Fragments on 2 Corinthians

The Nature of Divine Blessings and Afflictions§1

1He addresses all those in Achaia, for Corinth is a part of Achaia. He also addresses the letter as having been written by himself along with Silvanus and Timothy, although he does not always do this; I think he does this when he writes to a church that knows him personally, both himself and those accompanying him in the arrangement.

There are those speaking about those who act this way, saying that at some time while he was writing, some of those accompanying him suggested certain thoughts, and he set forth their names, showing that they also contributed to the writing; and this was done through much carelessness. But if he is writing healthily by the Holy Spirit, he ought to be careful of the association with others; nevertheless, even if the letter is from three, he himself alone is shown to be the apostle of Christ through the will of God, not the disciples accompanying him being apostles.

The 'with all the saints' is said ambiguously; for is it 'all the saints with us address you,' or 'we address you with all the saints'? It should not be ignored that in some copies, the present letter is found to be inscribed as being written by Paul and Timothy only.

Those writing pray that grace and peace may exist for the Corinthians from God the Father and Lord Jesus Christ, which is clearly a gift given from Father and Son; for just as the works which the Father does, the Son likewise presents, so just as the gifts which the Father gives, the Son bestows; for one grace and one peace is given toward the Trinity. And this must be said: having said God their Father, they no longer say brother but Lord their Savior, showing that even if the born become sons of God, they remain nothing less than slaves of the Lord Jesus who is their Creator; for he himself, being the Son of God in truth and not by position, is the master of those being made sons. 2 Cor 1:3 Blessed be the God...

The divine words are such, not to receive blessing but to provide it; for just as He alone is holy and good, sanctifying and making others good, and not becoming those things which He makes others, so He alone is blessed, providing blessing but not receiving it. This blessed God exists as God and as Father of the Lord Jesus, God through the economy, and Father through the Word and being the only-begotten Son. He is Father of mercies in essence, being the source of them; for such a one is not found by the acquisition of virtue like those who become merciful. As the heavenly Father, He is merciful; for the Father of mercies imparts to those who hasten to imitate Him, not to be mercy but to become merciful. Along with these, God is the source of all consolation, sympathy, and grace. This is that source in which and through which all those who are afflicted for the sake of truth, and rather for piety, are exhorted; for thus they will teach those others who are being afflicted, being inferior to them, to be exhorted by those who are being afflicted.

The teachers say they are being afflicted for the progress and salvation of those being instructed, so that having endurance they may be made perfect, hoping to receive worthy rewards that will be given to the apostles who contend for the truth and to the hearers of these (2 Cor 1:6). Since they had a share in the sufferings on which there is consolation, it shows to them the great affliction that existed in Asia from the slanderer and the informer Demetrius (2 Cor 1:7-10); and quite so, since he said they suffer for the sake of their consolation and salvation, so that they might acquire endurance working in the same sufferings, he makes it manifest to them how both he and those with him endured persecution and affliction beyond power, so as to be almost despaired of, that is, to fall, to live. But he presents the reason for having to suffer this little, saying: for since we were convinced of ourselves as being without hope against every affliction...

The Sincerity of Ministry and Divine Knowledge§2

2God stands helping us, so that we may be bold to remain under his providence through and in him; having slightly withdrawn from his help, he persuaded that it is necessary always to trust in him. For such trust not only guards those living in life, but also brings back those having cast it off, raising them again from the dead. Therefore we rouse ourselves, and we enjoin upon you not to have trust based on a familiar power, so that we do not fall away from life, but let us hope in God, who will vivify us even if we become in death.

And know that, although we had trouble and struggle from the seizing, most heavy affliction, yet the branches stood even unto the heart; for we had the response of death, having judged our own death even unto the thoughts. Having done nothing reckless... whence also we had a good concept about the necessity of trusting in the one raising from the dead and rescuing from death. To these matters, it is fitting the fact that I was troubled and did not speak, and that concerning Job, how he did not sin with his lips against the Lord, despite bitter and fearful things having happened to him.

But it is manifest that these matters are not written concerning common living and death; for he says: 'He who rescued from such a great death, and rescues, and will yet rescue, is the one in whom we have hoped' (2 Cor 1:10). For if these things were being said concerning common death, those saying these things would never not die, becoming outside of it according to time, but rather those confirming these things would have died the common death; for they say concerning death that it tears the soul away from eternal life.

