2 Corinthians 1:1-4
Paul, an Apostle of Jesus Christ through the will of God, and Timothy our brother, unto the Church of God, which is at Corinth, with all the saints which are in the whole of Achaia: grace to you and peace from God our Father and the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort; Who comfort us in all our affliction, that we may be able to comfort them that are in any affliction through the comfort wherewith we ourselves are comforted of God.
It is meet to enquire, first, why to the former Epistle he adds a second: and what can be his reason for thus beginning with the mercies and consolation of God.
Why then does he add a second Epistle? Whereas in the first he had said, I will come to you, and will know not the word of them which are puffed up, but the power;
1 Corinthians 4:19 and again towards the end had promised the same in milder terms, thus, I will come unto you when I shall have passed through Macedonia; for I do pass through Macedonia; and it may be that I shall abide, or even winter with you;
1 Corinthians 16:5-6 yet now after along interval, he came not; but was still lingering and delaying even though the time appointed had passed away; the Spirit detaining him in other matters of far greater necessity than these. For this reason he had need to write a second Epistle, which he had not needed had he but a little out-tarried his time.
2 Corinthians 1:5
But not for this reason only, but also because they were amended by the former; for him that had committed fornication whom before they applauded and were puffed up about, they had cut off and separated altogether. And this he shows where he says, But if any has caused sorrow, he has caused sorrow not to me, but in part (that I press not too heavily) to you all. Sufficient to such a one is this punishment which was inflicted by the many.
2 Corinthians 2:5-6 And as he proceeds, he alludes again to the same thing when he says, For behold that you were made sorry after a godly sort, what earnest care it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what longing, yea, what zeal, yea, what avenging! In every thing ye approved yourselves to be pure in this matter.
2 Corinthians 7:11 Moreover, the collection which he enjoined, they gathered with much forwardness. Wherefore also he says, For I know your readiness of which I glory on your behalf to them of Macedonia, that Achaia has been prepared for a year past.
2 Corinthians 9:2 And Titus too, whom he sent, they received with all kindness, as he shows when he says again, His inward affection is more abundantly toward you, while he remembers the obedience of you all, how with fear and trembling ye received him.
2 Corinthians 7:15 For all these reasons he writes the second Epistle. For it was right that, as when they were in fault he rebuked them, so upon their amendment he should approve and commend them. On which account the Epistle is not very severe throughout, but only in a few parts towards the end. For there were even among them Jews who thought highly of themselves, and accused Paul as being a boaster and worthy of no regard; whence also that speech of theirs; His letters are weighty, but his bodily presence is weak, and his speech of no account:
2 Corinthians 10:10 meaning thereby, when he is present he appears of no account, (for this is the meaning of, his bodily presence is weak,
) but when he is away he boasts greatly in what he writes, (for such is the signification of his letters are weighty.
) Moreover, to enhance their own credit these persons made a pretence of receiving nothing, to which he also alludes where he says, that wherein they glory, they may be found even as we.
2 Corinthians 11:12 And besides, possessing also the power of language, they were immediately greatly elated. Wherefore also he calls himself rude in speech,
2 Corinthians 11:6 showing that he is not ashamed thereof; nor deems the contrary any great acquisition. Seeing then it was likely that by these persons some would be seduced, after commending what was right in their conduct, and beating down their senseless pride in the things of Judaism, in that out of season they were contentious to observe them, he administers a gentle rebuke on this subject also.
2. Such then, to speak summarily and by the way, appears to me the argument of this Epistle. It remains to consider the introduction, and to say why after his accustomed salutation he begins, as he does, with the mercies of God. But first, it is necessary to speak of the very beginning, and inquire why he here associates Timothy with himself. For, he says, Paul an Apostle of Jesus Christ through the will of God, and Timothy our brother.
In the first Epistle he promised he would send him; and charged them, saying, Now if Timothy come, see that he be with you without fear.
1 Corinthians 16:10 How then is it that he associates him here in the outset with himself? After he had been among them, agreeably to that promise of his teacher, I have sent unto you Timothy who shall put you in remembrance of my ways which be in Christ,
1 Corinthians 4:17 and had set everything in order, he had returned back to Paul; who on sending him, had said, Set him forward on his journey in peace that he may come to me, for I expect him with the brethren.
1 Corinthians 16:11
Since then Timothy was restored to his teacher, and after having with him set in order the things in Asia, for, says he, I will tarry at Ephesus until Pentecost,
1 Corinthians 16:8; had crossed again into Macedonia; Paul not unreasonably associates him hereafter as abiding with himself. For then he wrote from Asia, but now from Macedonia. Moreover, thus associating him he at once gains increased respect for him, and displays his own exceeding humility : for Timothy was very inferior to himself, yet does love bring all things together. Whence also he everywhere makes him equal with himself; at one time saying, as a child serves a father so he served with me;
Philippians 2:22 at another, for he works the work of the Lord, as I also do;
1 Corinthians 16:10 and here, he even calls him, brother;
by all making him an object of respect to the Corinthians among whom he had been, as I have said, and given proof of his worth.
To the Church of God which is at Corinth.
Again he calls them the Church,
to bring and bind them all together in one. For it could not be one Church, while those within her were sundered and stood apart. With all the saints which are in the whole of Achaia. In thus saluting all through the Epistle addressed to the Corinthians, he would at once honor these, and bring together the whole nation. But he calls them saints,
thereby implying that if any be an impure person, he has no share in this salutation. But why, writing to the mother city, does he address all through her, since he does not so everywhere? For instance, in his Epistle to the Thessalonians he addressed not the Macedonians also; and in like manner in that to the Ephesians he does not include all Asia; neither was that to the Romans written to those also who dwell in Italy. But in this Epistle he does so; and in that to the Galatians. For there also he writes not to one city, or two, or three, but to all who are scattered every where, saying, Paul an Apostle, (not from men neither through man, but through Jesus Christ, and God the Father, Who raised Him from the dead,) and all the brethren which are with me, unto the Churches of Galatia. Grace to you and peace.
Galatians 1:1-3 To the Hebrews also he writes one Epistle to all collectively; not distinguishing them into their several cities. What then can be the reason of this? Because, as I think, in this case all were involved in one common disorder, wherefore also he addresses them in common, as needing one common remedy. For the Galatians were all of them infected. So too were the Hebrews, and so I think these (Achaians) also.
3. So then having brought the whole nation together in one, and saluted them with his accustomed greeting, for, says he, Grace to you and peace from God our Father and the Lord Jesus Christ:
2 Corinthians 1:2 hear how aptly to the purpose in hand he begins, Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort.
2 Corinthians 1:3 Do you ask, how is this aptly to the purpose in hand? I reply, Very much so; for observe, they were greatly vexed and troubled that the Apostle had not come to them, and that, though he had promised, but had spent the whole time in Macedonia; preferring as it seemed others to themselves. Setting himself then to meet this feeling against him, he declares the cause of his absence; not however directly stating it, as thus; I know, indeed, I promised to come, but since I was hindered by afflictions forgive me, nor judge me guilty of any sort of contempt or neglect towards you:
but after another manner he invests the subject at once with more dignity and trustworthiness, and gives it greatness by the nature of the consolation , so that thereafter they might not so much as ask the reason of his delay. Just as if one, having promised to come to one he longed for, at length arriving after dangers innumerable, should say, Glory to You, O God, for letting me see the sight so longed for of his dear countenance! Blessed be Thou, O God, from what perils have You delivered me!
for such a doxology is an answer to him who was preparing to find fault, and will not let him so much as complain of the delay; for one that is thanking God for deliverance from such great calamities he cannot for shame drag to the bar, and bid clear himself of loitering. Whence Paul thus begins, Blessed be the God of mercies,
implying by the very words that he had been both brought into and delivered from mighty perils. For as David also does not address God every where in one way or with the same titles; but when he is upon battle and victory, I will love You, he says, O Lord my strength; the Lord is my buckler :
when again upon delivery from affliction and the darkness which overwhelmed him, The Lord is my light and my salvation;
Psalm 27:1 and as the immediate occasion suggests, he names Him now from His loving-kindness, now from His justice, now from His righteous judgment:— in like way Paul also here at the beginning describes Him by His loving-kindness, calling Him the God of mercies,
that is, Who has showed me so great mercies as to bring me up from the very gates of death.
And thus to have mercy is the peculiar and excellent attribute of God, and the most inherent in His nature; whence he calls Him the God of mercies.
And observe, I pray you, herein also the lowly-mindedness of Paul. For though he were in peril because of the Gospel he preached; yet says he not, he was saved for his merit, but for the mercies of God. But this he afterwards declares more clearly, and now goes on to say, Who comforts us in all affliction.
2 Corinthians 1:4 He says not, Who suffers us not to come into affliction:
but, Who comforts in affliction.
For this at once declares the power of God; and increases the patience of those afflicted. For, says he, tribulation works patience.
Romans 5:3 And so also the prophet, You have set me at large when I was in distress.
Psalm 4:1 He does not say, You have not suffered me to fall into affliction,
nor yet, You have quickly removed my affliction,
but, while it continues, You have set me at large:
Daniel 3:21, etc. that is, hast granted me much freedom and refreshment.
Which truly happened also in the case of the three children, for neither did He prevent their being cast into the flame, nor when so cast, did He quench it, but while the furnace was burning He gave them liberty. And such is ever God's way of dealing; as Paul also implies when he says, Who comforts us in all affliction.
But he teaches something more in these words: Do you ask what? Namely, that God does this not once, nor twice, but without intermission. For He does not one while comfort, another not, but ever and constantly. Wherefore he says, Who comforts,
not, Who has comforted,
and, in all affliction,
not, in this or that,
but, in all.
That we may be able to comfort them which are in any affliction through the comfort wherewith we ourselves are comforted of God.
See you not how he is beforehand with his defence by suggesting to the hearer the thought of some great affliction; and herein also is his modesty again apparent, that he says not for their own merits was this mercy showed, but for the sake of those that need their assistance; for,
says he, to this end has He comforted us that we might comfort one another.
And hereby also he manifests the excellency of the Apostles, showing that having been comforted and breathed awhile, he lies not softly down as we, but goes on his way to anoint , to nerve, to rouse others. Some, however, consider this as the Apostle's meaning. Our consolation is that of others also:
but my opinion is that in this introduction, he is also censuring the false Apostles, those vain boasters who sat at home and lived in luxury; but this covertly and, as it were, incidentally, the leading object being to apologise for his delay. For,
[he would say,] if for this end we were comforted that we might comfort others also, do not blame us that we came not; for in this was our whole time spent, in providing against the conspiracies, the violence, the terrors which assailed us.
