixed with errors, as the letters of the false apostle; not changeable and imperfect as the old law, which led no one to perfection (Heb 7:19); for black ink is that by which error is understood, and delible by which changeableness is understood. It is written not with ink, I say, but with the Spirit of the living God, i.e., by the Holy Spirit, by whom you live and by whose teaching you have been instructed: in whom you were sealed with the promised Holy Spirit (Eph 1:13).

He suggests where it is written, when he says, not in tablets of stone, as the old law, to exclude hardness; as if to say: not in the stony hearts of the hard-hearted, as the Jews: you stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit (Acts 7:51); but in the fleshy tablets of the heart, i.e., hearts opened by charity, and human, i.e., made receptive as a result of filling and understanding. I will take out of your flesh the heart of stone and give you a heart of flesh (Ezek 36:26).

84. And such confidence we have, through Christ, towards God. Above, the Apostle excused himself, that he was not seeking his own glory, because he did not need it; here he proves that he is not seeking his own glory. Indeed, everything good he does he attributes not to himself but to God.

first, he attributes all the good he has and does to God;

second, he gives the reason for this, at not that we are sufficient.

85. He says, therefore: I say that we do not need letters of recommendation and that you are our letter ministered by us. Nor do we seek our glory, but Christ’s. And such confidence, i.e., to say such things, we have, through Christ, towards God, i.e., we refer it to God. Or I have such confidence in God, by whose power I say these things, because he works in me, and the confidence we have through Christ, through whom we have access to the Father (Rom 5:2), who unites us to God: blessed is the man who trusts in the Lord (Jer 17:7). And I have this confidence because I am united to God through Christ: I will act confidently in him (Ps 11:6).

86. But the cause of this confidence is that whatever I do, I attribute to the very beginning of the work to God. Therefore, he says, not that we are sufficient to think anything of ourselves, as from ourselves, much less say and accomplish. For in the pursuit of any work there is first an assent, which is done by thinking, then discussion by word, and finally accomplishment by work. Hence if a person does not have the thinking from himself but from God, there is no doubt that not only the completion of a good work is from God, but even the very beginning. He who began a good work in you will bring it to completion at the day of Jesus Christ (Phil 1:6). This is contrary to the Pelagians, who say that the beginning of a good work is from us, but its completion is from God. O Lord, you have wrought for us all our works (Isa 26:12).

But lest this seem to take away free will, he says, of ourselves, as from ourselves, i.e., on our part, as thought to say: I can indeed do something, because of free will, but what I do is not from me but from God, who can grant this very thing. By speaking this way, he both defends man’s liberty when he says of ourselves, i.e., on our part, and commends divine grace when he says, as from ourselves, i.e., as though it came from us, but from God.

87. The Philosopher also teaches that a man can never do any good through his free will without God’s help. The reason is that in the things we do it is necessary to seek that for which we do it. But there can be no infinite process, for we must come to something which is first, e.g., to counsel. Thus, therefore, I do good, because there is in me the counsel to do so, and this is from God. Hence, he says that the counsel of something good is from something above man, moving him to act well; and this is God, who moves men and all things that act to their actions; but men are moved in one way, and other things in another. For since motion of this kind is something received into the thing moved, it is necessary that this be done according to the mode of its nature, i.e., of the thing moved. And therefore he moves all things according to their natures. Therefore, those things whose nature is to have free will and have dominion over their actions, he moves in such a way that they act freely, as rational and intellectual creatures. But others not freely, but according to the mode of their nature.

But although we are not sufficient to think anything of ourselves as coming from ourselves, yet we have a certain sufficiency, namely that by which we are able to will the good, and to begin to believe, and this is from God: what have you that you did not receive? (1 Cor 4:7).

Life in the Spirit, not the letter

who has made us competent to be ministers of a new covenant, not in a written code but in the Spirit; for the written code kills, but the Spirit gives life.

Now if the dispensation of death, carved in letters on stone, came with such splendor that the Israelites could not look at Moses' face because of its brightness, fading as this was,

will not the dispensation of the Spirit be attended with greater splendor?

For if there was splendor in the dispensation of condemnation, the dispensation of righteousness must far exceed it in splendor.

Indeed, in this case, what once had splendor has come to have no splendor at all, because of the splendor that surpasses it.

For if what faded away came with splendor, what is permanent must have much more splendor.

88. Having commended the ministry of the New Testament, the Apostle then commends its ministers. First, he stipulates two things, which correspond to the above words. For he had mentioned a gift received from God when he said, our competence is from God (v.5), and the confidence born of this gift when he said, such confidence we have, through Christ, towards God (v.4). First, therefore, he determines the things pertaining to the gift received; second, those pertaining to the confidence born of it.

In regard to the first he does three things.

first, he discloses the gift received from God, namely, the ministry of the New Testament;

second, he describes the New Testament, at not in the letter, but in the Spirit;

third, from the dignity of the New Testament he shows the dignity of its ministers, at if the ministration.

89. He says, therefore: I say that our sufficiency is from God, who has also made us fit ministers of the New Testament: men shall speak of you as the ministers of our God (Isa 61:6). And in this we hold the place of angels: who make angels your messengers, fire and flame your ministers (Ps 104:4).

But he not only made us ministers, but fit ones. For God gives to each being the things through which it can attain to the perfection of its nature. Hence, because God constituted ministers of the New Testament, he made them fit to exercise this office, unless he was impeded on the part of the receivers: and for these things, who is so sufficient (2 Cor 2:16), namely, as are the apostles instituted by God?

90. He describes what this New Testament is when he continues, not in the letter, but in the Spirit. He describes it in regard to two things, namely, as to that in which it consists and as to its cause for which it has been given: for the letter kills.

In regard to the first it should be noted that the Apostle speaks profoundly, for it is stated: I will make a new covenant with the house of Israel, and with the house of Judah, not like the covenant which I made with their fathers (Jer 31:31); and later on: I will put my law within them, and I will write it on their hearts; and I will be their God and they shall be my people (Jer 31:33). The Old Testament, therefore, is written in a book, later to be sprinkled with blood, as it is said: he took the blood of calves and goats and sprinkled both the book itself and all the people, saying: this is the blood of the covenant which God commanded you (Heb 9:19).

So it is clear that the old law is a covenant of words, but the New Testament is a covenant of the Holy Spirit, by whom the love of God is poured out in our hearts (Rom 5:5). Consequently, when the Holy Spirit produces charity in us, which is the fullness of the law, it is a new covenant, not in the letter, i.e., not written down, but in the Spirit, i.e., through the Spirit who gives life: the law of the Spirit of life (Rom 8:2), i.e., life-giving.

91. The reason why the New Testament was given by the Spirit is indicated when he says, for the letter kills, not as a cause but as an occasion. For the written law only gives knowledge of sin: for through the law comes knowledge of sin (Rom 3:20). But as a result of merely knowing sin, two things follow. For the law, although sin is known by it, does not repress concupiscence, but is the occasion of increasing it, inasmuch as concupiscence is enkindled the more by something forbidden. Hence such knowledge kills, when the cause of concupiscence has not yet been destroyed. As a result it adds to the sin. For it is more grievous to sin against the written and natural law than against the natural law only. But sin, finding opportunity in the commandment, wrought in me all kinds of concupiscence (Rom 7:8).

But although it is the occasion of killing inasmuch as it increases concupiscence and increases the sin, the law is not evil, because at least it forbids evil; nevertheless, it is imperfect, inasmuch as it does not remove the cause. Therefore, the law without the Spirit inwardly impressing the law on the heart is the occasion of death; hence, it was necessary to give the law of the Spirit, who gives life by producing charity in the heart. It is the Spirit that gives life (John 6:63).

92. From these, therefore, he shows the dignity of his ministry.

First, he shows that the ministry of the New Testament is preferred to the Old;

second, that it is not only preferred, but that in comparison to the Old Testament, the latter has, as it were, nothing of glory, at for even that which was glorious.

First, he shows that the ministry of the New Testament is preferred to the Old;

second, he assigns the reason for this, at for if the ministration.

93. In regard to the first, it should be noted that the Apostle argues from a statement in Exodus, where our text says that the face of Moses was horned, so that the children of Israel could not steadfastly behold the face (Exod 34:34). Another version says that his face shone, and this is better. For it should not be supposed that he literally had horns, as some depict him, but he is described as horned because of the rays which seemed to be like horns. He argues from this in the following way: first, by a similarity and by arguing from the lesser. For it is obvious that if something less has glory, then much more something which is greater. But the Old Testament is less than the New: therefore, since the former was in glory, so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, it seems that the New is much more in glory.

94. That the Old Testament is less than the New he proves in three ways.

First, from its effect, because the former is a covenant of death, but the latter of life, as has been said. In regard to this he says, if the ministration of death, i.e., the Old, which is the occasion of death; and this corresponds to what he said, namely, that the letter kills, but the Spirit gives life.

Second, as to the way it was delivered, for the Old was delivered written on stone tablets, but the New was impressed by the Spirit on human hearts. He suggests this when he says, engraved with letters, i.e., perfectly formed, upon stones, i.e., on tablets of stone. This corresponds to his statement, not in the letter, but in the Spirit.

Third, as to perfection: for the glory of the Old Testament is without assurance, because the law brought no one to perfection. But in the New there is glory with the hope of a better glory, i.e., eternal: my salvation will be forever (Isa 51:6). This is suggested when he says, which is made void: if you receive circumcision, Christ will be of no advantage to you (Gal 5:2).

He states the conclusion when he says, how shall the ministration of the Spirit not be even more in glory, which is plain.

95. Then he assigns the reason for all these when he says, for if the ministration of condemnation is glory.

This is his reasoning: glory is owed more to justice than to condemnation, but the ministry of the New Testament is a ministry of justice, because it justifies by giving life within. The ministry of the Old Testament is a ministry of condemnation, as being its occasion: the letter kills, but the Spirit gives life. Therefore, if the ministration of condemnation, i.e., the ministry of the Old Testament, which is the occasional cause of condemnation, as has been said, is in glory, which appeared on the face of Moses, it is obvious that much more does the ministration of justice abound in glory, i.e., give an abundance of glory to its ministers. The ministration of justice, i.e., of the New Testament, by which the Spirit is given, through whom is given justice and the fulfillment of the virtues: the wise shall possess glory (Prov 3:35).

96. It is customary here to compare Moses and Paul; but if the Apostle’s words are considered carefully, this is not necessary, because ministries, not persons, are being compared.

97. But because the false apostles could say that even though the ministry of the New Testament is greater than that of the Old, it is not much greater. Therefore, it is good for us to continue in that ministry, which they did, because they observed the ceremonies of the law along with the Gospel. Therefore the Apostle rejects this when he says, for even that which was glorious in this part was not glorified by reason of the glory that excels.

First, he shows that the ministry of the New Testament exceeds that of the Old beyond all comparison;

second, he assigns the reason for this, at for if that which was made void.

98. Therefore he says, I have said that the ministry of justice abounds in glory to such a degree that the glory of the Old Testament should not be called glorious, for even that which was glorious in this part was not glorified by reason of the glory that excells. This is explained in two ways.

First, that that glory is nothing in comparison to that of the New Testament, because such glory was not conferred on all the ministers, but on Moses alone, and it did not shine on Moses entirely, but in part, i.e., on his face alone. Therefore, even that which was glorious in this part was not glorified, i.e., should not be glorified by reason of the glory that excells, i.e., in comparison to the excelling glory of the New Testament, which abounds in grace, so that men purified by it might not see the glory of a man but of God.

It is explained in a second way by punctuating it thus: that which was glorious in this part was not glorified by reason of the glory that excells: as if to say, for in this part, i.e., in respect to this particular nature, that we are servants, has come to have no glory, i.e., that was not glorious which shone in the Old Testament: and this by reason of the glory that surpasses it, which is in the New, because it is the glory of God the Father.

99. Then he assigns the cause of this when he says, for if that which is made void was glorious, much more that which remains is in glory.

His reasoning is thus: that which was given to pass away is nothing in relation to that which is given to remain always. If, therefore, the Old Testament, which is rendered void, is done away with: but when the perfect comes, the imperfect will pass away (1 Cor 13:10). For with glory the ministry of Moses came, at least with a particular glory.

And it is obvious that the New Testament remains, because it is begun here and completed in heaven: heaven and earth shall pass away, but my words shall not pass away (Luke 21:33). It will be much more in eternal glory, in which it will be perfected; it will be, I say, for us who are its ministers.

The Lord’s unveiled glory

Since we have such a hope, we are very bold,

not like Moses, who put a veil over his face so that the Israelites might not see the end of the fading splendor.

But their minds were hardened; for to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away.

Yes, to this day whenever Moses is read a veil lies over their minds;

but when a man turns to the Lord the veil is removed.

Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.

And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another; for this comes from the Lord who is the Spirit.

100. Having laid down what pertains to commending the gift received from God, he now lays down what pertains to commending the confidence born of that gift.

In regard to this he does two things.

first, he mentions the confidence born of the gift;

second, he compares the confidence in the Old and in the New Testament, at and not as Moses.

101. He says, therefore, having therefore such a hope, because of what has been said to us, namely, of seeing the glory of God: in this hope we were saved (Rom 8:24), we use much confidence, i.e., we confidently do the things which pertain to the use of this ministry, from which our hope grows: the righteous are bold as a lion (Prov 28:1); blessed is the man who trusts in the Lord (Jer 17:7).

102. Then as he preferred the one gift to the other, so he prefers the confidence of the New Testament to that of the Old, when he says, and not as Moses put a veil on his face.

In regard to this he does two things:

first, he mentions a fact about the Old Testament;

second, he explains it, at which is made void.

103. The fact he proposes is mentioned in Exodus, where it says that when he spoke to the people, Moses veiled his face, because the children of Israel could not look upon him because of the splendor of his face (Exod 34:33). Hence he says, and not as Moses, who put a veil upon his face, that the children of Israel might not steadfastly look on the face of that which is made void. As if to say: I say that we are very bold, and such as did not happen to us as Moses did to them, namely, not revealing his face to the people, because the time to reveal the splendor of truth had not yet come. Therefore, we have confidence without the veil.

104. Then he explains what he had said about the veil, saying, which is made void, for that veil was the dimness of the figures, which was made void by Christ.

First, he mentions the voiding of this veil;

second, how this voiding still prevails among the Jews, at but their senses;

third, how this has no place among the ministers of the New Testament, at but we all.

105. He says, therefore, that Moses put a veil, namely, of the figure, upon his face; this veil is made void, i.e., is taken away by Christ, namely, by fulfilling in truth what Moses delivered in figure, because all things happened to them in a figure. For thus Christ by his death removed the veil of the killing of the paschal lamb. Therefore, as soon as he gave up his spirit, the veil of the Temple was rent. Likewise by sending the Holy Spirit into the hearts of believers so that they might understand spiritually what the Jews understood carnally. He removed the veil, when he opened their mind to understand the Scriptures (Luke 24:45).

106. He shows what effect this voiding had on the Jews, saying, but their senses were made dull.

First, he shows that it was not removed from them in the state of unbelief;

second, he shows that it will be removed when they are converted, at but when one shall be converted.

first, he shows why this voiding has no place among the Jews;

second, from this he shows that they still have the veil, at but even until this day.

107. He says, therefore, that it is removed for those who believe, but not for the unbelieving Jews. The reason for this is that their senses were made dull, i.e., their reasoning power is dull and their senses weak and clouded, so that they cannot see the brightness of the divine light, i.e., of divine truth, without the veil of figures. The reason for this is that they close their eyes so as not to see, because the veil of the Temple was rent.

Therefore, this is due to their sin of unbelief, and not to a weakness in the truth; because with the removal of the veil the truth is manifested very clearly to all who open the eyes of their mind through faith. A hardening has come upon part of Israel (Rom 11:25); for judgment I came into this world, that those who do not see may see, and that those who see may become blind (John 9:39). For this was foretold by Isaiah: make the heart of this people fat, and their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed (Isa 6:10).

And indeed their minds are so dulled that to this day they do not understand the truth manifested to us. But the same veil which was in the Old Testament, before the veil of the temple was rent, remains when reading the Old Testament because they do not understand it differently than before, because they still rely on the figures so the truth is not revealed, i.e, they do not understand. Thus they believe the veil of God not as a figure but as truth, which is lifted with respect to the faithful and insofar as in it are all things through Christ, i.e., in Christian faith. But it is not removed for them, because they do not believe that Christ has come.

108. Then when he says, but even until this day, when Moses is read, the veil is upon their heart, he shows how even among the Jews the veil remains, as to unbelievers, although it has been removed by Christ.

In regard to this it should be noted that a veil is said to be put on something in two ways: either because it is put on the thing seen, so that it cannot be seen; or because it is put on the one seeing, so that he may not see. But the veil was put on the Jews of the old law in both ways. For their eyes have been blinded not to see the truth because of their hardness; and the Old Testament had not yet been fulfilled, because the truth had not yet come. As a sign of this the veil was on Moses’ face and not theirs. But with the coming of Christ the veil was removed from the face of Moses, i.e., from the Old Testament, because it was not fulfilled: but it has not been removed from their hearts. Hence, he says, but even until this day, As if to say: the veil has been removed from the believers of the Old Testament, but still when Moses is read, i.e., when the Old Testament is explained to them: for from early generations, Moses has had in every city those who preach him, for he is read every sabbath in the synagogues (Acts 15:21); the veil, i.e., blindness, is upon their heart: a hardening has come upon part of Israel (Rom 11:25).

109. But when and how that veil shall be removed from them is shown when he says, but when one shall be converted to the Lord, the veil shall be taken away.

First he describes how to remove this veil;

second, the reason for this, at now the Lord is a spirit.

110. He says, therefore, that this veil is still upon them; not that the Old Testament is veiled, but because their hearts are veiled. Therefore if it is to be removed, nothing remains but that they be converted. Hence, he says, but when one shall be converted, namely, some of them, to God through faith in Christ, the veil shall be taken away: a remnant will return, the remnant of Jacob, to the mighty God (Isa 10:21); and this is also stated in Romans (Rom 9:27).

And note that when he treated of blindness, he spoke in the plural, saying upon their heart; but when he speaks of conversion, he speaks in the singular, saying, but when one shall be converted, to show how easy evil is and how difficult the good, as though few will be converted.

111. But the reason why they are converted and the veil removed in this manner is because God wills it.

For they could claim that God put the veil on them and therefore it cannot be removed. But the Apostle shows that it cannot only be removed, but even that it is removed by him who is the Lord. Hence, he says, now the Lord is a spirit. This can be understood in two ways. In one way, so that Spirit is taken as the subject, as though saying: a spirit, i.e., the Holy Spirit, namely who is the author of the law, is the Lord, i.e., works by his own free will: the Spirit blows where it wills (John 3:8); the Spirit, who apportions to each one individually as he wills (1 Cor 12:11). And where the spirit of the Lord is, there is liberty as if to say: because the Spirit is the Lord, he can give freedom to enable us freely to use the writings of the Old Testament without a veil. Therefore, those who do not have the Holy Spirit cannot use it freely: you were called to freedom (Gal 5:13); live as free men, yet without using your freedom as a pretext for evil (1 Pet 2:16).

It can be understood another way so that by the Lord is meant Christ, as though saying: the Lord, i.e., Christ, is a spirit, i.e., has spiritual power. Therefore, where the spirit of the Lord is, i.e., the law of Christ spiritually understood, not in a written code, but impressed on the heart by faith, there is liberty from every obscurity of the veil.

112. It should be noted that by occasion of these words, namely, where the spirit of the Lord is, there is liberty and of those found in 1 Timothy: the law is not laid down for the just (1 Tim 1:9), some have erroneously said that spiritual men are not bound by the precepts of the divine law. But this is false, for God’s precepts are the rule of the human will. But there is no man or angel whose will does not need to be ruled and directed by divine law. Hence, it is impossible for any man not to be subject to God’s precepts.

But the statement that the law is not laid down for the just means that the law was not laid down for the just who are led by an internal habit to do what the law of God commands, but because of the unjust. Nevertheless, this does not mean that the just are not bound to it.

Similarly, where the spirit of the Lord is, there is liberty is explained thus: the free man is one who exists for himself, but the servant exists for the sake of the master. Therefore, whoever acts of himself acts freely, but one who is moved by another does not act freely. Therefore, one who avoids evils, not because they are evil, but because of God’s commandment, is not free. But one who avoids evils because they are evils is free. But this is done by the Holy Spirit who perfects man inwardly with a good habit, so that from love he avoids evil, as if the divine law had commanded. Consequently, he is called free, not as though he is not subject to the divine law, but because he is inclined by a good habit to do what the divine law ordains.

113. Then when he says, and we all, he shows how the faithful of Christ are altogether free of this veil. He says, therefore: I say that this veil will be removed from them, when a person may be converted as we are; not a particular one, but we all who are Christ’s faithful. To you it has been given to know the secrets of the kingdom of God; but for others they are in parables (Luke 8:10). With unveiled face, not having a veil upon the heart, as they. By face is meant the heart or the mind, because just as a person sees bodily with the face, so spiritually with the mind. Open my eyes that I may behold wondrous things out of your law (Ps 119:18).

The glory of the Lord, not of Moses: for glory signifies brightness, as Augustine says. But the Jews saw some glory on the face of Moses as a result of his speaking with God. But this glory is imperfect, because it is not the glory with which God is glorious: and this is to know God himself. Or the glory of the Lord, i.e., the Son of God: the glory of a father is a wise son (Prov 10:1).

114. Beholding, i.e., speculating, which is not taken from the word which means ‘watch tower,’ but from ‘mirror,’ i.e., knowing the glorious God himself by the mirror of reason, in which there is an image of God. We behold him when we rise from a consideration of ourselves to some knowledge of God, and we are transformed.

For since all knowledge involves the knower’s being assimilated to the thing known, it is necessary that those who see be in some way transformed into God. If they see perfectly, they are perfectly transformed, as the blessed in heaven by the union of enjoyment: when he appears we shall be like him (1 John 3:2); but if we see imperfectly, then we are transformed imperfectly, as here by faith: now we see in a mirror dimly (1 Cor 13:12).

115. Therefore he says, into the same image, that is, as we see, we are transformed from clarity to clarity. In this he distinguishes a triple degree of knowledge in Christ’s disciples. The first is from the clarity of natural knowledge to the clarity of the knowledge of faith. The second is from the clarity of the knowledge of the Old Testament to the clarity of the knowledge of the grace of the New Testament. The third is from the clarity of natural knowledge and of the Old and New Testaments to the clarity of eternal vision. Though our outward man is corrupted, yet the inward man is renewed day by day (2 Cor 4:16).

But how does this come about? Not by the letter of the law, as by the spirit of the Lord: for all who are led by the Spirit of God are sons of God (Rom 8:14); let your good Spirit lead me on a level path (Ps 143:10).

Trials Lead to Glory

Manifestation of the truth

Therefore, having this ministry by the mercy of God, we do not lose heart.

We have renounced disgraceful, underhanded ways; we refuse to practice cunning or to tamper with God's word, but by the open statement of the truth we would commend ourselves to every man's conscience in the sight of God.

116. Having shown the dignity of the New Testament ministry, the Apostle now discusses the exercise of this ministry.

First, he shows that the exercise of this ministry should consist in doing good;

second it should consist also in enduring evils patiently, at but we have this treasure.

First, he lays down the use of this ministry;

second, he excludes an objection, at and if our Gospel.

117. He says, therefore: because this ministry is of such great dignity in itself and in its ministers, therefore, having this ministration, i.e., this dignity of administering spiritual things. This is how one should regard us, as servants of Christ and stewards of the mysteries of God (1 Cor 4:1); inasmuch then as I am an apostle to the gentiles, I magnify my ministry (Rom 11:13);

having it, I say, not from ourselves or from our merits, but according as we have obtained mercy, i.e., from the mercy of God, which in this we have obtained by God: I received mercy (1 Tim 1:13).

118. Then when he says, we faint not, he describes the exercise of this ministry, which should be engaged in doing good; and this in regard to two things:

first, as to avoiding evil;

second, as to doing good by manifestation of the truth.

119. He teaches us to avoid evil both in conduct and in doctrine, when we exercise this ministry. As to conduct in two ways, namely in our actions and in our intentions.

But if a person avoids doing evil and has a good intention, he avoids evil completely. But evil is avoided in our activity by enduring evils patiently in adversity. Hence, he says, we faint not by impatience: let us not grow weary in well-doing (Gal 6:9); For when I am weak, then I am powerful (2 Cor 12:10). It is also avoided in prosperity by making moderate use of the things that are going well for us. Hence he says, but we renounce the hidden things of dishonesty, i.e., we remove from ourselves whatever makes a man base and dishonorable, namely, things unclean and foul and not only open but even hidden. Therefore put away all filthiness (Jas 1:21); for it is a shame even to speak of the things that they do in secret (Eph 5:12).

Evil conduct is avoided in our intention, if it is a right intention. In regard to this he says, not walking in craftiness, i.e., fraud and pretense and hypocrisy. That is what the false apostles do, who pretend one thing outwardly, but do something else inwardly in the heart. Dissemblers and crafty men provoke the wrath of God (Job 36:13).

Evil is avoided in doctrine when the Lord’s word is proposed in the proper way. In regard to this he says, nor adulterating the word of God. This is explained in two ways. First, not mixing false doctrine with the doctrine of Christ, as the false apostles do when they teach that the ceremonies of the law must be observed along with the Gospel. Second, not preaching for gain and for one’s own glory. The first of these is a wolf and the second a hireling, but one who preaches the truth and for the glory of God is a shepherd. Hence Augustine says: the shepherd should be loved and the wolf avoided, but the hireling must be tolerated for the present.

120. But because perfect justice requires more than avoiding evil, but doing good, he says something about doing good in the exercise of this ministry. And he proposes a triple good, which goes against the triple evil. The first good is against evil teachings; the second against evil conduct; the third against an evil intention.

Against evil teaching, which must be avoided, they perform the good of manifesting the truth. In regard to this he says, but by the manisfestation of the truth: as if to say, we do not lose heart but, avoiding evil, we walk and act in the manifestation of the truth, i.e., we manifest the pure truth. For this I have come into the world, to bear witness to the truth (John 18:37); those who show me forth shall have everlasting life (Sir 24:31).

Against evil conduct they perform good works. In regard to this he says, commending ourselves to every man’s conscience. We do not do this by saying good things about ourselves, because it is not easy to believe a person who recommends himself, but by doing good, because we do such works, so that by the works themselves we render ourselves commendable to every man’s conscience. Maintain good conduct among the gentiles (1 Pet 2:12).

Against an evil intention we do good by making ourselves commendable not only to every man’s conscience, but even in the sight of God, who sees the heart. For it is not he who commends himself who is approved: but he whom God commends (2 Cor 10:18); providing good things not only before God but before all men (Rom 12:17).

121. According to Augustine in a Gloss, the Apostle fulfills God’s commandment in this: let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven (Matt 5:16); beware of practicing your piety before men (Matt 6:1): the first by saying, commending ourselves to every man’s conscience; but the second by saying, in the sight of God: for he is not a real Jew who is one outwardly (Rom 2:28).

Or this whole passage can be read in the following manner without interrupting the text: therefore, having this ministration according as we have obtained mercy, we faint not, namely in doing good. But we renounce the hidden things of dishonesty. Furthermore by manifestation of the truth, keeping the same method of explanation as already given.

Light of the Gospel

And even if our gospel is veiled, it is veiled only to those who are perishing.

In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the likeness of God.

For what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus' sake.

For it is the God who said, "Let light 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 Christ.

122. Here the Apostle answers a tacit objection. For someone could say to him: you say that you do not grow faint in manifesting the truth of Christ. But this does not seem true, because many people contradict you. To this question, therefore, he responds. And in regard to it he does two things:

first, he responds to this question;

second, he removes a doubt which seems to follow from his answer, at for we do not preach ourselves.

Regarding the first, he does two things.

First, he shows from whom Christ’s truth is hidden;

second, the reason for this hiding, at in whom the god of this world;

third, he shows that it is not due to a deficiency in the truth of the Gospel that it is hidden, at that the light.

123. He says, therefore: I have said that we do not faint in manifesting the truth; but even if our Gospel, which we preach, is also hidden, it is not veiled from all, but it is veiled only to those who are lost, namely, who offer an obstacle to its manifestation to them. For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God (1 Cor 1:18).

124. The cause of this concealment is not on the part of the Gospel, but on account of their own guilt and malice; and this is what he adds: in whom the god of this world has blinded the minds of the unbelievers. This can be explained in three ways:

in one way so that the god of this world is God, who is the Lord of this world and of all things by creation and nature: the earth is the Lord’s and the fullness thereof, the world and those who dwell therein (Ps 24:1), has blinded the minds of the unbelievers, not by producing malice, but by the merit, or rather demerit of preceding sins, by withdrawing his grace: make the heart of this people fat, and their ears heavy, and shut their eyes (Isa 6:10). Therefore he hints at their preceding sins when he says, of unbelievers, as though their unbelief is the cause of this blindness.

In a second way, so that the god of this world is the devil, who is called the god of this world, i.e., of those who live in a worldly manner, not by reason of creation but by imitation, because worldly persons imitate him. They follow him who are on his side (Wis 2:25). Here he blinds them by suggesting, by attracting and by inclining to sins. And so, when they are already in sin, they work in the darkness of sin, lest they see: darkened in their understanding, alienated from the life of God (Eph 4:18).

In the third way thus: God has the nature of the ultimate end and fulfillment of the desires of every creature. Hence, whatever a person assigns to himself as an ultimate end in which his desire rests, can be called his god. Hence, when you have pleasure as end, pleasure is called your god, and the same for pleasures of the flesh and for honors. Then it is explained so that the god of this world is that which men living in a worldly way set up as their end, say pleasure or riches and the like. And God blinds their minds, inasmuch as he prevents them from seeing the light of grace here, and the light of glory in the future. Fire, namely of concupiscence, has fallen on them, and they shall not see the sun (Ps 57:9). Thus, therefore, the blindness of unbelievers is not on the part of the Gospel, but from the sin of unbelievers.

125. Therefore, he adds, that the light of the Gospel of the glory of Christ, who is the image of God, should not shine unto them. Here it should be noted that God the Father is the source of all light: God is light and in him is no darkness at all (1 John 1:5). From this fountain of light is derived the image of this light, namely the Son, the Word of God: he reflects the glory of God and bears the very stamp of his nature (Heb 1:3). Therefore, this brightness of glory and image of the fountain of light took our flesh and accomplished many glorious and divine works in this world.

The disclosing of this light is the Gospel. Hence, the Gospel is also called the knowledge of the glory of Christ, which knowledge has the power to enlighten. Wisdom is radiant and unfading (Wis 6:12). As far as it is concerned, it shines upon all and enlightens all. But those who place an obstacle are not enlightened. And this is what he says: the god of this world has blinded the minds of unbelievers, so that there should not shine unto them, namely, in their unbelieving minds, the light of the Gospel, which enlightens because it is the glory of Christ, i.e., his brightness. We have beheld his glory, glory as of the only Son from the Father (John 1:14). This glory is Christ’s, inasmuch as he is the image of God: he is the image of the invisible God (Col 1:15).

126. Note, according to a Gloss, that Christ is the most perfect image of God. For in order that something be perfectly an image of something, three things are necessary, and these three are perfectly in Christ. First, a likeness; second, origin; third, perfect equality. For if there is unlikeness between the image and that of which it is the image, and one does not arise from the other, or even if there is not perfect equality according to the same nature, then the notion of perfect image would not be there. For the likeness of a king on a coin is not called a perfect image of the king, because equality according to the same nature is lacking; but the likeness of a king in his son is called a perfect image of the king, because it possesses the three marks mentioned.

Therefore, since those three are present in Christ, the Son of God, because namely he is similar to the Father, arises from the Father and is equal to the Father, he is in the highest degree and perfectly called the image of God.

127. Then when he says, for we do not preach ourselves, the Apostle settles a doubt. For some could say to the Apostle, contrary to what was said here: above you said that your Gospel was hidden; now you say that the Gospel of Christ enlightens. Therefore, if it is granted that the Gospel of Christ enlightens, it cannot follow that your Gospel is hidden. To settle this he does two things.

First he shows that his own Gospel and Christ’s are the same;

second, he shows how it is that his own Gospel enlightens, at for God who commanded.

128. He says, therefore: I say that the manifestation of the brightness of Christ is the Gospel of Christ and our Gospel. It is ours as preached by us; it is Christ’s truly as the one preached in the Gospel. Hence it is that we do not preach ourselves, i.e., we do not commend ourselves nor for ourselves, i.e., we do not use our preaching for our praise or gain, but we refer it all to Christ and his praise. We preach Christ crucified (1 Cor 1:23); that I may tell of all your works, not mine, in the gates of the daughter of Zion (Ps 73:28).

But Jesus Christ our Lord: and ourselves your servants through Jesus. As if to say: we preach Jesus as Lord, but ourselves as servants, the reason being that we principally seek the praise of Christ and not our own. For a servant is one who exists for the profit of the master. That is why a minister of the Church, who does not seek the honor of God and the welfare of his subjects, is not a true ruler, but a tyrant. For whoever rules well should be as a servant seeking the honor and profit of his subjects. The elder shall serve the younger (Gen 25:23); for though I am free from all men, I have made myself a slave to all (1 Cor 9:19).

129. Then when he says, for God who commanded, he shows the source of his Gospel’s power to enlighten.

Here we should note the order of the Apostle’s procedure. It is this: at one time, namely, before being converted to Christ, we were darkness, just as you and the others, upon whom the brightness of Christ’s glory did not shine. But now, after Christ has called us to himself by his grace, that darkness has been taken away from us, and now the power of the glory of Christ’s brightness shines in us, and it shines on us in such a way that not only are we enlightened so that we can see, but we enlighten others. Therefore, from the spiritual grace and abundant splendor of the brightness of the glory of Christ in us, our Gospel has the power to enlighten.

130. And this is what he says: I say that our Gospel enlightens, for God who commanded i.e., who made by a single command, the light to shine out of darkness, by separating the elements, when he enlightened the dark chaos by the light he made: he said: let there be light (Gen 1:3); I made an unfailing light to rise in the heavens (Sir 24:6). He, I say, has shined in our hearts, i.e., in our minds, previously darkened by the absence of the light of grace and by the obscurity of sin. To enlighten those who sit in darkness and in the shadow of death (Luke 1:79).

He has shined, I say, not only to enlighten us, but to give the light, i.e., that we might enlighten others. To me, though I am the very least of all the saints, this grace was given (Eph 3:8); you are the light of the world (Matt 5:4). To give the light, I say, of the knowledge, i.e., that we make others know of the glory of God, i.e., of the clear vision of God, in the face of Christ Jesus. A Gloss: i.e., through Jesus Christ, who is the face of the Father, because without him the Father is not known. But it is said better thus: to illumine the holy brightness of God, which indeed shines in the face of Jesus Christ, i.e., so that by that glory and brightness Jesus Christ may be known. As if to say: in summary, God has shone upon us to enlighten us, so that Jesus Christ may be known and preached among the gentiles.

Earthen vessels

But we have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us.

We are afflicted in every way, but not crushed; perplexed, but not driven to despair;

persecuted, but not forsaken; struck down, but not destroyed;

always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies.

131. Above, he discussed the use of the ministry of the New Testament in regard to doing good; here he discusses its use in regard to enduring evil.

first, he points to the endurance of the evils they suffered;

second, he explains this, at for we who live are always delivered.

first, he shows the reason why they are exposed to tribulations by God;

second, he shows that they should act patiently under these tribulations, at in all things we suffer tribulation;

third, he gives the reason for this patience, at always bearing about in our bodies.

132. He says, therefore: God has shone on our minds to give light to others, and this light is our greatest treasure. It is an unfailing treasure for men (Wis 7:14); abundance of salvation, wisdom and knowledge (Isa 33:6). But we do not have that greatest treasure in a precious place, but in a lowly fragile thing, in order that its power may be attributed to God. Hence, he says, we have this treasure, i.e., that light by which we enlighten others, in earthen vessels, i.e., in our frail and lowly body. For he knows our frame; he remembers that we are dust (Ps 103:14); like the clay in the potter’s hand, so are you in my hand, O house of Israel (Jer 18:6); yet, O Lord, you are our Father, we are the clay (Isa 64:8).