In these matters, he teaches how truly great and divine gifts are given, of many prayers being sent up for one person receiving (2 Cor 1:11). Therefore also he says that he is rousing us toward goodwill and disposition toward him: 'I was rescued from such a great death by God, being joined with you in your prayer on my behalf, so that the grace coming to us, the ones being afflicted, from many representing peoplemight be thanked by many' (2 Cor 1:11). For if many were co-workers with the prayer toward the gift that has come to pass, it is following that these same should thank the God who provided (2 Cor 1:12). Our boasting toward God is witnessed by the conscience; and it has been said concerning the conscience that the one not receiving...

This boasting, which serves as a witness of our conscience, prepared us to conduct ourselves in holiness and sincerity, not by human instruction, but throughout the whole world, and especially toward you. For the one teaching according to the Gospel does not promise a human instruction, but that which comes from the holy writings, which is sincere because it is an external key. He called the wisdom concerning sensible things 'fleshly,' which the one possessing it does not contain the wisdom of the Spirit, regarding it as folly. It is the custom of the Scripture to call the lessons concerning cosmic and material things 'fleshly'; likewise, the mindset of the flesh is so called, and in the works of the flesh, heresies, sorceries, and idolatries are included. For these things are no longer to be explicitly called 'fleshly' by being named from the sensible flesh; for it has been said concerning the material state, by which the one acting according to the flesh is said to walk, and becomes fleshly having been overcome by sin. Nevertheless, even if we have conducted ourselves in holiness and sincerity in the whole inhabited world, we have nonetheless accomplished this more and more toward you.

You have received to read the Gospels and the Law and the Prophets; we write nothing other than what you read (2 Cor 1:13-14). For just as those are God-breathed, which we engrave in the epistles, so are they. Therefore, you also recognize this very thing, having a partial discussion until the end. But we hope with God to find that you come to full knowledge until the end, that is, perfectly and without fail; for having known us in part, and always receiving an increase in the knowledge of the things known and other theorems by that knowledge which surpasses, you will have a perfect vision, just as we write the same things to Moses and the prophets and the evangelists; for the God who came to them as the Word speaks in us, being no other than Christ. And I am confident that with your disposition being thus, that you boast in us; for you yourselves are our boasting in the day of the Lord, in which he will judge those who are made manifest at his judgment seat. And it is possible for the illumination occurring in the souls by the true light to be a day of the Lord Jesus Christ (2 Cor 1:15-16). By this word I demonstrate that the Corinthians, being benefited, had joy in improving themselves. Therefore, by this, intending again with this purpose...

The Dual Nature of Christ's Presence and the Purpose of Knowing Satan's Schemes§3

The Meaning of 'Many' and the Living Letter§4

4He will show it to those who follow. For the sake of unconcern, he confesses to God regarding the transition, saying what follows next. But discern what he intends: a great door has been opened to me in the Lord; for perhaps a door of the word is opened by the Lord to those receiving it through divine inspiration, but they do not have a preparation from human art. For God says: 'Enlarge your mouth and I will fill it.' And the wise man has cried out: 'Open your mouth with the word of God,' which means being prepared within by desire and readiness to receive the teaching from God. Perhaps the door of the word is opened when the listeners are ready to receive the instruction.

Because of this, he says, God makes manifest through us the fragrance of the knowledge of Christ in every place, since we are the fragrance of Christ (2 Cor 2:14-16); for just as the partakers, being of His light, are the light of the world, so also, being of the scent, those united to Him are His fragrance. And this fragrant breath is, for some, a scent from death to death, and for others, a scent from life to life. But one must not ask why it becomes a scent from death to death; for it happens to those to whom this occurs as it appears, just as healthy food seems to harm those who offer it at an unseasonable time. For those who, being under death, receive that which comes upon them through sin, do not receive the divine knowledge with right judgment, but come from the death of practical sins to the death that follows ungodly thoughts, just as it carries those receiving it with deeds from life to life. For just as a perceptible scent, being contributed toward health and well-being, harms small animals that do not possess its most acute breath, so the divine fragrance also benefits and leads toward health, and rather toward life, those who observe the image and likeness of God—for these are truly humans—while those who are harmed by it are those changing according to the inner man, as they are called allegorically, like those destroying a precious preparation of olive oil, according to Ecclesiastes.

One should not pay attention to those of the heterodox who say that the apostles, teaching in Christ, speak against God the Other, contrary to the Father of the Savior (2 Cor 2:17), which is to say, we speak against Him. But he says many...