4. For as the sufferings of Christ abound unto us, even so our comfort also abounds through Christ.
Not to depress the disciples by an aggravated account of his sufferings; he declares on the other hand that great and superabundant was the consolation also, and lifts up their heart not hereby alone, but also by putting them in mind of Christ and calling the sufferings His,
and prior to the consolation derives a comfort from the very sufferings themselves. For what joy can I have so great as to be partaker with Christ, and for His sake to suffer these things? What consolation can equal this? But not from this source only does he raise the spirits of the afflicted, but from another also. Ask you what other? In that he says, abound:
for he does not say, As the sufferings of Christ
are in us,
but as they abound,
thereby declaring that they endure not His sufferings only, but even more than these. For, says he, not whatsoever He suffered, that have we suffered; but even more ,
for, consider, Christ was cast out, persecuted, scourged, died,
but we, says he, more than all this,
which even of itself were consolation enough. Now let no one condemn this speech of boldness; for he elsewhere says, Now I rejoice in my sufferings, and fill up on my part that which is lacking of the afflictions of Christ in my flesh.
Colossians 1:24 Yet neither here nor there is it from boldness or any presumptousness. For as they wrought greater miracles than He according to that saying of His, he that believes in Me shall do greater works than these,
John 14:12 but all is of Him that works in them; so did they suffer also more than He, but all again is of Him that comforts them, and fits them to bear the evils that betide them.
With which respect Paul aware how great a thing he had said, does again remarkably restrain it by adding, So our comfort also abounds through Christ;
thus at once ascribing all to Him, and proclaiming herein also His loving-kindness; for, he says not, As our affliction, such our consolation;
but far more;
for, he says not, our comfort is equal to our sufferings,
but, our comfort abounds,
so that the season of struggles was the season also of fresh crowns. For, say, what is equal to being scourged for Christ's sake and holding converse with God; and being more than match for all things, and gaining the better of those who cast us out, and being unconquered by the whole world, and expecting hence such good things as eye has not seen, nor ear heard, neither have entered into the heart of man!
1 Corinthians 2:9 And what is equal to suffering affliction for godliness' sake, and receiving from God consolations infinite, and being rescued from sins so great, and counted worthy of the Spirit, and of being sanctified and justified, and regarding no man with fear and trembling, and in peril itself outshining all.
5. Let us then not sink down when tempted. For no self-indulger has fellowship with Christ, nor sleeper, nor supine [person], nor any of these lax and dissolute livers. But Whoso is in affliction and temptation, this man stands near to Him, whoso is journeying on the narrow way. For He Himself trode this; whence too He says, the Son of Man has not where to lay His head.
So then grieve not when you are in affliction; considering with Whom you have fellowship, and how you are purified by trials; and how great gain is yours. For there is nothing miserable save the offending against God; but this apart, neither afflictions nor conspiracies, nor any other thing has power to grieve the right-minded soul: but like as a little spark, if you cast it into a mighty deep, thou presently puttest it out, so does even a total and excessive sorrow if it light on a good conscience easily die away and disappear.
Such then was the spring of Paul's continual joy: because in whatever was of God he was full of hope; and did not so much as take count of ills so great, but though he grieved as a man yet sank not. So too was that Patriarch encompassed with joy in the midst of much painful suffering; for consider, he forsook his country, underwent journeyings long and hard; when he came into a strange land, had not so much as to set his foot on.
Acts 7:5 Then again a famine awaited him which made him once more a wanderer; after the famine again came the seizure of his wife, then the fear of death, and childlessness, and battle, and peril, and conspiracies, and at the last that crowning trial, the slaying of his only-begotten and true son, that grievous irreparable [sacrifice.] For think not, I pray you, that because he readily obeyed, he felt not all the things he underwent. For though his righteousness had been, as indeed it was, inestimable , yet was he a man and felt as nature bade. But yet did none of these things cast him down, but he stood like a noble athlete, and for each one was proclaimed and crowned a victor. So also the blessed Paul, though seeing trials in very snow-showers assailing him daily, rejoiced and exulted as though in the mid-delights of Paradise. As then he who is gladdened with this joy cannot be a prey to despair; so he who makes not this his own is easily overcome of all; and is as one that has unsound armor, and is wounded by even a common stroke: but not so he who is well encased at all points, and proof against every shaft that comes upon him. And truly stouter than any armor is joy in God; and whoso has it, nothing can ever make his head droop or his countenance sad, but he bears all things nobly. For what is worse to bear than fire? What more painful than continual torture? truly it is more overpowering in pain than the loss of untold wealth, of children, of any thing; for, says he, Skin for skin, yea, all that a man has will he give for his life.
Job 2:4 So nothing can be harder to bear than bodily pain; nevertheless, because of this joy in God, what even to hear of is intolerable, becomes both tolerable and longed for: and if you take from the cross or from the gridiron the martyr yet just breathing, you will find such a treasure of joy within him as admits not of being told.
6. And does any one say, What am I to do ; for now is no time of martyrdom? What do you say? Is now no time of martyrdom? Never is it not a time; but ever is it before our eyes; if we will keep them open. For it is not the hanging on a cross only that makes a Martyr, for were this so, then was Job excluded from this crown; for he neither stood at bar, nor heard Judge's voice, nor looked on executioner; no, nor while hanging on tree aloft had his sides mangled; yet he suffered worse than many martyrs; more sharply than any stroke did the tale of those successive messengers strike, and goad him on every side: and keener the gnawings of the worms which devoured him in every part than thousand executioners.
Against what martyr then may he not worthily be set? Surely against ten thousand. For in every kind [of suffering] he both wrestled and was crowned; in goods, and children, and person, and wife, and friends, and enemies, and servants, (for these too even did spit in his face,) in hunger and visions and pains and noisomeness; it was for this I said he might worthily be set, not against one nor two nor three, but against ten thousand Martyrs. For besides what I have mentioned, the time also makes a great addition to his crown; in that it was before the Law, before Grace, he thus suffered, and that, many months, and each in its worst form; and all these evils assailed him at once. And yet each individual evil by itself intolerable, even that which seems most tolerable, the loss of his goods. For many have patiently borne stripes, but could not bear the loss of their goods; but rather than relinquish any part of them were content even to be scourged for their sake and suffer countless ills; and this blow, the loss of goods, appeared to them heavier than all. So then here is another method of martyrdom for one who bears this loss nobly. And does any ask, How shall we bear it nobly? When you have learned that by one word of thanksgiving you shall gain more than all you have lost. For if at the tidings of our loss we be not troubled, but say, Blessed be God,
we have found far more abundant riches. For truly such great fruit you shall not reap by expending all your wealth on the needy, by going about and seeking out the poor, and scattering your substance to the hungry, as you shall gain by the same word. And so neither Job do I admire so much in setting wide his house to the needy, as I am struck with and extol his taking the spoiling of his substance thankfully. The same in the loss of children it happens to see. For herein, also, reward no less than his who offered his son and presented him in sacrifice shall you receive, if as you see yours die you shall thank the God of love. For how shall such an one be less than Abraham? He saw not his son stretched out a corpse, but only looked to do so. So if he gain in the comparison by his purpose to slay and his stretching forth his hand to take the knife, Genesis 22:10 yet does he lose in that the child is lying dead here. And besides, he had some comfort in the prospect of a good work done, and the thought that this so excellent achievement was the work of his own fortitude, and that the voice he heard came from above made him the readier. But here is no such thing. So that he had need have a soul of adamant, who can bear with calmness to see a child, his only one, brought up in affluence, in the dawn of fair promise, lying upon the bier an outstretched corpse. And should such an one, hushing to rest the heavings of nature, be strengthened to say the words of Job without a tear, The Lord gave, the Lord has taken away;
Job 1:21 for those words' sake alone, he shall stand with Abraham himself and with Job be proclaimed a victor. And if, staying the wailings of the women and breaking up the bands of mourners, he shall rouse them all to sing glory [to God], he shall receive above, below, rewards unnumbered; men admiring, angels applauding, God crowning him.
7. And do you say, How is it possible for one that is man not to mourn? I reply, If you will reflect how neither the Patriarch nor Job, who both were men, gave way to any thing of the kind; and this too in either case before the Law, and Grace, and the excellent wisdom of the laws [we have]: if you will account that the deceased has removed into a better country, and bounded away to a happier inheritance, and that you have not lost your son but bestowed him henceforward in an inviolable spot. Say not then, I pray you, I am no longer called father,
for why are you no longer called so, when your son abides? For surely thou did not part with your child nor lose your son? Rather you have gotten him, and hast him in greater safety. Wherefore, no longer shall you be called father
here only, but also in heaven; so that you have not lost the title father,
but hast gained it in a nobler sense; for henceforth you shall be called father not of a mortal child, but of an immortal; of a noble soldier; on duty continually within [the palace]. For think not because he is not present that therefore he is lost; for had he been absent in a foreign land, the title of your relationship had not gone from you with his body. Do not then gaze on the countenance of what lies there, for so thou dost but kindle afresh your grief; but away with your thought from him that lies there, up to heaven. That is not your child which is lying there, but he who has flown away and sprung aloft into boundless height. When then you see the eyes closed, the lips locked together, the body motionless, Oh be not these your thoughts, These lips no longer speak, these eyes no longer see, these feet no longer walk, but are all on their way to corruption!
Oh say not so: but say the reverse of this, These lips shall speak better, and the eyes see greater things, and the feet shall mount upon the clouds; and this body which now rots away shall put on immortality, and I shall receive my son back more glorious. But if what you see distress you, say to yourself the while, This is [only] clothing and he has put it off to receive it back more precious; this is an house and it is taken down to be restored in greater splendor. For like as we, when purposing to take houses down, allow not the inmates to stay, that they may escape the dust and noise; but causing them to remove a little while, when we have built up the tenement securely, admit them freely; so also does God; Who taking down this His decaying tabernacle has received him the while into His paternal dwelling and unto Himself, that when it has been taken down and built anew He may then return it to him more glorious.
Say not then, He is perished and shall no more be;
for these be the words of unbelievers; but say, He sleeps and will rise again,
He is gone a journey and will return with the King.
Who says this? He that has Christ speaking in him. For,
says he, if we believe that Jesus died and rose again
and revived, even so them also which sleep in Jesus will God bring with Him.
1 Thessalonians 4:14 If then thou seek your son, there seek him where the King is, where is the army of the Angels; not in the grave; not in the earth; lest while he is so highly exalted, yourself remain grovelling on the ground.
If we have this true wisdom, we shall easily repel all this kind of distress; and the God of mercies and Father of all comfort
comfort all our hearts, both those who are oppressed with such grief and those held down with any other sorrow; and grant us deliverance from all despair and increase of spiritual joy; and to obtain the good things to come; whereunto may all we attain, through the grace and loving-kindness of our Lord Jesus Christ, with Whom unto the Father, together with the Holy Spirit, be glory, power, honor, now and ever, and world without end. Amen.
2 Corinthians 1:6-7
Whether we be afflicted, it is for your comfort and salvation, which works in the patient enduring of the same sufferings which we also suffer: and our hope for you is steadfast.