Therefore we have this treasure in earthen vessels to show that the excellency of that light may be of the power of God, i.e., attributed to God, and not believed to be of us. For if we were rich or powerful or noble according to the flesh, any great good we did would be attributed not to God but to ourselves. But now, because we are poor and contemptible, such excellence is attributed to God and not to ourselves. Therefore, God wants us to be held in contempt and to be exposed to tribulations. Lest they should say: our hand is triumphant, the Lord has not wrought all this (Deut 32:27); that no human being might boast in the presence of God (1 Cor 1:29); you sent them as your forerunners not to speak (Wis 12:8).

133. Then when he says, in all things we suffer tribulation, he shows their patience in the things they suffer.

first, he points out the evils they suffer in general;

second, he mentions them in particular, at we are straitened: but are not destitute.

134. He says, therefore: truly we have this treasure in earthen vessels, because in all things we suffer tribulation. As if to say: no type of tribulation has missed us. Through many tribulations we must enter the kingdom of God (Acts 14:22). Nor is this strange, for it is said: was it not necessary that the Christ should suffer these things and enter into his glory? (Luke 24:26).

And although we suffer in this way, we are not distressed. He speaks as a traveler who becomes distressed, when he cannot find a way out of a narrow place. As if to say: men who trust only in the world are distressed, if they are troubled on all sides by the world, because no way of relief is open to them, since they trust only in the world. But we, although we are troubled in the world, yet because we trust in God and hope in Christ, escape by the help of God. That is why we are not distressed.

135. Then when he says, we are straitened: but are not destitute, he lists the tribulations in particular. Now there are four things by which men are wont to be troubled; and the apostles were also troubled by them, namely, by external things, by the disquiet of their state, by injury to their reputation, and by affliction of their body.

Therefore, in regard to the first he says, we are straitened i.e., impoverished. As if to say: we are so poor that we lack necessities: to the present hour we hunger and thirst (1 Cor 4:11). But we are not destitute, i.e., abandoned by God, who is our treasure. For riches are not sought for their own sake, but for a sufficiency of life. Hence, men who live without God’s help and without hope, are destitute, if they lack riches. But those who trust and hope in God alone, no matter how perplexed they be, are not destitute. As having nothing and possessing all things (2 Cor 6:10).

But this is not all, for along with this we are disquieted: we suffer persecution, namely, from place to place: when they persecute you in one town, flee to the next (Matt 10:23), but not forsaken by God, because he offers help: I will never fail you nor forsake you (Heb 13:5); you, O Lord, have not forsaken those who seek you (Ps 9:10).

Along with this we are injured in our reputation, because we are humiliated, i.e., scorned and regarded as nothing. the hour is coming when whoever kills you will think he is offering service to God (John 16:2); blessed are you when men hate you (Luke 6:22). But because when a man is scorned and there is reason for it, the scorned one is usually ashamed. But when there is not cause, he is not ashamed. And there was no reason for their being scorned, hence he continues, but not ashamed. As if to say: since there is no reason, we do not care. In you, O Lord, have I hoped; let me never be put to shame (Ps 31:2).

But as though these were trifles, he adds to the amount of tribulation, saying: cast down into the dangers of death, but we do not perish, i.e., we do not cease doing good; or we are not destroyed because God sustains us. We have become, and are now, as the refuse of the world, the offscouring of all things (1 Cor 4:13); when you shall think yourself consumed, you shall rise as the daystar (Job 11:17); we are accounted as sheep for the slaughter (Ps 44:22).

136. Then when he says, always bearing about in our body the mortification of Jesus, he gives the reason for this patience.

Here it should be noted that in Christ the process was this: having from the beginning of his conception a flesh that could suffer, he both suffered and died, yet within he was leading a spiritual life. But after the resurrection that spiritual and glorious life flowed into the body, so that his body became glorious and immortal, because Christ being raised from the dead will never die again (Rom 6:9). Hence we can think of two states in the body of Christ, namely, of death and of glory. Hence, he says that we endure the perils of death and suffering patiently, in order to attain to the glorious life.

137. And this is what he says: always bearing i.e., in all things and everywhere, the mortification of Jesus, i.e., for Jesus, or in the likeness of Jesus’ death: I bear on my body the marks of Jesus (Gal 6:19), because we have suffered for the truth, as Jesus did. In our body, not only in our mind: for your sake we are slain all the day long (Ps 44:23). That the life of Jesus, i.e., the life of grace which Jesus gives, or the life of glory which Jesus reached by his sufferings: was it not necessary that the Christ should suffer these things and enter into his glory? (Luke 24:26), may also be manifested, i.e., be evident even to enemies.

He says, therefore, in the future, namely, in the resurrection, or even now the life of grace, in our body, and not only in our soul: when they had broken the wine jars, the lamps appeared (Judg 7:20). Therefore Ambrose says: they did not fear to die on account of the promised resurrection. Bearing about, i.e., carrying it about and enduring, because wherever we go, we suffer and do not give up. And this so that the life of Jesus, which is now hidden in our hearts, may be made manifest in our bodies, namely, when he will change our lowly body to be like his glorious body (Phil 3:21); you have died and your life is hid with Christ in God (Col 3:3); if we die with him, we shall also live with him (2 Tim 2:11).

Death for Jesus

For while we live we are always being given up to death for Jesus' sake, so that the life of Jesus may be manifested in our mortal flesh.

So death is at work in us, but life in you.

Since we have the same spirit of faith as he had who wrote, "I believed, and so I spoke," we too believe, and so we speak,

knowing that he who raised the Lord Jesus will raise us also with Jesus and bring us with you into his presence.

For it is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God.

138. Having mentioned the patience of the apostles in the midst of evils, and revealed the cause of their patience, the Apostle now explains them.

First, he explains what he said about the hope of glory;

second, what he said about his own patience, at for which cause we faint not.

First, he shows the hope of glory that he has;

second, he shows the source of this hope, at but having the same Spirit.

139. In regard to the first he does three things. First, he shows how he bears the mortification of Jesus in his body; second, how he bears the life of Jesus, at that the life of Jesus; third, what he and others have obtained from this, at so then death.

He says, therefore: I say that we bear the death of Jesus in our bodies; not that we might die, but because we who live with bodily life or powers, we are always delivered unto death or dangers of death, for Jesus’s sake: we are accounted as sheep for the slaughter (Ps 44:22).

But how we carry the life of Jesus in our body is explained when he says, so that the immortal and incorruptible life of Jesus may also be made manifest in our now mortal flesh, so that our mortal flesh may put on immortality at the resurrection. This mortal nature must put on immortality (1 Cor 15:53).

What results from this is mentioned when he continues, so then death works in us, i.e., exercises its sway, in us, but life, namely, the present one, works in you, because you live in prosperity: we are fools for Christ’s sake, but you are wise in Christ. We are weak, but you are strong (1 Cor 4:10). And death works in us a great good, namely, the attainment of spiritual life: precious in the sight of the Lord is the death of his saints (Ps 116:15). But the earthly life that you love works in you a great evil, namely, eternal death: the wage of the righteous leads to life, the gain of the wicked to sin (Prov 10:16); he who loves his life loses it, and he who hates his life in this world will keep it for eternal life (John 12:25).

Or another way: there were two things in Christ, namely, bodily death and spiritual life. He says, so then death works in us. As if to say: not only does spiritual life work in us, inasmuch as we imitate him spiritually, but death is at work, i.e., because of the hope of the resurrection and for the love of Christ, the marks of Christ’s death appear in us, inasmuch as we are exposed to the sufferings of death: for your sake we are slain all the day long (Ps 44:22). But in you, only the life of Christ works, through which faith and the spiritual life are planted in you.

140. Then the Apostle shows how he acquired this hope of certainty, at but having the same Spirit.

In regard to this he does two things.

First, he states the cause of the certainty;

second, he concludes to the certainty itself, at knowing that he.

141. Now the cause of this certainty is the Spirit instilling faith into their hearts. First, therefore, he mentions this cause; second, he explains it with an example, at as it is written.

He says, therefore: the reason we hope and do not faint is that having the same Spirit of faith which the ancients had, because although the times have changed, the Spirit and the faith have not changed, except that they believed that the Christ would come and suffer, whereas we believe that he has already come and suffered. And this Spirit is the Holy Spirit, who is the Spirit of faith: all these are inspired by one and the same Spirit, who apportions to each one individually as he wills (1 Cor 12:11).

Having, therefore, this Spirit that the ancients had, we do the same things as they did and we believe. But what they did is described in a psalm, I believed (Ps 116:20), namely, God, perfectly. And this is what the ancients did: and all these, though well attested by their faith, did not receive what was promised (Heb 11:39). For which cause, namely, that I believed, I have spoken, i.e., I confessed the faith: for man believes with his heart and so is justified, and he confesses with his lips and so is saved (Rom 10:10). But we do this because, since we believe, we speak and confess the faith and preach: we cannot but speak of what we have seen and heard (Acts 4:20). Therefore the Holy Spirit is the cause of this certitude.

142. Finally, therefore, he reaches the intended conclusion, namely, the certitude itself. First, in regard to his own salvation; second, in regard to the salvation of others, at and place us with you.

He says, therefore, knowing, i.e., having certain knowledge, that he who raised up Jesus, i.e., God the Father or the entire Trinity, will raise us up also with Jesus, namely, to put on the same glory as Jesus, because since we are his members, we should be with the head. Where I am, there shall my servant be also (John 12:26); he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you (Rom 8:11).

And I am certain not only of our salvation but of yours also, and place us with you, i.e., we will be together. For just as we are members of Christ, so you are also through us. And so we shall always be with the Lord (1 Thess 4:17); wherever the body is, there the eagles will be gathered together (Matt 24:28).

Therefore, he says, with you, to urge them to good, inasmuch as he shows that they are not inferiors but equals.

143. And well can I say this with certainty, because all things are for your benefit. For all things, the sufferings we endure, the graces we receive from God, are for your sakes, namely, that you be instructed by our example. And this, therefore, so that the grace abounding from us, in you may abound through many in thanksgiving unto the glory of God, i.e., that many may thank God for so great a favor. Always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father (Eph 5:20).

Renewal of the inward man

So we do not lose heart. Though our outer nature is wasting away, our inner nature is being renewed every day.

For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison,

because we look not to the things that are seen but to the things that are unseen; for the things that are seen are transient, but the things that are unseen are eternal.

144. Having mentioned the patience which the apostles showed in tribulations and manifested the reward they expected, he then treats of the cause of patience and the mode or reason for patience.

In regard to this he does three things.

First, he hints at the patience of the saints;

second, the cause of patience, at while we look not;

third, the reward of patience, at for that which.

145. In regard to the first he intends to show that the patience of the saints is unconquerable. Hence, he says, for which cause, i.e., because we know that he who raised Jesus from the dead will raise us and place us with you; therefore we faint not, namely, in our tribulations, i.e., we are reduced to the state in which we cannot bear and endure more for Christ. For to lose heart is the same as not being able to bear: I was wearied, not being able to bear it (Jer 20:9).

146. But the reason why we do not fail is that although we fail in a certain respect, namely as to the outward man, in another respect we are ever renewed, namely as to the inward man. Hence, he says, but though our outward man is corrupted, yet the inward man is renewed day by day.

Here it should be noted that by occasion of these words a certain heretic, Tertullian by name, said that the rational soul, which is in the body of a man, has a bodily shape and bodily members, just as the body has; and this is called the inward man. This, of course, is false. Hence, to understand the passage, it must be known that even according to the Philosopher in IX Ethics, and according to the way we speak, each thing is said to be that which is most important in it. For example, the most important thing in the city is the power and the council, so that whatever the power and council do, the city is said to do.

Now something can be judged the most important thing in man either in truth or according to appearance. In truth the most important thing in man is the mind. Hence, according to the judgment of spiritual men, the mind is called the inward man. But according to appearance, the most important thing is the outward body with its senses. Hence, according to the judgment of those who consider only bodily and sense-perceptible things and savor earthly things, and whose god is the belly, the body with the sense is called the outward man.

147. Therefore, it is according to this manner that the Apostle is speaking here when he says, though our outward man, i.e., the body with its sentient nature, is corrupted, in tribulations, fasts, abstinences and watchings: our old self was crucified with him (Rom 6:6); rottenness enters into my bones (Hab. 3:16), yet the inward man namely, the mind or reason strengthened with the shield of faith, is renewed. This should be understood in the following way: oldness is the road to corruption. And what is becoming obsolete and growing old is ready to vanish away (Heb 8:13). But human nature was established in wholeness, and if it had continued in that wholeness, it would have always been new. But through sin it began to be corrupted. As a result, whatever followed, such as ignorance, difficulty in doing good, inclination to evil, punishment, and so on, all pertain to oldness.

Therefore, when such a human nature gets rid of the results of sin, it is said to be renewed. Such riddance begins in the saints here, but is perfectly completed in heaven. For here the oldness of sin is put off; for the spirit removes the oldness of sin and is subjected to the newness of justice. Here the intellect removes errors and assumes the newness of truth. It is according to this that the inner man, namely, the soul, is renewed. Be renewed in the spirit of your minds (Eph 4:23). But in heaven, even the oldness of punishment is removed. Hence, there will be a complete renewal there: your youth is renewed like the eagle’s (Ps 103:5).

But because the saints advance daily in purity of conscience and knowledge of divine things, he says, day by day: ascending in his heart (Ps 84:7). Consequently, patience is unconquerable, because it is renewed from day to day.

148. The third point, namely, the cause of this patience, is recognition of a reward. This recognition is most efficacious, because, according to Gregory, it lessens the force of a scourge. And this is what he says, for that which is, as if to say: the tribulations we suffer here are nothing, if we look to the glory we obtain from them.

Hence, he compares the condition of the saints in this life to the condition of those in heaven and mentions five things in each state that correspond.

149. First, the condition of the present life in the saints is of itself slight and, as it were, imperceptible. Hence, he says, that i.e., the least: for a brief moment I forsook you (Isa 54:7).

Likewise it is transitory; hence he says, at present, i.e., in this life, which is one of affliction and toil. The life of man is warfare (Job 7:1).

Likewise it lasts a short time; hence he says, momentary: for a moment I hid my face from you (Isa 54:8). For the whole time of this present life compared to eternity is only momentary.

Likewise it is light; hence he says, light. For although he said above, we were burdened beyond measure (2 Cor 1:8), because the body is heavy, yet it is very light to a spirit on fire with charity. Hence Augustine says: all that is heavy and huge love makes easy and almost nothing.

Likewise it is penal; hence he says, of our tribulation. I will bear the indignation of the Lord because I have sinned against him (Mic 7:9).

150. But as to the state of happiness, he lays down five things, because in contrast to this, he places above measure: I consider that the sufferings of this present time are not worth comparing to the glory that is to be revealed to us (Rom 8:18).

Likewise, against that which is at present he places exceedingly, i.e., in an excellent state without disturbance: I will make you ride upon the heights of the earth (Isa 58:14).

Against that which is momentary, he places eternal: everlasting joy shall be upon their heads (Isa 35:10).

Against that which is light he places a weight. He says, weight for two reasons: first, because a weight inclines and draws to its motion all things under it. In the same way eternal glory will be so great that it will make the whole man glorious in soul and in body. There will be nothing in man that does not follow the impulse of glory.

Or it is called weight, because it is precious, for only precious things are weighed.

Against that which is called of tribulation he places of glory.

Or of glory can be common to the other four, which are said of the state of glory, so that of tribulation is common to the four which are said of the present life.

It works, namely, above the tribulations we suffer, for these are the cause and merit for which God confers that glory on us.

And so the patience of the saints is unconquerable, their reward ineffable, and the recompense of their reward right and delightful.

151. Hence he says, while we look not at the things which are seen, but at the things which are not seen. As if to say: although the things we hope for are still to come, and in the meantime our body is corrupted, nevertheless, we are renewed, because we do not pay attention to those temporal things, but to eternal. And this is what he says: it works in us a weight of glory. In us, I say, while we look not at, i.e., not paying attention to, the things which are seen, i.e., earthly things, but at the things which are not seen, namely, heavenly things: forgetting what lies behind and straining forward to what lies ahead (Phil 3:13); eye has not seen nor ear heard, nor the heart of man conceived, God has prepared for those who love him (1 Cor 2:9).

And why do we look on heavenly things? For the things which are seen, i.e., earthly things, are transient and are temporal, but the things which are unseen, namely, heavenly things, are eternal: my salvation will be forever (Isa 51:6).

Expectation of Heaven

Longing for heavenly habitation

For we know that if the earthly tent we live in is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.

Here indeed we groan, and long to put on our heavenly dwelling,

so that by putting it on we may not be found naked.

For while we are still in this tent, we sigh with anxiety; not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life.

152. After commending the ministry of the New Testament, both as to its dignity and its use, the Apostle now commends it as to its reward. For although he had already said something about the reward, it was partial and incomplete; so now he deals with it at greater length. In regard to this he does three things:

first, he treats of the reward;

second, of the preparation for and reception of the reward, at and therefore we labor;

third, the cause of each, namely, of the preparation and of the reward that is expected, at but all things are of God, who has reconciled.

first, he mentions the reward expected;

second, he expresses a desire for the expected reward, at for in this also we groan.

153. Since the awaited reward is inestimable, namely, of heavenly glory, he says, for we know. As if to say according to a Gloss: indeed he works in us a weight of glory, because this glory will be not only in our souls, but in our bodies. For, i.e., because we know, i.e., are certain, because we already have it in hope, that if our earthly house, i.e., the body.

For as has been said, man is called a mind, since that is the most important thing in man. Now this mind is to the body as a man is to a house. For just as the man living in a house is not destroyed, when the house is destroyed, but he continues to exist, so when the body is destroyed, the mind, i.e., the rational soul, is not destroyed, but continues to exist. The body, therefore, is called the earthly house we live in. Those who dwell in houses of clay, whose foundation is in the dust, who are crushed before the moth (Job 4:19). Be dissolved, i.e., destroyed. We know, I say, that we have a building of God, i.e., prepared by God; a building, I say, a house not made with hands, i.e., not a work of man or of nature, but an incorruptible body, which we shall assume. It is not made with hands, because incorruptibility in our bodies is the result of a divine action alone. He will change our lowly body to be like his glorious body (Phil 3:21). Eternal in heaven, i.e., a house prepared for us from all eternity. A tabernacle that shall never be destroyed in heaven (Isa 33:20); your reward shall be great in heaven (Matt 5:12). This exchange, namely, to get a heavenly home for an earthly one, is what Job desired: all the days of my service I would wait, till my release should come (Job 14:14).

154. The explanation is based on a Gloss, but it does not agree with the Apostle’s meaning, nor with what preceded and what follows. For when he is dealing with one continuous subject, he does not interject another. Therefore let us see what the Apostle intends to say.

Now one should know that the Apostle wants to show that the saints are reasonable in enduring the tribulations by which the present life is destroyed, because this results in obtaining glory at once, and not a glorified body, as the Gloss says. Therefore he says: the reason we endure these things is that we know, i.e., we hold it as certain, that if our earthly house of this habitation, i.e., the body, be dissolved i.e., corrupted by death, we have at once, not in hope but in reality, a better house, namely, a building, a house not made with hands, i.e., heavenly glory, not a glorified body. Of this house it is said: in my Father’s house are many rooms (John 14:2). This house is of God, not made with hands, because eternal glory is God himself: be a rock of refuge for me, a strong fortress to save me (Ps 31:2), and eternal in the literal sense, because it is the eternal God. In the heavens, i.e., on high, because as soon as the body is dead, the holy soul obtains this glory, not in hope but in reality. For thus even before the body is dissolved, we have this home in hope.

Thus, the reward of the saints is wonderful and desirable, because it is heavenly glory.

155. Hence, he links the desire of the saints with this reward, saying: for in this also we groan, desiring to be clothed upon with our habitation that is from heaven. Here he does three things.

First, he expresses the desire of grace for its reward;

second, he shows that the desire of grace is retarded by the desire of nature, at for we also, who are in this tabernacle;

third, he shows that the desire of grace overcomes the desire of nature, at therefore, always having confidence.

156. The desire of grace is fervent: for in this we also groan, and long to put on our heavenly dwelling. As if to say: this is the real proof that we have a house not made with hands, because if the desire of nature is not in vain, much less is the desire of grace in vain.

Therefore, since we have a most fervent desire of grace for heavenly glory, it is impossible for it to be in vain; and this is what he says, we groan, i.e., groaning we desire, namely with our soul’s desire that we are delayed. Woe is me that I sojourn in Meshech (Ps 120:5). We groan, I say, desiring to be clothed upon with our habitation, i.e., the enjoyment of glory, that is from heaven, i.e., heavenly. It is called a dwelling because the saints dwell in that glory as their place of consolation. Enter into the joy of the Lord (Matt 25:21).

In saying, clothed upon he is stating that the heavenly home of which he spoke above is not something separated from man, but something inhering in him. For a man is not said to be clothed with a house, but with clothes: clothed upon with our habitation. In this way he shows that the desire is for something that inheres, because it is put on, and something which contains and exceeds because it is inhabited.

157. But because he did not merely say, clothed, but clothed upon, he gives the reason for this, when he says, yet so that we be found clothed, not naked. As if to say: if the soul were to be clothed with a heavenly dwelling, in such a way that the earthly dwelling were not taken off, i.e., in such a way that our body were not dissolved by death, the attainment of that heavenly dwelling would be to be clothed upon. But because it is necessary to be divested of that earthly dwelling, if the heavenly is to be put on, it cannot be a being clothed upon, but simply a being clothed. Hence he says, yet so that we be found clothed, not naked. As if to say: we would indeed be clothed upon, if we were found clothed and not naked. For a naked person is not said to be clothed upon, but to be clothed.

But a Gloss explains it as a spiritual dress, saying: we desire to be clothed upon, and this will indeed be done, but under this condition, that we be found clothed, namely, with the virtues, and not naked, namely, of the virtues. Of this clothing it is said: put on then, as God’s chosen ones, holy and beloved, compassion, kindness, lowliness, meekness, and patience (Col 3:12). As if to say: no one will attain to this glory, unless he has the virtues. But this explanation does not seem to agree with the Apostle’s intention.

158. Thus, therefore, the desire of grace burns for a reward, but it is retarded by the desire of nature. He shows this when he says: for we also, who are in this tabernacle, do groan.

Herein, therefore, he first shows the condition of the natural desire;

second, he shows that even this condition of the natural desire is from God, at now he who makes us.

159. The condition of the desire is natural, delaying the desire of grace, because we would prefer to be found clothed and not naked, i.e., we would prefer that the soul attain to glory without the body’s being dissolved by death. The reason for this is that there is a natural desire in the soul to be united to the body; otherwise, death would not be a punishment. And this is what he says: for we also, who are in this tabernacle, i.e., who live in this mortal body: since I know that the putting off of my body will be soon (2 Pet 1:14), do groan i.e., inwardly in the heart, and not outwardly with our voice: we moan and moan like doves (Isa 59:11), because it is hard to think of death, and yet burdened as with something against our desire, in that we cannot attain to glory without the putting off of the body. This is so much against our natural desire that, as Augustine says, not even old age itself could remove the fear of death from Peter. And so he says, we would not be unclothed, namely, of our earthly tent, but clothed upon, that that which is mortal may be swallowed up by life, or, according to a Gloss, with a glorified body.

But because it could seem unbecoming that the body, on the one hand should be corruptible of its very nature, if it had not been dissolved before, and, on the other hand, glorified, he mentions the way in which he would like this to happen, saying, so that that which is mortal may be swallowed up by life. As if to say: we do not desire to be clothed over in such a way that the body remains mortal, but so that the glory take away corruption altogether from the body without its dissolution. Hence he says, that that which is mortal, i.e., the very corruption of the body, may be swallowed up by life, i.e., glory: death is swallowed up in victory (1 Cor 15:54).

Walk by faith and not by sight

He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee.

So we are always of good courage; we know that while we are at home in the body we are away from the Lord,

for we walk by faith, not by sight.

We are of good courage, and we would rather be away from the body and at home with the Lord.

So whether we are at home or away, we make it our aim to please him.

For we must all appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body.

160. Here he discloses the author of the supernatural desire for a heavenly dwelling. For the cause of a natural desire that we be not despoiled is that the soul is naturally united to the body, and vice versa. But the desire to be clothed upon with a heavenly dwelling is not from nature but from God. Hence, he says, now he who makes us for this very thing is God. As if to say: we wish to put on the heavenly dwelling, but in such a way as not to lose the earthly one. And yet it is God who effects in us the desire to be thus clothed over: God is at work in you, both to will and to work for his good pleasure (Phil 2:13).

The reason for this is that upon every nature follows a desire suited to the end of that nature, as something heavy naturally tends downward and seeks to rest there. But if a thing’s desire is above its nature, that thing is not moved to that end naturally, but by something else, which is above its nature. Now it is evident that to enjoy eternal glory and to see God by his essence, although it is appropriate to a rational creature, is above its nature. Therefore, the rational creature is not moved to desire this by nature, but by God himself, who makes us for this very thing.

161. How this is accomplished he adds, saying, who has given us the pledge of the Spirit.

In regard to this it should be noted that God produces natural desires and supernatural desires in us: the natural, when he gives us a natural spirit suited to human nature: God breathed into his nostrils the breath of life (Gen 2:7); but he gives the supernatural desires when he infuses in us the supernatural Spirit, i.e., the Holy Spirit. Therefore he says, who has given us the pledge of the Spirit, i.e., the Holy Spirit producing in us the certainty of this thing, with which we desire to be filled: you were sealed with the Holy Spirit, which is the guarantee of our inheritance (Eph 1:13).

He says, pledge, because a pledge has as much value as the thing for which it is given; but it differs from the thing for which it is given in this way, namely, that the thing is possessed with a fuller right, when it is already had, than the pledge is. For the thing is possessed as one’s own, but the pledge is kept and held as though giving assurance that the thing will be possessed. So it is with the Holy Spirit: because the Holy Spirit has as much value as heavenly glory. But there is a difference in the way he is possessed, because now we have him as a surety of obtaining that glory; but in heaven we shall have him as something now possessed by us. For then we shall have him perfectly, but now imperfectly.

In this way, therefore, is grace’s desire deferred by a natural desire.

162. But is it hindered? No, but grace’s desire conquers. Hence, he says, always having confidence, knowing that while we are in the body we are absent from the Lord. As if to say: there are two desires in holy men, one by which they desire a heavenly dwelling, the other by which they do not wish to be despoiled. If these were compatible, they would not be contrary, and one would not be delayed by the other. But the Apostle shows that they are incompatible and that one must prevail over the other.

In regard to this he does three things:

first, he shows the incompatibility of these desires;

second, he enters a proof, at for we walk by faith;

third, he shows which of them conquers, at but we are confident.

163. He shows their incompatibility when he says, always having confidence, knowing that while we are in the body we are absent from the Lord. Properly speaking, to dare is to involve oneself in dangers of death and not to yield through fear. But although the saints naturally fear death, yet they dare to face the dangers of death and not yield because of a fear of death: the righteous are bold as a lion (Prov 28:1); in his days he feared not the prince (Sir 48:13). Knowing, namely, that he strengthens our boldness not to fear death for Christ, that while we are in the body we are absent i.e., far away from God: woe to me because my stay has been prolonged (Ps 120:5). We are absent inasmuch as we are outside our native land, which is God. Otherwise, we would not be described as away from him. And this is not from our nature, but from his grace.

164. That we are absent from the Lord is proved, when he says, for we walk by faith, i.e., we pass through this life in faith, and not by sight: because faith deals with things not seen. For the word of faith is as a lamp with which the road is lit in this life: your word is a lamp to my feet, and a light for my steps (Ps 119:105). But in heaven there will be no such lamp, because the radiance of God, i.e., God himself, has enlightened it (Rev 21:23). Therefore, we shall then see him by sight, i.e., in his essence.

But he says, we walk by faith, because faith is concerned with things unseen: faith is the substance of things hoped for; the conviction of things not seen (Heb 11:1). But as long as the soul is united to the body, it does not see God in his essence: no man shall see me and live (Exod 33:20). Hence, inasmuch as we assent by believing the things we do not see, we are said to walk by faith and not by sight.

Thus, therefore, the incompatibility of the two desires is plain, because we cannot, along with this body, be clothed over by the heavenly habitation, the proof of this being that we walk by faith.

165. He follows with the victory of the one desire, namely, of grace, when he says, we are confident and have a good will to be absent rather from the body. This should be read as follows: knowing what was said above, i.e., that while we are in the body we are absent from the Lord, we are confident and have a good will to be absent rather from the body and to be present with the Lord.

He says two things: one implies the repugnance he has in willing, a repugnance caused by the fear of death. For where there is no fear, there is no daring. For the fear of death springs from our nature’s desire, but the daring of grace’s desire. Therefore, he says, we are confident.

The other implies an imperfection of the soul in desiring, because unless we desired properly, the fear of death would not be overcome, since it is quite natural. Therefore, it is not only necessary to dare, but also to have a good will, i.e., to will gladly. For although, according to the Philosopher, in the act of courage, joy is not required for the perfection of the virtue as it is in the other virtues, but only not to be sad. Yet because the courage of the saints is more perfect, they are not only not sad at the dangers of death, but they rejoice: my desire is to depart and be with Christ (Phil 1:23).

But what do we dare? To be absent rather from the body, i.e., to be separated from the body by its dissolution, which is contrary to the desire of nature, and to be present with the Lord, i.e., to walk by sight, which is the desire of grace. He desired this who said: my soul thirsts for God, for the living God (Psalm 42:5).

166. Note that he concludes to the same two things he proposed at the beginning, namely, that if our earthly house of this habitation be dissolved, which is the same as what he says here, namely, to be away from the body; and that we have a building of God, a house not made with hands, eternal in heaven, which is the same as being present with the Lord.

167. By these words is refuted the error of those who say that the souls of dead saints are not at once after death brought to the vision of God and into his presence, but they reside in mansions until the day of judgment. For the saints dared and desired in vain to be away from the body, if they would not be present to God when separated from the body.

Therefore, the answer is that the saints see the essence of God immediately after death and dwell in a heavenly mansion. Thus, therefore, it is plain that the reward which the saints await is inestimable.

168. He follows this with an account of the preparation for the reward which is accomplished by the struggle against temptations and by exercising good works, and this he says at and therefore we labor. But the saints are prepared for this reward in three ways.

First, by pleasing God;

second, by helping their neighbor, at knowing therefore the fear of the Lord;

third, by removing carnal affections from themselves, at therefore, henceforth we know.

169. They please God by resisting evil. Hence he says, therefore, namely, because our whole desire is to be present with God, we labor i.e., we make great effort, i.e., we strive and fight against the temptations of the devil, the flesh and the world: strive to enter by the narrow gate (Luke 13:24). To please him, namely, God, with whom we desire to be present, whether absent or present: because unless we strive to please him in this life, while we are absent, we shall not be able to please him or be present with him in the other life: there was one who pleased God and was loved by him (Wis 4:10).

170. Then when he says, for we must all be manifested before the judgment seat of Christ, he adds the cause for why the saints strive to please God. This cause is taken from a consideration of the future judgment, when we must all be manifested.

Here the Apostle mentions five marks of the future judgment. The first is its universality, because no one will be exempted from that judgment; hence he says, we must all, i.e., all men, good and bad, great and small. So each of us shall give account of himself to God (Rom 14:12); and I saw the dead, great and small, standing before the throne, and books were opened (Rev 20:12).

171. But there are two objections against this. First, because it does not seem that unbelievers will come to judgment, for one who does not believe has already been judged (John 3:18).

Second, because some will be there as judges: you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel (Matt 19:28). Therefore, not all will be before the tribunal to be judged.

But sentence will also be pronounced during the judgment; and as to this, all will be manifested.

But it seems that children will be exempt, because he says, that everyone may receive the proper things of the body, according as he has done, whether it be good or evil. But children have done nothing in the body. This is answered by a Gloss: for they will not be judged for the things they did by themselves, but for the things they did through others, when they believed or did not believe, were baptized or not baptized through them. Or they will be condemned for the sin of their first parents.

172. Second, he mentions the certainty of the judgment. For in human judgment many can be deceived, when they are judged evil, whereas they are good; or good, whereas they are evil. The reason for this is that hearts are not manifest. But in that judgment there will be absolutely perfect certainty, because there will be a manifestation of hearts. Hence, he says, be manifested. Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart (1 Cor 4:5).

Third, he tells why the judgment will be necessary, because no one shall be able to escape that judgment either by another’s intercession or by contumacy. Hence he says, we must, that is, it is necessary. That you may know that there is a judgment (Job 19:29); for God will bring every deed into judgment, with every secret thing, whether good or evil (Eccl 12:14).

Fourth, he discloses the authority of the judge; hence, he says, before the judgment seat of Christ, who will come to judge men in the same form in which he was judged by men, so that appearing in human form, he may be seen by the good and by the evil; for the wicked cannot see the glory of God: and has given him authority to execute judgment, because he is the Son of man (John 5:27). A judgment seat can also be called a tribunal, which implies juridical power, and is taken from an ancient custom of the Romans, who chose three tribunes of the people, whose function was to pass judgment on the excesses of consuls and senators. Their places were called tribunals.

Fifth, he speaks of the equity of the judge, because there will be rewards or punishments according to one’s merits. Hence, he says, so that everyone may receive the proper things of the body, according as he has done: he will render to each one according to his works (Rom 2:5). He says, of the body, not only for things accomplished with bodily movement, but for those accomplished by the mind; otherwise, unbelievers would not be punished. Therefore, when he says, of the body, it is understood to mean things performed while he lived in the body.

Manifest to God

Therefore, knowing the fear of the Lord, we persuade men; but what we are is known to God, and I hope it is known also to your conscience.

We are not commending ourselves to you again but giving you cause to be proud of us, so that you may be able to answer those who pride themselves on a man's position and not on his heart.

For if we are beside ourselves, it is for God; if we are in our right mind, it is for you.

For the love of Christ controls us, because we are convinced that one has died for all; therefore all have died.

And he died for all, that those who live might live no longer for themselves but for him who for their sake died and was raised.

173. Having shown how the saints prepare themselves for the reward of eternal glory by pleasing God, the Apostle now shows how they prepare themselves for this by helping their neighbor.

In regard to the first he does two things.

First, he shows his own solicitude for the salvation of his neighbor;

second, he assigns the cause of this solicitude, at the charity of Christ.

First, he mentions the care he has for the salvation of his neighbor by persuading them;

second, he excludes a certain false suspicion, at we do not commend;

third, he shows that he aims at profiting his neighbors also in the way he teaches, at for whether we be transported.

First, he sets out his zeal for profiting his neighbors;

second, he manifests it, at but to God.

174. He says, therefore: I say that we must all be manifested before the judgment seat of Christ, and this consideration induces men to fear the judgment.

Hence, he says, therefore, knowing therefore the fear of the Lord, i.e., how purely and chastely the Lord Jesus should be feared, we use persuasion to men to fear and believe. When I consider, I am in dread of him (Job 23:15); who would not fear you, O King of the nations (Jer 10:7); but the Lord of hosts, him you shall regard as holy (Isa 8:13).

175. But because someone could say that it is not from a good conscience, but for his own advantage that he persuades men, he shows that this is false by appealing to two testimonies, namely, of God, when he says, but to God we are manifest, i.e., that he is speaking from fear of God, for God sees the intention of our heart. The heart is deceitful above all things, and desperately corrupt; who can understand it? I the Lord search the mind and try the heart (Jer 17:9–10); for he himself knew what was in man (John 2:25).

And by the testimony of their consciences; hence he says, I trust also that in your consciences we are manifest. Truly I hope, because I have shown myself to you in such a way that you might know we are approved and might firmly hold this, even though you do not admit it by mouth: commending ourselves to every man’s conscience in the sight of God (2 Cor 4:2)

176. Then because they might suppose that the Apostle said this to commend himself, he removes this false supposition, saying, we do not commend ourselves to you again, i.e., we are not saying this for our commendation, as though trying to commend ourselves again. For above he said certain things for his commendation: for it is not he who commends himself who is approved, but he whom the Lord commends (2 Cor 10:18).

But we say this for your benefit. As if to say, but we give you occasion to glory in our behalf, i.e., matter for glorifying. For the false apostles took glory in elation, saying that they were taught by the apostles, who were from the Lord, namely, by Peter and James, who were pillars of the faith, thus detracting from the Apostle, as though he had not been with the Lord Jesus, and wishing to destroy his teaching. Therefore, in order that the Corinthians, too, might have something in which to glory against those false apostles, namely, the grace given to the Apostle, so as to refute them and not be seduced by them, he said this. Hence, he continues, that you may have something to answer them, i.e., against them, or to those reprimanding, what you can speak.