Those who deceive through being vulgar. For this word 'many', I say, being homonymous, signifies more; for it is sometimes said instead of 'certain people', as when the Lord says: 'many will say to me in that day' (Matt 7:22); but also instead of those addressed to a few, as in 'many are called, but few are chosen' (Matt 22:14). The word also indicates all people, as in how through the hearing of the one, the many became sinners, as if through the hearing of the one Adam, the many became sinners (Rom 5:12); for all men are under sin having heard Adam. It also indicates the vulgar, as in the present context: 'let not many teachers be you, brothers'; and it also signifies those who are somehow more numerous, just as 'many are rising up against me, and many are saying to my soul'. In the present expression, we are not as certain people trafficking in the word of God, that is, making it vulgar through cold speech and foolish explanation, but as from sincerity we offer it without guile and purely.

He strikes the Corinthians at rest as if they still do not know the apostolic greatness, asserting: 'we think that having our conscience in agreement, we can say sincerely before God in Christ, let us approach; if not, we are recommending ourselves to you by our letter to you' (2 Cor 3:1-3). Thus what concerns us is manifest, as not recommending you to others, nor others to you; for you yourselves are a letter of Christ, ministered by us, truly written not with ink but with the Spirit of the living God (2 Cor 3:2-3). For words are inscribed with ink, but a real and contemplative life is characterized with the Spirit of the living God, as one living according to God by the Spirit having been thus written; for the foolish receive the characters from ink as if they were stone tablets for their souls, but those yielding to agreement with the divine in fleshly hearts, that is, sensible hearts, receive the writing from the living Spirit of God; for they are inscribed three times upon the breadth of the heart, just as God gives laws in the mind, by inscribing them upon the breadth of the heart. Let no one think us being foolish, speaking to ourselves: 'that we can say sincerely before God in Christ' (2 Cor 3:4-6); for thus we are disposed concerning ourselves.

The Glory of the Ministry of the Spirit§5

5Having called us worthy for the ministry of the word, God made us, not possessing from ourselves any thought as if from ourselves according to divine knowledge; for He himself, the one who gave to us to minister the new covenant, provided the conviction for the speaking. And it is a ministry of the Spirit and not of the letter which we were believed to have—for the letter kills, but the Spirit gives life (2 Cor 3:6)—the new covenant of the life-giving Spirit, not an old one; for no other teaching comes after it in this life, for it is without successor.

The heterodox also use this expression to slander the old covenant, asserting that the former is the writing that kills, while the new is life-giving as being of the life-giving Spirit; therefore they must be rebuked, being very far from the apostolic mind. For even if the letter kills, it brings a praiseworthy death to those being lifted up; for living in ignorance and wickedness before the reception of the legal teaching, after having received it, they die, casting off the evil life they had.

For in this way they will be ready to receive the life-giving work of the Spirit: for instance, he who is in evil lives according to it, but he who turns away from it casts off the life he had according to it, coming through the doing of the good toward the blessed life; for just as evil and good do not coexist, so also the two lives cannot be at once. The letter is certainly not a lie, having imposed an end upon the bad life; for the life-giving work according to the Spirit will immediately approach.

Regarding 2 Cor 3:7-16, he compares both covenants, the new and the old, each witnessing to the one given in glory from God. However, even if both have been glorified, the one in the Spirit has greater glory. And if, by comparison, the glory of the Spirit is greater, it is not a lie regarding that which it is compared to; for a good thing is more good than a good. For a ministry of death is inscribed in letters on stones through Moses...

Until it is, the ministry of death which we said brings death. Just as that spoken death was poetic, so the ministry of the spirit is a provider of life after that death.

And it attempts to lead an argument that the ministry of the spirit will be in glory, making the attempt from the lesser; for it says: if the ministry of condemnation had such glory that it could not see all the sons of Israel unto perfection—for it was scarcely veiled—how much more will the spiritual ministry be from glory? Regarding the same view, it makes another attempt, saying: the former scripture, condemning the worthy according to the life of sin which they had, as having brought death as said, is given until a certain time; for this evangelical teaching receives it, being without successor. If therefore that which is being abolished has its end in glory, the remaining, being more, has much more glory; the abolished word is not placed reproachfully.

And certainly the knowledge and prophecy from the part of the saints will be abolished, not utterly, but by the presence of the knowledge of the truth. And just as if we were to say that the introductory teaching is being abolished from the science of the perfect theorems, we do not speak insultingly; for the word declares the necessity intended toward Paul, the one being introduced.

Therefore, having such a conviction, being placed as ministers of a new covenant, bringing the teaching unmasked, we use much boldness, being teachers of perfect hearers, since that which we bring to children does not need glory from without, having it by nature. For Moses indeed wore a veil over the face when speaking to the many of the people; for they did not bear the splendor of the teaching. And certainly to the elders and to Joshua the son of Nun, and if anyone was conversing according to them, he was showing the glory naked. And this also happened as...