Having spoken of one, and that the chief ground of comfort and consolation, namely, having fellowship [by sufferings] with Christ: he lays down as second this which he now mentions, namely, that the salvation of the disciples themselves was procured thereby. Faint not, therefore, he says, nor be confounded and afraid because we are afflicted; for this same thing were rather a reason for your being of good cheer: for had we not been afflicted, this had been the ruin of you all.
How and wherein? For if through lack of spirit and fear of danger we had not preached unto you the word whereby ye learned the true knowledge, your situation had been desperate. Do you see again the vehemence and earnest contention of Paul? The very things which troubled them he uses for their comfort. For, says he, the greater the intensity of our persecutions, the greater should be the increase of your good hope; because the more abundant also in proportion is your salvation and consolation. For what has equal force of consolation with this of having obtained such good things through the preaching. Then that he may not seem to be bringing the encomium round to himself alone, see how he makes them too to share these praises. For to the words, Whether we be afflicted, it is for your comfort and salvation:
he adds, which works in the patient enduring of the same sufferings which we also suffer.
2 Corinthians 1:7 Afterwards, indeed, he states this more clearly, thus saying, As you are partakers of the sufferings, so also are you of the consolation;
but here also meanwhile he alludes to it in the words, the same sufferings,
so making what he says include them. For what he says is this, Your salvation is not our work alone, but your own as well; for both we in preaching to you the word endure affliction, and you in receiving it endure the very same; we to impart to you that which we received, you to receive what is imparted and not to let it go.
Now what humility can compare with this, seeing that those who fell so far short of him he raises to the same dignity of endurance? For he says, Which worked in the enduring of the same sufferings;
for not through believing only comes your salvation, but also through the suffering and enduring the same things with us. For like as a pugilist is an object of admiration, when he does but show himself and is in good training and has his skill within himself, but when he is in action , enduring blows and striking his adversary, then most of all shines forth, because that then his good training is most put in action , and the proof of his skill evidently shown; so truly is your salvation also then more especially put into action , that is, is displayed, increased, heightened, when it has endurance, when it suffers and bears all things nobly. So then the work of salvation consists not in doing evil, but in suffering evil. Moreover he says not, which works,
but, which is wrought ,
to show that together with their own willingness of mind, grace also which wrought in them did contribute much.
2 Corinthians 1:7
And our hope for you is steadfast.
That is, though ye should suffer ills innumerable, we are confident that you will not turn round , either upon your own trials or upon our persecutions. For so far are we from suspecting you of being confounded on account of our sufferings that even when yourselves are in peril, we are then confident concerning you.
2. Do you see how great had been their advance since the former Epistle? For he has here witnessed of them far greater things than of the Macedonians, whom throughout that Epistle he extols and commends. For on their [the Macedonians'] account he feared and says, We sent,
unto you, Timothy...to establish you, and to comfort you concerning your faith, that no man be moved by these afflictions, for yourselves know that hereunto we are appointed.
1 Thessalonians 3:2-3 And again: For this cause when I could no longer forbear, I sent to know your faith, lest by any means the tempter has tempted you: and our labor should be in vain.
2 Corinthians 1:5 But of these [the Corinthians] he says nothing of this kind, but quite the contrary, Our hope for you is steadfast.
2 Corinthians 1:6-7
Or whether we be comforted, it is for your consolation and salvation. Knowing that as you are partakers of the sufferings, so also are you of the comfort.
That for their sakes the Apostles were afflicted, he showed when he said, whether we be afflicted, it is for your consolation and salvation:
he wishes also to show that for their sakes also they were comforted. He said this indeed even a little above, although somewhat generally , thus; Blessed be God, Who comforts us in all our afflictions, that we may be able to comfort them which are in any affliction.
He repeats it here too in other words more clearly and more home to their needs. For whether we be comforted,
says he, it is for your comfort.
What he means is this; our comfort becomes your refreshment, even though we should not comfort you by word. If we be but a little refreshed, this avails for encouragement to you; and if we be ourselves comforted, this becomes your comfort. For as you consider our sufferings your own, so do ye also make our comfort your own. For surely it cannot be that, when you share in worse fortune with us, you will not share in the better. If then ye share in everything, as in tribulation so in comfort, you will in no wise blame us for this delay and slowness in coming, because that both for your sakes we are in tribulation and for your sakes in comfort. For lest any should think this a hard saying, for your sakes we thus suffer,
he adds, for your sakes also we are comforted,
and not we alone are in peril; for you also,
says he, are partakers of the same sufferings.
Thus then, by admitting them to be partakers in the perils and ascribing to them the cause of their own comfort, he softens what he says. If then we be beset by craft , be of good cheer; we endure this that your faith may grow in strength. And if we be comforted, glory in this also; for we enjoy this too for your sakes, that thereby ye may receive some encouragement by sharing in our joy. And that the comfort he here speaks of is that which they enjoyed not only from being comforted by themselves, (the Apostles) but also from knowing them (the Apostles) to be at rest, hear him declaring in what follows next, Knowing that as you are partakers of the sufferings, so also are you of the comfort.
For as when we suffer persecution, you are in distress as though yourselves so suffering; so are we sure that when we are comforted, you think the enjoyment also your own. What more humble-minded than this spirit? He who so greatly surpasses in perils, calls them partakers,
who endured no part of them whatever ; while of the comfort he ascribes the whole cause to them, not to his own labors.
3. Next, having spoken before only generally of troubles, he now makes mention of the place too where they (Ben. he) endured them.
2 Corinthians 1:8
For we would not, Brethren, have you ignorant concerning our affliction which befell us in Asia.
These things we speak,
says he, that you may not be ignorant of what befell us; for we wish, yea have earnestly endeavored, that you should know our affairs:
which is a very high proof of love. Of this even in the former Epistle he had before given notice, where he said, For a great door and effectual is opened to me at Ephesus, and there are many adversaries.
1 Corinthians 16:8-9 Putting them then in mind of this, and recounting how much he suffered, he says, I would not have you ignorant of our affliction which befell us in Asia.
And in his Epistle to the Ephesians too he said the same. For having sent Tychicus to them, he gives this as the reason of his journey: whence he says, But that you also may know my affairs, and how I do, Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you all things; whom I have sent unto you for this very purpose, that you may know our state, and that he may comfort your hearts.
Ephesians 6:21-22 And in other Epistles also he does the very same. Nor is it superfluous, but even exceedingly necessary: both because of his exceeding affection for the disciples, and because of their continued trials; wherein the knowledge of each other's fortunes was a very great comfort; so that if these were calamitous, they might be prepared both to be energetic and to be safer against falling; or if these were good, they might rejoice with them. He here, however, speaks as well of being delivered from trials as of being assaulted by them, saying, We were weighed down exceedingly, beyond our power.
Like a vessel sinking under some mighty burden. He may seem to have said, only one thing here exceedingly
and beyond our power:
it is, however, not one but two; for lest one should object, What then? Granting the peril were exceeding, yet it was not great to you;
he added, it both was great and surpassed our strength, yea, so surpassed it, That we despaired even of life.
That is, we had no longer any expectation of living. What David calls the gates of hell, the pangs
and the shadow of death,
this he expresses by saying, We endured peril pregnant with certain death.
2 Corinthians 1:9
But we had the answer of death in ourselves, that we should not trust in ourselves, but in God which raises the dead.
What is this, the answer of death?
The vote, the judgment, the expectation. For so spoke our affairs; our fortunes gave this answer, We shall surely die.
To be sure, this did not come to the proof, but only as far as to our anticipations, and stopped there: for the nature of our affairs did so declare, yet the power of God allowed not the declaration to take effect, but permitted it to happen only in our thought and in expectation: wherefore he says, We had the answer of death in ourselves,
not in fact. And wherefore permitted He peril so great as to take away our hope and cause us to despair? That we should not trust in ourselves,
says he, but in God.
These words Paul said, not that this was his own temper. Away with such a thought, but as attuning the rest by what he says of himself, and in his great care to speak modestly. Whence also further on he says, There was given to me a thorn in the flesh, (meaning his trials,) lest I should be exalted overmuch.
2 Corinthians 12:7 And yet God does not say that He permitted them for this, but for another reason. What other? That His strength might be the more displayed; For,
says he, My grace is sufficient for you, for My power is made perfect in weakness.
2 Corinthians 1:9 But, as I said, he no where forgets his own peculiar character, classing himself with those who fall short exceedingly and stand in need of much discipline and correction. For if one or two trials suffice to sober even ordinary men, how should he who of all men had most cultivated lowliness of mind his whole life long and had suffered as no other man did, after so many years and a practice of wisdom worthy of the heavens, be in need of this admonition? Whence it is plain that here too, it is from modesty and to calm down those who thought highly of themselves and boasted, that he thus speaks, That we should not trust in ourselves, but in God.
4. And observe how he treats them tenderly here also. For, says he, these trials were permitted to come upon us for your sakes; of so great price are you in God's sight; for whether we be afflicted,
says he, it is for your consolation and salvation;
but they were out of measure
for our sake, lest we should be high minded. For we were weighed down exceedingly, beyond our power, that we should not trust in ourselves, but in God that raises the dead.
He again puts them in mind of the doctrine of the Resurrection whereon he said so much in the former Epistle, and confirms it from the present circumstance; whence he added,
2 Corinthians 1:10-11
Who delivered us out of so great deaths.
He said not, from so great dangers,
at once showing the insupportable severity of the trials, and confirming the doctrine I have mentioned. For whereas the Resurrection was a thing future, he shows that it happens every day: for when [God] lifts up again a man who is despaired of and has been brought to the very gates of Hades, He shows none other thing than a resurrection, snatching out of the very jaws of death him that had fallen into them: whence in the case of those despaired of and then restored either out of grievous sickness or insupportable trials, it is an ordinary way of speaking to say, We have seen a resurrection of the dead in his case.
And we have set our hope that He will also still deliver us; ye also helping together on our behalf by your supplication, that for the gift bestowed upon us by the means of many , thanks may be given by many persons on our behalf.
Since the words, that we should not trust in ourselves,
might seem to be a common charge and an accusation that pointed to some among them; he softens again what he said, by calling their prayers a great protection and at the same time showing that [this] our life must be throughout a scene of conflict. For in those words, And we have set our hope that He will also still deliver us,
he predicts a future sleet of many trials: but still no where anything of being forsaken, but of succor again and support. Then, lest on hearing that they were to be continually in perils they should be cast down, he showed before the use of perils; for instance, that we should not trust in ourselves;
that is, that he may keep us in continual humility, and that their salvation may be wrought; and many other uses besides; the being partakers with Christ; (for,
says he, the sufferings of Christ abound in us;
) the suffering for the faithful; (for,
says he, whether we be afflicted, it is for your comfort and salvation;
) the superior lustre this last (i.e., their salvation) should shine with ; which,
says he, works
[in you] in the patient enduring of the same sufferings;
their being made hardy; and besides all these, that of seeing the resurrection vividly portrayed before their eyes: for, He has delivered us out of so great death;
being of an earnest mind and ever looking unto Him, for,
says he, we have set our hope that he will deliver
us; its rivetting them to prayers, for he says, ye also helping together on our behalf by your supplication.