177. To them, I say, who glory in face, and not in heart.

This can be explained in three ways. First, they glory in face, i.e., in the external observances of the law, because that is what they taught, and not in heart, i.e., in the virtue of Christ, which is in the heart, unlike the Apostle, who in virtue of the cross of Christ, said: far be it from me to glory except in the cross of our Lord Jesus Christ (Gal 6:14).

Likewise they glory in face, i.e., in the presence of men, as hypocrites do, and not in heart, i.e., in the testimony of conscience, as the Apostle says above: for our glory is this: the testimony of our conscience (2 Cor 1:12).

Or they glory in face, because they pretend some things outwardly, which they do not feel in the heart, namely, that they claimed to have been instructed by the apostles and were following their doctrine, which on the contrary they were trying to destroy.

It is clear, therefore, how the Apostle procured the salvation of his neighbor by teaching.

178. Now we must see how he procured their salvation even in the way he taught. Hence he says, for whether we be transported in mind, it is to God; or whether we be sober it is for you. This is explained in two ways:

in one way so that the Apostle calls himself transported when he speaks to them by commending himself, and sober when he is not speaking of his own commendation. According to this he is saying: no matter how we teach, it is either for the honor of God or the benefit of his neighbor; for if we be transported in mind, i.e., commend ourselves, it is for God, i.e., for the honor of God or for observing God’s judgment; if we be sober, i.e., not saying great things about ourselves, this is for you, i.e., for your profit.

179. But there is another and more literal sense. I say that we give you occasion to glory in our behalf, because in everything we do and even in the way we do it, we intend your good.

Hence it should be noted that the apostles were midway between God and the people: while I stood between the Lord and you at that time (Deut 5:5). Therefore, they were required to draw from God whatever they poured out upon the people. Hence it was necessary that sometimes they raised themselves to God by contemplation to obtain heavenly things, and sometimes conformed themselves to the people to deliver what they had received from God; and all this tended to their profit. Hence he says, for whether we be transported in mind, i.e., raised to the state of receiving gifts of graces, and this in order to be united to God, which is done by means of temporal things: I said in my vision (Ps 116:11); Dionysius: divine love causes ecstasy. Or whether we be sober, i.e., adapt ourselves to you by delivering God’s precepts, it is for you, i.e., for your benefit. For sobriety is the same thing as proper measurement. For the Greek word bria is the same word as mensura in Latin. This sobriety is not opposed to inebriation in wine, which brings wars on earth, but to that inebriation which is from the Holy Spirit and draws men to divine things and about which it is said: eat, O friends, and drink: drink deeply, O lovers! (Song 5:1). For that sobriety is for the benefit of our neighbor, but the inebriation is for the love of God.

Such a descent was signified by the descent of the angels on the ladder which Jacob saw (Gen 28:12): you will see heaven opened, and the angels of God ascending and descending upon the Son of man (John 1:51).

180. Then when he says, for the charity of Christ, the Apostle indicates the cause of his solicitude, namely, the love of Christ.

First, he shows that he is pressed by the charity of Christ to procure the salvation of his neighbor;

second, he indicates the source from which the charity of Christ is kindled, judging this.

181. He says, therefore: I say that whether we be transported in mind, it is to God; or whether we be sober, it is for you, i.e., for your benefit. The reason for this is that the charity of Christ presses us to this. He says, presses, because it is the same as stimulates. As if to say: the love of God, as a goad, stimulates us to do what charity commands, namely, to procure the salvation of our neighbor. Those who are led, i.e., stirred, by the Spirit of God are sons of God (Rom 8:14); its flashes are flashes of fire (Song 8:6).

182. Then he indicates the cause of his solicitude, namely, the love of Christ, adding, judging this, that if one died for all, then all were dead.

First, he assigns the reason for this;

second, he explains it, at and Christ died for all.

183. He says, therefore: I say that we do all things for you, because the love of Christ controls us, because we are convinced that one, namely Christ, has died for all, that we ourselves should so live, i.e., for your benefit, that we are even dead to ourselves, i.e., we care nothing about ourselves, but about Christ and the things of Christ: God shows his love for us (Rom 5:8); Christ also suffered for you, leaving you an example, that you should follow in his steps (1 Pet 2:21).

184. What follows from this, namely, then all were dead is explained in three ways. First, as if to say that all were dead with the death of sin in Adam. For it would not have been necessary for Christ to suffer for all, if all were not dead with the death of Adam’s sin: for as in Adam all die, so also in Christ shall all be made alive (1 Cor 15:22).

Second, as if to say: all were dead, namely, to the old life. For Christ died to remove sins; therefore, all should die to the old life, namely, of sin, and live the life of justice: the death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus (Rom 6:10–11).

Third, and more literally, then all were dead, i.e., each person should regard himself as though dead to himself: you have died and your life is hid with Christ in God (Col 3:3).

185. He explains this interpretation when he says, and Christ died for all: he died that we might live to Christ (1 John 4:9).

Hence he continues, that they also who live, namely, with a natural life, may now live not to themselves, i.e., solely for themselves and their own good, but unto him who died for them and rose again, namely, for Christ, i.e., he should direct his whole life to the service and honor of Christ. It is no longer I who live, but Christ who lives in me (Gal 2:20); forget not the kindness of your surety, for he has given his life for you (Sir 29:20).

The reason for these things is that everyone who acts takes the rule of his work from the end. Hence, if Christ is the end of our life, we should regulate our life not according to our will but according to Christ’s will. For this is what Christ himself said: for I have come down from heaven, not to do my own will, but the will of him who sent me (John 6:38)

186. But note that he says two things, namely that Christ died and that he rose for us; wherein two things are required of us. For since he dies for us, we, too, should die to ourselves, i.e., deny ourselves for him: if any man would come after me, let him deny himself and take up his cross daily and follow me (Luke 9:23). This is the same as saying: let him die to himself.

But because Christ rose for us, we should so die to sin and to the old life and to ourselves that we might rise to the new life of Christ: so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life (Rom 6:4). This is why the Lord not only said, let him deny himself and take up his cross, but added, and follow me, namely, in newness of life, by advancing in the virtues: they shall go from virtue to virtue (Ps 84:7).

All things made new

From now on, therefore, we regard no one from a human point of view; even though we once regarded Christ from a human point of view, we regard him thus no longer.

Therefore, if any one is in Christ, he is a new creation; the old has passed away, behold, the new has come.

187. Having indicated how the saints prepare themselves for receiving heavenly glory by pleasing God and helping their neighbor, the Apostle then shows how they prepare themselves for the same thing by giving up carnal affection.

First, he mentions the putting off of carnal affection;

second, he excludes an objection, at and if we have known;

third, he concludes to what he intended, at if then any be in Christ.

188. He says, therefore: inasmuch as I am so certain of eternal glory, henceforth we know no man according to the flesh.

Here it should be noted that according to the flesh is a restriction and can be explained in two ways according to the possible connections that can be made.

In one way, so according to the flesh is connected with no one. In this case, a Gloss explains it thus: we regard, i.e., approve of no man according to the flesh, i.e., living carnally. This is the way ‘flesh’ is taken in Romans: you are not in the flesh, you are in the Spirit (Rom 8:9). In another way, we regard, i.e., approve of, no man according to the flesh, i.e., living according to the carnal observances of the law. This is the way ‘flesh’ is taken in Philippians: who have confidence in the flesh (Phil 3:4), i.e., the carnal observances of the law. In a third way, we know, i.e., consider, no man according to the flesh, i.e., according to the corruption of the flesh. For although the faithful still have corruptible flesh, yet in hope they already have an incorruptible body. Hence, they do not consider themselves from the point of view that they have corruptible flesh now, but that they shall have an incorruptible body. This is the way flesh is taken in 1 Corinthians: flesh and blood shall not inherit the kingdom of God (1 Cor 15:50).

But according to the flesh can be taken in another way, namely, as connected with the verb, we know. Then the sense is this: I say that inasmuch as we should not live for ourselves but for him who died for us, therefore, henceforth we regard no one according to the flesh, i.e., we do not follow carnal affection in anyone or regard him in this light. This is the way Deuteronomy should be understood: who said of his father and mother: I regard them not (Deut 33:9). In this way, according to the flesh is referred to the knower, but in the first explanation to the object known.

189. But because someone might insist that he at least knew Christ according to the flesh, he excludes this, saying: if we have known Christ according to the flesh: but now we know him so no longer.

In regard to this it should be noted that Manicheus appealed to those words to support his error. For he said that Christ did not have a true body and was not born of the seed of David. This is the way Augustine puts it in the book, Against Faustus: if anyone alleged against him the words of the Apostle to the Romans, who was descended from David according to the flesh (Rom 1:3), and to Timothy, great indeed, we confess, is the mystery of our religion, which was manifested in the flesh (1 Tim 3:16); remember Jesus Christ, risen from the dead, descended from David, as preached in my Gospel (2 Tim 2:8), he answered that the Apostle was first of the opinion that he was of the seed of David and that he had a true body, but he changed that opinion later to correct himself; that is why he said, and if we have known Christ according to the flesh, that is, if we were of the opinion that Christ had true flesh, but now we know him so no longer, i.e., we have changed our opinion and no longer believe that.

But Augustine disproves this in two ways. First, because no one says we knew, but we are of the opinion, when speaking of something he falsely held. Therefore, when the Apostle uses the words, have known, it does not seem that he once held something false. Second, because the Apostle says, we know no man according to the flesh. Therefore, if what Manicheus says were true, the Apostle would have known no one to have a true body, which is false. Therefore what Manicheus says is false.

190. Consequently, it must be explained otherwise according to the truth, and this in two ways. In one way so that flesh is taken for the corruption of the flesh: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable (1 Cor 15:50). Then the sense is this: if we have at one time known Christ according to the flesh, i.e., to have corruptible flesh before the passion, we know him so no longer, namely, that he has corruptible flesh, because it is said: Christ being raised from the dead will never die again; death no longer has dominion over him (Rom 6:9).

In another way according to a Gloss, so that the clause, if we have known Christ according to the flesh, is referred to Paul’s condition before his conversion; then what follows, we know him so no longer, refers to his state after conversion. Then the sense is this: both I and other Jews once, i.e., before my conversion, knew Christ according to the flesh, i.e., according to what we thought of Christ in the law. But now, i.e., after I was converted, we know him so no longer, i.e., this opinion ceased. Indeed I believe that he is true God and that he should not be worshipped with carnal observance. Hence, he said to the Galatians: if you receive circumcision, Christ will be of no advantage to you (Gal 5:2).

191. It can also be explained another way, so that the statement, if we have known Christ according to the flesh, is made by the Apostle in the person of all the apostles of Christ. In this way it seems to correspond to the last explanation of the statement, we know no man.

Hence it should be noted that when Augustine explains John: it is to your advantage that I go away (John 16:7), where the Lord’s reason is given as being, for if I do not go away, the Counselor will not come to you, he says that this was because the disciples were attracted toward him as a man in the flesh to a friend in the flesh. As a result, they could not be raised to a spiritual love, which causes one to suffer many things even for a person who is absent. Therefore, in order to plant in them a spiritual affection, which is from the Holy Spirit, and root out the carnal one, the Lord said to them: peace be with you (John 20:21). Therefore, the Apostle in the person of all the disciples recalled this and said, if we have known, i.e., if we have clung to Christ at one time, namely, when he was present with us in his bodily presence, according to the flesh, i.e., with carnal love, but now we know him so no longer, i.e., that affection ceased in us by the Holy Spirit, who has been given to us.

192. Then when he says, Therefore if then any be in Christ, he concludes from the foregoing that a certain effect follows, namely, newness in the world. Hence he says, if then any be in Christ, i.e., in the faith of Christ, or through Christ, he is made a new creature: for in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love (Gal 5:6).

Here it should be noted that renewal by grace is called a creature. For creation is a change from nothing to existence. But there are two kinds of existence, namely, of nature and of grace. The first creation was made when creatures were produced by God from nothing to exist in nature; and then the creature was new, but became old by sin: he has made my flesh and my skin waste away (Lam 3:4). Therefore, a new creation was required by which we would be produced to exist in grace. This, too, is a creation from nothing because those who lack grace are nothing: and if I understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing (1 Cor 13:2); in his tent, i.e., of sin, dwells that which is none of his (Job 18:15). Augustine says: for sin is nothing, and men become nothing, when they sin.

So it is clear that the infusion of grace is a creation.

193. If then any creature is made new through him, the old things are passed away. This of course was taken from Leviticus, where it says: and you shall clear out the old to make way for the new (Lev 26:10).

From this he argues thus: if all things have been made new, and according to the law when new things come, the old things shall be cast away, then if there be any new creature, the old things are passed away, i.e., they should pass away from it. But the old things that should pass away are the legal observances: so that we serve not under the old written code but in the new life of the Spirit (Rom 7:6), and in the errors of the gentiles: the old error is gone (Isa 26:3); likewise the corruption of sin: we know that our old self was crucified with him so that the sinful body might be destroyed, and we might no longer be enslaved to sin (Rom 6:6).

When such things pass from us, the virtues contrary to these vices should be renewed: and he who sat upon the throne said: behold, I make all things new (Rev 21:5).

Reconcilation through Christ

All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation;

that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation.

So we are ambassadors for Christ, God making his appeal through us. We beseech you on behalf of Christ, be reconciled to God.

For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

194. After discussing the saints’ reward and how they prepared themselves to receive it, the Apostle now treats of the cause of both.

And concerning this he does three things.

First, he shows that the author of all these things is God;

second, he recalls the benefit conferred by Christ, at who has reconciled;

third, the use of the benefit, at for Christ, therefore, we are ambassadors.

195. He says, therefore: I have said that we intend the salvation of our neighbor and that the old things are passed away; but all this is of God the Father, or of God as author. For from him and through him and to him are all things (Rom 11:36); every good endowment and every perfect gift is from above (Jas 1:17).

196. Then he mentions the benefits received from God, at who has reconciled:

first, he mentions the benefit received;

second, he explains it, at for God indeed.

197. He recalls two benefits conferred by Christ: one is common and the other is special.

Common to the whole world was reconciliation to God. And this is what he says: God, namely, God the Father, who has reconciled us to himself, i.e., made peace between us and God. And this is by Christ, i.e., by the incarnate Word. For men were enemies of God because of sin, but Christ removed this enmity from their midst, satisfying for sin and producing harmony: whether on earth or in heaven, making peace by the blood of his cross (Col 1:20). Therefore he says, by Christ: we were reconciled to God by the death of his Son (Rom 5:10).

But a special gift was conferred on the apostles, namely, that they are ministers of this reconciliation. Hence he says, and has given to us, the apostles and vicars of Christ, the ministry of reconciliation: who has also made us fit ministers of the New Testament (2 Cor 3:6); let the mountains, i.e., the apostles, bear prosperity for the people (Ps 72:3), namely, from the Lord.

198. Then when he says, for, he explains what he has said. First, the first thing; second, the second, at he has placed in us.

He says, therefore: I say that God reconciled us to himself in this way. For there were enmities between God and man on account of sin, as has been said: but your iniquities have made a separation between you and your God (Isa 59:2). Therefore, sin being destroyed by the death of Christ, the enmities were dissolved. And this is what he says: for God indeed was in Christ by oneness of essence: I am in the Father and the Father in me (John 14:11). Or in Christ, reconciling the world to himself, through Christ: we were reconciled to God by the death of his Son (Rom 5:10). This he did, not imputing to them their sins, i.e., not retaining in his memory their sins, actual or original, to punish them, for which Christ fully satisfies. According to this he is said to have reconciled us to himself, inasmuch as he does not impute our sins to us: blessed is the man to whom the Lord imputes no iniquity (Ps 32:2).

Then when he says, and he has placed in us the word of reconciliation, he explains the second thing, namely, the benefit conferred on the apostles. As if to say: he has given us the mystery of reconciliation in this way, namely, that he has placed in us the word of reconciliation, i.e., he has given the power and has inspired in our hearts to announce to the world that this reconciliation was made by Christ. By doing this we induce men to conform themselves to Christ by baptism: behold, I have put my words in your mouth (Jer 1:9).

199. Then when he says, for Christ, therefore, we are ambassadors, he indicates the use of the benefit. First, as to the second benefit conferred on the apostles; second, as to the first benefit conferred on all, at for Christ, we beseech.

He says, therefore: since God has established the word of reconciliation, we ought to use it. This is why we are ambassadors for Christ: for which I am an ambassador in chains; that I may declare it boldly, as I ought to speak (Eph 6:20).

Our fitness for this ambassadorship is from God’s power, which is in me. Hence he says, God as it were exhorting by us, because God, who speaks in us, makes us fit for this ambassadorship: for it is not you who speak, but the Spirit of your Father speaking through you (Matt 10:20); do you seek a proof of Christ who speaks in me? (2 Cor 13:3)

200. Then when he says, we beseech you, he describes the use of the first benefit. First, he exhorts to its use; second, he shows the source of his power to reconcile to God, at him, who knew no sin.

He says, therefore: inasmuch as God has produced a reconciliation and we are ambassadors of God in this, we beseech you, be reconciled to God. He speaks gently, even though he could have commanded: convince, rebuke, and exhort, be unfailing in patience and in teaching (2 Tim 4:2); accordingly, though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you (Phlm 1:8–9). We beseech you, I say, for Christ, i.e., for the love of Christ, be reconciled to God.

But this seems contrary to his statement that God has reconciled us to himself. Therefore, if he reconciled us, what need is there to be reconciled? For we are already reconciled.

201. Where we get the faculty to reconcile to God is indicated by the fact that he gave us the power to live justly and abstain from sins. By doing this we are reconciled to God. Hence he says, him, who knew no sin, he has made sin for us, as if to say: you can be reconciled to God because him, namely, Christ, who knew no sin: he committed no sin; no guile was found on his lips (1 Pet 2:22); which of you convicts me of sin? (John 8:46); he, namely, God the Father, has made sin for us. This can be explained in three ways. In one way because it was the custom of the old law to call a sacrifice for sin: they feed on the sin of my people (Hos 4:8), i.e., the offerings for sin. Then the sense is: he has made sin, i.e., the victim of sacrifice for sin. In another way, because sin is sometimes taken for the likeness of sin, or the punishment of sin: God sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh (Rom 8:3). Then the sense is: he has made sin, i.e., made him assume mortal and suffering flesh. In a third way, because one thing is said to be this or that, not because it is so, but because man considers it such. Then the sense is: he has made sin, i.e., made him regarded a sinner: he was numbered with the transgressors (Isa 53:12).

202. He did this, that we might be made the justice of God in him i.e., that we, who are sinners, might be made not only just, but justice itself, i.e., that we might be justified by God. Or justice, because he not only justified us, but also willed that others be justified by us. The justice, I say, of God, not ours. And in him, i.e., through Christ.

Or another way, that Christ himself be called justice. Then the sense is this: that we might be made the justice of God, i.e., cling to Christ by love and faith, because Christ is justice itself. But he says, of God, to exclude man’s justice, by which a man trusts in his own merits: for, being ignorant of the righteousness that comes from God, and seeking to establish their own, they did not submit to God’s righteousness (Rom 10:3). In him, namely, in Christ, i.e., by Christ, because he was made justice for us (1 Cor 1:30).

God’s Ministers

Divine ministers in tribulation

Working together with him, then, we entreat you not to accept the grace of God in vain.

For he says, "At the acceptable time I have listened to you, and helped you on the day of salvation." Behold, now is the acceptable time; behold, now is the day of salvation.

We put no obstacle in any one's way, so that no fault may be found with our ministry,

but as servants of God we commend ourselves in every way: through great endurance, in afflictions, hardships, calamities,

beatings, imprisonments, tumults, labors, watching, hunger;

203. Having commended the ministry of the apostleship, the Apostle now carries out the ministry entrusted to him for the benefit of his subjects. In regard to this he does two things.

First, he exhorts them in general to do all the things that are commonly necessary for a good life;

second, he urges them in particular to help the saints in Jerusalem, in chapter eight, at now we make known unto you, brethren (2 Cor 8:1).

In regard to the first he does two things.

First, he urges them to goods that are present;

second, he commends them for the good they have done in the past, in chapter seven, at having therefore these promises (2 Cor 7:1).

First, he admonishes them in general that the grace of God should not be used in vain;

second, he shows that the grace of God has been conferred on them, at for he says: in an accepted time;

third, he teaches them in particular how to use the grace mentioned, at giving no offense to any man.

204. He says, therefore: from the fact that we have the faculty to do good, and this by the grace of God, and we are ambassadors for Christ for this purpose, therefore, helping by preaching, by examples and by exhortations. A brother helped is like a strong city (Prov 18:19); or helping, namely, God: we are God’s helpers (1 Cor 3:9).

We, I say, so helping exhort you: he who exhorts, in his exhortation (Rom 12:8), not to receive the grace of God in vain. As if to say: let not the reception of grace be useless and vain for you, which it is when a person does not perceive the fruit of the grace he received. This fruit is twofold: the remission of sins. And this will be the full fruit of the removal of his sin (Isa 27:9); and that a man by living righteously attain to heavenly glory. The return you get is sanctification (Rom 6:22). Therefore, whoever does not use the grace he has received for avoiding sin and obtaining eternal life, receives the grace of God in vain: I did not run in vain or labor in vain (Phil 2:16).

205. But lest anyone doubt that he has received this grace from God, the Apostle proves that they have already received or are prepared to receive it, saying: for he says: in an accepted time I have heard you.

First, he quotes the Prophet;

second, he adapts the quotation to his thesis, at behold, now is the acceptable time.

206. He says, therefore: I say that you should be prepared to receive this grace fruitfully, which has been conferred on you or prepared for you, for the Lord says as much in Isaiah: in an accepted time I have heard you (Isa 44:8).

In regard to this it should be noted that the Lord is said to make grace for us either by hearing us in our petitions or by helping us in our actions. But he hears that we might receive what we ask: if any of you lacks wisdom, let him ask God, who gives to all men generously and without reproaching, and it will be given him (Jas 1:5); if the Lord had not been my help, my soul would soon have dwelt in the land of silence (Ps 94:17). This grace is of two kinds: prevenient and cooperating, i.e., subsequent, which it is necessary for us to obtain.

First of all, prevenient grace, which we ought to desire in order to be accepted by God. Therefore let every one who is godly offer prayer to you (Ps 32:6). As to this he says, in an accepted time, i.e., for accepting and being put in the state of grace, for in that acceptable time that is done which is done gratuitously. So also David pronounces a blessing upon the man to whom God reckons righteousness apart from works (Rom 4:6). I have heard you, i.e., accepted you. Or in an accepted time, i.e., in the time of grace; and in this way prevenient grace is the name given to the grace by which we are freed from sin, and subsequent grace that by which the virtues and perseverance in good are conferred on us.

Second, we need cooperating grace, such as David requested: surely goodness and mercy shall follow me all the days of my life (Ps 23:6). As to this he says, and in the day of salvation I have helped you, for the time before Christ was not day but night: the night is far gone, the day is at hand (Rom 13:12). But the time of Christ is called the day, and not only the day, but the day of salvation. For before there was not salvation, because no one reached the end of salvation, namely, the vision of God. But now, when salvation has been born in the world, men attain to salvation: and you shall call his name Jesus, for he will save his people from their sins (Matt 1:21); work out your salvation (Phil 2:12). And this is done by the help of cooperating grace, by which we arrive at eternal life through our works: for God is at work in you, both to will and to work for his good pleasure (Phil 2:13).

207. Then he adapts this text to his purpose, saying, behold, now is the acceptable time. As if to say: the things which the Lord says by the Prophet about the time of grace are now being fulfilled, because behold, now is the acceptable time, i.e., for being adorned with grace, through which we are heard by God, because the fullness of time has already come, namely, of the Incarnation of Christ (Gal 4:4); and this as to the first part of the quotation: at an acceptable time, O God (Ps 69:13). Behold, now is the day of salvation, in which, helped by cooperating grace, we can work for the attainment of eternal salvation: we must work the works of him who sent me (John 9:4); as we have the opportunity, let us do good to all men (Gal 6:10).

208. Then when he says, giving no offense to any man, he teaches them the way to use grace conferred on them;

first, in general, namely, that they not receive it in vain;

second, in particular, at in much patience.

209. He says, therefore: use grace in such a way giving no offense to any man. For grace is given for two things: to avoid evil and to do good.

Therefore, he teaches these two things, namely, that we avoid evil, in regard to which he says, giving no offense to any man.

This can be explained in two ways: in one way as referring to the apostles. As if to say: we helping do exhort you. We, I say, giving no offense to any man, because if we were to offend others by a wicked life, our ministry would be blamed and our preaching ridiculed: the name of God is blasphemed among the gentiles because of you (Rom 2:24); if one’s life is despised, it follows that his preaching is scorned (Gregory). Hence, a public and notorious sinner should beware of preaching; otherwise, he would commit sin: but to the wicked God says: what right have you to recite my statutes, or take my covenant on your lips? (Ps 50:17).

In another way as referring to his subjects. As if to say: we do exhort you not to receive the grace of God in vain; you, I say, giving no offense to any man, i.e., not doing anything that would scandalize others: give no offense to Jews or to Greeks or to the Church of God (1 Cor 10:32); decide never to put a stumbling block or hindrance in the way of a brother (Rom 14:13). The reason for this is that our ministry be not blamed, i.e., our apostleship. For when subjects behave badly, the blame is put on the prelates: maintain good conduct among the gentiles (1 Pet 2:12). Or that the common ministry in regard to you and us, who are ministers of God, be not blamed. We, I say, are ministers of God to fulfill his will in you and in others, but you to fulfill it well in yourselves only: you shall be called the priests of the Lord, men shall speak of you as the ministers of our God (Isa 61:6).

210. Then when he says, but in all things let us exhibit ourselves as the ministers of God, he teaches them how to use the grace they received for doing good.

He says, therefore: let us give no offense to anyone, but we commend ourselves, both you and we, in work and word and in all things which pertain to the virtues, such ministers of God as we ought to be, i.e., let us conform ourselves to God by doing his will. Like the magistrate of the people, so are his officials (Sir 10:2); this is how one should regard us, as servants of Christ and stewards of the mysteries of God (1 Cor 4:1).

211. Then when he says, in much patience, he shows in particular how we should exhibit ourselves as ministers of God in using the grace conferred on us. And this as to three things:

first, as to outward actions;

second, as to greater devotion, at our mouth is open;

third, as to avoiding unbelievers, at do not bear the yoke.

In regard to the first he does three things in keeping with the three things in which external activity consists:

first, it consists in enduring evil, and concerning this he says, in much patience;

second, in doing good, at in chastity;

third, in mutual cooperation of good with bad, at by the armor of justice.

212. To endure evils the virtue of patience is necessary; hence, he says, in much patience. In regard to this he does three things.

First, he exhorts them to patience, because it is read: they will be well off that they may proclaim (Ps 91:15); And as to this he says in much patience. The learning of a man is known by patience (Prov 19:11); by your endurance you will gain your lives (Luke 21:19). He says, in much, on account of the many tribulations they meet.

213. Second, he shows the matter patience deals with in general, and this in two ways, namely in evils that come upon them, in regard to which he says, in tribulation: patient in tribulation (Rom 12:12); by many tribulations we must enter the kingdom of God (Acts 11:21); and in the lack of necessities; hence, he says, in necessities, namely, of things necessary for life: bring me out of my distresses (Ps 25:17).

214. Third, he shows in particular the material with which patience is concerned. First, with things that pertain to tribulations which are voluntary, and this as to the soul. Hence, he says, in distresses, namely of the heart, when we are so beset with tribulations that there is no way of escape: destitute, afflicted, ill-treated (Heb 11:37), and then as to the body; hence, he says, in stripes namely, inflicted by others, and in prisons: and when they had inflicted many blows upon them, they threw them into prison (Acts 16:23); in prisons more frequently, in stripes above measure, in deaths often (2 Cor 11:23). In seditions namely, of an entire people in an uproar: for we are in danger of being charged with rioting today, there being no cause that we can give to justify this commotion (Acts 19:40).

Second, in things that pertain to necessities. But necessity is sometimes voluntary, and so he says, in labors, by working with his own hands among the Corinthians, so as not to burden them with his support, because they were avaricious; and among the Thessalonians, to give them an example of work because they were idle: you yourselves know that these hands ministered to my necessities, and to those who were with me (Acts 20:34). In watchings, for the sake of preaching: in many watchings (2 Cor 11:27). In fastings, sometimes voluntary and sometimes involuntary because of need: I pommel my body and subdue it (1 Cor 9:27)

215. But this seems to be contrary to what is said: my yoke is easy and my burden is light (Matt 11:30), whereas he says here, in much tribulation. Therefore, it is not sweet but very distasteful.

Divine ministers in good

by purity, knowledge, forbearance, kindness, the Holy Spirit, genuine love,

truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left;

in honor and dishonor, in ill repute and good repute. We are treated as impostors, and yet are true;

as unknown, and yet well known; as dying, and behold we live; as punished, and yet not killed;

as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing everything.

216. Having set down the things which pertain to enduring evils, he now mentions those which pertain to the observance of good. Now the goodness of a work consists in three things, namely, in the perfection of virtues, and this pertains to the heart; in speaking the truth, and this pertains to the mouth; and in the virtuous activity which pertains to a work.

First, therefore, the Apostle shows how they conduct themselves in matters pertaining to the perfection of the virtues, which consists in the heart;

second, in those which pertain to the virtue of the mouth, at in the word of truth;

third, in those which pertain to the perfection of a work, at in the power of God.

217. In regard to the first he sets down four virtues: first of all the virtue of chastity, which holds a prominent place in the virtue of temperance: in regard to this he says, in chastity, namely, of mind and body.

Here it should be noted that immediately after many labors, watches and fasts he mentions chastity, because a person who wills to have the virtue of chastity must be given to labors, continue in watchings, and be worn out with fasts. But I pommel my body and subdue it, lest after preaching to others I myself should be disqualified (1 Cor 9:27); strive for peace with all men, and for the holiness without which no one will see the Lord (Heb 12:14).

But if anyone should ask why he makes no mention of the other virtues, but only of temperance, the answer is that he does mention them implicitly, because when he says, in much patience, in tribulation, in necessities, in distresses, they pertain to the virtue of courage; when he says, by the armor of justice, there is reference to the virtue of justice.

218. Second, he mentions the virtue of knowledge; therefore he says, in knowledge. If this is taken as referring to the knowledge by which a person knows how to behave well in the midst of a wicked and perverse nation, it pertains to the virtue of prudence. But if knowledge is taken as referring to the certitude with which the faithful are certain about the things which pertain to their knowledge of God, it pertains to the virtue of faith. Both are necessary for Christians, for without prudence and faith, men easily slip into sins: therefore my people go into exile for want of knowledge (Isa 5:13); and I will give you shepherds after my own heart (Jer 3:15).

219. Third, he mentions the virtue of hope when he says, in longsuffering, which pertains to the perfection of hope. For a longsuffering person is nothing less than a person who is always hopeful of obtaining a good that is difficult and waits patiently if it delay; and this is by the Holy Spirit. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control (Gal 5:22–23); for all endurance and patience with joy (Col 1:11).

220. Fourth, he mentions charity, which has two effects, namely, one inward and one outward. In the outward effect it has sweetness toward one’s neighbor: for it is unseemly for a person not to be sweet toward those he loves; therefore he says, in sweetness, in our behavior toward others, and gentle. He who is sweet, lives in moderations (Prov 12:11); a pleasant voice multiplies friends, and a gracious tongue multiplies courtesies (Sir 6:5). Not in the sweetness of the world, but in that which is caused by the love of God, i.e., by the Holy Spirit; hence he says, in the Holy Spirit i.e., which the Holy Spirit causes in us. O how good and sweet is your Spirit, Lord, in all things (Wis 12:1).

In the inward effect it has truth without pretense, i.e., that a person not pretend outwardly the contrary of what he has within; hence he says, in charity unfeigned: let us not love in word or speech but in deed and in truth (1 John 3:18); and above all these put on love (Col 3:14). The reason for this is because, as it is said: for the Holy Spirit of discipline will flee from deceit (Wis 1:5).

221. Then he shows how they should act in things which pertain to the truth of the mouth, namely, that they be truthful. Hence, he says, in the word of truth, namely, speaking and preaching what is true.

222. But how they should act in regard to the perfection of a work, he tells them when he says, in the power of God, i.e., in let us not put confidence in our own works, but only in the power of God: for the kingdom of God does not consist in talk but in power (1 Cor 4:20).

223. Then when he says, by the armor of justice, he shows how they should act in doing good and evil, among good and evil, in prosperity and adversity; and this pertains to the virtue of justice. First, he shows this in general; second, he explains it in particular.

He says, therefore, first, that we should show ourselves as God’s ministers in much patience, and what is more, by the armor of justice. Here it should be noted that justice ordains and makes a man keep his place on the right hand, i.e., in prosperity, namely, that he not be lifted up; and on the left, i.e., in adversity, namely, that he not be cast down. In any and all circumstances I have learned the secret of facing plenty and hunger, abundance and want (Phil 4:12).

Then he explains this by the two sides, prosperity and adversity, saying, by honor and dishonor. Here it should be noted that in temporal affairs prosperity and adversity consist in three things, namely, the pride of life, in the concupiscence of the flesh, and in the concupiscence of the eyes: for all that is in the world, the lust of the flesh and the lust of the eyes and the pride of life, is not of the Father but is of the world (1 John 2:16). He treats these in order. First, he shows how they should act in prosperity and adversity as pertaining to the pride of life, saying by honor; second, in things which pertain to the concupiscence of the flesh, at as dying; third, pertaining to the concupiscence of the eyes, at as needy.

224. Now there are two things which pertain to pride, namely, excellence of state and of works. Hence he says, by honor, i.e., by a condition of excellence. As if to say: let us show ourselves as God’s ministers, namely, by the glory of God, that is, in prosperity. The Lord of hosts has purposed it, to defile the pride of all glory (Isa 23:9). That the apostles seemed glorious is shown in Acts, when Paul and Barnabas were taken as gods (Acts 14:10). And dishonor, which is on the left. As if to say: let us neither be lifted up by glory nor, if we are contemptible, be cast down. God chose what is low and despised in the world, even things that are not, to bring to nothing things that are (1 Cor 1:28).

As to reports about works, he says, in evil report and good report. Here it should be noted that, as Gregory says, a man should not be the cause of his own bad reputation among those who are outside; rather he should try to acquire a good reputation, as it is said: better is the man who hides his folly than the man who hides his wisdom (Sir 41:15), and this for the sake of others, because we need to have a good reputation among those who are outside (1 Tim 3:7). But if anyone happens to fall into bad repute unjustly, he should not be fainthearted or abandon holiness on that account. But if he has a good reputation among unbelievers, he should not be proud but take a middle path between the two.

Then he explains the two things he mentioned. First, the evil reputation they had and to what a degree. Hence he says, as deceivers and yet true. As if to say: some regard us as deceivers and some as true. But this is not strange, because even in the case of Christ some said that he was good, and some that he was not, but that he was deceiving the multitude, as it says in John (John 7:12). Second, he shows how they were noble and ignoble. Hence he says, as unknown and yet known, i.e., approved by the good, and unknown, i.e., despised by the evil. We have become, and are now, as the refuse of the world, the offscouring of all things (1 Cor 4:13).

225. Then he discusses the things which pertain to the concupiscence of the flesh and mentions three things which the flesh desires: first, it desires a long life; as to this he says, as dying, i.e., although we are exposed to the dangers of death: in deaths often (2 Cor 11:23), and behold we live in virtue and faith. Therefore: but the righteous live by their faith (Hab 2:4); I shall not die, but I shall live (Ps 118:17).

Second, it desires health and repose; as to this he says, as chastised and not killed. As if to say: although we are chastised with many stripes by the Lord, yet he has not delivered us over to death: the Lord has chastened me sorely, but he has not given me over to death (Ps 118:13); indeed all who desire to live a godly life in Christ Jesus will be persecuted (2 Tim 3:12).

Third, it desires joy and pleasantness; as to this he says, as sorrowful, yet always rejoicing. For although in outward things and things which pertain to the flesh, we suffer sadness and bitterness, yet inwardly we have continual joy, which grows in us by the consolations of the Holy Spirit and by the hope of an eternal reward: count it all joy, my brethren, when you meet various trials (Jas 1:2); you will have pain, but your pain will turn into joy (John 16:20).

226. Then he discusses the things which pertain to the concupiscence of the eyes,

and in regard to this he mentions two things. One of these is in relation to others, and according to this the right hand in riches consists in a man abounding, so that he can minister to others from his riches. But the left hand consists in a man’s being so poor that he must beg from others. Hence he says that in these temporal things we are as needy i.e., receiving from others; but as to spiritual things, yet enriching many. He does not say, all, because not all are ready to be enriched: another pretends to be poor, yet has great wealth (Prov 13:7).