Thus having shown the gain of affliction and then having made them energetic: he anoints once more their spirits [for the combat], and animates them to virtue by witnessing great things of their prayers, for that to these God had granted Paul; as he says, You helping together on our behalf by prayer.
But what is this: That for the gift bestowed upon us by means of many , thanks may be given by many on our behalf? He delivered us from those deaths,
says he, ye also helping together by prayer;
that is, praying all of you for us. For the gift bestowed upon us,
that is, our being saved, He was pleased to grant to you all, in order that many persons might give Him thanks, because that many also received the boon.
5. And this he said, at once to stir them up to prayer for others, and to accustom them always to give thanks to God for whatever befalls others, showing that He too wills this exceedingly. For they that are careful to do both these for others, will much more for themselves show an example of both. And besides this, he both teaches them humility and leads on to more fervent love. For if he who was so high above them owns himself to have been saved by their prayers: and that to their prayers himself had been granted as a boon of God, think what their modesty and disposition ought to have been. And observe, I pray you, this also; that even if God does any thing in mercy, yet prayer does mightily contribute thereunto. For at the first he attributed his salvation to His mercies; for The God of mercies,
he says, Himself delivered us,
but here to the prayers also. For on him too that owed the ten thousand talents He had mercy after that he fell at His feet; Matthew 18:24-27 although it is written, that being moved with compassion, He loosed him.
And again to the woman of Canaan,
it was after that long attendance and importunity of hers, Matthew 15:22 that He finally granted the healing of her daughter, even though of His mercy He healed her. Hereby then we learn that even though we are to receive mercy, we must first make ourselves worthy of the mercy; for though there be mercy, yet it seeks out those that are worthy. It will not come upon all without distinction; those even who have no feeling; for He says, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.
Romans 9:15 Observe at least what he says here, You also helping together by prayer.
He has neither ascribed the whole of the good work to them lest he should lift them up, nor yet deprived them of all share whatever in it, in order to encourage them and animate their zeal, and bring them together one to another. Whence also he said, He also granted to you my safety.
For ofttimes also God is abashed by a multitude praying with one mind and mouth. Whence also He said to the prophet, And shall not I spare this city wherein dwell more than six score thousand persons?
Jonah 4:11 Then lest you think He respects the multitude only, He says, Though the number of Israel be as the sand of the sea, a remnant shall be saved.
Isaiah 10:22 How then saved He the Ninevites? Because in their case, there was not only a multitude, but a multitude and virtue too. For each one turned from
his evil way.
Jonah 3:10; 4:11 And besides, when He saved them, He said that they discerned not between their right hand and their left hand:
whence it is plain that even before, they sinned more out of simpleness than of wickedness: it is plain too from their being converted, as they were, by hearing a few words. But if their being six score thousand were of itself enough to save them, what hindered even before this that they should be saved? And why says He not to the Prophet, And shall I not spare this city which so turns itself? But brings forward the score thousands. He produces this also as a reason over and above. For that they had turned was known to the prophet, but he knew not either their numbers or their simpleness. So by every possible consideration he is desirous to soften them. For even greatness of number has power, when there is virtue withal. And truly the Scripture elsewhere also shows this plainly, where it says, But prayer was made earnestly of the Church unto God for him:
Acts 12:5 and so great power had it, even when the doors were shut and chains lay on him and keepers were sleeping by on either side, that it led the Apostle forth and delivered him from them all. But as where there is virtue, greatness of number has mighty power; so where wickedness is, it profits nothing. For the Israelites of whom He says that the number of them was as the sand of the sea, perished every one, and those too in the days of Noe were both many, yea, numberless; and yet this profited them nothing. For greatness of number has no power of itself, but only as an adjunct.
6. Let us then be diligent in coming together in supplication; and let us pray for one another, as they did for the Apostles. For [so] we both fulfil a commandment, and are anointed
unto love: (and when I say love, I speak of every good thing:) and also learn to give thanks with more earnestness: for they that give thanks for the things of others, much more will they for their own. This also was David wont to do, saying, Magnify the Lord with me, and let us exalt His name together;
Psalm 34:3 this the Apostle too does every where require. This let us too labor in; and let us show forth unto all the beneficence of God that we may get companions in the act of praise: for if when we have received any good from men, by proclaiming it forth we make them the readier to serve us: much more shall we, by telling abroad the benefits of God, draw Him on to more good-will. And if when we have received benefits of men we stir up others also to join us in the giving of thanks, much more ought we to bring many unto God who may give thanks for us. For if Paul who had so great confidence [toward God] does this, much more is it necessary for us to do it. Let us then exhort the saints to give thanks for us; and let us do the same ourselves for one another. To priests especially this good work belongs, since it is an exceeding privilege. For drawing near, we first give thanks for the whole world and the good things common [to all]. For even though the blessings of God be common, yet does the common preservation include your own; so that thou both owest common thanksgivings for your own peculiar blessing, and for the common blessings should of right render up your own peculiar praise: for He lighted up the sun not for you alone, but also for all in common; but nevertheless thou for your part hast it whole. For it was made so large for the common good; and yet thou individually see it as large as all men have seen it; so that you owe a thanksgiving as great as all together; and you ought to give thanks for what all have in common and likewise for the virtue of others; for on account of others, too, we receive many blessings: for had there been found in Sodom ten righteous only, they had not suffered what they did. So then let us give thanks also for the confidence of others [toward God]. For this custom is an ancient one, planted in the Church from the beginning. Thus Paul also gives thanks for the Romans, Romans 1:8 for the Corinthians, 1 Corinthians 1:4 for the whole world, 1 Timothy 2:1 And tell me not, The good work is none of mine;
for though it be none of yours, yet even so ought thou to give thanks that your member is such an one. And besides, by your acclamation you make it your own, and sharest in the crown, and shall yourself also receive the gift. On this account it is that the laws of the Church command prayer also to be thus made, and that not for the faithful only, but also for the Catechumens. For the law stirs up the faithful to make supplication for the uninitiated. For when the Deacon says , Let us pray earnestly for the Catechumens,
he does no other than excite the whole multitude of the faithful to pray for them; although the Catechumens are as yet aliens. For they are not yet of the Body of Christ, they have not yet partaken of the Mysteries, but are still divided from the spiritual flock. But if we ought to intercede for these, much more for our own members. And even therefore he says, earnestly let us pray,
that you should not disown them as aliens, that you should not disregard them as strangers. For as yet they have not the appointed prayer, which Christ brought in; as yet they have not confidence, but have need of others' aid who have been initiated. For without the king's courts they stand, far from the sacred precincts. Therefore they are even driven away while those awful prayers are being offered. Therefore also he exhorts you to pray for them that they may become members of you, that they may be no longer strangers and aliens. For the words, Let us pray,
are not addressed to the priests alone, but also to those that make up the people: for when he says, Let us stand in order : let us pray;
he exhorts all to the prayer.
7. Then beginning the prayer, he says, That the all-pitying and merciful God would listen to their prayers.
For that you may not say, What shall we pray? They are aliens, not yet united [to the body]. Whereby can I constrain the regard of God? Whence can I prevail with Him to impart unto them mercy and forgiveness? That you may not be perplexed with such questions as these, see how he disentangles your perplexity, saying, that the all-pitying and merciful God.
Heardest thou? All-pitying God.
Be perplexed no more. For the All-pitying pities all, both sinners and friends. Say not then, How shall I approach Him for them?
Himself will listen to their prayers. And the Catechumens' prayer, what can it be but that they may not remain Catechumens? Next, he suggests also the manner of the prayer. And what is this? That He would open the ears of their hearts;
for they are as yet shut and stopped up. Ears,
he says, not these which be outward, but those of the understanding, so as to hear 'the things which eye has not seen, nor ear heard, neither have entered into the heart of man.'
1 Corinthians 2:9; Isaiah 54:4 For they have not heard the untold mysteries; but they stand somewhere at a distance and far off from them; and even if they should hear, they know not what is said; for those [mysteries] need much understanding, not hearing only: and the inward ears as yet they have not: wherefore also he next invokes for them a Prophet's gift, for the Prophet spoke on this wise; God gives me the tongue of instruction, that I should know how to speak a word in season; for He opened my mouth; He gave to me betimes in the morning; He granted me a hearing ear.
Isaiah 1:4. Septuagint For as the Prophets heard otherwise than the many, so also do the faithful than the Catechumens. Hereby the Catechumen also is taught not to learn to hear these things of men, (for He says, Call no man master upon the earth , but from above, from heaven, For they shall be all taught of God.
Isaiah 54:13
Wherefore he says, And instil into them the word of truth,
so that it may be inwardly learned ; for as yet they know not the word of truth as they ought to know. That He would sow His fear in them.
But this is not enough; for some fell by the wayside, and some upon the rock.
But we ask not thus; but as on rich soil the plough opens the furrows, so we pray it may be here also, that having the fallow ground of their minds tilled deep, they may receive what is dropped upon them and accurately retain everything they have heard. Whence also he adds, And confirm His faith in their minds;
that is, that it may not lie on the surface, but strike its root deep downwards. That He would unveil to them the Gospel of Righteousness.
He shows that the veil is two-fold, partly that the eyes of their understanding were shut, partly that the Gospel was hidden from them. Whence he said a little above, that He would open the ears of their hearts,
and here, that he would unveil unto them the Gospel of Righteousness;
that is, both that He would render them wise and apt for receiving seed, and that He would teach them and drop the seed into them; for though they should be apt, yet if God reveal not, this profits nothing; and if God should unveil but they receive not, there results like unprofitableness. Therefore we ask for both: that He would both open their hearts and unveil the Gospel. For neither if kingly ornaments lie underneath a veil, will it profit at all that the eyes be looking; nor yet that they be laid bare, if the eyes be not waking. But both will be granted, if first they themselves desire it. But what then is the Gospel of Righteousness?
That which makes righteous. By these words he leads them to the desire of Baptism, showing that the Gospel is for the working not only of the remission of sins, but also of righteousness.
8. That He would grant to them a godly mind, sound judgment, and virtuous manner of life.
Let such of the faithful attend as are rivetted to the things of [this] life. For if we are bidden to ask these things for the uninitiated: think in what things we ought to be occupied who ask these things for others. For the manner of life ought to keep pace with the Gospel. Whence surely also the order of the prayer shifts from the doctrines [of the Gospel] to the deportment: for to the words, that He would unveil to them the Gospel of Righteousness;
it has added, that He would give unto them a Godly mind.
And what is this Godly?
That God may dwell in it. For He says, I will dwell in them, and walk in them;
Leviticus 26:12 for when the mind has become righteous, when it has put off its sins, it becomes God's dwelling. Romans 6:16 But when God indwells, nothing of man will be left. And thus does the mind become Godly, speaking every word from Him, even as in truth an house of God dwelling in it. Surely then the filthy in speech has not a Godly mind, nor he who delights in jesting and laughter.
Sound judgment.
And what can it be to have a sound judgment?
To enjoy the health that pertains to the soul: for he that is held down by wicked lusts and dazzled with present things, never can be sound, that is, healthy. But as one who is diseased lusts even after things which are unfit for him, so also does he. And a virtuous mode of life,
for the doctrines need a mode of life [answerable]. Attend to this, you who come to baptism at the close of life, for we indeed pray that after baptism ye may have also this deportment, but you are seeking and doing your utmost to depart without it. For, what though thou be justified : yet is it of faith only. But we pray that you should have as well the confidence that comes of good works.
Continually to think those things which be His, to mind those things which be His, to practise those things which be His:
for we ask not to have sound judgment and virtuous deportment for one day only, or for two or three, but through the whole tenor and period of our life; and as the foundation of all good things, to mind those things which be His.
For the many seek their own, not the things which are Jesus Christ's.
Philippians 2:21 How then might this be? (For besides prayer, need is that we contribute also our own endeavors.) If we be occupied in His law day and night. Whence he goes on to ask this also, to be occupied in His law;
and as he said above, continually,
so here day and night.
Wherefore I even blush for these who scarce once in the year are seen in church. For what excuse can they have who are bidden not simply day and night
to commune with the law but to be occupied in,
that is, to be for ever holding converse with it , and yet scarce do so for the smallest fraction of their life?
To remember His commandments, to keep His judgments.
Do you see what an excellent chain is here? And how each link hangs by the next compacted with more strength and beauty than any chain of gold? For having asked for a Godly mind, he tells whereby this may be produced. Whereby? By continually practising it. And how might this be brought about? By constantly giving heed to the Law. And how might men be persuaded to this? If they should keep His Commandments: yea rather, from giving heed to the law comes also the keeping His Commandments; as likewise from minding the things which be His and from having a Godly mind, comes the practising the things which be His. For each of the things mentioned jointly procures and is procured by the next, both linking it and being linked by it.
9. Let us beseech for them yet more earnestly.
For since by length of speaking the soul uses to grow drowsy, he again arouses it up, for he purposes to ask again certain great and lofty things. Wherefore he says, Let us beseech for them yet more earnestly.
And what is this? That He would deliver them from every evil and inordinate thing.
Here we ask for them that they may not enter into temptation, but be delivered from every snare, a deliverance as well bodily as spiritual. Wherefore also he goes on to say, from every devilish sin and from every besetment of the adversary,
meaning, temptations and sins. For sin does easily beset, taking its stand on every side, before, behind, and so casting down. For, after telling us what ought to be done by us, namely, to be occupied in His law, to remember His Commandments, to keep His judgments, he assures us next that not even is this enough, except Himself stand by and succor. For, Except the Lord build the house, they labor in vain that build it;
Psalm 127:1 and especially in the case of those who are yet exposed to the devil and are under his dominion. And ye that are initiated know this well. For call to mind, for instance, those words wherein ye renounced his usurped rule, and bent the knee and deserted to The King, and uttered those awful words whereby we are taught in nothing whatever to obey him. But he calls him adversary and accuser, because he both accuses God to man and us to God, and us again one to another. For at one time he accused Job to God, saying, Does Job serve the Lord for nought?
Job 1:16 at another time God to Job, Fire came down from heaven.
And again, God to Adam, Genesis 3:5 when He said their eyes would be opened. And to many men at this day, saying, that God takes no care for the visible order of things, but has delegated your affairs to demons. And to many of the Jews he accused Christ, calling Him a deceiver and a sorcerer. But perchance some one wishes to hear in what manner he works. When he finds not a godly mind, finds not a sound understanding, then, as into a soul left empty, he leads his revel there ; when one remembers not the commandments of God nor keeps His judgments, then he takes him captive and departs. Had Adam, for instance, remembered the commandment which said, Of every tree you may eat:
Genesis 2:16 had he kept the judgment which said, In the day in which you eat thereof, then shall you surely die;
it had not fared with him as it did.
That He would count them worthy in due season of the regeneration of the laver, of the remission of sins.
For we ask some things to come now, some to come hereafter; and we expound the doctrine of the laver, and in asking instruct them to know its power. For what is said thenceforth familiarizes them to know already that what is there done is a regeneration, and that we are born again of the waters, just as of the womb; that they say not after Nicodemus, How can one be born when he is old! Can he enter into his mother's womb, and be born again?
Then, because he had spoken of remission of sins,
he confirms this by the words next following, of the clothing of incorruption;
for he that puts on sonship plainly becomes incorruptible. But what is that in due season?
When any is well disposed, when any comes thereunto with earnestness and faith; for this is the due season
of the believer.
10. That He would bless their coming in and their going out, the whole course of their life.
Here they are directed to ask even for some bodily good, as being yet somewhat weak. Their houses and their households,
that is, if they have servants or kinsfolk or any others belonging to them. For these were the rewards of the old Covenant; and nothing then was feared so much as widowhood, childlessness, untimely mournings, to be visited with famine, to have their affairs go on unprosperously. And hence it is, that he allows these also fondly to linger over petitions rather material , making them mount little by little to higher things. For so too does Christ; so too does Paul, making mention of the ancient blessings: Christ, when He says, Blessed are the meek, for they shall inherit the earth;
Paul, when he says, Honor your father and your mother....and you shall live long on the earth.
That He would increase their children and bless them, and bring them to full age, and teach them wisdom.
Here again is both a bodily and spiritual thing, as for persons yet but too much babes in disposition. Then what follows is altogether spiritual, that He would direct all that is before them unto good;
for he says not simply, all that is before them,
but, all that is before them unto good.
For often a journey is before a man, but it is not good; or some other such thing, which is not profitable. Hereby they are taught in every thing to give thanks to God, as happening for good. After all this, he bids them stand up during what follows. For having before cast them to the ground, when they have asked what they have asked and have been filled with confidence, now the word given raises them up, and bids them during what follows engage for themselves also in supplication to God. For part we say ourselves, and part we permit them to say, now opening unto them the door of prayer, (exactly as we first teach children [what to say], and then bid them say it of themselves,) saying, Pray ye, Catechumens, for the angel of peace;
for there is an angel that punishes, as when He says, A band of evil angels,
Psalm 78:49 there is that destroys. Wherefore we bid them ask for the angel of peace, teaching them to seek that which is the bond of all good things, peace; so that they may be delivered from all fightings, all wars, all seditions. That all that is before you may be peaceful;
for even if a thing be burdensome, if a man have peace, it is light. Wherefore Christ also said, My peace I give unto you
John 14:27 for the devil has no weapon so strong as fighting, and enmity, and war. Pray that this day and all the days of your life be full of peace.
Do you see how he again insists that the whole life be passed in virtue? That your ends be Christian;
your highest good, the honorable and the expedient ; for what is not honorable is not expedient either. For our idea of the nature of expediency is different from that of the many. Commend yourselves to the living God and to His Christ;
for as yet we trust them not to pray for others, but it is sufficient to be able to pray for themselves.
Do you see the completeness of this prayer, both in regard of doctrine and of behavior? For when we have mentioned the Gospel and the clothing of incorruption and the Laver of Regeneration, we have mentioned all the doctrines: when again we spoke of a Godly mind, a sound understanding, and the rest of what we said, we suggested the mode of life. Then we bid them bow their heads; regarding it as a proof of their prayers being heard that God blessed them. For surely it is not a man that blesses; but by means of his hand and his tongue we bring unto the King Himself the heads of those that are present. And all together shout the Amen.
Now why have I said all this? To teach you that we ought to seek the things of others, that the faithful may not think it no concern of theirs when these things are said. For not to the walls surely does the Deacon say, Let us pray for the Catechumens.
But some are so without understanding, so stupid, so depraved , as to stand and talk not only during the time of the Catechumens, but also during the time of the faithful. Hence all is perverted; hence all is utterly lost: for at the very time when we ought most to propitiate God, we go away having provoked Him. So again in [the prayers of] the faithful , we are bidden to approach the God that loves men, for Bishops, for Priests, for Kings, for those in authority, for earth and sea, for the seasons , for the whole world. When then we who ought to have such boldness as to pray for others, are scarce awake even while praying for ourselves, how can we excuse ourselves? How find pardon? Wherefore I beseech you that laying all this to heart, you would know the time of prayer, and be lifted up and disengaged from earth, and touch the vault itself of heaven; so that we may have power to make God propitious and obtain the good things promised, whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ; with Whom unto the Father, together with the Holy Ghost, be glory, might, honor, now and for ever, and world without end. Amen.
2 Corinthians 1:12
For our glorying is this, the testimony of our conscience, that in simplicity and sincerity, not in fleshly wisdom, but in the grace of God, we behaved ourselves in the world.
Here again he opens to us yet another ground of comfort, and that not small, yea rather, exceeding great, and well fitted to upraise a mind sinking under perils. For seeing he had said, God comforted us , and God delivered us, and had ascribed all to His mercies and their prayers, lest he should thus make the hearer supine, presuming on God's mercy only and the prayers of others, he shows that they themselves had contributed not a little of their own. And indeed he showed as much even before, when he said, For as the sufferings of Christ abound [in us,] so our consolation also abounds.
2 Corinthians 1:5 But here he is speaking of a certain other good work, properly their own. What then is this? That, says he, in a conscience pure and without guile we behave ourselves every where in the world: and this avails not a little to our encouragement and comfort; yea, rather, not to comfort merely, but even unto somewhat else far greater than comfort, even to our glorying. And this he said, teaching them too not to sink down in their afflictions, but, if so be they have a pure conscience, even to be proud of them; and at the same time quietly though gently hitting at the false Apostles. And as in the former Epistle he says, Christ sent me to preach the Gospel, not in wisdom of words, lest the Cross of Christ should be made of none effect:
1 Corinthians 1:17 and, that your faith should not stand in the wisdom of men, but in the power of God;
1 Corinthians 2:5 so here also, Not in wisdom, but in the grace of Christ.
And he hinted also something besides, by employing the words, not in wisdom,
that is, 'not in deceit,' here too striking at the heathen discipline. For our glorying,
says he, is this, the testimony of our conscience;
that is, our conscience not having whereof to condemn us, as if for evil doings we were persecuted. For though we suffer countless horrors, though from every quarter we be shot at and in peril, it is enough for our comfort, yea rather not only for comfort, but even for our crowning, that our conscience is pure and testifies unto us that for no evil-doing, but for that which is well-pleasing to God, we thus suffer; for virtue's sake, for heavenly wisdom's, for the salvation of the many. Now that previous consolation was from God: but this was contributed by themselves and from the purity of their life. Wherefore also he calls it their glorying , because it was the achievement of their own virtue. What then is this glorying and what does our conscience testify unto us? That in sincerity,
that is to say, having no deceitful thing, no hypocrisy, no dissimulation, no flattery, no ambush or guile, nor any other such thing, but in all frankness, in simplicity, in truth, in a pure and unmalicious spirit, in a guileless mind, having nothing concealed, no festering sore. Not in fleshly wisdom;
that is, not with evil artifice, nor with wickedness, nor with cleverness of words, nor with webs of sophistries, for this he means by 'fleshly wisdom:' and that whereupon they greatly prided themselves, he disclaims and thrusts aside: showing very abundantly that this is no worthy ground for glorying: and that not only he does not seek it, but he even rejects and is ashamed of it.