The second is in relation to themselves, and according to this, prosperity in riches is to possess many; but the left side is that he have absolutely nothing. In regard to this he says that in external things they are as having nothing, namely, in temporal things, because they have forsaken all things for Christ: if you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven (Matt 19:21). But inwardly and in spiritual things, possessing all things, namely, by an inner greatness of heart. And this is so because they lived not for themselves, but for Christ. Consequently, all that were Christ’s they regarded as their own. Hence, since all things are subject to Christ, they possessed all things, and all things tended to their glory: every place that the sole of your foot will tread upon I have given to you (Jos 1:3).

227. Note in regard to the foregoing that the Apostle employs a remarkable manner of speaking. For he, as it were, always sets one thing against another, and temporal against spiritual. But yet in temporal things he always adds a condition, namely, as or as though, but in the opposite spiritual things he adds nothing. The reason for this is that temporal things, whether they be good or evil, are changeable and apparent, and they have only a likeness to good and evil. Hence he says, as imposters and as unknown, because they were not so in reality, but only in men’s opinion. Consequently, they were transitory good or evils. But spiritual goods are existent and true; therefore, he adds no condition to them.

Avoid unbelievers

Our mouth is open to you, Corinthians; our heart is wide.

You are not restricted by us, but you are restricted in your own affections.

In return -- I speak as to children -- widen your hearts also.

Do not be mismated with unbelievers. For what partnership have righteousness and iniquity? Or what fellowship has light with darkness?

What accord has Christ with Be'lial? Or what has a believer in common with an unbeliever?

What agreement has the temple of God with idols? For we are the temple of the living God; as God said, "I will live in them and move among them, and I will be their God, and they shall be my people.

Therefore come out from them, and be separate from them, says the Lord, and touch nothing unclean; then I will welcome you,

and I will be a father to you, and you shall be my sons and daughters, says the Lord Almighty."

228. After teaching them the use of grace as to good outward actions, the Apostle now instructs them about this use in regard to internal devotion, which consists in joy of heart, which causes the heart to enlarge.

First, he offers himself as an example of this enlargement;

second, he shows that they have no contrary example, nor could they have, at you are not straitened in us;

third, he exhorts them to enlarge their hearts, at but having the same.

first, he gives a sign of an expanded heart;

second, he mentions the expansion of heart he had, at our heart is enlarged.

229. Now the sign of an expanded heart is an open mouth, because it adheres immediately to the heart. Hence, the things we express by the mouth are express signs of the thoughts of the heart: for out of the abundance of the heart the mouth speaks (Matt 12:34). And this is what he says: our mouth is open to you. For the mouth is closed sometimes when the things in the heart are not outwardly apparent, but it is opened when the things in the heart are manifested: after this Job opened his mouth (Job 3:1); and he opened his mouth and taught them (Matt 5:2).

But that it might not seem to pertain to the vice of vanity that he manifest himself, he gives a reason, saying, to you, i.e., for your benefit we manifest to you the secrets of our heart. Not seeking my own advantage, but that of many (1 Cor 10:33).

230. The cause of this enlargement comes from enlarging and widening the heart. Hence he says, our heart is enlarged: the raising of the eyes is the enlarging of the heart (Prov 21:4).

But sometimes the heart is narrow, namely, when it is pressed together and confined in a small place, as when a person cares for nothing but earthly things and scorns the heavenly, not being able to grasp them with his mind. But sometimes it is wide, namely, when a person seeks and desires great things. Such was the case with the Apostle, who did not regard the things which are seen, but desired heavenly things. Hence he says, our heart is enlarged, i.e., expanded for desiring great things.

231. Then he shows that they have no contrary example from the Apostle, saying, you are not straitened in us. As if to say: from the fact that we show you the largeness of our heart, you do not have an example or a reason why you should be straitened. But if you do this, then indeed you are straitened, but not by us, but in your own affections, i.e., by yourselves.

Here it should be noted that to be straitened is the same as to be enclosed in something, from which no exit appears. But they have been deceived by a false apostle to such a degree that they did not believe salvation was possible without observing legal ceremonies. As a result, they became slaves, whereas they had been free according to the faith of Christ. Hence, the confinement of this slavery did not come to them from the Apostle, but from their bowels, i.e., from the hardness of their hearts. Do not weep for me, but weep for yourselves and your children (Luke 23:28).

232. Then he urges them to enlarge their hearts, saying, but having the same recompense, be you also enlarged. As if to say: if you had been deceived and straightened by a false apostle, then do not continue in that state, but try to have a large heart, as we have, because you love the same recompense as we. Therefore he says, having the same recompense as we: as you are partakers of the sufferings, so shall you be also of the consolation (2 Cor 1:7). I speak as to my children, and not to enemies, as to children of God; as if to say: having the same recompense, which the sons of God have, namely, heirs of eternal life: and if children, then heirs (Rom 8:17). Having the same recompense, I say, be you also enlarged, i.e., have a large heart and free with the freedom of the Spirit, which is in the faith of Christ, and be not straightened in the slavery of legal observances.

233. Then when he says, do not bear the yoke with unbelievers, he teaches them the use of grace as to avoiding unbelievers.

First, he exhorts them;

second, the reason for the exhortation, at for what participation;

third, he confirms this reason with an authority, at for you are the temple.

234. He says, therefore, do not bear the yoke with unbelievers. Here it should be noted that a yoke is anything which binds several to do something. Hence, because some come together sometimes to do something good, which is from God, and some to do something evil, which is from the devil, we speak of God’s yoke and the devil’s yoke. God’s yoke is charity, which binds a man to serve God: take my yoke upon you (Matt 11:29). But the devil’s yoke is for doing evil: the yoke of his burden (Isa 9:4).

Therefore he says this: do not bear the yoke, i.e., do not take part in works of unbelief, with unbelievers; and this for two reasons. First, because there were some among them who considered themselves wiser, not refraining from idolatry; as a result they scandalized the lowly. But there were others who took part with the Jews in the traditions of their elders. Hence, the Apostle exhorts them and says, do not bear the yoke with unbelievers, i.e., do not communicate with the Jews in the traditions of the law or with gentiles in the worship of idols, for both groups were unbelievers.

235. He gives the reason for this when he says, for what partnership does justice have with injustice? This is based on two distinctions: one regards the cause, and the other, the state. The distinction as to cause is twofold, namely, as to habitual and as to efficient cause.

The habitual cause is also twofold: one as to effect, and this is what he says: for what partnership does justice have with injustice? As if to say: you should not bear the yoke with unbelievers, because there is one habit in you and another in them. In you it is the habit of justice; in them it is the habit of iniquity. But the higher justice is to render to God what is his, and this is to worship him. Hence, since you worship God, the habit of justice is in you. But the greatest iniquity is to take from God what is his and give it to the devil. I cannot endure iniquity and solemn assembly (Isa 1:13); what has straw in common with wheat (Jer 23:28).

The other habitual cause is in regard to the intellect; and this distinction is that the faithful are enlightened with the light of faith, but unbelievers are in the darkness of errors. As to this he says, or what fellowship does light have with darkness? As if to say: it is not right for you to communicate with them, because it is not a suitable fellowship, because you are light through knowledge of the faith: for once you were darkness, but now you are light in the Lord (Eph 5:8), but they are darkness through ignorance: the way of the wicked is like deep darkness (Prov 4:19). Hence, from the beginning the Lord separated the light from the darkness (Gen 1:18).

236. As to the efficient cause he says, what concord does Christ have with Belial? As if to say: you are the servants of Christ and his members: now you are the body of Christ and individually members of it (1 Cor 12:27), but they are members of the devil. The devil is called Belial, ‘without a yoke,’ because he refused to submit to God’s yoke: for long ago you broke your yoke and burst your bonds (Jer 2:20).

That there cannot be concord between Christ and Belial is clear from Christ’s words: for the ruler of this world is coming; he has no power over me (John 14:30), as well as from the devil’s words: what have you to do with us, O Son of God? (Matt 8:29).

237. Another distinction regards the state of faith. In regard to this he says, or what part does the faithful have with the unbeliever? As if to say: there is not the same part on both sides, because the part of the believer is God, whom he has as a reward and as the end of his happiness: the Lord is my chosen portion and my cup (Ps 16:5). But the part of the unbeliever is earthly goods: because this is our portion and this is our lot (Wis 2:9); and he will punish him and put him with the hypocrites (Matt 24:51).

As to the state of grace he says, what agreement does the temple of God have with idols? As if to say: there is no agreement. Hence, you are a temple of God by grace: do you not know that you are God’s temple and that God’s Spirit dwells in you? (1 Cor 3:16). Therefore, you should not communicate with unbelievers, who are temples of idols.

But it should be noted that through Ezekiel, the Lord forbids idols to be worshipped in God’s temple. Much more then are men forbidden, whose souls are God’s temple, to violate them by partaking of idols. If any one destroys God’s temple, God will destroy him (1 Cor 3:17).

238. Then when he says, for you are the temple of the living God, he strengthens his reason with an authority.

In regard to this he does two things:

First, he confirms what he had concluded by reason of an admonition;

second, he confirms the admonition itself, at therefore: go out.

First, he reviews what he intends to prove;

second, he quotes an authority to support his conclusion, at as God says.

239. He says, therefore: rightly do I say that there is no agreement between the temple of God and idols, i.e., you should not take part in them, because you are the temple of the living God, and not of a dead one, as idolaters are.

240. To prove this he cites an authority, proving this very point from the use to which a temple is put. For the use of a temple is that God dwell in it, because a temple is a place consecrated for God to dwell in: the Lord is in his holy temple (Ps 11:4). This authority is taken from Leviticus, which says: and I will make my abode among you (Lev 26:11). In this authority four things are touched as pertaining to this use.

The first pertains to operating grace, which consists in God’s being in someone through grace; and this is what he says, I will dwell in them, namely, in the saints, adorning them with grace. For although God is said to be in all things by his presence, power, and essence, he is not said to dwell in them, but only in the saints through grace; the reason being that God is in all things by his activity, inasmuch as he joins himself to them as giving being and conserving it, but in the saints by their very activity, by which they attain to God and in a way comprehend him, which is to love and to know. For those who know and those who love have within themselves the thing known and loved.

The second pertains to cooperating grace, by which the saints make progress with God’s help; as to this he says, and walk among them, i.e., I will promote them from virtue to virtue, for this progress is impossible without grace: by the grace of God I am what I am (1 Cor 15:10). For just as operating grace makes us to be something in the being of justice, so cooperating grace makes us progress in that being.

The third pertains to God’s benefits: and this is either the benefit of his protection through providence—hence, he touches this when he says, and I will be their God, i.e., I will protect them by my providence: happy the people whose God is the Lord (Ps 144:15)—or the benefit of recompense. As if to say: I will be their God, i.e., I will give them myself as a reward: your reward shall be very great (Gen 15:1); therefore God is not ashamed to be called their God (Heb 11:16).

The fourth pertains to correct worship and service offered by the saints; as to this he says, and they shall be my people, i.e., they will worship me and obey me as mine and not another’s. We are the people of his pasture, the sheep of his hand (Ps 95:4).

241. Or they could refer to bodily presence; then it is explained this way: for I will dwell in them by assuming flesh: the Word became flesh and dwelt among us (John 1:14), and walk among them bodily by living with them: afterward she appeared upon earth and lived among men (Bar 3:37), and I will be their God by glory: for what great nation is there that has a god so near to it as the Lord our God is to us (Deut 4:7). And they shall be my people, i.e., they will worship me in faith.

242. Then when he says, therefore: go out from among them, he confirms this admonition with another authority.

In this regard he does two things.

First, he confirms the admonition by an authority;

second, he indicates the reward promised to those who heed the admonition, at I will receive you.

243. He says, therefore, i.e., because you are temples of God, go out from among them: depart, depart, go out from there! Touch no unclean thing; go out from the midst of it (Isa 52:11).

Here he says three things: go out, be separate, and do not touch the unclean thing, because there are three ways we should behave toward unbelievers. First, we should go out from them by abstaining from sins. Ho! ho! Flee from the land of the north (Zech 2:6). But the Donatists say that we must depart bodily from an evil society. But this is not true. Hence, the Apostle’s words must be understood of a spiritual separation and are explained in this way: go out spiritually by not following their life. As a lily among brambles (Song 2:2), and this in order to avoid the very occasions of sin given by them. Hence he says, and be separate, i.e., be far from consenting to them: for I have come to set a man against his father (Matt 10:35); depart, I pray you, from the tents of these wicked men (Num 16:26). Third, to rebuke them when they do wrong; hence he says, and do not touch the unclean thing, i.e., do not consent to them in evil: they not only do them but approve those who practice them (Rom 1:32); take no part in the unfruitful works of darkness, but instead expose them (Eph 5:11). And this because whoever touches pitch will be defiled (Sir 13:1).

244. Two rewards are promised to those who heed this admonition, namely, familiarity with God and adoption by God. Familiarity with God, because I will receive you. As if to say: go out confidently, because I will welcome you as mine: for my father and my mother have forsaken me, but the Lord will take me up (Ps 27:10); blessed is he whom you choose and bring near, to dwell in your courts! (Ps 65:5); behold my servant, whom I uphold, my chosen, in whom my soul delights (Isa 42:1). Divine adoption, because he adopts us as sons, because he says, I will be a Father to you: and you shall be my sons and daughters: for you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship (Rom 8:15). He says, sons, as to the perfect, and daughters, as to the imperfect; and this is taken from 2 Samuel, where it says of Solomon: I will be his father, and he shall be my son (2 Sam 7:14).

Purification through Suffering

Purification of flesh and spirit

Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, and make holiness perfect in the fear of God.

Open your hearts to us; we have wronged no one, we have corrupted no one, we have taken advantage of no one.

I do not say this to condemn you, for I said before that you are in our hearts, to die together and to live together.

245. Having informed the Corinthians how to behave in the future, the Apostle now commends them on the good they have accomplished in the past. But in order to connect the past with the future,

he first concludes his admonition;

second, he commends them, at great is my confidence.

First, he gives the admonition;

second, he gives himself as an example to have the admonition obeyed, at receive us;

third, he states his intention in admonishing them, at I do not say this to your condemnation.

246. In regard to the first he does three things. First, he gives them a motive for observing the admonition, and this is a promise made to them. Hence, he says, having therefore these promises, dearly beloved, namely, that God may dwell in you, and that you may receive us.

247. Second, he gives the admonition, when he says, let us cleanse ourselves, because those promises are given only to those who are clean; and so let us cleanse ourselves from all defilement of the flesh and of the spirit, i.e., of carnal and spiritual vices: purify yourselves, you who bear the vessels of the Lord (Isa 52:11).

Here it should be noted that every sin which is consummated in carnal delight is carnal, while that which is consummated in spiritual delight is spiritual. That is why carnal sins, if they are considered in their consummation, are two in number, namely, gluttony and lust; but the others are spiritual sins. But if they are considered in their origin, then all sins can be considered carnal, because all of them have their origin in a conception of the flesh. In this sense he speaks to the Galatians: now the works of the flesh are plain: fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy, drunkenness, carousing, and the like (Gal 5:19).

248. Third, he mentions how they can fulfill the admonition when he says, perfecting sanctification.

For someone could say: were we not cleansed in baptism? That is why he added, perfecting sanctification, i.e., let us perfect the original cleansing in baptism. For the same is holy that is clean: be holy, for I am holy (Lev 11:44).

Let us be perfect, I say, because philosophers have tried to be perfect and have failed, because they were unable to avoid sins. For no matter how many other sins they avoided or how well they exercised the acts of the virtues, the sin of unbelief remained in them. Consequently, cleanness is made perfect only in the true worship of God. And this is what he says: in the fear, i.e., in the worship, of God: the fear of God has set itself over all things (Sir 25:14).

249. Then when he says, receive us, he offers himself as an example. As if to say: take us as an example: be imitators of me as I am of Christ (1 Cor 11:1). For I have guarded myself against uncleanness by holiness, because I have injured no one.

Here it should be noted that a person might injure his neighbor in three ways, but Paul did not injure them in any of these ways. First, in his person, as to this he says, we have injured no man, namely in his person, as wicked masters do: who tear the skin from off my people (Mic 3:2). Second, in their reputation by inducing them to evil by example and persuasion; as to this he says, we have corrupted no man. Bad company ruins good morals (1 Cor 15:33). Third, by stealing their goods; as to this he says, we have overreached no man: that no man transgress and wrong his brother in this matter (1 Thess 4:6).

250. Then when he says, I do not say this to your condemnation, he discloses his intention. As if to say: I do not say this to condemn you, but to correct you. For past evils are wont to be recalled sometimes for condemnation, when there is no further hope of correction; and sometimes for amendment, so that they will be corrected. And this is the way he speaks here: I do not say this to your condemnation: I say this for your own benefit (1 Cor 7:35).

The reason for this is that I rejoice in your good: for we have said before that you are in our hearts (2 Cor 3:2); it is right for me to feel thus about you all, because I hold you in my heart (Phil 1:7).

You are, I say, in our hearts, namely, to die together and to live together. This can be understood of the death of guilt and of natural death. Of the death of guilt, not that we are prepared to die with you, i.e., not that when you sin, we want to sin, but we take your death of guilt with as much pain as our own. Who is weak, and I am not weak? (2 Cor 11:29); I die everyday (1 Cor 15:31). And to live together, because I take as much joy in your good life in grace as in my own. Of natural death: then to die together it taken to mean that I am prepared to die for you: I will most gladly spend and be spent for your souls (2 Cor 12:15); to live together, i.e., I desire you to be companions in eternal life: if we have died with him, we shall also live with him (2 Tim 2:11).

Paul’s comfort in tribulation

I have great confidence in you; I have great pride in you; I am filled with comfort. With all our affliction, I am overjoyed.

For even when we came into Macedo'nia, our bodies had no rest but we were afflicted at every turn -- fighting without and fear within.

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

and not only by his coming but also by the comfort with which he was comforted in you, as he told us of your longing, your mourning, your zeal for me, so that I rejoiced still more.

For even if I made you sorry with my letter, I do not regret it (though I did regret it), for I see that that letter grieved you, though only for a while.

As it is, I rejoice, not because you were grieved, but because you were grieved into repenting; for you felt a godly grief, so that you suffered no loss through us.

251. Having given an admonition derived from what went before, the Apostle now gives his commendation.

In regard to this he does two things.

first, he commends them;

second, he explains it, at for also, when we had come.

252. He commends them by showing his love, which springs from the good works the Corinthians did.

For in the hearts of those who love there are four feelings that usually arise from the good works, which the lovers accomplish. First, the feeling of confidence. Hence, he says, great is my confidence for you, inasmuch as I am confident that, having begun well, you will always get better. Consequently, from the good things I have heard about you I hope for greater things to come: and I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ (Phil 1:6); though we speak thus, yet in your case, beloved, we feel sure of better things that belong to salvation (Heb 6:9). And this confidence is good and salutary: therefore do not throw away your confidence, which has a great reward (Heb 10:35).

253. Second, from this confidence he conceives a feeling of glory; for as a result of loving a friend’s good as his own, a person glories in that good as he glories in his own. And this is especially true here, because he is the cause of their goods, as a teacher is the cause of his disciple’s doctrine. Hence he says, great is my glorying for you: the glory of a father is a wise son (Prov 10:1).

254. Then as a result of these two feelings he conceives a feeling of consolation, when the one who rejoices and glories in his own goods or in those of his friend has a remedy against sadness.

This consolation is a cure for sadness; and according to the Philosopher every delight weakens or entirely destroys sadness. If the delight is contrary to the sadness, it totally swallows up the sadness; but if it is not contrary, it weakens or diminishes it. This is why when a person is sad, his sadness is lessened whenever something joyful is announced to him. Therefore, because he heard joyful things about the Corinthians, he says, I am filled with comfort, having heard of your amendment: for as the sufferings of Christ abound in us: so also by Christ does our comfort abound (2 Cor 1:5); so if there is any encouragement in Christ . . . complete my joy by being of the same mind (Phil 2:1–2).

255. Fourth, there finally arises a feeling of exuberant joy,

for although sadness is lessened by certain delights, it is not entirely displaced unless there is great joy. But although the Apostle had endured many tribulations, yet because he found great joy in the good actions of the Corinthians, not only was sadness entirely absorbed, but his joy superabounds. Hence he says, I exceedingly abound with joy in all our tribulation, i.e., my joy overcomes every tribulation that was in my soul: for what is our hope or joy or crown of boasting before our Lord Jesus at his coming? (1 Thess 2:19); be patient in tribulation (Rom 12:12).

256. Then when he says, for also, when we had come into Macedonia, he explains his commendation. But he said that he experienced two things, namely, joy and tribulation.

First, therefore, he makes manifest his tribulation;

second, his consolation, at but God, who comforts.

257. He enlarges upon his tribulations for two reasons, namely, because the cure was removed, and because the tribulations were multiplied.

Because of the removal of the cure he says: for also, when we had come into Macedonia, our flesh had no rest. As if to say: indeed I have tribulation, because I am consoled by no one, for also when we had come into Macedonia, our flesh had no rest. Here he is referring to the persecution he suffered in Macedonia, when he freed a certain possessed maidservant, as we read in Acts 16.

He says, our flesh had no rest, but not our spirit, because the saints always have peace in spirit. For even in adversity the soul, which suffers in the body, rests in the hope of a reward to come, although it suffers many things contrary to the desires of the flesh.

258. But he enlarges upon his tribulations by reason of their number when he says, we suffered all tribulation i.e., every type of tribulation in the body and in the soul: in the world you have tribulation; but be of good cheer, I have overcome the world (John 16:33). That he had suffered all tribulations he explains when he says, combats without, fear within, i.e., outside myself, the combats of persecutions, but within, i.e., in the heart, the fear of evil, fearing persecutions in the future: in the open the sword shall bereave (Deut 32:25).

Or without, i.e., outside the Church, combats are started by unbelievers; but fear within, lest those who are in the Church fall away from the faith on account of persecutors. Or without, i.e., in public, fighting, because we are attacked by obvious enemies; fear within, which is produced in us by those who call themselves friends but are not. For as Boethius says in On Consolation: no pest can inflict more harm than a friendly enemy. A man’s foes will be those of his own household (Matt 10:36).

259. Then when he says, but God, who comforts, he states the reason for his consolation, which he applauds from two aspects, namely, from the gratifying presence of Titus and from the consolation of Titus, at and not by his coming only.

260. He says, therefore: although we were gravely afflicted here, God, who comforts the humble, comforted us by the coming of Titus, whose presence was very pleasing and a great help to me: who comforts us in all our tribulation (2 Cor 1:4).

He says, who comforts the humble, because he does not comfort the proud but resists them, as it says in James (Jas 4:6) and 1 Peter (1 Pet 5:5). But he comforts the humble by giving grace, which is the consolation of the Holy Spirit: to comfort all who mourn (Isa 61:2).

261. And not by his coming only, but also by the consolation with which he was comforted in you. Here he gives another reason for the Apostle’s consolation, namely, the consolation of Titus. The reason for this comfort is twofold: first, the amendment of the Corinthians, which they had in Titus’s presence; second, the devotion they showed to Titus, at but in our consolation.

First, he mentions his comfort in the repentance of the Corinthians;

second, he explains something he has said, at for you were made sorrowful.

First, he mentions the comfort of Titus;

second, the reason for the comfort, at relating to us;

third, the effect of the comfort on the mind of the Apostle, at so that I rejoiced the more.

262. He says, therefore: God not only comforted us in the coming of Titus, but also in the comfort with which Titus was comforted by you and in you.

263. The reason for this comfort is that Titus himself was comforted in you, relating to us your desire, your mourning, your zeal for me.

Here he mentions three praiseworthy things to counter the three blameworthy things that were in them. For they were lazy in regard to the good; against this he says, relating to us your desire to make more progress.

They were also prone to evil; against this he says, your mourning, namely for sins committed: make mourning as for an only son (Jer 6:26).

Finally, they were easily deceived by the false apostles; against this he says, your zeal for love of me, against the false apostles. For previously you were zealous for them against me.

264. Then when he says, so that I rejoiced the more, he mentions the feeling he conceived from Titus’s consolation, namely, one of joy. Hence, in regard to this he does three things: first, he mentions the joy he felt; second, he intimates his doubts; third, the reason for the joy.

He says, therefore: I was so pleased with the things Titus related to me, that I rejoiced still more in that than I grieved in my tribulations. For spiritual things must be preferred to temporal things.

Or that I rejoiced still more for having saddened you than I sorrowed before. For they had sinned by fornication, and the Apostle has rebuked them, as is evident from the first epistle. But at that time he wondered what effect that sadness would have, whether good or bad; therefore, in his wonder he felt sad. But later, seeing that good had come from it, he was glad. Hence, he says: for although I made you sorrowful with my epistle, I do not repent, because you have been corrected. And if I did repent, namely, when I was uncertain whether the sadness would bring you to correct yourselves or to despair, seeing that the same epistle (although but for a time) did make you sorrowful, now I am glad, because you have been converted.

Then he gives the reason for his joy, because I am not glad that you were made sorrowful, but at the effect, namely, your amendment, because you were made sorrowful, not unto despair, but unto penance; just as a physician is not glad at the bitterness of the medicine, but at the effect, namely, health: as sorrowful, yet always rejoicing (2 Cor 6:10).

Sorrow according to God

For godly grief produces a repentance that leads to salvation and brings no regret, but worldly grief produces death.

For see what earnestness this godly grief has produced in you, what eagerness to clear yourselves, what indignation, what alarm, what longing, what zeal, what punishment! At every point you have proved yourselves guiltless in the matter.

So although I wrote to you, it was not on account of the one who did the wrong, nor on account of the one who suffered the wrong, but in order that your zeal for us might be revealed to you in the sight of God.

265. Having mentioned the comfort the Apostle and Titus experienced at the grief of the Corinthians, because it ended in repentance and not in despair, he now gives the reason for his comfort by commending their sorrow.

First, he commends their sorrow;

second, from this he concludes to his intent, at although I wrote to you.

In regard to the first he does two things:

first, he commends their sorrow on the part of its cause;

second, on the part of its effect, at for the sorrow that is according to God.

266. The cause on account of which he commends their sorrow is that it was according to God. Therefore he says: although for a time I was sorry for the epistle, nevertheless I rejoice now, because you were made sorrowful according to God.

Here it should be noted that sorrow and joy and generally every emotion arise from love; for a person is sad when he lacks what he loves. The kind of love determines the kind of sorrow it causes. But there are two kinds of love: one by which God is loved, and from this arises a sorrow which is according to God; the other is that by which the world is loved, and from this arises a worldly sorrow. The love by which we love God makes us serve him gladly, honor him carefully and set some time apart for God joyfully. But because sin hinders us from serving God, we devote no time to him or seek his honor, the love of God causes sorrow for sin: and this is sorrow according to God. This sorrow was not in you to produce evil and loss, but fruit and merit. Hence, he says, that you might suffer damage by us in nothing, because you profit not only from the good and pleasant things we bestow on you, but also from the fact that we correct and sadden you. For the moment all discipline seems painful rather than pleasant; later it yields the peaceful fruit of righteousness to those who have been trained by it (Heb 12:11).

267. Then when he says, for the sorrow that is according God, he commends their sorrow because of its effect, which is the reward of eternal life.

Concerning this he does two things.

First, he mentions the effect in general;

second, what their experience teaches, at for behold this selfsame thing.

First, he mentions the effect of sorrow which is according to God;

second, of sorrow which is according to the world, at but the sorrow of the world.

268. He says, therefore: I say that our sorrow was not a loss for you, i.e., for the sorrow that is according to God works penance, I say, that is steadfast unto salvation, i.e., eternal salvation, which is a steadfast salvation belonging to the blessed: but my salvation will be for ever, and my deliverance will never be ended (Isa 51:6); and this is the work of penance: repent, for the kingdom of heaven is at hand (Matt 3:2).

He says, steadfast, to exclude temporal, which is transitory and common to men and beasts: man and beasts you save, O Lord (Ps 35:8).

269. But against what he says, the sorrow that is according to God works penance, it seems that the very sorrow according to God is penance. For penance is sorrow over evil and is according to God. Therefore it does not work penance.

Or we might say that sorrow according to God is more common than penance, because penance is about one’s own sins, but one sorrows according to God for his own sins and those of others.

Thus, therefore, the effect of sorrow according to God is eternal salvation, but the effect of sorrow according to the world is death. For since a person who loves the world is made an enemy of God, as it says in James, the love of the world causes death (Jas 4:4). For a person is sorrowful according to the world, not because he offended God by sin, but because, being caught in his sin, he is punished for it and exposed; and this sadness should be avoided in sins: drive away sadness far from you (Sir 30:24).

270. Then he explains this effect from the experience learned from them, when he says, for behold this selfsame thing, that you were made sorrowful according to God, how great the carefulness it works in you. As if to say: truly steadfast unto salvation, because it is clear from experience that it works in us many things that lead to salvation.

He mentions six of these things, one of which is general, namely, carefulness. For when a person is free of care, it is easy for him to become negligent; but when he is sad and fearful, he is careful. Hence he says, for behold i.e., you have experienced in your own case, this selfsame thing, that you were made sorrowful according to God, how great the carefulness it works in you, to avoid evil and to do good: he has shown you, O man, what is good (Mic 6:8); and then, walk carefully with your God.

271. The other five are special: some pertain to internal feeling and some to external action. Of those that pertain to inward feeling, some are for the removal of sin, and some for the attainment of good. For a true penitent should depart from evil and do good.

In regard to the removal of evil he lists three, the first of which is to desist from evil; as to this he says, what defense, against those who induce us to evil: resist him, firm in your faith (1 Pet 5:9). Or according to a Gloss, to defend me against the false apostle. Take the whole armor of God (Eph 6:13). The second is that a man be indignant against himself for the sins he has committed; as to this he says, what indignation. For indignation at oneself works sorrow according to God. And my wrath upheld me (Isa 63:5). The third is that he live in continual fear of the future, so as to be wary; as to this he says, what fear, namely, that the same thing might happen in the future. The fear of God came upon all (Sir 25:14).

As to the attainment of good he lists two things. The first is desire for what is good; as to this he says, what desire, by which a man is inclined to do good: the desire of the righteous ends only in good (Prov 11:23). Second, what zeal, by which one strives to imitate those who are good; as to this he says, what zeal to imitate me and other good men: but earnestly desire the higher gifts (1 Cor 12:31)

272. Of those which pertain to outward action he mentions two.

The first is that they take revenge on themselves for having sinned; and this is useful. For since every evil must be punished either by man or by God, if he does not punish it here, it is better that a man punish in himself the evil that he has done than that God do it, because as it is said: it is a fearful thing to fall into the hands of the living God (Heb 10:31). As to this he says, what revenge, i.e., because you punish sinners and even yourselves. But I pommel my body and subdue it, lest after preaching to others I myself should be disqualified (1 Cor 9:27); we did not make justice (Isa 26:18).

The second is that he refrain from sin altogether; hence he says, in all things you have showed youselves, namely, with faith leading you, to be undefiled in the matter, i.e., of being a Christian: in all things let us exhibit ourselves as the ministers of God (2 Cor 6:4); he chose us in him before the foundation of the world, that we should be holy and blameless before him (Eph 1:4); he who walks in the way that is blameless shall minister to me (Ps 101:6). Or in the matter about which you were corrected, for the favor you did for the fornicator; but later by punishing and condemning him you showed that you were undefiled in this.

Confidence and rejoicing

Therefore we are comforted. And besides our own comfort we rejoiced still more at the joy of Titus, because his mind has been set at rest by you all.

For if I have expressed to him some pride in you, I was not put to shame; but just as everything we said to you was true, so our boasting before Titus has proved true.

And his heart goes out all the more to you, as he remembers the obedience of you all, and the fear and trembling with which you received him.

I rejoice, because I have perfect confidence in you.

We want you to know, brethren, about the grace of God which has been shown in the churches of Macedo'nia,

273. Here the Apostle assigns the reason why he rejoices over them; then he draws his conclusion, in which he does two things.

First, he discloses the intention he had in writing;

second, he reveals the joy he had over their amendment, at therefore we were comforted.

274. He says, therefore: from the fact that you are undefiled, it is apparent that although I wrote to you to rebuke you in my epistle, it was not for the sake of him who did the wrong, by staining his father’s chamber with incest (1 Cor 5:1), nor for him alone who suffered it, namely, on account of the father, as if not on account of the zeal for revenge only, but I did this that to manifest our carefulness that we have for you, i.e., that you might know how careful we are for you. And I say this before God, as an oath with God as witness. Or to manifest our carefulness that we have for you before God, i.e., for all; for I want you to know how greatly I strive for you (Col 2:1).

Or another way: I have not written to you only for the sake of him who did the wrong, that he might be corrected, or for him who suffered it, that he might be placated, but to manifest our carefulness that we have for you before God, namely, to you who were indignant for the insult and for the punishment inflicted on the fornicator: be reconciled to God.

275. Then he concludes to the joy he had at their correction when he says, therefore, we were comforted. As if to say: because I obtained this from writing to you, namely, that you are corrected, therefore, we were comforted, i.e., we took comfort. For a man is joyful when he obtains what he desired and intended: and more abundantly towards you (2 Cor 1:12).

276. Then when he says, but in our consolation, he states the second cause of his comfort, which is taken from the devotion they showed to Titus.

First, he mentions the joy he felt at Titus’ joy;

second, the reason for the joy, at and if I have boasted anything to him;

third, the matter over which Titus rejoiced, at remembering the obedience of you all.

277. He says, therefore: we did rejoice at your amendment, but in our consolation we did the more abundantly rejoice than we were disturbed by the tribulation, for the joy of Titus. Or we did the more abundantly rejoice, i.e., the joy of Titus brought more joy to our consolation; and this because his mind has been set at rest by you all. Because his spirit was refreshed by you all when his subjects are obedient to him and revere him. Refresh my heart in Christ (Phlm 20).

Refreshed, I say, by you all, because all are either amended or there is a hope of amendment.

278. He assigns the reason for this joy from two aspects: one is on the part of the Apostle, namely, because he was found to be truthful. For the Apostle had commended the Corinthians to Titus before he went to them. But now, because Titus found them to be just as the Apostle had said, he rejoiced that his words were true. And this is what he says, and if I have boasted anything to him of you, by commending you, I have not been put to shame, i.e., I do not blush as having said something false. For when a person is found to be a liar, he is ashamed. A man skilled in words may be hated (Sir 37:20). But as we have spoken all things to you in truth, i.e., as I have preached the truth to you, so also our boasting that was made to Titus is found a truth.

The other reason is on the part of the Corinthians. For friends desire that those whom they love be loved by everyone. Therefore, because Titus loved the Corinthians for their devotion, the Apostle rejoices over this and says, and his bowels are more abundantly towards you. As if to say: I not only rejoice because I was found to be right, but also because his bowels i.e., his charity and great love, goes out more abundantly towards you than before, because he has seen your progress; or, more abundantly than towards others. Put on then, as God’s chosen ones, holy and beloved, compassion, kindness, lowliness, meekness, and patience (Col 3:12).

279. He discloses that the matters over which he rejoiced were their obedience and reverence: obedience, when he says, remembering the obedience of you all; for this also he praised you. To obey is better than sacrifice (1 Sam 15:22); listen to me, your father, O children (Sir 3:1). But their reverence when he says, how with fear, namely, filial and not servile, with fear of soul and trembling of body with which you received him: for I bear you witness that, if possible, you would have plucked out your eyes and given them to me (Gal 4:15).

And because you acted that way toward him, I rejoiced, for I was found to be right and he loves you. Hence, I rejoice that in all things I have confidence in you, not only in good will, but also in good works, that you will act well in the future. We trust better things of you, and nearer to salvation (Heb 6:9).

Almsgiving

Grace of Macedonia

for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of liberality on their part.

For they gave according to their means, as I can testify, and beyond their means, of their own free will,

begging us earnestly for the favor of taking part in the relief of the saints --

and this, not as we expected, but first they gave themselves to the Lord and to us by the will of God.

Accordingly we have urged Titus that as he had already made a beginning, he should also complete among you this gracious work.

Now as you excel in everything -- in faith, in utterance, in knowledge, in all earnestness, and in your love for us -- see that you excel in this gracious work also.

I say this not as a command, but to prove by the earnestness of others that your love also is genuine.

For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that by his poverty you might become rich.

280. Having exhorted them to good in general, he now exhorts them to a particular good, namely, to contribute to the things being collected for the saints at Jerusalem. For, as it says in Acts 15:2, and as the Apostle suggests in Galatians 2:9, the apostles had charged Paul and Barnabas to preach the word of salvation to the gentiles and exhort them to help the saints in Jerusalem, who, having sold all their possessions and placed them at the feet of the apostles, were in dire need. It is to this that he induces them now, and he does two things.

First, he urges them to give;

second, he advises them how to give, namely, quickly and generously, in chapter nine, at for concerning the ministry (2 Cor 9:1).

First, he treats of what should be given;

second, of the ministers by whom these things will be collected, at and thanks be to God, who has given (2 Cor 8:16).

First, he exhorts them to give;

second, he rejects any excuse, at for if the will be ready (2 Cor 8:12).

He uses three things to urge them to give.

First, the example of others who gave;

second, the example of Christ, at for you know the grace of our Lord (2 Cor 8:9);

third, their own benefit, at for this is profitable to you (2 Cor 8:10).

First, he gives the example;

second, he shows how he was moved by this example, at so that we asked that Titus;

third, he suggests that they follow this example, at that as in all things you abound.

In regard to the first it should be noted that in order to induce the Corinthians to contribute generously, he proposes to them the example of the Macedonians and commends them for two things, namely,

their patience in adversity

and their generosity in giving, at and their very deep poverty.

281. In regard to the first, it should be noted that the Apostle urges them to give alms, so that their merit may grow. Consequently, he did this at a time when they could merit, namely, in the time of grace, for that is when alms are meritorious. Therefore he says, now we make known unto you, brethren, the grace, i.e., the gratuitous gift, of God, namely, the bestowing of alms.

He calls this a grace, because every good we do is from God’s grace. Which grace was not given to them but to me, namely, inasmuch as it was by my management and care and urging that the Macedonians were moved to this: to me, though I am the very least of all the saints (Eph 3:8). It has been given, I say, to me in the churches of Macedonia, i.e., among the faithful in Macedonia.

282. It was a grace as to two things. First, as to patience, because, i.e., that in much experience of tribulation, they have had abundance of joy. Here he lays down the conditions of perfect patience:

one is that a person be constant, so that he will not be cast down by fear of tribulation or by the very experience of tribulation. Hence he says, that in much experience of tribulation, they were constant.

The other is that they rejoice in those tribulations, as we read of St. Lawrence. As to this he says, they have had abundance of joy, i.e., the Macedonians. Count it all joy, my brethren, when you meet various trials (Jas 1:2); rejoice in your hope, be patient in tribulation (Rom 12:12). Or: in a severe test of affliction, not that which they suffered, but which he saw suffered in Macedonia, they have had an abundance of joy.

283. Second, it is a grace as to their generosity in almsgiving; as to this he says, and their very deep poverty has abounded unto the riches of their simplicity. Here he does two things:

first, he mentions their generosity;

second, he explains what he had said, at for according to their power.

284. He says, therefore: not only were they patient in tribulations, namely, the Macedonians, but they were also liberal, considering their very deep or very noble poverty. According to a Gloss, the raising of the spirit above temporal things and a contempt for them makes poverty profound. And so their poverty was very profound, because they did not have riches and scorned them. Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom (Jas 2:5). This poverty, I say, abounded i.e., grew into riches by giving.

285. But the explanation found in this Gloss does not seem to accord with the Apostle’s intention; therefore, the saying that their very deep poverty has abounded, must be explained another way.

Here it should be noted that there are two causes which make a man sufficiently ready to give: one is from an abundance of riches, or from a contempt for riches. Consequently, in a poor man contempt for riches produces the same effect as abundance in a rich man. Hence he says, their very deep poverty so abounded i.e., produced the effect of abundance, unto the riches of their simplicity, because their heart was solely on God. And from this arose their contempt for riches: the integrity of the upright guides them (Prov 11:3).

286. Then when he says, for according to their power (I bear them witness) and beyond their power, they were willing, he explains what he said by commending their generosity as to three things, namely, as to the quantity given, the will to give, and the order of giving.

287. As to the quantity given, it was beyond their power. Hence, he says: truly it abounded unto the riches, for I bear them witness that they were willing to give according to their power, that is, according to their means, and beyond their power, because they gave so much that they were in need later.

Or it might be said, and better, that there is an internal power of the soul and an external power, namely, the amount of one’s riches. The internal power is the soul’s readiness to give; hence he says, I bear them witness that of their own free will that they were willing to give according to the internal power of their soul and beyond the external power of their riches: so you will be laying up a good treasure for yourself against the day of necessity (Tob 4:9).

But on the other hand, whoever gives beyond his power gives immoderately; therefore, he is not worthy of praise.

288. Thus does he commend their generosity as to the quantity given; but he commends it as to their will to give, when he says, they were willing: speak to the people of Israel, that they take for me an offering; from every man whose heart makes him willing you shall receive the offering for me (Exod 25:2). They were willing in the sense that they asked us, begging us earnestly. As if to say: they not only asked, but they induced us by reasons that they might have the grace and communication of the ministry that is done toward the saints, i.e., be allowed to give their own to the poor saints in Jerusalem, not considering that they were doing a favor for us, but we for them: do not neglect to do good and to share what you have, for such sacrifices are pleasing to God (Heb 13:16).

289. He also commends their generosity as to the order of giving, because they not only gave what they owned, but they first gave themselves. For this should be the order of giving, namely, that a man be first acceptable to God, for if a man is not pleasing to God, his gifts are not acceptable: and the Lord had regard for Abel and his offering (Gen 4:4).

Therefore he says, and not as we hoped. As if to say: they were truly willing, because not as we hoped, i.e., not with the intention we considered, that is, that they would give in reparation for sin; but they gave their own selves, first to the Lord, by amending their life, and then to us, by obeying in all things, by the will of God, which is that man be subject to his vicars: obey your leaders and submit to them (Heb 13:17).

A Gloss says that their offerings would not have been acceptable, unless they had first given themselves to God. Therefore, it seems that alms should not be accepted from sinners.

290. Having given the example of the Macedonians, he then shows how he was moved by this example, when he says, so that we asked that Titus: as if to say: we were so moved by this display of generosity by the Macedonians, that we asked Titus to make you partakers of that grace, namely, as he, namely, Titus, had begun, to urge you to do good after he saw you amended and to induce you to communion, so also would finish among you, particularly this same grace of giving alms, that it not be lacking to you: and I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ (Phil 1:6).

291. Then when he says, that as in all things you abound, he urges them to be influenced by this example. Here he does two things.

First, he urges them to be prompted by the example of the Macedonians to give alms;

second, he removes a suspicion, at I speak not as commanding.

292. He says, therefore: that as in all things you abound in faith and word and knowledge and all carefulness, moreover also in your charity towards us: so in this grace also you may abound. As if to say: just as you surpass the Macedonians in all other graces, so you should surpass them in this, namely, in giving alms. And this is what he says: that as in all things you abound: first, in things pertaining to the intellect; and as to this he says, in faith, by which they believe, and word, by which they confess: for man believes with his heart and so is justified, and he confesses with his lips and so is saved (Rom 10:10); and knowledge of the Scriptures: in every way you were enriched in him with all speech and all knowledge (1 Cor 1:5).

Second, in things pertaining to works; as to this he says, and all carefulness namely, in doing good: never flag in zeal (Rom 12:11).

Third, in things pertaining to the effect; as to this he says, also in your charity spiritually dwelling in us superabundantly: and above all these put on love, which binds everything together in perfect harmony (Col 3:14). As, I say, you abound in all those things, so I asked Titus to see that so in this grace, namely, of alms, you may abound.

293. But because there might be a suspicion that he was ordering them to give alms, contrary to what is said: with force and harshness you have ruled them (Ezek 34:4), he removes this, saying: I speak not as commanding, i.e., what I asked Titus, or the fact that I say this to you, I did not do as though commanding: not as domineering over those in your charge but being examples to the flock (1 Pet 5:3). But I say this approving, i.e., desiring to prove, by the carefulness of others, namely, the Macedonians, the good disposition of your charity.

Here it should be noted that a good disposition refers not only to an aptitude to learn easily, but also to acting well, the reason being that in order to act well, a knowledge which directs is necessary. Therefore, just as in learning, a person is said to have a good disposition, if he quickly grasps the words of the teacher, so in doing good a person is said to have a good disposition, if he is quickly moved to do good by the example of others. That is why the Apostle says, approving also the good disposition of your charity, i.e., how prompt a will you have for giving when moved by the example of the Macedonians: I do not write this to make you ashamed, but to admonish you as my beloved children (1 Cor 4:14).

Exhortation to almsgiving

And in this matter I give my advice: it is best for you now to complete what a year ago you began not only to do but to desire,

so that your readiness in desiring it may be matched by your completing it out of what you have.

For if the readiness is there, it is acceptable according to what a man has, not according to what he has not.

I do not mean that others should be eased and you burdened,

but that as a matter of equality your abundance at the present time should supply their want, so that their abundance may supply your want, that there may be equality.

As it is written, "He who gathered much had nothing over, and he who gathered little had no lack."

But thanks be to God who puts the same earnest care for you into the heart of Titus.

294. Here he uses the example of Christ to induce the Corinthians to give alms, saying: I wish to approve your good disposition, namely, for giving to the poor, and you should do this by reason of Christ’s example. For, that is, because you know the grace of our Lord Jesus Christ, which he conferred on the human race: grace and truth came through Jesus Christ (John 1:17). This is called grace, because whatever the Son of God assumed of our punishments, all must be imputed to grace, because he was not anticipated by anyone’s goodness, or compelled by anyone’s power, or induced by any necessity of his own.

But it is grace, that being rich he became destitute for your sakes. He says, became destitute which is more than poor; for a destitute person is one who not only has very little, but is in great need; but a poor man is one who has a little. Therefore, to signify the extent of his poverty, he says, he became destitute, namely, in temporal things: the Son of man has nowhere to lay his head (Luke 9:58); remember my affliction (Lam 3:19).

He was made needy not from necessity but willingly, because that grace would not then be a grace. Hence he says, that being rich, namely, in spiritual goods: the same Lord is Lord of all and bestows his riches upon all who call upon him (Rom 10:12); riches and honor are with me (Prov 8:18). He says, being, and not having been, lest it seem that Christ lost his spiritual riches when he assumed poverty. For he assumed this poverty in such a way that he did not lose those inestimable riches: both rich and poor together (Ps 49:2), rich in spiritual things, poor in temporal things.

295. The reason he willed to be made needy is added, when he says, that through his poverty you might become rich, i.e., that through his poverty in temporal things, you might become rich in spiritual things. And this for two reasons: for an example and for a sacrament.

For an example, indeed, because if Christ loved poverty, we also should love it because of his example. But by loving poverty in temporal things, we are made rich in spiritual things: has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom which he has promised to those who love him? (Jas 2:5). This is why he says, that through his poverty you might become rich.

For the sacrament, however, because everything Christ did or endured was for our sake. Hence, just as by the fact that he endured death, we were delivered from eternal death and restored to life, so by the fact that he suffered need in temporal things, we have been delivered from need in spiritual things and made rich in spiritual things. That in every way you were enriched in him with all speech and all knowledge (1 Cor 1:5).

296. Then when he says, and herein I give my advice, he induces them to give on their part.

Concerning the he does two things.

First, he shows the benefit they will obtain from this;

second, he shows that this is desired from itself, namely, that they would give alms, at for you who began not only.

297. He says, therefore: considering this benefit, I give my advice, i.e., I urge you to give alms not only for the benefit of the saints in Jerusalem but also for your benefit: the good counsels of a friend are sweet to the soul (Prov 27:9).

And this is because it is profitable for you. For the good of piety is more beneficial to the doer than to the one to whom it is done, because the doer obtains a spiritual benefit from it, but the recipient a temporal one. And just as the spiritual is preferred to the temporal, in works of piety the profit to the giver is preferred to the benefit of the recipient: godliness is of value in every way (1 Tim 4:8).

298. But this is not only profitable to them, but they also wanted this; hence he says, for this is profitable for you who began not only to do but also to be willing, a year ago. Here he does three things.

First, he reminds them of their good start;

second, he urges them to the due end, at now therefore perform it also;

third, he explains something he had said, at for if the will is ready.

299. He says, therefore: in truth you should give alms gladly, because this is not only profitable to you, but you who began not only to do but also to be willing, namely, to give alms, a year ago, i.e., before I came to you. As if to say: it is better to will than to do: so a word is better than a gift (Sir 18:16). Therefore, you should be eager to give.

300. And because you are eager to give, therefore, now therefore perform it also in deed; otherwise that willingness is in vain: let us not love in word or speech but in deed and in truth (1 John 3:18); and I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ (Phil 1:6). The reason for this is that as your mind is ready to be willing, so it may be also to perform, i.e., the judgment of your will, according to a Gloss, is prompt, may be matched by your completing it.

Or another way, so that mind is taken for will, and then the sense is: as you were prompt in willing, so be prompt in accomplishing, out of what you have, i.e., according to your means.

301. Then he explains what he means by out of what you have, saying, for if the will is ready, it is accepted according to what a man has. As if to say: I say that you should be prompt to give, but I do not wish to burden you in this matter, namely, that you would give beyond your means, because perhaps your will inclines you to this; but in this matter the work cannot follow the will. Therefore he says, out of what you have. For, i.e., because, if the will is ready, it is accepted according to what a man has.

The reason being that the will is accepted in the accomplishment of the work; but the work is not perfected except from what a man has; hence he says, it is accepted according to what a man has. If you have much, give generously; if you have a little, then try to impart a little gladly (Tob 4:9).

302. Then when he says, for do not I mean, he removes a suspicion.

For someone could say: if we give alms to the saints in Jerusalem, they will live in idleness, while we suffer a loss and become wretched.

Therefore the Apostle first removes the suspicion;

second, he shows his intention;

third, he confirms it by authority.

303. He removes this suspicion when he says, for I do not mean that others should be eased and you burdened. As if to say: I do not urge you to give alms in order that others might be refreshed, as they live in idleness off your alms, while you are burdened, impoverished, because you would be afflicted.

But do they commit sin who give everything to others and they are later afflicted with poverty? It seems so from these words of the Apostle.

304. He discloses his intention when he says, but by an equality. As if to say: I do not seek your affliction, but an equality, namely, let your abundance supply their want. This can be explained in three ways. First, as an equality of quantity; second, an equality of proportion; third, an equality of the will.

305. An equality of quantity, because they, i.e., the Corinthians, abounded in temporal things and were wanting in spiritual things; but the saints in Jerusalem abounded in spiritual things and were lacking in temporal things. Therefore he desired that an equality of quantity be established between them, namely, that those who abounded in temporal things give half of everything to those in need of them, while the others should give half of their spiritual things to them, so that they would be equally rich. Therefore, he says rather, that by an equality of quantity, i.e., from a half-share of your goods in this present time, which is short, let your abundance of earthly goods supply their want, for those who lack all earthly things; and that their abundance in spiritual goods also may supply your want in spiritual goods, i.e., that you may be partakers of eternal life. Make friends for yourselves by means of unrighteous mammon (Luke 16:9); in dividing the lot, give and take (Sir 14:15); i.e., give temporal things and accept spiritual things.

306. As an equality of proportion it is explained in the following way, and better: you Corinthians have an abundance of temporal goods, but the saints of Jerusalem an abundance of spiritual goods. I wish, therefore, that as a matter of equality, not according to quantity, but according to proportion, namely, that as they are sustained by your alms, so may you be enriched by their prayers to God. For just as they are not as rich in your temporal goods as you are rich, so neither are you as rich in their spiritual goods as they are. And so he says: but by an equality in this present time, your abundance of earthly things should supply their want of earthly goods, that their abundance of spiritual things may supply your want: if we have sown spiritual good among you, is it too much if we reap your material benefits? (1 Cor 9:11).

307. It is explained as an equality of will in this way: but by an equality your abundance at the present time should supply their want, i.e., I desire an equality of will to be in you, that just as they are willing to communicate to you the things in which they abound, so you would have the will to communicate to them the things in which you abound.

308. Then he confirms this with an authority; hence he says, as it is written, namely in Exodus: he who had much (Exod 16:18), i.e., had collected more manna than an omer, had nothing over, i.e., did not have more than his sufficiency; and he who had little had no want i.e., he did not fall short of it, because all had an equal abundance (Exod 16:18). And so neither he who had collected more had more, nor he who had prepared less, discovered less.

Titus’ labors

For he not only accepted our appeal, but being himself very earnest he is going to you of his own accord.

With him we are sending the brother who is famous among all the churches for his preaching of the gospel;

and not only that, but he has been appointed by the churches to travel with us in this gracious work which we are carrying on, for the glory of the Lord and to show our good will.

We intend that no one should blame us about this liberal gift which we are administering,

for we aim at what is honorable not only in the Lord's sight but also in the sight of men.

And with them we are sending our brother whom we have often tested and found earnest in many matters, but who is now more earnest than ever because of his great confidence in you.

As for Titus, he is my partner and fellow worker in your service; and as for our brethren, they are messengers of the churches, the glory of Christ.

So give proof, before the churches, of your love and of our boasting about you to these men.

Now it is superfluous for me to write to you about the offering for the saints,

309. After dealing with the collections, to which they should contribute, the Apostle then deals with the ministers by whom the collections should be made.

concerning this he does two things.

First, he names them;

second, he recommends them to the Corinthians, at therefore show to them.

First, he names Titus;

second, Barnabas, at we have also sent with him the brother;

third, Apollos, at and we have sent with them.

Concerning Titus he commends two things, namely, his earnest care and the sign of his earnest care, at for indeed he accepted the exhortation.

310. He says, therefore, in regard to Titus: I have said above that I have asked Titus to prove that grace collecting alms, because it has a bearing on the care entrusted to me by the apostles, in which I have also found him careful. And thanks be to God, who has given the same carefulness for you in the heart of Titus, as I have, for exhorting you and promoting you to works of mercy, because he is as solicitous as I to prove this grace for you. And we desire each one of you to show the same earnestness in realizing the full assurance of hope until the end (Heb 6:11); the leader, in diligence (Rom 12:8).

311. But the sign of this carefulness is that when I asked him, he consented to my exhortation; hence he says, for indeed he accepted the exhortation, and because he carried out what I asked; hence he says, but, being more careful, of his own will more than by my exhortation, he went to you, although at first he refused to go on account of your sins: never flag in zeal (Rom 12:11).

312. Then when he says, we have also sent with him the brother, he treats of the second minister.

First, he commends him;

second, he gives the reason why he is sending such earnest messengers, at avoiding this.

313. This brother, according to some, is Luke, and according to others, Barnabas. Whoever it is, he recommends him on three points, namely, on his reputation, because his praise, that is, Luke’s, is in the Gospel written by him through all the churches, because it was approved by the apostles. Or whose praise, namely, Barnabas’, is in the preaching of the Gospel through all the churches, because he preached to Jews and gentiles. Hence it is said of Barnabas in Acts, that he was a good man, full of faith and the Holy Spirit (Acts 4:38).

He also commends him on his companionship, because not only that, i.e., that he is famous, but he was also ordained by the churches as companion of our travels in this gracious work, i.e., of my preaching, for which we traveled as pilgrims over the world: while we are in the body we are absent from the Lord (2 Cor 5:6). And this is true of Luke, because he was one of the seventy-two disciples and a companion of Paul. It is also true of Barnabas, because it was said by the Holy Spirit: set apart for me Barnabas and Saul for the work to which I have called them (Acts 13:2). And he was made a companion for this grace namely, to collect the alms. Or, for this grace of preaching, of which it is said: to me, though I am the very least of all the saints (Eph 3:8).

He also commends him from his office, because he is a minister of grace which is administered by us. This is how one should regard us, as servants of Christ (1 Cor 4:1); who has also made us fit ministers of the New Testament (2 Cor 3:6). But that grace is administered to the glory of the Lord, namely, that our Lord be glorified by the alms collected after the conversion of many people by our preaching, because, as it is said: in a multitude of people is the glory of a king (Prov 14:28).

Likewise it is administered in order that our will be fulfilled, because we want this to be done; hence, he says, and our determined will, i.e., predestined by God, who from eternity predestined us to have such a will.

314. Then when he says, avoiding this, he assigns the cause for why he is sending such solemn messengers.

First, he assigns the reason for this;

second, he proves it, at for we forecast.

315. He says, therefore: the reason we are sending such solemn messengers is this, that you may know that this affair is in our heart. Hence he says, avoiding this, lest any man should blame us in this abundance. As if to say: to avoid the accusation that could be lodged against us by others either for negligence, if we did not send solemn messengers, or of fraud, if we did not send trustworthy men. But they are energetic and prompt and trustworthy, because they were given by the churches and chosen by the Holy Spirit. Giving no offense to any man, that our ministry be not blamed (2 Cor 6:3).

But he says, in this abundance, namely, of alms, or of converted gentiles. As each has received a gift, employ it for one another, as good stewards of God’s varied grace (1 Pet 4:10).

316. Then he proves this, saying: for we forecast, as if he says: well I say avoiding this, because we forecast, i.e., we ought to provide, what may be good, i.e., so that our works might be good not only before God, that we might be pleasing to him, but also before men, namely, that the good works may be seen by them. And he does this by providing carefully and by imitating good men: let love be genuine; hate what is evil, hold fast to what is good (Rom 12:9).

317. Then when he says, and we have sent with them our brother also, he deals with the third messenger, namely, Apollos,

and he does two things. First, he commends him for his diligence, when he says, whom, namely, Apollos, we have often proved diligent in many matters for your salvation, but now much more diligent. For as is apparent above, Apollos was the first one after the Apostle to preach to the Corinthians: I planted, Apollos watered, but God gave the growth (1 Cor 3:6). But being disturbed at their sin, he departed and put aside the carefulness he had previously for them. But now, hearing of their conversion, he became more diligent than ever for their salvation. Eager to maintain the unity of the Spirit in the bond of peace (Eph 4:3); the leader, in diligence (Rom 12:8).

318. Second, he discloses the cause of the diligence he assumed, because Apollos is confident of you from the things Titus has said about you, commending you.

Hence, he says, with much confidence in you. Either for Titus, who is my companion, and because he gladly went in fellowship with Titus and Luke, or Barnabas, and because he was induced to do this by the apostles of the churches, who are in Judea. And therefore he says: or our brethren, the apostles of the churches of Judea, that is, they induced him to have a care for you; which churches are the glory of Christ, i.e., to the glory of Christ.

319. Then when he says, therefore show to them, he recommends those messengers to the Corinthians, saying: because I have sent such men to you, therefore show to them, in the sight of the churches, the evidence of your charity and of our boasting on your behalf, i.e., show by your deeds that you have charity toward them, and that he has truthfully commended you, and that he was right in boasting about you, in the sight of the churches, where I have been and to whom I have preached;

or: before the churches, because what you do to them will be made known to all the churches.

Good Works

Cheerful and abundant giving

for I know your readiness, of which I boast about you to the people of Macedo'nia, saying that Acha'ia has been ready since last year; and your zeal has stirred up most of them.

But I am sending the brethren so that our boasting about you may not prove vain in this case, so that you may be ready, as I said you would be;

lest if some Macedo'nians come with me and find that you are not ready, we be humiliated -- to say nothing of you -- for being so confident.

So I thought it necessary to urge the brethren to go on to you before me, and arrange in advance for this gift you have promised, so that it may be ready not as an exaction but as a willing gift.

The point is this: he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully.

Each one must do as he has made up his mind, not reluctantly or under compulsion, for God loves a cheerful giver.

And God is able to provide you with every blessing in abundance, so that you may always have enough of everything and may provide in abundance for every good work.

320. Having exhorted the Corinthians to give alms to the saints in Jerusalem, the Apostle now admonishes them how to give, namely, cheerfully and abundantly. Hence, in order that they might give properly, he has sent them important messengers.

First, he excludes the supposed cause for sending the messengers;

second, he gives the true one, at now I have sent the brethren.

First, he excludes a suspicion;

second, he assigns the cause for this, at for I know your willing mind;

third, he proves the cause, at for which I boast of you.

321. As to the first, because someone could say to the Apostle: you urge us to receive your messengers cordially, but why do you not rather urge us to give alms properly? Therefore, rejecting this, he says: it is not necessary for me to urge this now, i.e., because, concerning the ministry that is done towards the saints, it is superfluous for me to write to you.

322. And the reason for this is because I know your ready mind to help them: my heart is steadfast, O God (Ps 108:1).

That your mind is ready I prove by two things. First, from our boasting of you, for unless I knew that you were ready for this, I would not have boasted to them about you. Therefore he says, for which, namely, the promptitude of your mind: for our glory is this, the testimony of our conscience (2 Cor 1:12); great is my confidence for you (2 Cor 7:4). I boast of you to the Macedonians, saying that Achaia, in which Corinth is the metropolis, also is ready from the year past.

Second, from the effect, because you have provoked many to do this by your example. Hence he says, and your emulation, i.e., the desire to imitate you, has provoked very many, for since they heard of your progress after your amendment, many were provoked to make progress. Iron sharpens iron, and one man sharpens another (Prov 27:17); for a good purpose it is always good to be made much of (Gal 4:18); but earnestly desire the higher gifts (1 Cor 12:31).

323. Then when he says, now I have sent the brethren, he establishes the true cause for why he was sending such solemn messengers.

First, he lays down the general reason;

second, the special reason, at as I have said.

324. Concerning the first he does two things. First, he assigns the true cause, saying: the reason why I have sent them is not that I believe you are not willing to help the poor, but that the thing which we boast of, that is, our glory, concerning you may not be made void if you should fail: for I would rather die than have anyone deprive me of my ground for boasting (1 Cor 9:15). That it may not be made void, I say, in this behalf, because it is evident to me that in the other virtues and good deeds you will not make void my glory.

325. Second, when he says, that (as I have said), as I said you would be, he urges them to give in the proper way.

First, he urges them to give readily;

second, that they may give abundantly, at therefore I thought it necessary;

third, that they may give cheerfully, at every one as he has determined.

326. In regard to the first he does two things. First, he mentions how to give; second, he assigns the reason, at lest, when the Macedonians shall come.

The way to give is promptly; hence he says, I sent the ministers that (as I have said) you may be ready, namely, after the example of the Macedonians. And those who were ready went in with him to the marriage feast (Matt 25:10); do not say to your neighbor: go, and come again, tomorrow I will give it—when you have it with you (Prov 3:28).

The reason for this is lest, when the Macedonians shall come with me and find you unprepared, we (not to say you) should be ashamed. As if to say: it will be to your shame if you have promised and not paid. But even if you can stand it and you do not care about your shame, at least think of our embarrassment, who say that you are prepared.

327. Then when he says, therefore I thought it necessary, he urges them to give abundantly.

First, he presents the admonition;

second, he gives the reason for it, at now this I say.

328. He says, therefore: lest our boasting be voided and you be put to shame, I thought it necessary to ask the brethren, namely, Titus and Apollos, to go to you before and prepare this blessing before promised, namely, the alms, which is called a blessing because it is a cause of eternal blessedness. For by the act of giving a man is blessed by the Lord: he will receive blessing from the Lord (Ps 24:4); and by men: the lips of many shall bless him who is liberal of his bread (Sir 31:28); he who has a bountiful eye will be blessed (Prov 22:9).

And he calls this a blessing to be ready, so as a blessing, i.e., abundantly, not as covetousness, i.e., not sparingly.

329. The reason why they should give abundantly is because, I say, he who sows sparingly, i.e., who gives little in this world, shall also reap sparingly, i.e., will receive little in the other world. And he says, sows, because our seeds are whatever good we do; and again, if little is sown, not much is gathered. For he who sows to his own flesh will from the flesh reap corruption (Gal 6:8); but multiplied: and he who sows in blessings, i.e., abundantly, shall also reap blessings, i.e., the generous reward of God.

But will not all reap abundantly?

Yes, as to the quantity of the reward, because all will abound and no one will reap sparingly. But he says, bountifully, in proportion to those sowing well. Star differs from star in glory (1 Cor 15:41). All will reap abundantly as to the substantial reward, but sparingly as to the accidental reward, in which the saints will differ: as it is written: he who had much had nothing over; and he who had little had no want (2 Cor 8:15), because sometimes a person gives sparingly and with great charity, and reaps abundantly.

330. Then when he says, everyone as he has determined, he exhorts them to give cheerfully and joyfully.

First, he urges them to give joyfully;

second, he gives the reason, at for God loves a cheerful giver.

331. He says, therefore: I say that you should prepare what you intend to give as a blessing i.e., abundantly, and as worthy of a blessing, and not as covetousness, i.e., not sparingly. He says this, because what is done spontaneously cannot be done with covetousness. Therefore he adds, everyone as he has determined, as though without covetousness, because every one of you should give his alms as he has determined, i.e., decided beforehand, in his heart, namely, conferring with himself. Not with sadness or of necessity: as if to say: let each one give willingly, not as being forced.

Here he mentions the two things opposed to a voluntary action, namely, sadness and necessity. For a voluntary action is destroyed by violence, which is of two kinds, namely, simple and mixed. It is simple when someone is absolutely compelled to do something against his will. To remove that violence he says, or of necessity, which would be present if they gave as though compelled by the command of the Apostle. As if to say: do not permit my command to compel you to give, but let your ready will move you to do this: whoever is of a generous heart, let him bring the Lord’s offering (Exod 35:5).

But a mixed violent action happens when one is not absolutely forced to do something against his will, but in a qualified sense, namely, that he would incur great harm, unless he did it; for example, if a ship would sink, unless the cargo were thrown overboard. Therefore in one sense it is done willingly, and in another sense by force, inasmuch as he is compelled by fear of a greater loss. Therefore, to remove this he says, not with sadness, i.e., not making it a mixed violent action. As if to say: not from fear of shame, but from the joy you have conceived because of the love you have towards the saints: with a freewill offering I will sacrifice to you (Ps 54:6).

332. Then when he says, for God loves a cheerful giver, he gives the reason, which is this: everyone who rewards gives a reward for things worthy of a reward; but only acts of the virtues are such. But in the acts of the virtues there are two elements, namely, the species of the act and the manner of acting, which is taken on the side of the one acting. Hence, unless both are found in an act of virtue, that act is not said to be absolutely virtuous, just as a person is not said to be perfectly just according to the virtue, when he does works of justice, unless he acts with delight and with joy.

And although with men, who see only what is obvious, it is enough that one perform an act of justice according to the very species of the act, say an act of justice; nevertheless, with God, who sees the heart, it is not enough merely to perform the act of a virtue according to the species, but he must also act according to the proper manner, namely, with delight and joy. Therefore, it is not the giver, but the cheerful giver, whom God loves, i.e., approves and rewards, and not the sad and grumbling one. Serve the Lord with gladness (Ps 100:2); for the Lord is the one who repays (Sir 35:11); he who does acts of mercy, with cheerfulness (Rom 12:8).

Grace abounds for good works

As it is written, "He scatters abroad, he gives to the poor; his righteousness endures for ever."

He who supplies seed to the sower and bread for food will supply and multiply your resources and increase the harvest of your righteousness.

You will be enriched in every way for great generosity, which through us will produce thanksgiving to God;

for the rendering of this service not only supplies the wants of the saints but also overflows in many thanksgivings to God.

Under the test of this service, you will glorify God by your obedience in acknowledging the gospel of Christ, and by the generosity of your contribution for them and for all others;

while they long for you and pray for you, because of the surpassing grace of God in you.

Thanks be to God for his inexpressible gift!

I, Paul, myself entreat you, by the meekness and gentleness of Christ -- I who am humble when face to face with you, but bold to you when I am away! --

333. Here he gives the reason for the three ways of giving.

First, he assigns the reason taken on their part;

second, the reason taken on God’s part, at that being enriched in all things.

First, he gives the reason;

second, he confirms it, at as it is written.

334. The reason is this: whoever gives something which is multiplied for him should give promptly, abundantly, and cheerfully, just as when we see men sowing seed abundantly and promptly and cheerfully, because they gather it up again multiplied. Since therefore alms are multiplied for those who give them, you should give them promptly, joyfully, and abundantly. That they are multiplied is evident, because God is able to make all grace abound in you. As if to say: do not be afraid to give, as though you will be burdened with need and regret having given, because God is able to provide you with every blessing of the Holy Spirit in abundance, namely, the grace by which you will always rejoice in the good work you have done. He says, therefore, that you always, having all sufficiently in all things, may abound to every good work, i.e., have an abundant will to give alms, just as you have for the other works of the virtues, and also that you have a full sufficiency of external goods; hence he says, always having all sufficiently in all things, i.e., considering yourself to have: he who gives to all men generously (Jas 1:5); but if we have food and clothing, with these we shall be content (1 Tim 6:8).

Of that sufficiency it says below: my grace is sufficient for you (2 Cor 12:9). But concerning the multiplication it is said: and he will give rain for the seed with which you sow the ground (Isa 30:25); and every one who has left houses or brothers or sisters or father or mother or children or lands, for my name’s sake, will receive a hundredfold, and inherit eternal life (Matt 19:29).

335. Then when he says, as it is written, he proves his reason in two ways, namely, by authority and from experience, at and he that ministers.

He proves it by an authority when he says: rightly should this reason move you, because, as it is written: he has dispersed abroad, he has given to the poor; his justice remains forever.

But a Gloss adduces this authority in a sense different from the Apostle’s intention; for the Gloss says: I say that you shall abound to every good work, namely, by the giving of alms, because, as it is written: he has dispersed abroad, he has given to the poor. But the Apostle wishes to refer this to his statement that God is able to make all grace abound in you; and this, because he who scattered abroad and gives to the poor, his justice remains forever. Do good to a godly man, and you will be repaid (Sir 12:2).

In the authority cited we note to whom should be given, namely, to the poor, i.e., to the needy. When you give a dinner or a banquet, do not invite your friends or your brothers or your kinsmen or rich neighbors, lest they also invite you in return, and you be repaid (Luke 14:12); how to give, namely, he has dispersed abroad, i.e., not all to one person, but divided among many: if I give away all I have (1 Cor 13:3); is it not to share your bread with the hungry (Isa 58:7);

his justice, i.e., the power of justice, remains forever, because by the very fact that one gives the will for giving is increased. Or his justice, i.e., the reward for justice, endures forever: but one who sows righteousness gets a sure reward (Prov 11:18).

336. He confirms his reason by experience when he says, he who ministers seed to the sower will both give you bread to eat and will multiply your seed. As if to say: you know from experience that what you give in alms you have from the Lord; therefore you should give gladly for the love of God: for all things come from you, and of your own have we given you (1 Chr 29:14).

He suggests three things in regard to this. The first is that someone could say: if we give now what we have, what is necessary for daily food will be wanting to us. But he rejects this, saying: he not only ministers seed to the sower, but bread to eat, i.e., the necessities of life: he who gives food to all flesh (Ps 136:24).

The second is that they could say: if we give much, we will not have enough to give again. The Apostle answers this, saying that they will not want, but he will multiply your seed, from which you can give more alms.

The third is that someone could say: if we give now, the will to give will be lost, and we will regret having given, and so we shall lose everything. But he removes this, saying: and increase the growth of the fruits of your justice, i.e., he will increase the ability to give alms and the will from which your justice proceeds, to such a degree that you will always be prepared and ready to give alms, and the fruit will be the most in comparison with the small seed. Honor the Lord with your substance and with the first fruits of all your produce (Prov 3:9); I will command my blessing upon you (Lev 25:21); godliness is of value in every way (1 Tim 4:8).

337. Then when he says, that being enriched in all things, after having assigned the reason why they should give promptly, abundantly and cheerfully on the part of the donors, he then assigns the reason on God’s part, for whom they ought to give.

First he assigns the reason they should give;

second, he explains it, at because the ministration of this office.

338. In the reason to be assigned, three things are to be considered, the first of which is their enrichment, which corresponds to what has gone above. For he had said above: he will multiply your seed and increase the growth of the fruits of your justice; and he recalls the first, saying: that being enriched in all things, i.e., both in bodily and spiritual goods: that in every way you were enriched in him (1 Cor 1:5).

But lest anyone suppose that his end should be placed in an abundance of temporal riches or that he should possess spiritual goods in idleness without using them, he refers this first to another second thing: you may abound unto all, i.e., perfect, simplicity; that is, have great generosity directed by a simple spirit, so that the giving comes from temporal goods but the simplicity from spiritual goods: the integrity of the upright guides them (Prov 11:13).

But this should itself be referred to another end, namely, to God; therefore he adds in the third place, which, namely, simple abundance, works through us will produce thanksgiving to God: give thanks in all circumstances (1 Thess 5:18).