But in the grace of God we behaved ourselves in the world.
What is, in the grace of God?
Displaying the wisdom that is from Him, the power from Him given unto us, by the signs wrought, by overcoming sages, rhetoricians, philosophers, kings, peoples, unlearned as we are and bringing with us nothing of the wisdom that is without. No ordinary comfort and glorying, however, was this, to be conscious to themselves that it was not men's power they had used; but that by Divine grace they had achieved all success.
[In the world.
] So not in Corinth only, but also in every part of the world.
And more abundantly to you-ward.
What more abundantly to you-ward? In the grace of God we behaved ourselves.
For we showed both signs and wonders among you, and greater strictness , and a life unblameable; for he calls these too the grace of God, ascribing his own good works also unto it. For in Corinth he even overleapt the goal , making the Gospel without charge, because he spared their weakness.
2 Corinthians 1:13
For we write none other things unto you, than what ye read or even acknowledge.
For since he spoke great things of himself and seemed to be bearing witness to himself, an odious thing, he again appeals to them as witnesses of what he says. For, he says, let no one think that what I say is a boastful flourish of writing; for we declare unto you what yourselves know; and that we lie not ye more than all others can bear us witness. For, when you read, you acknowledge that what ye know that we perform in our actions, this we say also in our writings, and your testimony does not contradict our epistles; but the knowledge which you had before of us is in harmony with your reading.
2 Corinthians 1:14
As also ye did acknowledge us in part.
For your knowledge of us, he says, is not from hearsay but from actual experience. The words in part
he added from humility. For this is his wont, when necessity constrains him to say any highsounding thing, (for he never does so otherwise,) as desiring quickly to repress again the elation arising from what he had said.
And I hope you will acknowledge even to the end.
2. Do you see again how from the past he draws pledges for the future; and not from the past only, but also from the power of God? For he affirmed not absolutely, but cast the whole upon God and his hope in Him.
That we are your glorying, even as you also are our's, in the day of our Lord Jesus Christ.
Here he cuts at the root of the envy that his speech might occasion, by making them sharers and partners in the glory of his good works. 'For these stick not with us, but pass over unto you also, and again from you to us.' For seeing he had extolled himself, and produced proof of the past and given security for the future ; lest his hearers should reflect on him for talking proudly, or, as I have said, be hurried to enviousness, he makes the rejoicing a common one and declares that this crown of praises is theirs. For if, he says, we have shown ourselves to be such, our praise is your glory: even as when you also are approved, we rejoice and leap for joy and are crowned. Here also again he displays his great humility by what he says. For he so levels his expressions, not as a master discoursing to disciples, but as a disciple unto fellow disciples of his own rank. And observe how he lifts them on high and fills them with philosophy, sending them on to That Day. For, he says, tell me not of the present things, that is, the reproaches, the revilings, the scoffings of the many, for the things here are no great matter, neither the good nor the painful; nor the scoffings nor the praises which come from men: but remember, I pray, that day of fear and shuddering in the which all things are revealed. For then both we shall glory in you, and you in us; when you shall be seen to have such teachers, who teach no doctrine of men nor live in wickedness nor give [men] any handle; and we to have such disciples, neither affected after the manner of men nor shaken, but taking all things with readiness of mind, and unseduced by sophistries from what side soever. For this is plain even now to those that have understanding, but then to all. So that even if we are afflicted now, we have this, and that no light, consolation which the conscience affords now, and the manifestation itself then. For now indeed our conscience knows that we do all things by the grace of God, as you also know and shall know: but then, all men as well will learn both our doings and yours: and shall behold us glorified through each other. For that he may not appear himself alone to derive lustre from this glorying, he gives to them also a cause of boasting, and leads them away from their present distresses. And as he did in respect to the consolation when he said, We are comforted for your sakes,
2 Corinthians 1:6 so he does here also, saying, 'we glory on your account, as you also on ours,' every where making them partakers of every thing, of his comfort, his sufferings, his preservation. For this his preservation he ascribes to their prayers. For God delivered us,
he says, ye helping together by prayer.
In like manner also he makes the gloryings common. For as in that place he says, Knowing that as you are partakers of the sufferings, so also of the consolation:
so here too, we are your glorying, as you also are ours.
2 Corinthians 1:15
And in this confidence I was minded to come before unto you.
What confidence? 'In relying exceedingly on you, glorying over you, being your glorying, loving you exceedingly, being conscious to myself of nothing evil, being confident that all is spiritual with us, and having you as witnesses of this.'
I was minded to come unto you, and by you to pass into Macedonia.
And yet he promised the contrary in his former Epistle, saying thus: Now I will come unto you when I shall have passed through Macedonia: for I do pass through Macedonia.
1 Corinthians 16:5 How is it then that he here says the contrary? He does not say the contrary: away with the thought. For it is contrary indeed to what he wrote, but not contrary to what he wished.
Wherefore also here he said not, 'I wrote that I would pass by you into Macedonia; but, 'I was minded.' 'For though I did not write on that wise,' he says, 'nevertheless I was greatly desirous, and 'was minded,' even before, to have come unto you: so far was I from wishing to be later than my promise that I would gladly have come before it.' That you might have a second benefit.
What is, a second benefit? 'That you might have a double benefit, both that from my writings, and that from my presence.' By benefit
he here means pleasure.
2 Corinthians 1:16-17
And by you to pass into Macedonia, and to come again from Macedonia unto you, and of you to be set forward on my journey unto Judæa. When I therefore was thus minded, did I show fickleness?
3. Here in what follows, he directly does away with the charge arising out of his delay and absence. For what he says is of this nature. I was minded to come unto you.
'Wherefore then did I not come? Is it as light-minded and changeable?' for this is, did I show fickleness?
By no means. But wherefore? Because what things I purpose, I purpose not according to the flesh.
What is, not according to the flesh?
I purpose not 'carnally.'
2 Corinthians 1:17. That with me there should be the yea yea and the nay nay.
But still even this is obscure. What is it then he says? The carnal man, that is, he that is rivetted to the present things and is continually occupied in them, and is without the sphere of the Spirit's influence, has power to go every where, and to wander wherever he will. But he that is the servant of the Spirit, and is led, and led about by Him, cannot everywhere be lord of his own purpose, having made it dependent upon the authority thence given; but it so fares with him as if a trusty servant, whose motions are always ruled by his lord's biddings and who has no power over himself nor is able to rest even a little, should make some promise to his fellow-servants, and then because his master would have it otherwise should fail to perform his promise. This then is what he means by, I purpose not according to the flesh.
I am not beyond the Spirit's governance, nor have liberty to go where I will. For I am subject to lordship and commands, the Comforter's, and by His decrees I am led, and led about. For this cause I was unable to come, for it was not the Spirit's will. As happened also frequently in the Acts; for when he had purposed to come to one place, the Spirit bade him go to another. So that it was not from lightness, that is, fickleness in me that I came not, but that being subject to the Spirit I obeyed Him. Did you mark again his accustomed logic? That by which they thought to prove that he purposed according to the flesh,
namely, the non-fulfilment of his promise, he uses as the special proof that he purposed according to the Spirit, and that the contrary had been purposing according to the flesh. What then? Says one: was it not with the Spirit that he promised what he did? By no means. For I have already said that Paul did not foreknow every thing that was to happen or was expedient. And it is for this reason that he says in the former Epistle, that you may set me forward on my journey wherever I go;
1 Corinthians 16:6 entertaining this very fear that after he had said, 'into Judæa,' he might be compelled to go elsewhither; but now when his intention had been frustrated, he says it, And of you be set forward on my journey unto Judæa.
So much as was of love, he states, namely, the coming to them; but that which had no reference to them, his going, namely, from them into Judæa, he does not add definitely. When however he had been proved wrong , he afterwards says here boldly, toward Judæa.
And this too befell for good, lest any among them should conceive of them the Apostles, Acts 14:13 more highly than they deserved. For if in the face of these things they wished to sacrifice bulls to them, upon what impiety would they not have driven, had they not given many instances of human weakness? And why marvel if he knew not all things that were to happen, seeing that ofttimes he even in prayers knows not what is expedient.
For,
says he we know not what we should pray for as we ought.
And that he may not seem to be speaking modestly, he not only says this, but instances wherein he knew not in prayers what was expedient. Wherein then was it? When he entreated to be delivered from his trials, saying, There was given to me a thorn in the flesh, a messenger of Satan to buffet me. Concerning this thing I besought the Lord thrice. And he said unto me, My grace is sufficient for you: for My power is made perfect in weakness.
2 Corinthians 12:7-9 Do you see how he knew not to ask what was expedient, and so although he asked often he obtained not.
2 Corinthians 1:18
But as God is faithful, our word toward you was not yea and nay.
He skillfully overturns a rising objection. For one might say, If after having promised, you have put off coming, and yea is not yea, and nay nay, with you, but what you say now you unsay afterwards, as you did in the case of this Journey: woe is unto us, if all this were the case in the Preaching too. Now lest they should have these thoughts and be troubled thereat, he says, But as God is faithful, our word toward you was not yea and nay.
This, says he, was not the case in the Preaching, but only in our travels and journeyings; whereas whatever things we have said in our preaching, these abide steadfast and unmoveable, (for he calls his preaching here, word.
) Then he brings proof of this that cannot be gainsaid, by referring all to God. What he says is this; 'the promise of my coming was my own and I gave that promise from myself: but the preaching is not my own, nor of man, but of God, and what is of God it is impossible should lie.' Whereupon also he said, God is faithful,
that is, true.
'Mistrust not then what is from Him, for there is nought of man in it.'
4. And seeing he had said word,
he adds what follows to explain what kind of word he means. Of what kind then is it?
2 Corinthians 1:19
For the Son of God,
says he, Who was preached among you by us, even by me, and Silvanus, and Timothy, was not yea and nay.
For on this account he brings before them the company of the teachers also, as thence too giving credibility to the testimony by those who taught, and not who heard it only. And yet they were disciples; however in his modesty he counts them as in the rank of teachers. But what is, was not yea and nay?
I have never, he says, unsaid what before I said in the Preaching. My discourse to you was not now this, now that. For this is not of faith, but of an erring mind.
But in Him was the yea.
That is, just as I said, the word abides unshaken and steadfast.
2 Corinthians 1:20
For how many soever be the promises of God,
in Him is the yea, and in Him the Amen, unto the glory of God by us.
What is this, how many soever the promises of God?
The Preaching promised many things; and these many things they proffered and preached. For they discoursed of being raised again, and of being taken up, and of incorruption, and of those great rewards and unspeakable goods. As to these promises then, he says that they abide immoveable, and in them is no yea and nay, that is, the things spoken were not now true, and now false, as was the case about my being with you, but always true. And first indeed he contends for the articles of the faith, and the word concerning Christ, saying, My word
and my preaching, was not yea and nay;
next, for the promises for how many soever be the promises, of God, in Him is the yea.
But if the things He promised are sure and He will certainly give them, much more is He Himself and the word concerning Him, sure, and it can not be said that He is now, and now is not, but He always
is, and is the same. But what is, In Him is the yea, and the Amen.
He signifies that which shall certainly be. For in Him, not in man, the promises have their being and fulfilment. Fear not, therefore; for it is not man so that you should mistrust; but it is God Who both said and fulfills. Unto the glory of God through us.
What is, unto [His] glory through us?
He fulfills them by us, that is, and by His benefits towards us unto His glory; for this is for the glory of God.
But if they be for the glory of God, they will certainly come to pass. For His own glory He will not think little of, even did He think little of our salvation. But as it is, He thinks not little of our salvation either, both because He loves mankind exceedingly, and because our salvation is bound up with His glory from these things accruing. So that if the promises are for His glory, our salvation also will certainly follow; to which also, in the Epistle to the Ephesians, he reverts continually, saying, to the maintenance of His glory ;
Ephesians 1:14 and every where he lays down this, and shows the necessity of this result. And in this regard he here says, that His promises lie not: for they not only save us, but also glorify Him. Dwell not on this therefore that they were promised by us; and so doubt. For they are not fulfilled by us, but by Him. Yea, and the promises were by Him; for we spoke not to you our own words, but His.
2 Corinthians 1:21-22
Now He which establishes us with you in Christ, and anointed us, is God; Who also sealed us, and gave us the earnest of the Spirit in our hearts.
Again, from the past He establishes the future. For if it is He that establishes us in Christ; (i.e., who suffers us not to be shaken from the faith which is in Christ;) and He that anointed us and gave the Spirit in our hearts, how shall He not give us the future things?
For if He gave the principles and the foundations, and the root and the fount, (to wit, the true knowledge of Him, the partaking of the Spirit,) how shall He not give the things that come of these: for if for the sake of these those are given, much more will he supply those. And if to such as were enemies he gave these, much more when now made friends will He freely give
to them those. Wherefore He said not simply the Spirit,
but named earnest,
that from this you might have a good hope of the whole as well. For did He not purpose to give the whole, He would never have chosen to give the earnest
and to waste it without object or result. And observe Paul's candor. For why need I say, says he, that the truth of the promises stands not in us? The fact of your standing unwavering and fixed is not in us, but this too is of God; for
says he, He who establishes us is God.
It is not we who strengthen you: for even we also need Him that establishes. So then let none imagine that the Preaching is hazardous in us. He has undertaken the whole, He cared for the whole.
And what is, anointed,
and sealed?
Gave the Spirit by Whom He did both these things, making at once prophets and priests and kings, for in old times these three sorts were anointed. But we have now not one of these dignities, but all three preeminently. For we are both to enjoy a kingdom and are made priests by offering our bodies for a sacrifice, (for, says he, present your members a living sacrifice unto God;) and withal we are constituted prophets too: for what things eye has not seen, nor ear heard,
1 Corinthians 2:9 these have been revealed unto us.
5. And in another way too we become kings: if we have the mind to get dominion over our unruly thoughts, for that such an one is a king and more than he who wears the diadem, I will now make plain to you. He has many armies, but we again have thoughts exceeding them in number; for it is impossible to number the infinite multitude of the thoughts within us. Nor is their multitude all that one is to consider, but also that in this multitude of thoughts, there are many generals, and colonels, and captains, and archers, and slingers. What else makes a king? His apparel? But this one too is arrayed in a better and braver robe, which neither does moth devour nor age impair. A crown too he has of curious workmanship , that of glory, that of the tender mercies of God. For says [the Psalmist], Bless the Lord, O my soul, that crowns you with pity and tender mercies.
Psalm 103:2-4 Again, that of glory: For you have crowned him with glory and honor.
Psalm 8:6 And with favor You have crowned us with a shield.
Psalm 5:12. Septuagint Again, that of grace: For you shall receive a crown of grace upon your head.
Proverbs 1:9. Septuagint Do you see this diadem of many wreaths, and surpassing the other in grace. But let us institute anew and from the beginning a stricter inquiry into the condition of these kings. That king has dominion over his guards, and issues orders to all, and all obey and serve him; but here I show you greater authority. For the number here is as great or even greater: it remains to inquire into their obedience. And bring me not forth those that have ruled amiss , since I too bring those that have been driven from their kingdom and murdered by their very body guards. Let us then bring forth these instances, but seek for those of either kind who have ordered well their kingdom. And do thou put forward whom you will. I oppose unto you the patriarch against all. For when he was commanded to sacrifice his son, consider how many thoughts then rose up against him. Nevertheless, he brought all under submission, and all trembled before him more than before a king his guards; and with a look only he stilled them all and not one of them dared so much as mutter; but down they bowed and as unto a king gave place, one and all, though much exasperated and exceeding relentless. For even the heads of spears raised upright by many soldiers are not as fearful as were then those fearful thoughts, armed not with spears, but what is harder to deal with than many spears, the sympathy of nature! Wherefore they had power to pierce his soul more than sharpened spear point. For never spear could be so sharp as were the goads of those thoughts, which, sharpened and upraised from beneath, from his affections, were piercing through and through the mind of that righteous man. For here there needs time and purpose and a stroke and pain, and then death follows; but there, there needed none of these, so much were the wounds speedier and acuter. But still though so many thoughts were then in arms against him, there was a deep calm, and they stood all in fair array; adorning rather than daunting him. See him at least stretching out the knife, and set forth as many as thou wilt, kings, emperors, Cæsars, yet shall you tell of nought like this, have no like mien to point to, so noble, so worthy of the heavens. For that righteous man erected a trophy at that movement over the most arbitrary of tyrannies. For nothing is so tyrannical as nature; and find ten thousand tyrannicides, one like this shall you never show us. For it was the triumph in that moment of an angel, not a man. For consider. Nature was dashed to the ground with all her weapons, with all her host: and he stood with outstretched hand, grasping not a crown, but a knife more glorious than any crown, and the throng of angels applauded, and God from heaven proclaimed him conquerer.
For seeing that his citizenship was in heaven, thence also he received that proclamation. Philippians 3:20 What could be more glorious than this? Rather, what trophy could ever be equal to it? For if on occasion of a wrestler's success, not a herald below but the king above should have risen up and himself proclaimed the Olympic Victor, would not this have seemed to him more glorious than the crown, and have turned the gaze of the whole theatre upon him? When then no mortal king, but God Himself, not in this theatre but in the theatre of the universe, in the assembly of the angels, the archangels, proclaims his name with uplifted voice shouting from heaven, tell me what place shall we assign to this holy man?
6. But if you will, let us listen too to the voice itself. What then was the voice? Abraham, Abraham, lay not your hand upon Isaac, neither do thou any thing unto him. For now I know that you fear God, and hast not spared your son, your well-beloved, for My sake.
Genesis 22:11-12 What is this? He that knows all things before they are, did He now know! And yet even to man the Patriarch's fear of God was evident: so many proofs had he given that his heart was right toward God , as when He said to him, Get you out of your country, and from your kindred;
Genesis 12:1 when for His sake and the honor due to Him he relinquished to his sister's son his priority; when He delivered him out of so great perils; when He bade him go into Egypt, and on his wife's being taken from him, he repined not, and more instances besides; and as I said, from these things even man would have learned the Patriarch's fear of God, much more than God Who waits not for the acts to know the end. And how too justified he him, if He knew not? For it is written, Abraham believed, and it was counted unto him for righteousness.
Genesis 15:6; Romans 4:3
What then means this, Now I know?
The Syriac has, Now you have made known;
that is, to men. For I knew of old, even before all those commandments. And why, to men even, now?
for were not those acts enough to prove his mind was right toward God? They were enough indeed, but this one so much greater than them all that they appear nothing beside it. As exalting then this good work and showing its superiority to all, He so spoke. For of things which exceed and surpass all that went before, most men are wont to speak so: for instance, if one receive from another a gift greater than any former one, he often says, Now I know that such an one loves me,
not hereby meaning that he knew not in the time past, but as intending to declare what is now given to be greater than all. So also God, speaking after the manner of men, says, Now I know,
intending only to mark the exceeding greatness of the exploit; not that He then
came to know either his fear or the greatness of it. For when He says, Come, let Us go down and see,
Genesis 11:7; 18:21 He says it not as needing to go down, (for He both fills all things and knows all things certainly,) but to teach us not to give sentence lightly. And when He says, The Lord looked down from Heaven:
Psalm 14:2 it describes His perfect knowledge by a metaphor taken from men. So also here He says, Now I know,
to declare this to be greater than all which had preceded it. Of this itself too He furnishes proof by adding, Because you spared not your son, your well-beloved, for My sake; He says not your son
only, but yet more, your well-beloved.
For it was not nature only, but also parental fondness, which having both by natural disposition and by the great goodness of his child, he yet dared in him to spurn. And if about worthless children parents are not easily indifferent, but mourn even for them; when it is his son, his only-begotten, and his well-beloved, even Isaac, and the father himself is on the point of immolating him; who can describe the excessiveness of such philosophy? This exploit outshines thousands of diadems and crowns innumerable. For the wearer of that crown, both death ofttimes assails and annoys, and before death, assaults of circumstances without number; but this diadem shall no one have strength to take from him that wears it; no not even after death; neither of his own household, nor of strangers. And let me point you out the costliest stone in this diadem. For as a costly stone, so this comes at the end and clasps it. What then is this? The words, for My sake?
for not herein is the marvel, that he spared not, but that it was for His sake.