339. Then when he says, because the administration, he explains the reason mentioned above, namely, how their abundance works thanksgiving to God.

First he shows this;

second, the reason for thanks, at glorifying God;

third, he breaks out in thanksgiving, at thanks be to God.

340. He says, therefore: I say that your abundance works thanksgiving to God, because the administration of this office of yours, by which you help the saints, has many good results, because it does not only supply the want of the saints in regard to temporal things: let your abundance supply their want, that their abundance also may supply your want (2 Cor 8:14).

Not only does this good follow therefrom, but also the fact that they pray for you and give thanks to God, proving and approving your service. And this is what he says: but abounds, that is, grows, also by many thanksgivings to God, which are given by many, not only by the perfect, but by the poor believers who give thanks to God in the Lord, who moves them to this, seeing and approving your ministry. That for this gift obtained for us, by the means of many persons, thanks may be given by many in our behalf (2 Cor 1:11).

341. This thanksgiving is given for three reasons.

First, for their faith, which they have received; hence he says: I say that it abounds in thanksgiving, glorifying God for the obedience of your confession unto the Gospel of Christ, i.e., the confession of your faith, by which you confess and believe in Christ. Let your light so shine before men (Matt 5:16); the word of a man who hears will endure (Prov 21:28).

Second, on account of their abundance; hence he says, glorifying God also for the simplicity of your communicating, that is, of your contribution, unto them, namely, the holy poor, and unto all, namely, the faithful in need, and given with a simple and pure spirit. Let him who is taught the word share all good things with him who teaches (Gal 6:6); and let us do good to all men (Gal 6:10).

Third, on account of what these saints have from God that they may give thanks to God; hence he says: glorifying God also in their praying for you, i.e., they glorify God for the fact that those holy men pray for you; the men, I say, who are desirous of seeing you in eternal happiness; and this because of the excellent grace of God in you.

342. From this the Apostle breaks forth in thanksgiving to God, saying: thanks be to God for his unspeakable gift; that is, because as much good comes thenceforth about your ministry, I give thanks to God, that is, for the charity which is especially seen in you who even help those who thus thank God and pray for you.

This gift is unspeakable, because it cannot be said how profitable it is, for what no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him (1 Cor 2:9).

The Power of Christ

Spiritual warfare

I beg of you that when I am present I may not have to show boldness with such confidence as I count on showing against some who suspect us of acting in worldly fashion.

For though we live in the world we are not carrying on a worldly war,

for the weapons of our warfare are not worldly but have divine power to destroy strongholds.

We destroy arguments and every proud obstacle to the knowledge of God, and take every thought captive to obey Christ,

being ready to punish every disobedience, when your obedience is complete.

Look at what is before your eyes. If any one is confident that he is Christ's, let him remind himself that as he is Christ's, so are we.

343. After dealing with the good ministers of Christ and of the faith, the Apostle now attacks false ministers and false apostles.

First, he attacks these;

second, those who, being deceived by them, have adhered to them, in chapter thirteen, at behold, now for the third time.

First, he gives the reason, excusing himself from the task imposed on him;

second, he gives the evidence for the fact, at see the things that are according to outward appearance.

First, he refuses to make a test;

second, he excuses himself with a reason, at who reckon us.

First, he entreats them;

second, he interjects what is imposed on them by the false apostles, at who in presence indeed;

third, he refuses the test, at but I beseech you.

344. He says, therefore: Now I, Paul, myself, who am urging you and others to give alms; I myself, I say, beseech you, by the mildness and modesty of Christ. Of the mildness of Christ: take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls (Matt 11:29); of his modesty: for it is always in your power to show great strength, and who can withstand the might of your arm? (Wis 11:21). For modesty consists in nothing less than observing the measure in acting.

But he makes special mention of Christ’s mildness and modesty, because the false apostles and the Corinthians accused Paul of acting humbly when he was among them, but when he was absent he wrote very harshly. Therefore, he mentioned those two qualities of Christ to show that the Apostle also has them and observes them after the example of Christ.

345. Hence, he introduces the vice ascribed to him, saying, I, Paul, myself, i.e., truly humble, because Paul means humble and quiet: for I am the least of the apostles (1 Cor 15:9); hence, I myself, i.e., truly Paul: but you are the same (Ps 102:27); there is one who humbles himself wickedly, and his interior is full of deceit (Sir 19:23); for where jealousy and selfish ambition exist, there will be disorder and every vile practice (Jas 3:16).

I, I say, beseech you, who in presence, i.e., outwardly, as you say, am lowly among you, acting humbly while I am present with you, but being absent, namely, when there is no fear of being injured by any of you, am bold toward you, i.e., act boldly, writing harsh epistles to you: but the righteous are bold as a lion (Prov 28:1).

346. Then when he says, but I beseech you, he refuses to make a test.

For they believed that the Apostle acted humbly among them because of fear; hence, he says: you believe so, but I beseech you—since you would like to experience whether I, if it were necessary, would do when I am present as I do in my absence. And so he says: that I may not be bold when I am present, i.e., when I am among you, to do anything, if it is necessary, with that confidence, i.e., as confidently as I am thought by you to be bold, i.e., to act boldly and confidently against some uncorrected persons, by rebuking and correcting through letters: he exults in his strength (Job 39:20).

347. Then he excuses himself with a reason, saying: who reckon us as if we walked according to the flesh. As if to say: although I am not willing to justify myself for your sake with a test, nevertheless, there is a reason at hand to justify me.

In regard to this he does three things.

First, he gives the reason why they lay this charge against him;

second, he destroys the reason;

third, he confirms it with a reason.

348. The reason why this charge is laid to him, namely that he is humble when present but harsh and severe when absent, is that they consider that the Apostle acts in a worldly manner, i.e., walks according to the flesh.

And because every person works according to what rules the work, and the end should be the rule, it follows that everyone directs his own work to the end he intends. Therefore, those who place their end in carnal goods are said to walk according to the flesh. And because these things can be taken from them, men who tend to carnal things behave gently and humbly toward others. Therefore, because they believed that the Apostle walked according to the flesh, they supposed that this was the reason he behaved humbly among them.

349. But this reason is null and void; therefore, he destroys it, saying: for though we walk in the flesh, we do not war according to the flesh. As if to say: we cannot deny that we are in the flesh, because it is said: so then, brethren, we are debtors, not to the flesh, to live according to the flesh (Rom 8:12), but that we are ruled according to the flesh, by placing our end or our intention in carnal goods, this is false, because we do not war according to the flesh, i.e., we do not regulate our life, which is a warfare according to the flesh (Job 7:1).

350. That we do not war according to the flesh he proves when he says, for the weapons of our warfare are not carnal; and first of all, from the weapons of warfare, as a fighter has weapons suitable to his warfare. Now it is plain that the weapons of those who fight according to the flesh, or wage war, are riches, pleasures, and worldly and temporal honors and power. But since our weapons are not of this sort, for the weapons of our warfare are not carnal but mighty to God, i.e., according to God or to the honor of God, therefore, we do not war according to the flesh.

351. But second, when he says, unto the pulling down of fortifications, he indicates the power of spiritual armor, which is evident from its threefold effect.

The first effect is that rebellious persons are put to shame by those arms; in regard to this he says, unto the pulling down of fortifications. As if to say: the power of God is quite capable of destroying the rebellious. That he may be able to give instruction in sound doctrine and also to confute those who contradict it (Titus 1:9); see, I have set you this day over nations and over kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant (Jer 1:10).

Men fortify themselves against God in two ways: some with astute plans, such as tyrants, who plot with their evil designs to destroy the things of God, that they may exercise their tyranny; as to this he says, destroying counsels, namely, of tyrants: he takes the wise in their own craftiness (Job 5:13). But others through pride or profundity of their own talent; as to this he says, and every height, namely, of their pride: do not be haughty (Rom 12:16), i.e., proud things, or by profundity of intellect, both of lawyers and philosophers: neither height nor depth (Rom 8:39); woe to those who are wise in their own eyes (Isa 5:21). Every height, I say, that exalts itself against the knowledge of God, i.e., the faith, which is knowledge of God, because they attack things said about God, namely, the virgin birth and other of God’s marvels. For the earth shall be full of the knowledge of the Lord (Isa 11:9); who have not learned what some call the deep things of Satan (Rev 2:24); so do not become proud, but stand in awe (Rom 11:20).

352. The second effect is the conversion of unbelievers to the faith; as to this he says, and bringing into captivity every understanding unto the obedience of Christ. This happens when a man submits all he knows to the ministry of the Christ and of the faith. To bind their kings with chains and their nobles with fetters of iron (Ps 149:8); put your feet into her fetters, and your neck into her chains (Sir 6:25), i.e., into the teaching of the faith.

353. The third effect is the correction of sinners; as to this he says, and having in readiness to revenge, i.e., having the readiness and free will to punish all disobedience: and two-edged swords in their hands (Ps 149:6). This will occur when your obedience shall be fulfilled, i.e., when you are perfectly obedient, because if you are willing to obey, there will be no reason for punishing the disobedience of others and your own.

Or we shall take revenge on disobedience, when your obedience shall be fulfilled, i.e., when your disobedience shall be destroyed; for contraries are cured by contraries.

Paul the same in person as in letters

For even if I boast a little too much of our authority, which the Lord gave for building you up and not for destroying you, I shall not be put to shame.

I would not seem to be frightening you with letters.

For they say, "His letters are weighty and strong, but his bodily presence is weak, and his speech of no account."

Let such people understand that what we say by letter when absent, we do when present.

Not that we venture to class or compare ourselves with some of those who commend themselves. But when they measure themselves by one another, and compare themselves with one another, they are without understanding.

But we will not boast beyond limit, but will keep to the limits God has apportioned us, to reach even to you.

354. Above, the Apostle excused himself by reason; here he excuses himself by the evidence of the fact.

First, he submits his excuse to his hearers to judge;

second, he pursues his cause, at if any man trust.

355. He says, therefore: although reason shows that the charge laid against me by the false apostles is false, nevertheless, if some among you are not convinced by reason and refuse to acquiesce to it, at least see, i.e., consider, the things that are according to outward appearance, i.e., that are evident, concerning me. But he submits the judgment of his cause to them in order to indicate how secure he is in his heart: turn, I pray, let no wrong be done (Job. 6:29).

A Gloss explains it another way, namely, see, i.e., look to, the things that are according to outward appearance, i.e., of the false apostles. As if to say: consider the facts about them, because it is impossible that among the many good things they pretend they not do some things from which you can recognize their wicked intention: thus you will know them by their fruits (Matt 7:20).

356. Then when he says, if any man trust, he pursues his cause. But it sometimes happens that a person is moved against someone because the former is deceived by the authority of someone who gives himself out as being great. This is the way the Corinthians, deceived by the false apostles who claimed greater authority than Paul, were stirred up against him, because they had come from Judea and were among the first converts. Therefore the Apostle does two things.

First, he deflates the authority of those false apostles;

second, he pursues his cause, at but that I may not be thought.

First, he shows that the false apostles should not be preferred to himself;

second, that he should himself be preferred to them, at for if also I should boast (2 Cor 10:8).

357. He says, therefore: see this, I say, according to outward appearance, that if any man of the false apostles trusts to himself that his is Christ’s, on account of some great thing he has done or some spiritual gift he has received from Christ, let him think this again with himself, i.e., carefully consider in his heart, that as he is Christ’s, so are we. As if to say: whatever is found in them is also found in us; hence we also should be considered as Christ’s: and I think I have the Spirit of God (1 Cor 7:40); any one who does not have the Spirit of Christ does not belong to him (Rom 8:9).

358. But we are not only Christ’s, as they are, but we can glory more that we are Christ’s than they can. And this is what he says: for if I should boast somewhat more of our power, which the Lord has given us: he is a chosen instrument of mine (Acts 9:15); for he who worked through Peter for the mission to the circumcised worked through me also for the gentiles (Gal 2:8).

He gave me, I say, this special power to convert the gentiles, unto edification, namely, of the Church, and not unto your destruction, as the false apostles do, who abuse the power given to them by using it for a purpose contrary to that for which it was given. For although the power was given for building up the Church in faith and charity, they seek their own glory and not Christ’s; consequently, they destroy. They did this by preaching that the ceremonies of the law must be observed and by making a profit.

Therefore, if I glory more in that power which I have in which I seek Christ’s glory, I should not be ashamed, namely, for such commendation of myself, because I do not do it for ostentation, but out of necessity, so that by showing that my authority is great and that of the false apostles null, no man may be deceived by them again.

359. Note here that according to Gregory there are two cases in which a person may commend himself without sinning, namely, when he is provoked by reproaches and is treated with contempt, and this in order that he not despair, seeing that he is treated with contempt, and be able to refute his adversaries. This is the way Job commended himself, as it is clear where he says: my heart does not reproach me for any of my days (Job 27:6).

Likewise, when a person is preaching the truth and an adversary of the truth contradicts him and hinders the manifestation of the truth, in that case the preacher should commend himself and show his authority in order to refute him and draw his hearers to the truth. The Apostle does this in many places and also here.

360. Then when he says, but that I may not be thought, he pursues his cause with the evidence of the facts.

First, he shows that the charge laid against him is false;

second, the reason he says this, at for we dare not;

third, he explains the reason, at but we will not glory.

361. In regard to the first it should be noted that, as has been said, it was charged that the Apostle, when he was present, was humble out of fear or to win their favor; but when he was absent, he wrote harshly to them. But the Apostle says that this is not so, and that if they would carefully weigh the things that appear, they would find him to be in fact as he appears in his epistles; and they can test this, if they wish.

And that is what he says: but that I may not be thought by the false apostles or by you, as it were, to terrify you, or to make you fearful, by epistles which we sent to you; which fear we would not cause you when we were present. For they, namely, the false apostles, say that his epistles, namely, Paul’s, are weighty, i.e., punishing harshly and severely, and strong, i.e., without fear, but his bodily presence is not such, for it is weak, i.e., feeble and humble, and his speech, namely, his preaching and conversation and exhortation, is contemptible.

362. But let such a one, i.e., who say such things about me, think this, i.e., know for certain, that such as we are in word by epistles when absent, such also we will be in deed when present, i.e., we will be such when we come to you as we are by epistle when absent, if it is necessary.

Now the reason the Apostle acted humbly toward them is given: and I was with you in weakness and in much fear and trembling (1 Cor 2:3), which he did, because they were not firm in faith and he wanted to strengthen them by the gentleness of his manner. Furthermore, the reason he spoke plain words and did not preach subtle things to them is suggested: but I, brethren, could not address you as spiritual men, but as men of the flesh, as babes in Christ (1 Cor 3:1). For they were not yet ready for a more profound doctrine.

363. Then when he says, for we dare not match or compare ourselves with some who commend themselves, he indicates the reason behind what he says, saying: I say that we are not like the false apostles, nor is the charge they lay against us true, because I do not say any more than I have to say.

Hence, he says: we dare not match, i.e., say that we are one of them, or compare ourselves, i.e., make ourselves like some, with some, namely, the false apostles, who commend themselves to you only. And yet they are not commended by others and by their deeds contrary to what is stated in Proverbs: let another praise you, and not your own mouth (Prov 27:2). But we measure ourselves by ourselves, i.e., according to what is in us we measure our deeds and our statements. As if to say: we say things about ourselves that are proportionate to ourselves, i.e., in keeping with our deeds: but let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor (Gal 6:4).

364. But on the other hand, he said above: commending ourselves to every man’s conscience in the sight of God (2 Cor 4:2). Therefore, it was not proper for him to say what he did.

Glory measured by Christ

For we are not overextending ourselves, 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 limit, in other men's labors; but our hope is that as your faith increases, our field 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 field.

"Let him who boasts, boast of the Lord."

For it is not the man who commends himself that is accepted, but the man whom the Lord commends.

I wish you would bear with me in a little foolishness. Do bear with me!

365. Having indicated the reason behind the things he had said, the Apostle now explains that reason.

For he had said that he measures himself by himself and did not go beyond that measure. But a person could be excessive in two ways in glorying and commending himself. First, in regard to that about which he glories; for example, if he glories about something he does not have. Second, in regard to that in which he glories; for example, if a person has something from someone else, but glories in himself as though he has it of himself. And therefore the Apostle shows that he did not exceed the measure in either of these ways by glorying or praising himself. And first, as regards the first; second, as regards the second, at but he who glories.

First, he proves that he did not exceed his measure as regards glory from things past;

second, as regards glory from things to come, at but having hope.

First, he sets out his intention.

second, he proves it, at for we do not stretch ourselves;

third, he draws the conclusion, at not glorying beyond measure.

366. He says, therefore first: I say that we measure and compare ourselves to ourselves, namely, by doing what our office demands. But in doing this we will not glory beyond our measure, i.e., when we exercise our power and commend ourselves: you shall do no wrong in judgment, in measures of length or weight or quantity (Lev 19:35); but according to the measure of the rule which God has measured to us.

A Gloss explains this of the limit of the Apostle’s prelacy and says: according to the measure, i.e., according to the people measured out to him by God, the people whose prelate and rule of conduct he is.

But this same thing can be taken more universally, such that the measure of the rule is the quantity of grace. Then the sense is this: but we glory according to the measure of the rule which God has measured to us, i.e., according to the amount of grace God has given us: but grace was given to each of us according to the measure of Christ’s gift (Eph 4:7). This grace is a rule keeping us from being lifted up or separated from God. Which God has measured to us, because whatever good we do in preaching the Gospel and in converting you and others, it is all from God, granted to me for you and others: I planted, Apollos watered, but God gave the growth (1 Cor 3:6). A measure, I say, to reach even unto you, because you are under the measure of grace granted to me, by which you have been converted to Christ and obey the Gospel.

Therefore, what he is proposing is this, namely, that he is not going beyond the measure of glorying and praising himself that he is their prelate and that they were converted by him.

367. That this is so, namely, that it reaches even to them, he proves when he says: for we do not stretch ourselves beyond measure, as if we did not reach unto you. As if to say: of course we glory, but we do not stretch beyond ourselves in our grace or glory or power, as if we do not reach to you in our power and ministry: for we are come as far as to you in the Gospel of Christ, i.e., in the preaching of Christ’s Gospel: for I became your father in Christ Jesus through the Gospel (1 Cor 4:15); are you not my workmanship in the Lord (1 Cor 9:1); for he who worked through Peter for the mission to the circumcised worked through me also for the gentiles (Gal 2:8).

368. Therefore he draws the conclusion, saying: therefore, when I glory in you, I am not glorying beyond measure. Hence he says: not glorying beyond measure in other men’s labors, where someone else laid the foundation of faith.

369. Then when he says, but having hope of your increasing faith, he shows that he is not going beyond the measure, when he glories about the future.

But it should be noted that a preacher has two reasons for glorying in his preaching: one is that those converted by his preaching are making progress; the other is that other people are converted by his converts, because as it is said: curtain is joined to curtain (Exod 36:10); and let him who hears say: come (Rev 22:17). For one is easily converted when he sees others converted.

In regard to those two things the Apostle hopes that his glorying in the Corinthians will be increased. First, in regard to their progress; hence he says: I say that we do not glory beyond measure over your conversion caused by us in the past, but will hope to be magnified in the future, i.e., for our glory to be increased in your increasing faith, and in the progress of your good works: long for the pure spiritual milk, that by it you may grow up to salvation (1 Pet 2:2).

Second, we hope to be magnified in the conversion of others by you; therefore he says, abundantly, i.e., in the abundance of preaching not only among you but even in lands beyond you; and this according to our rule, i.e., according as Christ has enjoined us to preach not only to you but to all the gentiles. Go into all the world and preach the Gospel to the whole creation (Mark 16:15).

Without boasting of work already done in another’s field, i.e., we do not hope to glory, nor do we glory in another man’s rule. As if to say: not in things prepared by others, i.e., whom others have brought to the faith, but I will bear fruit among those to whom others have not preached. Thus making it my ambition to preach the Gospel, not where Christ has already been named (Rom 15:20).

But to the contrary, Peter preached at Rome before Paul preached there.

370. Then when he says, but he who glories, let him glory in the Lord, he shows that he is not going beyond the measure as to that in which he glories, saying: if I glory in him in whom one should glory, I am not going beyond. But since one should glory in God, he who glories, let him glory in the Lord: let him who glories glory in this, that he understands and knows me (Jer 9:24).

This can be explained in three ways: in one way, let him glory in the Lord, so that in the Lord denotes the object in which he glories. As if to say: let him glory in the fact that he possesses the Lord by knowing and loving. In another way, let him glory in the Lord, i.e., according to God; and one glories in this way when he glories in the things of God and not in evil, as the one who is asked: why do you glory in malice? (Ps 52:1). In the third way, let him glory in the Lord, i.e., let him regard himself as having his glory from God, referring to God everything that redounds to his own glory. What have you that you did not receive? If then you received it, why do you boast as if it were not a gift? (1 Cor 4:7). This is the way it is taken here when he says: he who glories, let him glory in the Lord. As if to say: I glory in the foregoing, but not as though I had this from myself and not from God. And this is also your measure, because all your good has sprung from us.

And indeed we should glory in the Lord, not imputing our glory to ourselves, but to God. For it is not he who commends himself who is accepted, i.e., approved by God or by men: let another praise you, and not your own mouth; a stranger, and not your own lips (Prov 27:2), but the man whom the Lord commends, i.e., makes commendable by good works and miracles. For God is the cause of the entire good done by me.

False Ministers

Espousals to Christ

I feel a divine jealousy for you, for I betrothed you to Christ to present you as a pure bride to her one husband.

But I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ.

For if some one comes and preaches another Jesus than the one we preached, or if you receive a different spirit from the one you received, or if you accept a different gospel from the one you accepted, you submit to it readily enough.

371. After defending himself against the false charges placed against him by the false apostles, the Apostle, in order to refute them, that is, the false apostles, and render his own testimony more honorable, now commends himself to the Corinthians.

First, he assigns the reason for his commendation;

second, he makes the commendation, at wherein if any man dares.

First, he asks that they bear with his foolishness;

second, he states why he must commend himself in order not to seem foolish, at for I am jealous;

third, he suggests that, granted he is foolish, they should bear with it, at again I say (let no man think me to be foolish).

First, he mentions his desire so that his request may be easier to grant;

second, he makes the request, at but do bear with me.

372. The Apostle’s desire is that the Corinthians bear with him as he commends himself; therefore he begins with an optative expression: would to God you could bear with some little of my folly!

In regard to this it should be noted that the moral precepts deal with actions which, since they are particular and variable, cannot be confined within the limits of one general reason and rule with no exceptions. But sometimes it is necessary to do something beside the common rule in some case that crops up. But when something is done beside the common rule in this way, wise men, who consider the cause of it, are not troubled and do not think it was done foolishly. For example, the moral precept forbids killing, but sometimes it is necessary to kill evil men. When this is done, wise men commend it or do not think it was wicked to have done so, but the undiscerning and less wise, not considering the cause why one acted in this manner, are disturbed and think it was foolish to do. So when the wicked are killed, fools and heretics condemn it, saying it was a wicked thing to do.

Therefore, because the common law is that a man should not commend himself, as it is said: let another praise you, and not your own mouth; a stranger, and not your own lips (Prov 27:2), it could happen in some case beside this common rule, that a man commends himself and is acting praiseworthily; nevertheless, the undiscerning regard it as folly. Therefore, since the Apostle was confronted with a case in which he should commend himself, he urges them not to lay it to his folly, saying, would to God you could bear with some little of my folly!

He says, little, because were he to commend himself without cause, it would be the utmost folly. Again, if he commended himself for a reason entirely urgent, then there would be no folly involved. But because he is commending himself for a reason not altogether urgent, since he could refute the false apostles in some other way, and because he is commending himself very much, there seems to be some folly there; and that is what he says, some little of my folly: I have become foolish. You have compelled me (2 Cor 12:11).

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

374. Then, saying, I am jealous, he shows the need for this commendation.

First, he shows that a commendation of this sort springs from zeal, to exclude folly;

second, he says that this zeal is not irregular, to avoid indiscretion, at but I fear;

third, he rejects their excuse, at for if he who comes (2 Cor 11:4).

First, he mentions the holy zeal he has for them;

second, the cause of this zeal, because his office obliged him, at I have espoused you.

375. His zeal, therefore, is holy, because I am jealous of you, i.e., I love you fervently, with the jealousy of God, i.e., to God’s honor, not mine.

In regard to this it should be noted that jealousy taken as being the same as zeal is nothing more than a good or evil movement of the spirit concerning itself with the state of one’s neighbor, and implies a fervor of love. Consequently, zeal is an intense love that does not permit any sharing of the beloved. If it does not permit any sharing of an evil, say of a vice or some imperfection, but it alone wishes to have the beloved exclusively, then the zeal is good and the jealousy good. Thus it is said: but earnestly desire the higher gifts (1 Cor 12:31); for a good purpose it is always good to be made much of (Gal 4:18); I have been very jealous for the Lord, the God of hosts (1 Kgs 19:10); for zeal for your house has consumed me (Ps 69:10). But if it does not allow a sharing in something excellent or in some worldly prosperity, because someone wants it all for himself, then the zeal is evil and the jealousy evil.

Now sometimes someone is jealous on his own behalf with this good zeal, or jealousy, as when a man is zealous concerning his wife, whom he wishes to keep for himself. But sometimes someone is zealous on another’s behalf, as a eunuch is zealous concerning his master’s wife so that his master may keep her for himself. This is the way the Apostle was jealous on behalf of his people, whom he saw prepared for a fall and, although espoused to Christ, wished to be prostituted to the devil. Consequently, he would not permit Christ, the true spouse, to suffer their being shared with the devil; hence he says, with the jealousy of God. As if to say: not for me but for Christ, who is the spouse: he who has the bride is the bridegroom (John 3:29); I have been very jealous for the Lord, the God of hosts (1 Kgs 19:10).

376. Then he shows from what source the responsibility to be zealous arose, when he says: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. As if to say: it is proper for me to be jealous for you with the jealousy of God, because I am the groomsman of this wedding between you and Christ, i.e., I effected the espousals made by faith and charity: I will betroth you to me in faithfulness (Hos 2:20). Therefore, it is my duty to protect you. So whoever converts the people by faith and charity, espouses them to Christ.

I have espoused you, I say, not to many, because she who adheres to many is defiled: you have played the harlot with many lovers (Jer 3:1), but to one husband, Christ, that is, to a perfect man filled with the virtues: the Orient is his name (Zech 6:12). Christ is called one husband because he is unique both as to the manner of conception, and as to the fullness of grace: one man among a thousand I found (Eccl 7:28). To that husband, I say, I have espoused you to present you as a chaste virgin.

377. Note that he passes from the plural, I have betrothed you, that is, you all, to the singular, to present you as a pure bride, thus showing that from all the faithful is formed one body and one Church, which ought to be a virgin in all its members, and hence he says as a chaste virgin. For in all, virginity is taken for bodily integrity and chastity for mental integrity; for sometimes a person is a virgin in body, but not chaste in mind.

Thus the Church shows herself a virgin when she perseveres in the faith and the sacraments without being corrupted by idolatry and unbelief. At the head of every street you built your lofty place and prostituted your beauty (Ezek 16:25). She shows herself chaste when, persevering in the sacraments and in the faith of Christ, she presents herself pure in body and in work. That he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish (Eph 5:27).

378. But because the Corinthians could say: it is not necessary for you to protect us, and your zeal is not reasonable, because we can take care of ourselves very well, he discloses the cause of his zeal saying, but I fear lest, as the serpent seduced Eve by his subtlety, so your minds should be corrupted and fall from the simplicity that is in Christ.

Here it should be noted that in paradise Adam and Eve were married, but Eve was corrupted by the serpent, not with violence, but with craftiness, inasmuch as he promised something false and urged something wicked: false, when he said, you will be as gods (Gen 3:5), and no, you will not die (Gen 3:4), even though they did incur guilt as a result; wicked, when he persuaded her to transgress and ignore God’s command.

The Apostle, speaking according to this likeness, says that the Church is like Eve, whom the devil has sometimes persecuted openly by tyrants and potentates, and then like a roaring lion, seeking someone to devour (1 Pet 5:8); and sometimes he molests the Church in secret by heretics who promise the truth and pretend to be good, and then as the serpent deceived Eve with his subtility by promising false things.

379. Therefore he says, I fear lest, as the serpent seduced Eve, casting her out of paradise, by his subtlety with false promises: Adam was not deceived, but the woman (1 Tim 2:14), so, i.e., by like deceptions of heretics, so your minds should be corrupted. He says, your minds, because just as in a natural marriage a spouse takes precautions against his bride’s being corrupted carnally, so in this spiritual marriage the Apostle fears that the senses of the heart will be spiritually corrupted: bad company ruins good morals (1 Cor 15:33). Or the spiritual senses referred to in Wisdom: think of the Lord with uprightness (Wis 1:1); do not be children in your thinking (1 Cor 14:20).

And fall from the simplicity that is in Christ. That is simple which lacks composition. Therefore, the false apostles formed one sect with Judaism and the Gospel, commanding that the ceremonies of the law be observed along with the Gospel. Therefore, they fall from the simplicity of Christ, who, being seduced by the false apostles, observe those ceremonies along with the Gospel; and this the Apostle feared about the Corinthians: the integrity of the just guides them (Prov 11:3).

Paul’s equality with the apostles

I think that I am not in the least inferior to these superlative apostles.

Even if I am unskilled in speaking, I am not in knowledge; in every way we have made this plain to you in all things.

Did I commit a sin in abasing myself so that you might be exalted, because I preached God's gospel without cost to you?

I robbed other churches by accepting support from them in order to serve you.

And when I was with you and was in want, I did not burden any one, for my needs were supplied by the brethren who came from Macedo'nia. So I refrained and will refrain from burdening you in any way.

380. Having described the zeal he had for the Corinthians and proved it reasonable, the Apostle now rejects their excuse.

First, he proposes their excuse;

second, he removes it, at for I suppose.

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

382. For the Apostle preached and taught three things. First, that they were Christ’s. For we do not preach ourselves, but Jesus Christ our Lord (2 Cor 4:5); second, that they have the Spirit of Christ: any one who does not have the Spirit of Christ does not belong to him (Rom 8:9); third, that they received the Gospel of Christ: for I am not ashamed of the Gospel: it is the power of God for salvation to every one who has faith, to the Jew first and also to the Greek (Rom 1:16). If, therefore, the false apostles preach and teach something better to you, you would do right and would be excusable; but they do not do this.

And this is what he says: for if he who comes preaches another Christ whom we have not preached; or if you receive another spirit whom you have not received; or another gospel, which you have not received: you might well bear with him. As if to say: I fear that a false apostle might come to you unsent, but of himself, as a thief and a robber. All who came before me are thieves and robbers (John 10:8); I did not send the prophets, yet they ran (Jer 25:21); and how can men preach unless they are sent? (Rom 10:15).

If, I say, such a preacher preaches to you another Christ, namely, more excellent than the one we have preached, which cannot be, because as it is said: and one Lord, Jesus Christ, through whom are all things and through whom we exist (1 Cor 8:6); and this as to the first.

Or if you receive another spirit, namely, one better than the one you have received from us, i.e., by our ministry, which cannot be, because as it is said: all these are inspired by one and the same Spirit, who apportions to each one individually as he wills (1 Cor 12:11); and this as to the second.

Or if you accept another gospel, i.e., another preaching or doctrine, which you have not received from us: I am astonished that you are so quickly deserting him who called you in the grace of Christ and turning to a different gospel (Gal 1:6). If, I say, they did other and better things for you, you might well bear with him, i.e., you would be right in excusing yourselves.

But because another, i.e., better gospel cannot be delivered to them, the Apostle excommunicates the Galatians, if they receive another gospel: if any one is preaching to you a gospel contrary to that which you received, let him be accursed (Gal 1:9).

383. Then when he says, for I suppose, he removes this excuse.

First, he shows that he did not do less for them than the others;

second, that he did more, at or did I commit a fault.

First, he shows that he did nothing less in deed than the other apostles;

second, he suggests that he was not lacking the means to do this, at for although I am rude in speech;

third, he presents the evidence for both, at but in all things.

384. He says, therefore: you might well bear with him, or them, allowing yourselves to be seduced by them, if they preached something better to you; but this is not true. For, i.e., because I suppose that I have done nothing less than the great apostles, i.e., than Peter and John, whom they considered great.

He compares himself to the great apostles, both because Paul seemed to them and was regarded by them as less than they, on the ground that they had been with Christ, and Paul not; and because the false apostles claimed to have been sent by them. Therefore, by showing himself equal to the great apostles, he removes their error and refutes the false apostles: I worked harder than any of them (1 Cor 15:10).

385. But lest perhaps they should say to him: whence did you obtain the faculty to do this, since you are unskilled in our speech? He shows that the faculty is due to the vastness of his knowledge, saying, although I am rude in speech, yet not in knowledge: so also our beloved brother Paul wrote to you according to the wisdom given him (2 Pet 3:15).

But this should be noted, namely, that the false apostles, seeking their own glory and pursuing gain, tried to attract people by ornate and subtle and exquisite words, trying only to stroke their ears gently. But the Apostle, because he was not seeking his own advantage but only the spread and growth of the faith, proposed the word of faith in such a way that all could understand, adjusting himself to the condition and capacity of his hearers. Hence, because they were not capable of lofty doctrine in the beginning, he proposed the faith to them not in subtle terms but in a way they could understand, namely, plainly and clearly. That is why they said he was rude in speech. Not with eloquent wisdom, lest the cross of Christ be emptied of its power (1 Cor 1:17). On this account the Apostle says: although I am rude in speech, as it seems to you, this was not due to a lack of knowledge but for your sake by way of dispensing it, because I could not address you as spiritual men, but as men of the flesh, as babes in Christ (1 Cor 3:1).

Or according to the letter, it must be said that the Apostle stuttered, and on this account the false apostles ridiculed him. Therefore he says: for although I am rude in speech, i.e., have a speech impediment, I am not in knowledge: I am slow of speech and of tongue (Exod 4:10).

386. But the fact that I did no less than the great apostles is evident from the things I have done for you; hence, he says: in all things we have been made manifest to you, who have experienced what I have done. You are the seal of my apostleship in the Lord (1 Cor 9:2); the signs of my apostleship have been wrought on you, in all patience, in signs and wonders and mighty deeds (2 Cor 12:12).

387. Then when he says, or did I commit a fault, he shows that he has done more than all the others; and this because he preached without payment.

First, he states the fact;

second, he assigns the reason of the fact, at why? because I do not love you.

First, he shows the fact as to the past;

second, as to the future, at and in all things.

He shows the past fact in two ways: first in general, and second in particular, at because I preached.

388. He says, therefore: I am correct in saying that I have done no less than the others, unless you think I did less and acted wrongly, because I lessened my authority in not accepting payments from you. But if this were so, I would have done evil. Therefore he shows that it is not evil, and this is what he says: or did I commit a fault, humbling myself and lessening my authority? As if to say: no: the greater you are, humble yourself in all things, and you will find grace in the sight of God (Sir 3:20); for though I am free from all men, I have made myself a slave to all, that I might win the more (1 Cor 9:19); whoever humbles himself like this child, he is the greatest in the kingdom of heaven (Matt 18:4).

The reason for humbling myself is not for my own gain but for your improvement; hence he says: that you might be exalted, i.e., be strengthened in faith. But the Corinthians were very covetous, and if he had accepted payment from the very beginning, they might perhaps have left the faith. Likewise, the false prophets preached for monetary profit. Therefore, in order that the Corinthians receive the Apostle, and the false prophets remove the occasion for profit, the Apostle preached for free and without subsidy.

389. Then he explains in detail what he had said in general. In regard to this he does two things.

First, he shows how he preached to them without charge during his first visit with them;

second, he shows that he did the same during the long stay he made with them, at and when I was present.

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

391. Second, because they could say: where did you obtain your support? He answers that it came from the other churches, saying: I have taken from other churches, receiving wages of them for your ministry. By this he convinces them that they could not say to the Apostle that it is unlawful for him to take from them. For if it is taken from others for serving them, it is much more lawful for him to take from them.

From this it is apparent that a papal legate visiting one part of his jurisdiction can accept stipends, and that the Pope can take subsidies from various parts of the world to relieve the needs of some country. The reason is that the Church is as one body. But we see in a natural body that, when strength is failing in one member, nature administers humors and strength by taking from other members.

Appearance of Satan’s ministers

As the truth of Christ is in me, this boast of mine shall not be silenced in the regions of Acha'ia.

And why? Because I do not love you? God knows I do!