Oh! blessed right hand, of what a knife was it accounted worthy? Oh! Wondrous knife, of what a right hand was it accounted worthy? Oh! Wondrous knife, for what a purpose was it prepared? To what an office did it serve? To what a type did it minister? How was it bloodied? How was it not bloodied? For I know not what to say, so awful was that mystery. It touched not the neck of the child, nor passed through the throat of that holy one: nor was crimsoned with the blood of the righteous; rather it both touched, and passed through, and was crimsoned, and was bathed in it, yet was not bathed. Perchance I seem to you beside myself, uttering such contradictions. For, in truth, I am beside myself, with the thought of the wondrous deed of that righteous man; but I utter no contradictions. For indeed the righteous man's hand thrust it in the throat of the lad, but God's Hand suffered it not, so thrust, to be stained with blood of the lad. For it was not Abraham alone that held it back, but God also: and he by his purpose gave the stroke, God by His voice restrained it. For the same voice both armed and disarmed that right hand, which, marshalled under God, as if under a leader, performed all things at His beck, and all were ministered at His voice. For observe; He said, Slay,
and straightway it was armed: He said, Slay not,
and straightway it was disarmed: for every thing [before] had been fully prepared.
And now God showed the soldier and general to the whole world; this crowned victor to the theatre of the angels; this priest, this king, crowned with that knife beyond a diadem, this trophy-bearer, this champion, this conqueror without a fight. For as if some general having a most valiant soldier, should use his mastery of his weapons, his bearing, his ordered movements to dismay the adversary; so also God, by the purpose, the attitude, the bearing only of that righteous man, dismayed and routed the common enemy of us all, the Devil. For I deem that even he then shrunk away aghast. But if any one say, 'And why did he not suffer that right hand to be bathed, and then immediately raise him up after being sacrificed?' Because God might not accept such bloody offerings; such a table were that of avenging demons. But here two things were displayed, both the loving kindness of the Master, and the faithfulness of the servant. And before, indeed, he went out from his country: but then he abandoned even nature. Wherefore also he received his principal with usury: and very reasonably. For he chose to lose the name of father, to show himself a faithful servant. Wherefore he became not a father only, but also a priest; and because for God's sake he gave up his own, therefore also did God give him with these His own besides. When then enemies devise mischief, He allows it to come even to the trial, and then works miracles; as in the case of the furnace and the lions; Daniel 3 and Daniel 6 but when Himself bids, readiness attained, He stays His bidding. What then, I ask, was wanting further in this noble deed? For did Abraham foreknow what would happen? Did he bargain for the mercy of God? For even though he were a prophet, yet the prophet knows not all things. So the actual sacrifice afterwards was superfluous and unworthy of God. And if it was fit he should learn that God was able to raise from the dead, by the womb he had learned this much more marvellously, or rather he learned it even before that proof, for he had faith.
7. Do not then only admire this righteous man, but also imitate him, and when you see him amid so great uproar and surge of waves sailing as in a calm, take thou in hand in like way the helm of obedience and fortitude. For look, pray, not only at this that he built up the altar and the wood; but remember too the voice of the lad, and reflect what hosts like snow storms assaulted him to dismay him, when he heard the lad say, My father, where is the lamb?
Bethink you how many thoughts were then stirred up armed not with iron, but with darts of flame; and piercing into and cutting him through on every side. If even now many, and those not parents, are broken down , and would have wept, did they not know the end: and many, I see, do weep, though they know it; what must it be thought he would feel, who begot, who nurtured him, in old age had him, had him only, him such an one, who sees, who hears him, and is presently about to slay him? What intelligence in the words! What meekness in the question! Who then is here at work? The Devil that he might set nature in a flame? God forbid! But God, the more to prove the golden soul of the righteous man. For when indeed the wife of Job speaks, a Devil is at work. For of such sort the advice is. But this one utters nothing blasphemous, but what is both very devout and thoughtful; and great the grace that overspread the words, much the honey that dropped therefrom, flowing from a calm and gentle soul. Even a heart of stone these words were enough to soften. But they turned not aside, nay, shook not that adamant. Nor said he, 'Why do you call him father, who in a little while will not be your father, yea, who has already lost that title of honor?' And why does the lad ask the question? Not of impertinence merely, not of curiosity, but as anxious about what was proposed. For he reflected that had his father not meant to make him a partner in what was done, he would not have left the servants below, and taken him only with him. For this reason, too, surely, it is that when they were alone, then he asks him, when none heard what was said. So great was the judgment of the lad. Are you not all warmed towards him, both men and women? Does not each one of you mentally infold and kiss the child, and marvel at his judgment; and venerate the piety which, when he was both bound and laid on the wood, made him not be dismayed nor struggle nor accuse his father as mad; but he was even bound and lifted up and laid upon it, and endured all in silence, like a lamb, yea, rather like the common Lord of all. For of Him he both imitated the gentleness, and kept to the type. For He was led like a lamb to the slaughter, and as a sheep dumb before his shearer.
Isaiah 53:7 And yet Isaac spoke; for his Lord spoke also. How dumb then? This means, he spoke nothing wilful or harsh, but all was sweet and mild, and the words more than the silence manifested his gentleness. For Christ also said, If I have spoken evil, bear witness of the evil; but if well, why do you smite Me?
John 18:23 and manifested His gentleness more than if He had held His peace. And as this one speaks with his father from the altar, so too does He from the Cross, saying, Father, forgive them, for they know not what they do.
What then said the Patriarch? Genesis 22:8 God will provide Himself a lamb for a burnt-offering, my son.
Either uses the names of nature; the former, father; the latter, son; and on either side arduous is the war stirred up, and mighty the storm, and yet wreck no where: for religion triumphed over all. Then after he heard of God, he spoke no further word nor was impertinently curious. Of such judgment was the child even in the very bloom of youth. Do you see the king, over how many armies, in how many battles which beset him, he has been victorious? For the barbarians were not so fearful to the city of Jerusalem when they assaulted her oftentimes, as were to this man the thoughts on every side besieging him: but still he overcame all. Would you see the priest also? The instance is at hand. For when you have seen him with fire and a knife; and standing over an altar, what do you doubt after as to his priesthood? But if you would see the sacrifice also, lo, here a twofold one. For he offered a son, he offered also a ram, yea, more and above all, his own will. And with the blood of the lamb he consecrated his right hand , with the sacrifice of his son, his soul. Thus was he ordained a priest, by the blood of his only-begotten, by the sacrifice of a lamb; for the priests also were consecrated by the blood of the victims which were offered to God. Would you see the prophet also? It is written, Your father Abraham rejoiced to see My day, and he saw it, and was glad.
Leviticus 8; John 8:56
So also art you yourself made king and priest and prophet in the Laver; a king, having dashed to earth all the deeds of wickedness and slain your sins; a priest, in that you offer yourself to God, having sacrificed your body and being yourself slain also, for if we died with Him,
says he, we shall also live with Him;
2 Timothy 2:11 a prophet, knowing what shall be, and being inspired of God , and sealed. For as upon soldiers a seal, so is also the Spirit put upon the faithful. And if you desert, you are manifest [by it] to all. For the Jews had circumcision for a seal, but we, the earnest of the Spirit. Knowing then all this, and considering our high estate, let us exhibit a life worthy of the grace , that we may obtain also the kingdom to come; which may we all obtain through the grace and love towards men of our Lord Jesus Christ, with Whom, to the Father, together with the Holy Spirit, be glory, power, honor, now and for ever, and world without end. Amen.
2 Corinthians 1:23
But I call God for a witness upon my soul, that to spare you I forbare to come unto Corinth.
What do you say, O blessed Paul? To spare them you came not to Corinth? Surely you present us with something of a contradiction. For a little above you said that thou therefore camest not, because you purpose not according to the flesh nor art your own master, but art led about every where by the authority of the Spirit, and set forth your afflictions. But here you say it was your own act that you came not, and not from the authority of the Spirit; for he says, To spare you I forbare to come to Corinth.
What then is one to say? Either, that this too was itself of the Spirit, and that he himself wished to come but the Spirit suggested to him not to do so, urging the motive of sparing them; or else, that he is speaking of some other coming, and would signify that before he wrote the former Epistle he was minded to come, and for love's sake restrained himself lest he should find them yet unamended. Perhaps also, after the second Epistle though the Spirit no longer forbade him to go, he involuntarily stayed away for this reason. And this suspicion is the more probable, that in the first instance the Spirit forbade him: but afterwards upon his own conviction also that this was more advisable, he stayed away.
And observe, I pray you, how he remembers again his own custom, (which I shall never cease to observe,) of making what seems against him tell in his favor. For since it was natural for them to respect this and say, 'It was because you hated us, you would not come unto us,' he shows on the contrary, that the cause for which he would not come was that he loved them.
What is the expression, to spare you?
I heard, he says, that some among you had committed fornication; I would not therefore come and make you sorry: for had I come, I must needs have enquired into the matter, and prosecuted and punished, and exacted justice from many. I judged it then better to be away and to give opportunity for repentance, than to be with you and to prosecute, and be still more incensed. For towards the end of this Epistle he has plainly declared it, saying, I fear lest when I come, my God should humble me before you, and that I should mourn for many of them that have sinned heretofore, and repented not of the lasciviousness and uncleanness which they committed.
2 Corinthians 12:20-21 This therefore here also he intimates, and he says it indeed as in his own defence; yet rebukes them most severely and puts them in fear; for he implied that they were open to punishment, and will also have somewhat to suffer, unless they be quickly reformed. And he says the same thing again at the end of the Epistle thus; If I come again, I will not spare.
2 Corinthians 13:2 Only there he says it more plainly: but here, as it was the proem, he does not say it so but in a repressed tone; nor is he content even with this, but he softens it down, applying a corrective. For seeing the expression was that of one asserting great authority, (for a man spares those whom he has also power to punish,) in order to relieve it, and draw a shade over what seems harsh, he says,
2 Corinthians 1:24
Not for that we have lordship over your faith.
That is, I did not therefore say, To spare you I came not,
as lording it over you. Again, he said not you, but your faith,
which was at once gentler and truer. For him that has no mind to believe, who has power to compel?
But are helpers of your joy.
For since, says he, your joy is ours, I came not, that I might not plunge you into sorrow and increase my own despondency; but I stayed away that you being reformed by the threat might be made glad. For we do every thing in order to your joy, and give diligence in this behalf, because we are ourselves partakers of it. For by faith you stand.
Behold him again speaking repressedly. For he was afraid to rebuke them again; since he had handled them severely in the former Epistle, and they had made some reformation. And if, now that they were reformed, they again received the same reproof, this was likely to throw them back. Whence this Epistle is much gentler than the former.
2 Corinthians 1:25
But I determined for myself that I would not come again to you with sorrow.
The expression again
proves that he had already been made sorry from thence, and while he seems to be speaking in his own defence he covertly rebukes them. Now if they had both already made him sorry and were about again to make him sorry, consider how great the displeasure was likely to be. But he says not thus, 'You made me sorry,' but turns the expression differently yet implying the very same thing thus, 'For this cause I came not that I might not make you sorry:' which has the same force as what I said, but is more palatable.