And what I do I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do.

For such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ.

And no wonder, for even Satan disguises himself as an angel of light.

So it is not strange if his servants also disguise themselves as servants of righteousness. Their end will correspond to their deeds.

I repeat, let no one think me foolish; but even if you do, accept me as a fool, so that I too may boast a little.

392. Having shown that when he first preached to them during his first visit, he preached to them without charge, he now shows that not even during his long stay among them did he accept any payments from them.

First, he shows this;

second, he answers a tacit question, at for that which was wanting to me.

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

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

395. Then when he says, and in all things I have kept myself from being burdensome to you: and so I will keep myself, he shows how he plans to act toward them in this matter in the future, saying that he does not want to be a burden to them.

First, he gives his general reason;

second, he confirms it, at the truth of Christ.

396. He says, therefore: not only have I preached the Gospel to you without charge and was a burden to no man, but also I have kept myself from being burdensome to you: and so I will keep myself, not rebuking you sharply or correcting you severely or accepting anything: I coveted no one’s silver or gold or apparel (Acts 20:33); I have not taken one ass from them, and I have not harmed one of them (Num 16:15); and Samuel says: testify against me before the Lord and before his anointed . . . whom have I oppressed? (1 Sam 12:3).

397. That he will continue to do so he confirms in two ways.

First, by reason of the one who speaks in him, namely, Christ, who is the truth from which nothing false can come; hence he says, the truth of Christ is in me. As if to say: what I say is true, because the truth of Christ speaks in me: do you seek a proof of Christ who speaks in me? (2 Cor 13:3)

Or this can be taken as an oath, as if to say: God, who is truth, and who is in me searching my heart is my witness that I will keep myself so. For God is my witness, whom I serve with my spirit in the Gospel of his Son (Rom 1:9).

398. Second, from the fact that he does not intend to lessen his glory, but to increase it.

For the Apostle attributed to himself before Christ as his great glory that he alone of all the apostles preached to the Corinthians without payment; hence he says: so I will keep myself from being burdensome to you; that this glorying shall not be broken off, i.e., lessened, in me, namely, that I preached to you freely and that I refrained from what is lawful for your salvation which is Christ’s glory, because he is glorified in me by this, or because I particularly have this glory with Christ. This would have been broken off in the regions of Achaia, where Corinth was the metropolis, if he had taken anything from them, because they were avaricious. For I would rather die than have any one deprive me of my ground for boasting (1 Cor 9:15).

399. Then when he says, and why?, he presents the cause why he did not take payment from them.

First, he excludes the false cause;

second, he gives the true one, at but what I do.

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

401. Therefore, having removed the false cause, he gives the true one, at but what I do.

First he states the true cause;

second, the reason for it, at for such false apostles.

402. In regard to the first it should be noted that the false apostles, as has been stated, were seeking their own profit and glory; therefore, in order to be held in reverence, they tried to follow the example of the Apostle outwardly or even excel him, if they could.

Therefore the Apostle says: if you wish to imitate me, let them imitate me in taking nothing. And because he knew that the false apostles preached in order to take and, consequently, would not preach if their gain ceased, he says: but what I do, that I will do, and what I will do is not out of hatred, but that I may cut off the occasion from those, namely, the false apostles, who desire from my example to have an occasion for taking what is yours.

For he knew, according to Ambrose, that they would not preach very willingly, if they received nothing; whereas on the contrary it is stated: give instruction to a wise man, and he will be still wiser; teach a righteous man and he will increase in learning (Prov 9:9). And this that they may be found, that is, the false apostles, on the same terms as we, namely, not receiving money, even as we do not receive it. Indeed they glory in the fact that they imitate us; and I am unwilling, if they would imitate me completely, that they would receive: I wish that all were as I myself am (1 Cor 7:7), namely, not receiving.

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

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

In the third way thus: so they glory in not receiving in order to seem like us.

404. Having stated the true cause, he proves it by saying: for such false apostles are deceitful workmen, showing how they strive to be like the apostles.

First he states the cause;

second, he proves it, at and no wonder;

third, he shows the difference between false and true apostles, at whose end shall be.

405. He says, therefore: I am right in saying that I do this in order to cut off from them the occasion, for such false apostles are deceitful workmen, namely, false: look out for the dogs, look out for the evil-workers (Phil 3:2).

Deceitful, i.e., shrewd, foxy, deceiving others under the guise of religion. Your prophets have been like foxes among ruins, O Israel (Ezek 13:4); catch us the foxes, the little foxes, that spoil the vineyards (Song 2:15); beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves (Matt 7:15). And this is what he says: transforming themselves into the apostles of Christ, i.e., bearing the outward signs of good apostles: holding the form of religion but denying the power of it (2 Tim 3:5).

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

407. But it should be noted that Satan sometimes transfigures himself so that he can be seen, as by St. Martin, in order to deceive men. But for this the discerning of spirits, which God conferred in a special way on St. Anthony, is necessary and sufficient. One is able to know that it is Satan by the fact that a good angel urges one to good works from the very beginning and continues to do so, but a bad angel pretends good things in the beginning, but later, in order to fulfill his desire and accomplish what he intends, namely, to deceive, he induces and instigates to evil: beloved, do not believe every spirit, but test the spirits to see whether they are of God (1 John 4:1). According to Joshua, when he saw an angel in the field, he said: are you for us, or for our adversaries? (Josh 5:13).

Another sign is that a good angel, even though he causes one to be fearful in the beginning, immediately comforts and consoles, as he did Zechariah: do not be afraid, Zechariah (Luke 1:13), and the Blessed Virgin: do not be afraid, Mary (Luke 1:30). But an evil angel stupefies and leaves one desolate, in order the more easily to deceive and persuade him.

But sometimes he transforms himself but cannot be seen; and this when he makes things, which are in themselves evil, appear good by perverting a man’s senses and inflaming concupiscence. There is a way which seems right to a man, but its end is the way to death (Prov 14:12). This is the way he deceived a certain monk, who had resolved never to leave his cell. But the devil suggested to him that it would be good to go to Church and receive the body of Christ. Consenting to this suggestion, he broke his resolve by going to the Church. Later, recognizing that it was the devil, the monk congratulated himself for not being deceived, because he had left for a good purpose. Later on, he suggested to him that his father had died and left many riches to be distributed among the poor, and that he should go to the city. When he went there, he never returned and died in sin. Hence, it is very difficult for a person to be too careful, but one should have recourse to divine help. Who can open the doors of his face? Round about his teeth is terror (Job 41:14). As if to say: no one but God.

408. Then he indicates the difference between good and bad ministers, which consists in this, that their end, namely, of Christ’s ministers and Satan’s, shall be according to their works; for the end of the good will be good, and of the evil, evil: their end is destruction (Phil 3:19). Furthermore, the good will receive good things and the evil, evil things: for we must all be manifested before the judgment seat of Christ (2 Cor 5:10).

Paul’s foolishness

(What I am saying I say not with the Lord's authority but as a fool, in this boastful confidence;

since many boast of worldly things, I too will boast.)

For you gladly bear with fools, being wise yourselves!

For you bear it if a man makes slaves of you, or preys upon you, or takes advantage of you, or puts on airs, or strikes you in the face.

To my shame, I must say, we were too weak for that! But whatever any one dares to boast of -- I am speaking as a fool -- I also dare to boast of that.

Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I.

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

First he makes his request;

second, he gives the reason for what he said, at that which I speak.

410. In his request he does two things. First, he asks that they not consider him foolish, which pertains to the previous reason; hence he says, I say again, since my zeal is reasonable and I am acting reasonably in commending myself, let no man think me to be foolish.

Second, he asks that, granted that he is acting foolishly, they should nevertheless put up with him, which pertains to the present reason. Therefore he says, otherwise, i.e., if I am not reasonable in commending myself and on that account you want to regard me as foolish, nevertheless, take me, i.e., bear with me, as one foolish. He says, as, because although they may regard him as foolish, in this matter he is not really foolish. Take me, I say, as one foolish, that I also may glory a little. He says, a little, because further on he will commend himself on the glory which is according to the flesh, which is very little. Man, who is a maggot, and the son of man, who is a worm! (Job 25:6) How can he who is dust and ashes be proud? (Sir 10:9).

411. Then when he says, that which I speak, he assigns the reason for what he had said. But he had said three things: first that he began to commend himself foolishly; second, that he wished to glory; third, that they should bear with him. And give a reason for these three things.

First, for the fact that he supposed it was foolish to commend himself;

second, why he wishes to glory, at since many glory;

third, that they should bear with him, at for you gladly suffer.

412. He says, therefore: the reason why you should take me who am foolish is because that which I speak, in this matter of glorying, i.e., in this commendation according to the flesh, which is desired by some, as if they ought to subsist by it, I do not speak according to God: but, as it were, in foolishness.

He speaks hypothetically, as when he said above: as one foolish. And where there he said as, here he says as it were, as if to say: if I were not reasonable in commending myself, then what I am saying for my commendation would not be with the Lord’s authority, i.e., according to the notion of divine wisdom; and then you would be right in not taking me as speaking according to God, but foolishly. For it is not he who commends himself who is approved: but he whom God commends (2 Cor 10:18); let another praise you, and not your own mouth; a stranger, and not your own lips (Prov 27:2).

413. He indicates the reason why he commends himself and glories, when he says, since many glory according to the flesh, I will glory also.

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

414. But on the other hand, Seneca says: the greatest of evils is to live by the example of evil men; you shall not follow a multitude to do evil (Exod 23:2). Therefore, the Apostle should not glory according to the flesh on the ground that the false apostles glory.

415. Then he tells why they should bear with him, saying: for you gladly suffer the foolish: whereas you yourselves are wise. First, he gives this reason, namely, that they should bear with him.

For they could say: why should we bear with you, if you are foolish? And the Apostle says that the reason is this: since you yourselves are wise in your own eyes and in your reputation, you gladly suffer, i.e., are wont to bear with, the foolish, namely, the false apostles.

416. Second, he shows wherein they bear with the foolish and points out five cases of oppression imposed by the false apostles.

The first is the yoke of slavery; as to this he says, for you bear it if a man, i.e., one of the false apostles, brings you into bondage. As if to say: through Christ you were freed from the bondage of the law, which is in fear, and were raised to the freedom of the sons of God, which is charity: so, brethren, we are not children of the slave but of the free woman (Gal 4:31). And yet you bear with the false apostles, who take such liberty from you and reduce you to the slavery of the law, because they compel you to observe the ceremonies of the law: do not submit again to a yoke of slavery (Gal 5:1). With greater reason, then, should you bear with me, who want to preserve you in the freedom of Christ, than with the false apostles, who wish to reduce you to the slavery of the law.

The second is a very heavy burden, because the false apostles live sumptuously on your goods, but we do not: I do not mean that others should be eased and you burdened, but by an equality (2 Cor 8:13). Therefore he says: if a man devours you: woe to you scribes and Pharisees, hypocrites, because you devour the houses of widows, praying long prayers. For this you shall receive the greater judgment (Matt 23:14).

The third oppression is depredation and despoilation, because they literally took everything from them with soft words and under the pretext of piety; as to this he says, if a man takes from you, i.e., smoothly deceives you by taking your property: by fair and flattering words they deceive the hearts of the simple-minded (Rom 16:18).

The fourth oppression is their excessive vaunting of themselves over them along with contempt for the Corinthians; therefore he says: if a man is lifted up: do not exalt yourself through your soul’s counsel, lest your soul be torn in pieces like a bull (Sir 6:2).

The fifth oppression is verbal abuse; for the false apostles not only oppressed them in these ways but added reproaches by saying insulting things to them and especially about their low estate. For because they were Jews and worshippers of the one true God, they called themselves noble and the Corinthians ignoble, because they were not of the seed of Abraham or circumcised, but descended from idolaters; as to this he says, if a man strikes you on the face, i.e., insults you publicly and says harmful things.

These sorts of injuries are according to dishonor, which they cast on you, or the ignominy they inflict. And yet you bear with them and not with us, as if we had been weak in this part and for the glory you have attributed to them by preferring them to us, especially since the false apostles say that the reason we do not say or do such things to you is that we are weak in this part, i.e., because we are lowly: we are weak, but you are strong. You are held in honor, but we in disrepute (1 Cor 4:10).

Paul’s superiority to false apostles

Are they servants of Christ? I am a better one -- I am talking like a madman -- with far greater labors, far more imprisonments, with countless beatings, and often near death.

Five times I have received at the hands of the Jews the forty lashes less one.

Three times I have been beaten with rods; once I was stoned. Three times I have been shipwrecked; a night and a day I have been adrift at sea;

on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brethren;

in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure.

And, apart from other things, there is the daily pressure upon me of my anxiety for all the churches.

417. Having given the reasons for commending himself and the causes why they should bear with him, he now begins to commend himself.

First, he shows himself equal to the false apostles and others who commended themselves;

second, he prefers himself to them, at I speak as one less wise.

The Apostle makes himself their equal in glory. But glory is of two kinds: one is according to the flesh and is slight and worthy of scorn; hence he says to the Philippians: but whatever gain I had, I counted as loss for the sake of Christ (Phil 3:7); the other in according to Christ, because it is great glory to follow the Lord (Sir 23:38), and this should be sought: but far be it from me to glory except in the cross of our Lord Jesus Christ (Gal 6:14). The Apostle therefore makes himself equal to them in regard to both glories:

first, in regard to the first;

second, in regard to the second, at they are the ministers of Christ.

418. First, he shows himself equal to them in general, saying: receive me as one who is foolish, provided it is foolish, for I speak hypothetically; because whatever any one dares to boast of or to take for granted about himself and to commend himself, I can dare and commend myself on the same matters in which they commend themselves, because they have no better reason than I to commend themselves. I speak foolishly, i.e., I say that I am acting foolishly; yet he was acting wisely, because he was not doing this to boast, but to humiliate the false apostles: I suppose that I have done nothing less than the great apostles (2 Cor 11:5).

419. Second, when he says, they are Hebrews: so am I, he shows in detail that he is equal to them, indicating one by one the points in which he is equal to them, and in which the false apostles found glory. But they took glory and commended themselves on three points. First, in their nationality and tongue, because they called themselves Hebrews; second in their race, because they said they were of the race of Israel; third, in the promise, because they said they were partakers of the promise to Abraham, since they were of his seed.

So he shows that he is equal to them on these three points.

First, as to nationality and language, saying they are Hebrews: so am I, namely, in language and in nationality; as if to say: I am as they are. It should be noted that, as some say, they are called Hebrews from Abraham, because before him that name was uncommon. But it can be said, and perhaps better, that the word is derived from a certain Eber mentioned in Genesis: Shelah had lived thirty years, he became the father of Eber (Gen 11:14), and then Eber lived thirty-four years and begot Peleg. It was during this time that languages became distinct, and the language of the Hebrews remained in the family.

Second, he shows himself equal to them in race, saying they are Israelites: so am I, namely, according to rite.

Third, as to the third he says: they are the seed of Abraham: so am I.

Of these three things it is said: if any other man thinks he has reason for confidence in the flesh, I have more, circumcised on the eighth day (Phil 3:4), as to the third point; of the people of Israel, of the tribe of Benjamin, as to the second point; a Hebrew born of Hebrews, as to the first: I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin (Rom 11:1).

420. Thus, it is clear that I am not inferior to them as to the glory, which is according to the flesh; nor even as to the glory which is according to Christ, because they are the ministers of Christ, i.e., they say so to deceive you; I am more so: this is how one should regard us, as servants of Christ (1 Cor 4:1); who has also made us fit ministers of the New Testament (2 Cor 3:6).

421. Then when he says, I speak as one less wise, he prefers himself to all the apostles and to the false.

First, in regard to evils endured;

second, as to benefits received, in chapter twelve, at if I must glory (2 Cor 12:1).

First, he prefers himself as to evils endured;

second, as to the manner in which he avoided evils, at at Damascus.

First, he proposes that he should be preferred to the others;

second, he shows in what he should be preferred, at in many more labors;

third, he confirms some of the statements, at if I must glory, I will glory.

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

423. Then he indicates the matters in which he should be preferred, saying, in many more labors. As if to say: in this I am more, because I am more obviously a minister of Christ. First, as to the evils inflicted; second, as to evils voluntarily assumed, at if journeying often.

First, he mentions in general the evils inflicted, saying: I am more, namely, a proven minister; in many more labors than they, even though they have undertaken some labors: I worked harder than any of them (1 Cor 15:10).

Second, he lists those evils in detail. First, as to the squalor of prison, because in prisons more frequently, namely, than they: and when they had inflicted many blows upon them—namely, on Paul and his companions—they threw them into prison (Acts 16:23).

Second, as to the pains of floggings, because in stripes above measure, i.e., the measure of human virtue, or above the measure of human custom: in stripes, in prisons, in seditions, in labors, in watchings, in fastings (2 Cor 6:5).

Then as to the terror of death; hence he says, in deaths often, i.e., in the dangers and terrors of death. Hence he said: for your sake we are being killed all the day long (Rom 8:26); I die daily for your glory (1 Cor 15:31).

424. Then, when he says from the Jews, five times I received forty stripes less one, he manifests the two extreme dangers he underwent.

And first, the danger of lashes;

second, the danger of death.

425. But he shows the danger of lashes by citing those he suffered from his own, that is, from the Jews. Hence he says, from the Jews, five times I received forty stripes less one.

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

Second, he indicates the perils he endured from outsiders, namely, the gentiles, saying: three times I was beaten with rods. The magistrates tore the garments off them and gave orders to beat them with rods (Acts 16:22); the tribune commanded him to be brought into the barracks, and ordered him to be examined by scourging (Acts 22:14).

426. Then he discloses the perils of death he faced; and first of all those inflicted by men, saying: once I was stoned. This happened in the city of Lycaonia, where he was struck down with stones and almost killed. They stoned Paul and dragged him out of the city, supposing that he was dead (Acts 14:18).

Second, the perils endured from the works of nature, and particularly from the sea. He amplifies these, first from their number, because three times I suffered shipwreck; second, from their duration, because a night and a day I was in the depth of the sea, which is more grievous; for the text says that although he suffered shipwreck a number of times, he remained in the water for a day and a half under the protection of God’s power. Hence he could say with Jonah: for you cast me into the deep, into the heart of the seas, and the flood was round about me (Jonah 2:4).

427. Having listed the evils inflicted from without, he then lists those he voluntarily assumed, when he says, often on journeys:

first, external evils;

second, internal evils, at besides those things which are without.

He describes the external evils: first as to the evils that occur on journeys; second, as to those in houses.

428. In regard to the first he mentions his frequent journeys, saying often on journeys, namely, I am proved a minister of Christ by enduring many hard and difficult things patiently. From Jerusalem and as far round as Illyricum I have fully preached the Gospel of Christ (Rom 15:19). Along with these he traveled along many roads, going to Rome and into Spain: for the sake of the words of your lips, I have kept hard ways (Ps 17:4).

Second, he mentions the dangers from journeys: first, the lesser ones; second, the more serious danger from false brethren.

Among the lesser dangers he mentions three things, in regard to which he suffered many dangers. First, in regard to their causes, and these either from natural causes; hence he says, in perils of waters, for streams naturally rise in the winter and are swift and very dangerous; or from malicious violence; as to this he says, in perils of robbers, whom the devil roused against him to rob him of his clothing: his troops come on together; they have cast up siegeworks against me, and encamp round about my tent (Job 19:12). Second, he lists the dangers that inspire fear either from his own; hence he says, in perils from my own nation, i.e., managed by the Jews: or from outsiders; hence he says, in perils from gentiles, who wanted to capture him for preaching the one true God. Consequently, he had no rest from his own or from others: my mother, you bore me, a man of strife and contention to the whole land! (Jer 15:10). Third, he lists the dangers as to their places. First, as to cities he says, in perils in the city, i.e., in cities stirred up against me, as at Ephesus and Corinth (Acts 18:12; 19:23); or as to a desert place; hence he says, in perils in the wilderness, either from evil beasts, as when a viper bit his hand as he was collecting sticks (Acts 28:3), or from want of food. Second, as to danger at sea, he says in perils in the sea, such as perils from plunderers and pirates: let those who sail the sea tell of its dangers (Sir 43:26).

But he mentions a more serious danger, saying, in perils from false brethren, i.e., from false Christians and heretics and false apostles: let every man beware of his neighbor (Jer 9:4).

Glory in infirmity

Who is weak, and I am not weak? Who is made to fall, and I am not indignant?

If I must boast, I will boast of the things that show my weakness.

The God and Father of the Lord Jesus, he who is blessed for ever, knows that I do not lie.

At Damascus, the governor under King Ar'etas guarded the city of Damascus in order to seize me,

but I was let down in a basket through a window in the wall, and escaped his hands.

I must boast; there is nothing to be gained by it, but I will go on to visions and revelations of the Lord.

I know a man in Christ who fourteen years ago was caught up to the third heaven -- whether in the body or out of the body I do not know, God knows.

429. Here he lists the evils voluntarily assumed, namely, those endured in homes, and he lists three evils opposed to the three goods which are necessary for domestic life. The first good is restful sleep; the second is sustenance from food; the third is the warmth of clothing.

To restful sleep he opposes labor and watchings, in regard to which he says, in labor, i.e., manual labor. You yourselves know that these hands ministered to my necessities, and to those who were with me (Acts 20:34), because he literally made his living with his own hands: with toil and labor we worked night and day, that we might not burden any of you (2 Thess 3:8). As to the weakness resulting from labor he says, and painfulness, which is a weakness and tiredness that follows upon labor or from a natural sickness: my strength was dried up as by the heat of summer (Ps 32:4). But in regard to watchings he says, in many watchings, because he devoted himself either to preaching at night or to manual labor. In Acts it says that he prolonged his sermon until midnight (Acts 20:7).

430. To sustenance from food he opposes two forms of being denied food. One is due to necessity; hence he says, in hunger and thirst, namely, because he was unable frequently to obtain food and drink: to the present hour we hunger and thirst (1 Cor 4:11); the other is voluntary; hence he says, in many fastings, i.e., voluntarily undertaken both for the good example and to tame the flesh: I pommel my body and subdue it (1 Cor 9:27).

431. To the warmth of clothing he opposes two things: one on the part of nature; hence he says, in cold; the other on the part of poverty, hence he says, and nakedness. I am proved a minister of Christ: we are ill-clad and buffeted and homeless (1 Cor 4:11); in tribulation, in necessities, in distresses (2 Cor 6:4).

432. Then when he says, besides those things which are without, he lists the internal evils he assumed, namely, those caused by anxiety of heart because of the activities of the false apostles.

Now a good prelate is concerned about two things affecting his subjects, namely, their safety and the defection. And the Apostle suffered affliction in regard to both; the first, when he says, and, besides those things which are without: my daily pressures, the anxiety for all the churches. As if to say: in addition to what I suffer and have suffered from outside, the internal affliction is more oppressive, that is, solicitude for his subjects. Hence, he says, the daily pressures for all the churches are great and lie heavily upon him, because he was very solicitous. Martha, Martha, you are anxious and troubled about many things (Luke 10:41); he that rules, with solicitude (Rom 12:8).

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

434. And notice that he fittingly uses the word, on fire, because compassion proceeds from the love of God and neighbor, which is a consuming fire, because it moves one to alleviate the misfortunes of one’s neighbor, and it cleanses the soul with the compassion it engenders, and by it our sins are loosed, while the charity of that compassion covers a multitude of sins.

Or, taking it another way, a person sometimes falls into sin of himself, and then he is weakened; sometimes by the example of others, and then he is scandalized: woe to the man by whom the temptation comes! (Matt 18:7).

435. Then when he says, if I must glory, he confirms some of the statements made above. Or say that above he speaks about the evils he commendably suffered; but here about the evils he prudently avoided. But because the avoidance of evils that arise against the faith seems to imply weakness, therefore,

first, he states that he wishes to glory in those that imply weakness;

second, he proposes an oath to confirm his statements, at God and Father;

third, he shows how he avoided some evils, at at Damascus.

436. First, therefore, he suggests that the things in which one should glory, if he must glory, saying: if, i.e., because, I must glory, I will glory of the things that concern my infirmity. As if to say: others may glory in their race and other worldly things: they glory in their shame, with minds set on earthly things (Phil 3:19), and I when compelled gloried in them. Yet if I must glory, I will glory in my weakness: gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me (2 Cor 12:9).

437. Second, he states that he is not lying and is calling on God to witness after the manner of an oath, so that they will believe his, saying, the God and Father of the Lord Jesus, he who is blessed for ever, knows that I do not lie. Here he lays down three things. One by which to induce fear; hence he says, God: who would not fear you, O King of the nations? (Jer 10:7); one by which he excites love, when he says, Father: every good endowment and every perfect gift is from above, coming down from the Father of lights (Jas 1:17); if then I am a father, where is my love?, or according to another version, my honor? (Mal 1:5); third, to inspire reverence and praise, who is blessed forever: blessed be the God and Father of our Lord Jesus Christ (2 Cor 1:3).

He, therefore, so revered, so worthy of love, so worthy of fear, knows that I do not lie, namely, in what I have said and will say: our speech which was to you was not, it is, and it is not (2 Cor 1:17).

438. Then when he says, at Damascus, he shows the evils he avoided, and this in a certain particular danger.

Here it should be noted that the Apostle first began to preach Christ in Damascus, where he was thrown to the ground and converted to the faith, as he was on his way to arrest Christians. Therefore, the Jews appealed to the governor of that city, who was representing Aretas the king, to arrest Paul and put him to death. So the governor ordered the city-gates to be watched day and night (Acts 9:24). But the Christians who were there, desiring to save Paul, lowered him by the wall in a basket, and thus he escaped.

This form of escape the Apostle touches on, when he says: truly I am not lying about what I am telling you now: for at Damascus, the governor under King Aretas, i.e., the governor who ruled at Damascus under King Aretas, was induced by the Jews to guard the city of the Damascenes, to apprehend me, so that I would be delivered to the Jews and prevented from preaching. But I was let down by the wall, through a window, in a basket: and so escaped his hands, namely, the governor’s. This was done in keeping with the Lord’s command: when they persecute you in one town, flee to the next (Matt 10:23). In this way too did Michel let David down through a window to escape from Saul (1 Sam 19:12), and Rahab let the spies down with a cord out of a window (Jos 2:15).

439. But some object against the Apostle’s conduct: first, because he seems to have lacked confidence in the Lord and fled.

The second objection is based on John: he who is a hireling and not a shepherd, whose own the sheep are not, sees the wolf coming and leaves the sheep and flees (John 10:12). Hence, it seems that Paul was not a good shepherd.

But note that there is a flight inspired by humility, when a person flees honors, as Christ fled when they sought to make him king (John 6:15). In the same way Saul, when chosen, concealed himself at home (1 Sam 10:22). Another is inspired by caution, namely, when a person flees dangers in order to be saved for greater ones. This is the way Elijah fled from Jezebel (1 Kgs 19:3), and the way the Apostle fled from the hands of the governor.

Revelation and Apostleship

Taken to the third heaven

And I know that this man was caught up into Paradise -- whether in the body or out of the body I do not know, God knows --

and he heard things that cannot be told, which man may not utter.

440. Having commended himself for the evils he suffered, the Apostle continues to commend himself and shows the pre-eminence of his dignity in regard to good things received from God (C. 11, L. 5). For he first gloried in his weaknesses, but now in his good things.

First, he commends himself on the good things received from God;

second, he begs pardon for this commendation, alleging that he is compelled to do this, at I have become foolish.

First, he extols the greatness of the things conferred on him by God;

second, he discloses the remedy given to him against the danger of pride, at and lest the greatness.

first, he mentions a good divinely conferred;

second, he shows how he behaved in regard to glorying in it, at for such a one, I will glory.

First, he shows in general that this was divinely bestowed;

second, in particular, at I know a man.

441. The good divinely bestowed on the Apostle are revelations made to him by God; it is of these that he wishes to glory. Hence he says: if I must glory, i.e., because I must glory for your sake, although in itself there is nothing to be gained by it, because a person who glories in a good he has received runs the risk of losing what he has: through this, i.e., by vain glory, are the treasures of the virtues opened, and the clouds fly out like birds. (Sir 43:15). And this is signified in Hezekiah, when he showed the treasures of the Lord’s house to the messengers of the king in Babylon (Isa 39:2).

And although, absolutely speaking, it is not expedient to glory, nevertheless, for some special reason a man may glory, as is clear from what has been stated above. Therefore he says: because I must boast, I will leave off commending myself on my infirmities and I will come by commending myself to visions and revelations of the Lord.

442. Here it should be noted the difference between a vision and a revelation. For a revelation includes a vision, but not vice versa. For sometimes things are seen, the understanding and significance of which are hidden from the beholder; in that case it is only a vision, as in the visions of Pharaoh and Nebuchadnezzar (Dan 2:1; Gen 41:1). But when the significance of the understanding of those things which are seen is had with the vision, then it is revelation; whence in regard to Pharoah and Nebuchadnezzar, the vision of ears of corn and of the statue was only a vision. But in regard to Joseph and Daniel, who understood the meaning of what was seen, it was a revelation and a prophecy.

Both, however, namely vision and revelation, are sometimes produced by God. There is a God in heaven who reveals mysteries (Dan 2:28); it was I who multiplied visions (Hos 12:10); open my eyes, that I may behold wondrous things out of your law (Ps 119:18); but sometimes by an evil spirit: they prophesied by Baal and led my people Israel astray (Jer 23:13). To the Apostle were made both vision and revelation, because he fully understood the secret things he saw. They were produced by the Lord and not by an evil spirit. Hence he says: I will come to visions and revelations of the Lord.

Now a revelation is a removing of a veil. But a veil can be of two kinds: one on the part of the beholder, and this is unbelief or sin or hardness of heart. Of this veil he said above: even until this day, when Moses is read, the veil is upon their heart (2 Cor 3:15); the other is on the part of the object seen, namely, when spiritual things are proposed to someone under the figures of sense-perceptible objects. Concerning this it is said that the priests delivered the vessels of the sanctuary veiled to the Levites, because weaker persons cannot grasp spiritual things as they are in themselves (Num 4:15). This is why the Lord spoke to the multitudes in parables (Matt 13:13).

443. Then the Apostle describes these visions and revelations in details, speaking of himself as though of another person; hence he says, I know a man in Christ. He mentions two visions: the first begins here; the second begins at and I know such a man.

444. When speaking of the first vision, the Apostle makes use of a distinction, for he says in regard to this revelation that he knew certain things and other things not. But he knew three things, namely, the condition of the beholder; hence he says: I know a man in Christ; the time of the vision, that is, over fourteen years ago; and the high point of the vision, because he was caught up to the third heaven. And he says that he did not know the disposition of the beholder, whether in the body, I do not know, or out of the body, I do not know.

445. Therefore let us see what he knew, so that through what is known we may more easily attain to what was not known.

First of all, the condition of the beholder, which is praiseworthy, because he was in Christ, i.e., conformed to Christ.

In another way a person is said to be in Christ through charity, and in this way no one knows for certain that he is in Christ, except by certain tests and signs, inasmuch as he feels himself disposed and joined to Christ in such a way that he would not permit himself to be separated from him for any reason including death. This the Apostle experienced in regard to himself, when he said: for I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord (Rom 8:38). Hence, he could have had such signs that he was in the charity of Christ.

446. Second, the time of the vision, which was fitting, because it was over fourteen years ago; for fourteen years had elapsed from the time he saw the vision, until he wrote this epistle, because when he wrote this epistle he had not yet been cast into prison. Hence it seems to have been written at the beginning of Nero’s reign, by whom he was killed much later. Hence if we go back fourteen years from the beginning of Nero’s reign, it is clear that the Apostle had these visions at the beginning of his conversion.

For he had been converted to Christ in the same year that the Lord suffered. But Christ suffered near the end of Tiberius Caesar’s reign, who was succeeded at death by the emperor Caius, who lived four years, after which Nero became emperor. Therefore, between Tiberius and Nero there were four years. Adding two years from Tiberius’s reign, because he was not yet dead, when Paul was converted, and from Nero’s reign the eight years which had passed until he wrote this epistle, there were fourteen years between the time of his conversion to the time he wrote this epistle.

Therefore, some say quite probably that the Apostle had these visions during those three days after he was struck down by the Lord, when he remained neither seeing nor eating nor drinking (Acts 9:9).

But he recalls the time of his conversion to show that if he was so pleasing to Christ from the time of his conversion that he revealed such things to him, then how much more pleasing was he after fourteen years, when he had grown in charity before God and in the virtues and graces?

447. Third, let us see the high point of the vision, because he was caught up to the third heaven.

But it should be noted that it is one thing to be the victim of thievery and another to be rapt. Properly speaking, the former takes place when something is taken away from another in a secret way, hence, Joseph said: for I was indeed stolen out of the land of the Hebrews (Gen 40:13). A person is properly speaking rapt when something is taken suddenly and by force: as the torrent that passes swiftly, i.e., suddenly and rapidly, in the valleys (Job 6:15). Hence it is that plunderers who despoil violently are called ravagers.

But note that a man is said to be rapt from men, as Enoch: he was caught up lest evil change his understanding or guile deceive his soul (Wis 4:11); sometimes the soul is rapt from the body: fool! This night your soul is required of you (Luke 12:20). Sometimes a person is said to be rapt by himself, when for some reason he is made to be outside himself; and this is the same as ecstasy.

But a man is made to be outside himself both by his appetitive power and by his cognitive power. For by the former a person is in himself, when he cares only for things that are his own; but he is made to be outside himself when he does not care about things that are his own, but about things that pertain to others; and this is the work of charity. Love does not insist on its own way (1 Cor 13:5). Concerning this ecstasy Dionysius says in The Divine Names 4: ecstasy is produced by divine love not permitting one to be a lover of self but of the beloved, i.e., of the things loved.

But a person is made to be outside himself according to the cognitive power when he is raised up above the human mode to see something. This is the rapture about which the Apostle is speaking here.

448. But it should be noted that a mode natural to human knowing is that a man know simultaneously with his mental power, which is the intellect, and with a bodily one, which is a sense. This is why a man in knowing has a free judgment of the intellect, when the senses are well disposed in their vigor and not hindered by a fettering, as happens during sleep.

Therefore a man is made to be outside himself when he is removed from this natural disposition for knowing, namely, when the intellect, being withdrawn from the use of the senses and sense-perceptible things, is moved to see certain things.

This occurs in two ways: first, by a lack of power, no matter how it is produced. This happens in phrenitis and other mental cases, so that this withdrawal from the senses is not a state of being elevated, but of being cast down, because their power has been weakened.

But the other way is by divine power, and then it is, properly speaking, an elevation, because since the agent makes the thing it works on to be like itself, a withdrawal produced by divine power and above men is something higher than man’s nature.

449. Therefore, a rapture of this sort is defined as ‘an elevation from that which is according to nature into that which is above nature, produced in virtue of a higher nature.’ In this definition are mentioned its genus, when it is called an elevation; the efficient cause, because it is by the power of a higher nature; and the two termini of the change, namely, the terminus from which and into which, when it is described as being from that which is according to nature into what is above nature. Thus it is clear what rapture is.

450. Then he mentions the terminus reached by the rapture, when he says, to the third heaven.

But it should be noted that the third heaven is taken in three ways: in one way according to the things below the soul; in another way according to the things in the soul; and in a third way according to things above the soul.

Below the soul are all bodies, as Augustine says in the book On the True Religion (41.77). And so we can think of a threefold heaven: the ethereal, sidereal, and empyrean. In this way the Apostle is said to have been rapt to the third heaven, i.e., to see things in the empyrean heaven; not to exist there, because then he would have known whether he was in the body or out of the body. Or according to Damascene, who does not admit an empyrean heaven, we can say that the third heaven, to which the Apostle was rapt, is above the eighth sphere, so that he could clearly see the things which exist above all corporeal nature.

451. But if we take heaven according to the things in the soul itself, then we should call heaven some altitude of mind which transcends natural human knowledge.

Now there are three kinds of sight, namely, bodily, by which we can see and know bodies; spiritual or imaginary, by which we see likenesses of bodies; and intellectual, by which we know the nature of things in themselves. For the proper object of the intellect is the what it is of things. But such a sight of things, if it takes place according to the natural mode (e.g., if I see something visible, if I imagine something previously seen, or if I understand through phantasms) cannot be called heaven.

But each of these is called heaven when they are above the natural faculty of human knowledge. For example, if you see something with your bodily eyes above the faculty of nature, then you are rapt into the first heaven. This is the way Belshazzar was rapt, when he saw the handwriting on the wall (Dan 5:5). But if you are raised up by the imagination or spirit to know something supernaturally, then you are rapt to the second heaven. This is the way Peter was rapt, when he saw the linen sheet descending from heaven (Acts 10:11). But if a person were to see intelligible things themselves and their nature, not through sense-perceptible things not through phantasms, he would be rapt to the third heaven.

452. But it should be noted that to be rapt to the first heaven is to be alienated from the bodily senses. Hence, since no one can be totally withdrawn from the bodily senses, it is obvious that no one can be rapt in the strict sense to the first heaven, but only in a qualified sense, inasmuch as it sometimes happens that a person is so engrossed in one sense that he is withdrawn from the act of the others.

One is rapt to the second heaven when he is alienated from sense to see imaginable things; hence, such a person is always said to be in ecstasy. And so when Peter saw the linen sheet, it is said that he was in ecstasy (Acts 10:11).

But Paul is said to have been rapt to the third heaven, because he was so alienated from the senses and lifted above all bodily things that he saw intelligible things naked and pure in the way angels and separated souls see them. What is more, he saw God in his essence, as Augustine expressly says in The Literal Meaning of Genesis, and in a Gloss, and ad Paulinam in the book, De Videndo Deum.

Furthermore, it is not probable that Moses, the minister of the Old Testament to the Jews saw God, and the minister of the New Testament to the gentiles, the teacher of the gentiles, was deprived of this gift. Hence he says above: if the ministration of condemnation is glory, much more does the ministration of justice abound in glory (2 Cor 3:9). That Moses saw God in his essence is clear, for he begged God: show me your face (Exod 33:13). And although it was denied him at that time, it is not stated that the Lord finally denied him. Hence, Augustine says that this was granted him by reason of what is said: if there is a prophet among you, I the Lord make myself known to him in a vision, I speak with him in a dream. Not so with my servant Moses; he is entrusted with all my house (Num 12:5ff). For he saw God openly and not in a dark manner.

453. But would it have been possible for Paul to see God without being rapt?

I answer: no, for it is impossible that God be seen in this life by a man not alienated from his senses, because no image or phantasm is a sufficient medium for showing God’s essence; therefore, he must be abstracted and alienated from the senses.

454. In a third way, by taking heaven according to things above the soul; in this way the three heavens are the three hierarchies of angels. According to this the Apostle was rapt to the third heaven, i.e., to see God’s essence as clearly as the angels of the higher and first hierarchy see him, because they see God in such a way as to receive illumination in God himself and to know the divine mysteries. This is the way Paul saw. Thus therefore he saw the essence of God as do the angels of the higher heirarchy.

455. But if he saw God as the angels of the higher and first hierarchy do, then it seems that the Apostle was beatified and, consequently, was immortal.

Yet it should be noted that the vision of God by essence takes place by means of a certain light, namely, the light of glory, of which it is said: in your light we see light (Ps 36:9). But light is communicated to some things after the manner of a passing quality and to others after the manner of an inhering form, as the light of the sun is found in a carbuncle and in the stars as an inhering form, i.e., connaturally produced; but it is found in the air as a passing form and not as a permanent form, because it vanishes when the sun is absent.

Similarly, the light of glory is infused in the mind in two ways: in one way, after the manner of a form connaturally made and permanent, and then it makes a mind beatified in the strict sense. This is the way it is infused in the beatified in heaven. Hence they are called comprehenders and, so to say, seers. In another way the light of glory affects a human mind as a passing quality; this is the way Paul’s mind in rapture was enlightened by the light of glory. Hence, the very name, ‘rapture,’ suggests that this was done in a passing manner. Consequently, he was not glorified in the strict sense or had the mark of glory, because that brightness was not produced as a property. As a result it was not derived from the soul in the body, nor did he remain in this state permanently. Hence, when he was in rapture, he had only the act of the beatified, but he was not beatified.

Thus it is clear what the Apostle saw in his rapture, namely, the condition of the beholder, the time of the vision, and the high point of the vision.

456. Then he tells what he did not know, namely, whether he was in the body or out of the body, although he says that God knew. Hence he says, whether in the body, I do not know, or out of the body, I do not know: God knows. Some interpret this as meaning that the rapture referred to his body, saying that the Apostle did not say he did not know whether the soul was joined to the body in that rapture, but whether he was rapt according to the soul and body simultaneously, so as to have been transported bodily into heaven as Habakkuk was transported (Dan 14:35–39), or whether it was according to the soul only that he enjoyed the vision of God, as it is said: he brought me in visions of God to Jerusalem (Ezek 8:3).

This was the way a certain Jew understood, as Jerome mentions in the prologue to Daniel, where he says: finally, he says that even our Apostle does not dare to say that he was rapt in the body, but he said: whether in the body or out of the body I do not know, God knows.

But Augustine disproves this interpretation in The Literal Meaning of Genesis, because it does not agree with the other words of the Apostle. For the Apostle says that he was rapt to the third heaven; hence he knew for certain that it was the third heaven. Consequently, he knew whether that heaven was corporeal or incorporeal, i.e., an incorporeal thing. But if it was incorporeal, he knew that he could not have been rapt there bodily, because a body cannot exist in an incorporeal thing. But if it had been corporeal, he knew that the soul was not there without the body, because the soul joined to the body cannot be in a place where there is no body, unless the incorporeal heaven is called a likeness of the bodily heaven. But if that were the case, the Apostle would not have said that he knew he was rapt to the third heaven, i.e., to a likeness of heaven, because by that same token it could be said that he was rapt in the body, i.e., in the likeness of a body.

457. Therefore it must be admitted according to Augustine that no one set in this life and living this mortal life can see the divine essence. Hence, the Lord says: for man shall not see me and live (Exod 33:20), i.e., no man will see me, unless he is entirely separated from the body, namely, in such a way that his soul is not in the body as a form, or if it is as a form, nevertheless his mind is totally and altogether alienated from the sense in such a vision. Therefore, it must be said that the Apostle says he does not know whether the soul was entirely separated from the body in that vision. Hence he says, or out of the body, or whether his soul existed in the body as a form, but his mind was alienated from the bodily senses; hence, he says, whether in the body. Even others concede this.

Hidden words of God

On behalf of this man I will boast, but on my own behalf I will not boast, except of my weaknesses.

Though if I wish to boast, I shall not be a fool, for I shall be speaking the truth. But I refrain from it, so that no one may think more of me than he sees in me or hears from me.

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;

458. Having spoken of the first rapture, the Apostle speaks of a second rapture.

First, he mentions the rapture;

second, its excellence, at and heard secret words.

459. It should be noted that a Gloss says that this rapture was distinct from the first, and if one considers the matter well, two things are written of the Apostle to which these two raptures can be referred. For in Acts it is recorded that he remained for three days without seeing and without taking food or drink (Acts 9:9); and the first rapture can be referred to this event, namely, that he was rapt to the third heaven at that time. But in Acts it also says that he was in a trance in the temple (Acts 22:17); hence the second rapture can refer to this.

But this does not seem to be a similar case, because when he was in the trance, the Apostle had been cast into prison; but the Apostle wrote this epistle long before that, whence before this letter was written, the Apostle had been in a trance.

Therefore it must be said that this rapture differs from the first in regard to that into which he was rapt. For in the first rapture he had been rapt to the third heaven, but in the second to the paradise of God

460. But if you take the third heaven in a corporeal sense according to the first acceptation of the heavens, as mentioned above, or if it was an imaginary vision, it could be called a bodily paradise, so that he was rapt to an earthly paradise.

But this is against the author’s intention, according to whom we say that he was rapt to the third heaven, i.e., to a vision of intelligible things according to which they are seen in themselves and in their own natures, as has been said above. Hence, according to this we must not understand one thing by heaven and another by paradise, but one and the same thing by both, namely, the glory of the saints, but according to one thing in one case and according to another thing in the other case.

For heaven suggests a certain loftiness accompanied by brightness, but paradise a certain joyful pleasantness. Now these two things are present in an excellent way in the saints and angels who see God, because there is present in them a most excellent brightness by which they see God, and a supreme agreeableness by which they enjoy God. Therefore, they are said to be in heaven as to the brightness and in paradise as to the pleasantness. You shall see, and your heart shall rejoice (Isa 66:14).

Therefore, both of these were conferred on the Apostle, namely to be raised up to that most excellent clearness of knowledge, which he signifies when he says, to the third heaven, and to experience the agreeableness of the divine sweetness; hence he says, into paradise: O how great is the multitude of your sweetness, O Lord (Ps 31:20); to him who conquers I will give some of the hidden manna (Rev 2:17). This sweetness is the delight experienced in enjoying God, and is mentioned: enter into the joy of your master (Matt 25:13).

Thus the terminus of the rapture is clear, namely, into paradise, i.e., into that sweetness with which those who are in the heavenly Jerusalem are unceasingly refreshed.

461. Then he mentions the excellence of that rapture, because he heard secret words which it is not granted to man to utter. This can be explained in two ways: in one way so that the word, man, is construed with granted to and utter. Then the sense is this: he heard secret words, i.e., he perceived an intimate understanding of God’s secret essence, as though by words, which words it is not lawful to be uttered by a man.

In the other way, so that man is construed only with not granted to. Then the sense is this: he heard words, which it is not lawful to utter to a man, i.e., to an imperfect man.

462. But it should be noted according to Augustine that Paul was rapt to a vision of the divine essence, which of course, cannot be seen by any created likeness. Hence, it is clear that what Paul saw of the divine essence cannot be described by any human tongue; otherwise, God would not be incomprehensible.

Therefore, according to the first explanation it must be said: he heard, i.e., considered, secret words, i.e., the magnificence of the godhead, which no man can utter.

He says heard for saw because that consideration was according to an interior act of the soul, in which the same is heard and seen, as it is said: for I speak to him mouth to mouth (Num 12:8). That consideration is called a vision, inasmuch as God is seen in it; and an utterance inasmuch as man is instructed about divine things in it.

463. And because such spiritual things are not to be disclosed to the simple and imperfect, but to the perfect, as it is said: yet among the mature we do impart wisdom (1 Cor 2:6), it is explained in the second way, so that the secrets he heard there it is not granted to man to utter, i.e., to the imperfect, but to the spiritual, among whom we speak wisdom: it is the glory of God to conceal things (Prov 25:2), i.e., the fact that it is necessary to conceal the marvelous things of God pertains to God’s glory. The psalm is according to the translation of Jerome: your praise, O God, is silent to you (Ps 108:2), that is, cannot be comprehended by our words.

464. Then when he says, for such a one, I will glory, he shows how he reacted to this glory.

First, he shows that he did not glory in such revelations;

second, he suggests that he has something else in which to glory, at for even if I should have a mind to glory;

third, he gives the reason why he does not glory about all things, at but I forbear, lest any man.

465. In regard to the first it should be noted that the statement, for such a one, I will glory: but for myself I will glory nothing but in my infirmities, can be read in two ways.

In one way so that the Apostle is showing that he is the one in whom he glories, i.e., that he is the one who saw these visions. In another way, to show that it was someone else who saw these visions.

For it should be noted that there are two things to consider in man, namely, the gift of God and the human condition. If a person glories in a gift of God as received from God, that glorying is good, as has been stated above (2 Cor 10:17). But if he glories in that gift as though he had it of himself, then such glorying is evil: what have you that you did not receive? If then you received it, why do you boast as if it were not a gift? (1 Cor 4:7).

According to this, therefore, the Apostle says, for such a one, namely, for the visions and gifts conferred on me by God, I will glory: but for myself I will glory nothing, i.e., will not glory in them as though I were their source, because I had them from God. But if I must glory for myself, I will glory nothing but in my infirmities, i.e., I have nothing in which I can glory save in my own condition.

466. But if it is explained as showing that it was someone else who saw, even if it was he, then the sense is as though he were speaking of someone, saying, for such a one, I will glory, i.e., for the man who saw this and who received these gifts I will glory; but for myself as wishing to show that I am such a one, I will glory nothing but in my infirmities, i.e., in the tribulations I suffer.

467. But because they could say to him, O Apostle, it is not strange that you do not glory, because you have nothing in which to glory, he shows that even besides these visions he has something in which to glory. Although I might glory in such a man and not in myself, yet I can rightfully glory in myself, for even if I should have a mind to glory either in such tribulations or in other things bestowed on me by God, or even for my infirmity, I shall not be foolish, i.e., I will not act foolishly. Why? For I will say the truth about the other things in which I can glory besides those visions.

He says, I shall not be foolish, because he gloried in the things he had; for when a person glories in things he does not have, he is speaking foolishly: for you say, I am rich, I have prospered, and I need nothing; not knowing that you are wretched, pitiable, poor, blind, and naked (Rev 3:17); and because he gloried with sufficient reason, as is clear from the foregoing.

468. Then when he says, but I forbear, he indicates the reason he does not glory in everything, if he can glory, the reason being that he wishes to spare them.

Hence he says, but I forbear, lest any man should think more of me than what he sees in me, or anything that he hears from me. As if to say: I could glory in many other things, but I forbear, i.e., I glory sparingly, or I forbear commending myself, lest I become burdensome to you. For God has conferred on me such things that if you knew them, you would regard me as much greater; and these are the many charismatic gifts which the Apostle had and for which the men of this world are wont to commend others and regard them as great more than for doing something pleasing. Hence he says, I do not wish to be commended on these gifts; therefore I forbear, i.e., I do not glory.

Why? Lest any man should think, that is, commend or boast, more of me than what he sees in me, or anything he hears from me.

469. Or another way: man is known in two ways: by his manner of life and by his doctrine. Although he could have done so, the Apostle did not wish to say about himself certain things which went beyond his life and doctrine. Consequently, I forbear, lest any man should think more of me than what he sees in me, i.e., in my outward conduct, or anything he hears from me, i.e., from the doctrine of my preaching and exhortation and instruction, because they might perhaps think him immortal or an angel: a man of understanding remains silent (Prov 11:12): a fool gives full vent to his anger, but a wise man quietly holds it back (Prov 29:11).

470. Or he says: but I forbear, on account of his detractors, namely, the false apostles, who said that he glories from elation without cause or for things that were not in him.

Therefore, he says, but I forbear, i.e., I glory sparingly, lest any man, i.e., the false apostles, should think of me as having an excessive spirit of elation, more than what he sees in me, or anything he hears from me, i.e., above the power of my merits: O Lord, my heart is not lifted up, my eyes are not raised too high (Ps 131:1); the greater you are, the more humble yourself in all things (Sir 3:20).

Sting of the flesh

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.

For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities; for when I am weak, then I am strong.

I have been a fool! You forced me to it, for I ought to have been commended by you. For I was not at all inferior to these superlative apostles, even though I am nothing.

The signs of a true apostle were performed among you in all patience, with signs and wonders and mighty works.

471. Here he speaks of the remedy against pride.

First, he mentions the remedy applied;

second, he discloses his prayer to have the remedy removed, at on account of this;

third, he tells the Lord’s answer giving the reason for the remedy applied, at and he said to me.

472. In regard to the first it should be noted that very often a wise physician procures and permits a lesser disease to come over a person in order to cure or avoid a greater one. Thus, to cure a spasm he procures a fever. This the Apostle shows was done to him by the physician of souls, our Lord Jesus Christ. For Christ, as the supreme physician of souls, in order to cure grave sins, permits many of his elect to be afflicted gravely in diseases of the body, and which is more, for curing greater sins, permits them to fall into lesser, and even mortal sins.

But among all the sins the gravest is pride, for just as charity is the root and beginning of the virtues, so pride is the root and beginning of all vices: pride is the beginning of all sin (Sir 10:15). This is made clear in the following way. Charity is called the root of all the virtues, because it unites one to God, who is the ultimate end. Hence, just as the end is the beginning of all actions to be performed, so charity is the beginning of all the virtues. But pride turns away from God, for pride is an inordinate desire for one’s own excellence. For if a person seeks some excellence under God, if he seeks it moderately and for a good end, it can be endured. But if it is not done with due order, he can even fall into other vices, such as ambition, avarice, vainglory and the like. Yet it is not, properly speaking, pride, unless a person seeks excellence without ordaining it to God. Therefore pride, properly called, separates from God and is the root of all vices and the worst of them. This is why God resists the proud (Jas 4:6).

Therefore, because the matter of this vice, that is, pride, is mainly found in things that are good, because its matter is something good, God sometimes permits his elect to be prevented by something on their part, e.g., infirmity or some other defect, and sometimes even mortal sin, from obtaining such a good, in order that they be so humbled on this account that they will not take pride in it, and that being thus humiliated, they may recognize that they cannot stand by their own powers. Hence it is said: we know that in everything God works for good with those who love him (Rom 8:28), not by reason of their sin, but by God’s providence.

473. Therefore, because the Apostle had good reason for glorying in the spiritual choice by which he was chosen by God: he is a chosen instrument of mine (Acts 9:15), and in his knowledge of God’s secrets, because he says that he was caught up to the third heaven and into paradise where he heard secret words, which it is not granted to man to utter; and in enduring evils because he had suffered in prisons more frequently, in stripes above measure, in deaths often (2 Cor 11:23), and in his virginal integrity, because I wish that all were as I myself am (1 Cor 7:7), and in his good works, because I worked harder than any of them (1 Cor 15:10), and especially in the outstanding knowledge with which he shone and which especially puffs one up: for these reasons the Lord applied a remedy, lest he be lifted up with pride.

And this is what he says: lest the greatness of the revelations should exalt me unto pride. Do not exalt yourself through your soul’s counsel, lest your soul be torn in pieces like a bull (Sir 6:2); being exalted I have been humbled and troubled (Ps 88:15).

Furthermore, to show that these revelations were made to him, he says: there was given to me, i.e., for my benefit and my humiliation: you have lifted me up and set me as it were upon the wind (Job 31:22); there was given, I say, to me a sting tormenting my body with bodily weakness, that the soul might be healed. For it is said that he literally suffered a great deal from pain in the pelvis. Or a sting of my flesh, i.e., of concupiscence arising from my flesh, because he was troubled a great deal. For I do not do the good I want, but the evil I do not want is what I do . . . so then, I of myself serve the law of God with my mind, but with my flesh I serve the law of sin (Rom 7:19). Hence, Augustine says that there existed in him movements of concupiscence which God’s grace, nevertheless, restrained.

474. That sting, I say, is an angel of Satan, i.e., a wicked angel,

for it was an angel sent by God or permitted, but it was Satan’s because Satan’s intention is to subvert, but God’s is to humble and to render approved. Let the sinner beware, if the Apostle and vessel of election was not secure.

475. Now the Apostle was anxious to have this sting removed and prayed for this; hence he says: on account of this, I besought the Lord three times that it might depart from me.

Here it should be noted a sick person, ignorant of the reason why a physician supplies a stinging plaster, asks him to remove it. But the physician, knowing its purpose, that is, for health, does not oblige him, caring more for his improvement. Similarly the Apostle, feeling that the sting was painful to him, sought the help of the unique physician to remove it.

For he expressly and devoutly asked God three times to remove it, the thorn, from him: we do not know what to do, but our eyes are upon you (2 Chr 20:12). Perhaps he asked this many times, but he asked him expressly and earnestly three times, or three times, namely, many times. For three is a perfect number. And of course it was right to ask, for he wounds, but he binds up (Job 5:18); pray that you may not enter into temptation (Luke 22:46).

476. Then he states the Lord’s answer: but he, i.e., the Lord, said to me: my grace is sufficient for you. Here he does two things.

First, he states the Lord’s answer;

second, the reason for the answer, at for power.

477. He says, therefore, I asked, but the Lord said to me, my grace is sufficient for you. As if to say: it is not necessary that this bodily weakness leave you, because it is not dangerous, for you will not be led into impatience, since my grace strengthens you; or that this weakness of concupiscence depart, because it will not lead you to sin, for my grace will protect you: justified by his grace as a gift (Rom 3:24). And of course, God’s grace is sufficient for avoiding evil, doing good, and attaining to eternal life: by the grace of God I am what I am (1 Cor 15:10); but the free gift of God is eternal life in Christ Jesus our Lord (Rom 6:25).

478. But on the other hand it is said: whatever you ask the Father in my name, he may give it to you (John 15:16). Therefore, Paul either asked discreetly and deserved to be heard, or indiscreetly and hence sinned.

But because that secret of divine providence, namely, that it would turn out to his advantage, had not been revealed to him yet, the Apostle considered that in itself it was bad for him. But God who had ordained this to the good of his humility did not oblige him, as far as his wish was concerned; indeed, once he understood its purpose, the Apostle gloried in it, saying, gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me. And although he did not oblige him as to his wish, yet he heard him and does hear his saints to their advantage. Hence, Jerome says in the Letter to Paulinus: the good Lord frequently does not grant what we wish, in order to bestow what we should prefer.

479. Then he gives the reason for the Lord’s response when he says, for power is made perfect in infirmity. This is a remarkable expression: power is made perfect in infirmity; fire grows in water.

But this expression, power is made perfect in infirmity, can be understood in two ways, namely, materially and by way of occasion.

If it is taken materially, the sense is this: power is made perfect in infirmity, i.e., infirmity is the material on which to exercise virtue; first, humility, as stated above; second, patience: the testing of your faith produces steadfastness (Jas 1:3); third, temperance, because hunger is weakened by infirmity and a person is made temperate.

But if it is taken as an occasion, then power is made perfect in weakness, i.e., infirmity is the occasion for arriving at perfect virtue, because a man who knows that he is weak is more careful when resisting, and as a result of fighting and resisting more he is better exercised and, therefore, stronger. Hence it says in Judges that the Lord was not willing to destroy all the inhabitants of the land, but preserved some in order that the children of Israel might be exercised by fighting against them (Judg 3:1). In the same way, Scipio also did not wish to destroy the city of Carthage, in order that the Romans, having external enemies, would not have internal enemies, against whom it is more painful to wage war than against outsiders, as he said.

480. Then the Apostle mentions the effect of this answer from the Lord, saying: therefore gladly will I glory in my infirmities, that the power of Christ may dwell in me.

He mentions two effects. One is glorying; hence he says: because my virtue is made perfect in infirmity, gladly will I glory in my infirmities, i.e., given to me for my profit; and this because it joins me closer to Christ. But far be it from me to glory except in the cross of our Lord Jesus Christ (Gal 6:14); but he that is glorified in poverty, how much more in wealth? (Sir 10:34).

The reason I will glory gladly is that the power of Christ may dwell in me, i.e., that through infirmity the grace of Christ may dwell and be made perfect in me: he gives power to the faint, and to him who has no might he increases strength (Isa 40:29).

481. The other effect is joy. Hence he says: because of this, I am pleased in my infirmities.

First, he mentions the effect of joy;

second, he assigns the reason for it, at for when I am weak.

482. He mentions the effect of joy and the matter of joy. He says because of this: because the power of Christ dwells in me in all tribulations, I am pleased, i.e., I am greatly delighted and take joy in the infirmities I mentioned: count it all joy, my brethren, when you meet various trials (Jas 1:2).

The weaknesses in which he rejoices abundantly on account of Christ’s grace are then listed. First, those which come from an internal cause, namely, his infirmities; hence he says, in my infirmities: their infirmities were multiplied: afterwards they made haste (Ps 16:5), namely, toward grace.

Second, those that come from an external cause: first, as to the word, when he says, in reproaches: then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name (Acts 15:4); then as to deed, and this either as to a lack of good things, when he says, in necessities, i.e., in the lack of things necessary and in the poverty by which he was pressed: contribute to the needs of the saints (Rom 12:13).

Or as to experiencing evils inflicted, and this as to external things: blessed are those who are persecuted for righteousness’ sake (Matt 5:10), when he says, in bodily persecutions, which we experience from place to place and everywhere, as well as to internal things, saying, in distresses, i.e., in anxieties of soul: I am straitened on every side (Dan 13:22).

But in all these things the material which makes for joy is that they are for Christ. As if to say: I am pleased because I suffer for Christ: but let none of you suffer as a murderer, or a thief (1 Pet 4:15).

483. He assigns the reason for this joy, when he says, for when I am weak, then I am powerful, i.e., when as a result of what is in me or as a result of persecutions, I fall into any of the aforesaid, God’s help is applied to me to strengthen me: your consolations cheer my soul (Ps 94:19); let the weak say, I am strong (Joel 3:10); though our outward man is corrupted, yet the inward man is renewed day by day (2 Cor 4:16). And in Exodus it says that the more the Israelites were oppressed, the more they multiplied (Exod 1:12).

Signs of apostleship

For in what were you less favored than the rest of the churches, except that I myself did not burden you? Forgive me this wrong!

Here for the third time I am ready to come to you. And I will not be a burden, for I seek not what is yours but you; for children ought not to lay up for their parents, but parents for their children.

I will most gladly spend and be spent for your souls. If I love you the more, am I to be loved the less?

484. Having commended himself, the Apostle now asks pardon for what he has said, showing that he was compelled to say these things which pertain to his glory.

First, he lays the blame for his glorying on the Corinthians;

second, he explains and clarifies this, at for I ought to have been.

485. He says, therefore: I confess that in all these commendations I have become foolish, i.e., it seems to you that I have performed the work of a fool. But this was not done of myself or willingly; rather, I was compelled, and it was your fault, because you have compelled me, i.e., gave me the occasion.

For subjects frequently compel their prelates to do things which seem unwise to do, although considering the time and place, they were done wisely.

486. Then he explains what he had said in a general way, namely, that they were the cause of his commending himself, when he says: for I ought to have been commended by you. Here he says that they were the cause of his commending himself:

first, by neglecting the good they should have done, in which he enlarges upon their ingratitude;

second, by committing evil, in which he execrates their malice, at for I fear lest perhaps.

First, he reminds them what they ought to have done by showing the cause, at for I have in no way;

second, he rejects their excuse, for what is there.

487. He says, therefore: yes, you compelled me, because you should have done what I have done; hence he says: for I ought to have been commended by you, which you have not done when in was necessary, that is, when the false apostles by belittling me and preferring themselves rendered vile the doctrine and Gospel of Christ delivered by me. Hence, because you did not commend me, then in order that the faith of Christ not die among you, I undertook to commend myself.

488. But because they could say: we did not commend you, because there is nothing commendable about you, the Apostle proves to them that they had good cause to commend him, when he says: for I have in no way come short of those who are apostles above measure, thus showing that there was much in him commendable.

First, as to the past good things he did;

second, as to the good things he intends to do in the future, at behold, now for the third time.

And he shows his past deeds to be commendable first in general as to all the churches;

second, in particular as to what he did among them, at although I am nothing;

third he excludes an objection, at for what is there.

489. He says, therefore: I deserved to be commended by you, because there are many things in me worthy of commendation, for I have in no way come short of those, namely, Peter and James and John, who are apostles above measure, i.e., who seem to some to be worthier apostles than I. For the false apostles said that they had been taught by Peter and John, who had been taught by Christ, and that Peter and John observed the ceremonies of the law; hence, that they too should observe them. But because I have done nothing else among you, either as to preaching or to converting believers or performing miracles and undertaking labors, but rather have done more, because I worked harder than any of them (1 Cor 15:10), for that reason I am more to be commended.

Or they were called apostles above measure, that is, Peter, James, and John, because they were the first ones converted to Christ: last of all, as to one untimely born, he appeared also to me (1 Cor 15:8). If it is taken in this sense, even then I have done nothing less than they, because in the short time after I was converted, I labored more.

490. But granting that I did nothing in regard to the other churches for which I might be commended, nevertheless I have done many special things among you, and for these you could have commended me;

hence he says, although I am nothing, i.e., granting that I did nothing in comparison to them, nevertheless, the effect of my power is present among you. First, as to our preaching, by which you were converted to the faith, and I am your apostle. Yet the signs of my apostleship, i.e., of my preaching, have been wrought on you by God, inasmuch as believing, you were converted. You are the seal of my apostleship in the Lord (1 Cor 9:2); for I became your father in Christ Jesus through the Gospel (1 Cor 4:15).

Second, by the manner of life through which faith is strengthened, because when one’s life agrees with his doctrine, the doctrine has greater authority, and the virtue of the preacher is more apparent through patience: the learning of a man is known by patience (Prov 19:11); therefore he says, in all patience.

Third, as to working miracles; hence he says, in signs and wonders and mighty deeds: and they went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it (Mark 16:20).

491. These three things are distinct, because mighty deeds is common to all miracles, for a mighty deed is the full extent of a power. Therefore, something is called mighty because it proceeds from great power. Therefore, because miracles come from great power, namely the divine, they are therefore called mighty deeds. But a sign refers to a lesser miracle, and a wonder to a greater one.

Or he says signs as to miracles performed in regard to the present and wonders in regard to miracles concerning the future.

Or signs and wonders refer to miracles done contrary to nature; for example, giving sight to the blind, raising from the dead, and so on. But mighty deeds are things according to nature, not performed in the way nature does, as for a sick man to be healed immediately, when one’s hands are placed on him; for nature produces the same effect step by step.

Or mighty deeds mean the virtues of the mind, such as chastity and so on.

492. Then he excludes an objection, when he says, for what is there that you have had less of than the other churches?

For the Corinthians could answer and say: it is true that you have done many good and great things, but others have done more and greater things than you. Therefore, we are not willing to commend you to them or in comparison with them. But he excludes this, saying: for what is there that you have had less of than the other churches? i.e., than the other churches of Christ have obtained through him in spiritual matters. As if to say: nothing, because they preached the faith and the Apostle preached the faith; they showed signs and wonders, and so did the Apostle.

In fact not only do you not have less, but even more, because the other apostles live on the revenues of those to whom they preached, but not the Apostle. For he took nothing from the Corinthians; hence he says: except that I myself was not burdensome to you. As if to say: you received nothing less, unless perhaps you count it as less that I have not taken anything from you, which however is more. You yourselves know that these hands ministered to my necessities, and to those who were with me (Acts 20:34); with toil and labor we worked night and day (2 Thess 3:8); who shakes his hands, lest they hold a bribe (Isa 33:15).

But if you count this an injury, namely, that I refused to take anything from you, as I did, because I did not love you, and it seems to you that I have done wrong, spare me. Hence he says in irony, pardon, that is, spare me this injury. In this manner it is said: forgiving one another, as God in Christ forgave you (Eph 4:32).

Intention of visiting

But granting that I myself did not burden you, I was crafty, you say, and got the better of you by guile.

Did I take advantage of you through any of those whom I sent to you?

I urged Titus to go, and sent the brother with him. Did Titus take advantage of you? Did we not act in the same spirit? Did we not take the same steps?

Have you been thinking all along that we have been defending ourselves before 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 I may come and find you not what I wish, and that you may find me not what you wish; that perhaps there may be quarreling, jealousy, anger, selfishness, slander, gossip, conceit, and disorder.

I fear that when I come again my God may humble me before you, and I may have to mourn over many of those who sinned before and have not repented of the impurity, immorality, and licentiousness which they have practiced.

493. Here he shows that he is worthy of commendation in regard to good things he intends to do. He does three things.

First, he states his resolution concerning the future good he intends to do;

second, he assigns the reason for this resolution, at for I do not seek the things that are yours;

third, he applies a likeness to his reason, at for neither should.

494. It should be noted in regard to the first that sometimes it happens that the reason why some do not receive at one time is that they might be keeping themselves in reserve for another time, in which they can receive both more and more boldly. Therefore, lest they suppose something like this of the Apostle, namely, that he refused to take anything from them the first time, in order that he might receive more the second time, he says that he not only did this in the past, but is prepared to do the same in the future; hence he says, behold, now for the third time I am ready to come to you, and I will not be burdensome to you. As if to say: not even then will I burden you by taking what is yours: in all things I have kept myself from being burdensome to you: and so I will keep myself (2 Cor 11:9); I hold fast my righteousness, and will not let it go (Job 27:6).

He says, for the third time I am ready to come, and not for the third time I am coming, because he certainly was prepared to go to them a third time, yet he went only twice. For he was prepared to go the first time; he went and they were converted. He was ready a second time, but he was prevented on account of their sin. It was for this that he apologized in the beginning of this letter. Now he was ready to go a third time, and he went. Hence he went twice, but he was ready to go three times.

495. Then he gives the reason for this good resolution, when he says: for I do not seek the things that are yours, but you. The reasoning is this: it is clear that an artisan arranges his work according to the end he has in view, but when preachers preach, some intend revenue and temporal goods; consequently they arrange and direct all their preaching to this. Others intend the salvation of souls; consequently, they arrange their preaching according as they deem it expedient for the salvation of souls. Therefore, because the Apostle in his preaching aimed at the salvation of the Corinthians and he saw that it was expedient to take no revenue from them, both in order to shame the false apostles and also because they were covetous, he refused to take any revenue.

Hence he assigns this reason: I will not burden you by taking anything, because I do not seek the things that are yours by my preaching, but you and your salvation are what I aim to procure: not that I seek the gift; but I seek the fruit (Phil 4:17). Therefore the Lord said to the apostles: I will make you fishers of men (Matt 4:19), not of money. This is also prefigured in Genesis, where we read that Joseph brought some Egyptians for the service of the king, because the good preacher should be intent upon converting believers to the service of Christ (Gen 47:19).

496. He adapts a simile to this reasoning, when he says: for neither should the children lay up for the parents, but the parents for the children.

First, he presents the simile;

second, he adapts it, at but I will most gladly;

third, he criticizes their ingratitude, at although loving you more.

497. He says, therefore: the fact that I do not seek the things that are yours is clear from a simile. For we observe that parents according to the flesh should lay up for their children, because neither should the children lay up for the parents, but the parents for the children. Therefore, since I am your spiritual father and you are my children, I do not want you to lay up for me, but I for you.

498. But there is a question here about parents according to the flesh, for it is said: honor your father and your mother (Exod 20:12), which includes that we must minister to their needs. Therefore the children are bound to lay up for their parents.

499. Another question that arises concerns the statement that neither should the children lay up for the parents, but the parents for the children. Therefore, since prelates are our spiritual parents, it seems that princes and others do wrong when they give their riches to prelates.

500. Then he applies the simile,

in which he proposed two things: one is that the children should not lay up for the parents, and this is now clear. The other is that parents should lay up for and give to the children; in regard to this he says: therefore, because I am your father, I am ready to give to you, and this is what he says: I will most gladly spend good things on you, not only spiritual goods by preaching and giving examples, but even temporal goods, which he did, inasmuch as he preached to them and served them with the revenues of other churches.

Every prelate should minister these three things to his subjects; hence the Lord said to Peter three times: feed my sheep (John 21:17), i.e., feed them by word, feed them by example, feed them by temporal subsidies.

Not only will I give those things to you, but I am ready to die for your salvation; hence he says, and be spent for your souls. Greater love has no man than this, that a man lay down his life for his friends (John 15:13); he laid down his life for us; and we ought to lay down our lives for the brethren (1 John 3:16); the good shepherd lays down his life for the sheep (John 10:11).

501. Then he criticizes their ingratitude when he says, although loving you the more, I am loved the less. As if to say: gladly will I be spent for you, although you are ungrateful, because although loving you the more, I am loved the less.

This comparison can be explained in two ways. First, in this way: although I love you the more than the other apostles, yet I am loved the less, namely, by you, than the false apostles are loved, whom you love more than me. Thus it is evident that I love you more than they, because I seek only your salvation, but they seek only your goods.

In another way thus: although I love you the more than the other churches, nevertheless I am loved less by you than by the other churches: for God is my witness, how I yearn for you all with the affection of Christ Jesus (Phil 1:8). That he loved the Corinthians more than he loved the other churches is clear from the fact that he labored more for them. But that for which we labor more, we love more.

502. Then when he says, but be it so: I did not burden you, he removes a suspicion.

First, he mentions the suspicion;

second, he excludes it, at did I overreach you;

third, he assigns the reason for the exclusion, at of old, do you think.

503. Their suspicion might be that the reason he did not take anything for himself was that others might take more from them. Therefore, he says: but be it so, that is, granting that I myself, in my person and in those who are with me, did not burden you by taking anything, but as you believed, being crafty, I caught you by guile, i.e., I took many more of your goods through other persons. But this is false, because I have done nothing by guile: for our appeal does not spring from error or uncleanness, nor is it made with guile (1 Thess 2:3). For he was an Israelite indeed, in whom there was no guile (John 1:47).

504. Then he excludes this suspicion when he says, did I overreach you by any of those whom I sent to you? First, in general; second, in particular.

In general in the following way: if I had wanted to snatch anything from you by others, I would have sent those who might obtain these things. But did I overreach you by any of those whom I sent to you, by using them to extort your goods? As if to say: no: we have injured no man (2 Cor 7:2); that no man transgress, and wrong his brother in this matter (1 Thess 4:16).