Perishing and the Light of Truth§6

6There are more things symbolically under Moses. For this man carries the face of the law, and since the law is spoken toward intellect and is explicit, it is able to reach only those who approach according to letter and word alone; but covered by shadows and histories, it approaches those who have ascended beyond, delivering the spiritual things according to allegory without a covering. Even if Moses thus conceals certain things, the fault is not his, but of those who are not able to see his glory without a covering, since even Jesus is to be blamed for not making the mysteries manifest to all; for to those outside he spoke in parables (Matt 13:11). So also the evangelical word discourses unhiddenly to those within who have entered into the mystical intellect, making the clarity of the parables, saying to those entering into his house: 'to you it has been given to know the mysteries of the kingdom' (Luke 8:10), but to those outside everything becomes as parables. Certainly, since it is laid out, he shows it; for this reason covering Moses, who has glory upon his face, since the understandings of those not such as to see him nakedly have been blinded. It appears through the whole chain of what is laid out that he calls the law Moses.

From these the myth of those who interrupt God's writing is overturned (2 Cor 3:14-17); for it is one thing to be covered at times by types and shadows, and at other times to be revealed without coverings, since we receive its revelation from the Lord's Spirit, being persuaded that the Lord's Spirit is liberty (2 Cor 3:17). He says that the devil is the god of this age (2 Cor 4:4), just as the demons of the Gentiles are gods, and the belly of the gluttons. Some sting into that in which God is, reading henceforth from their own beginning; the understandings of the unbelievers of this age have been blinded (1 Cor 2:8). Certainly they also say things that are refutable: if some are unbelievers of this age, other unbelievers who are not of it would be found. For every unbeliever is of this age; for no one surpassing it and being made worthy of the coming age has been blinded in understandings, but has having his eyes enlightened. I knew some clarifying the laid-out word, saying that the gospel is covered not for all the unbelieving; for neither while it is covered or naked is there an experience...

They said that those who are perishing are those who received the gospel but approached it without a covering, in which the gospel is hidden. Such were those hearing the words of Jesus in parables, where the perishing is placed upon them to show a change from one state to another; for those making progress are such, always becoming different from others. Therefore, they did not say that perishing exists as a mockery, but rather as the heavens perish, so we also perish the age; for these words of perishing are set for the one in progress who passes from quality to quality.

The present word has a reference to the passage 'not that we lord it over your faith' (2 Cor 4:5); for following that, it is said: 'not ourselves we preach, therefore we do not lord it over your faith; for we preach Jesus Christ Lord, and ourselves slaves of you through Christ.' So not we, but He himself lords it over our faith, accepting or judging you according to it. To these things is also joined the fact that God, who said light should shine out of darkness (2 Cor 4:6), is joined to us all, having an unveiled face, reflecting the glory of the Lord. But light shines out of darkness to the one coming from ignorance into the knowledge of truth; we say, therefore, that one from being ignorant and true is becoming a knower and one having been instructed. Regarding the darkness named as ignorance and malice which pre-empts men, God shone in the hearts an illumination of practical and intellectual virtue, so that they might have the vision of the glory of Christ in his face. And this is glory, either according to which they think about him, or glory according to which we know him having been glorified.

The humble words and the unadorned nature of the interpretation say 'potsherds' vessels (2 Cor 4:7). For if the preachers of the gospel were ambassadors of the truth according to human philosophy, it would have been suspected that men are held by salvation through human art and not from the power of God; but since those ministering are unlettered and laymen, the excess of the power of the treasure according to knowledge will be perceived to be from God and not from mortals. To this is consistent the fact that one is a layman in the word but not in the knowledge, and the fact that 'my word and my preaching are not in persuasions of wisdom's words' (1 Cor 2:4).

The Two Dwellings§7

7For he possessed the treasure of knowledge, not as a layman according to it, but as a layman in the word in earthen vessels. And the earthen vessels are those saying things which we are surrounded by bodies in the sensible things, by such a thought; because while still surrounded by flesh which hinders the contemplation of the truth, we have knowledge concerning the Trinity, the excess of the greatness of the knowledge is not from us, but from the power of God existing in us is made known to us.

As far as regarding the bitterness of those surrounding us, we would have despaired and we would have been lost (2 Cor 4:8-9); but as far as regarding the God who exhorts, all things are easy for us toward salvation. And even if in every single thing we are being afflicted, being courageous we are not distressed; even if some suppose us as without resource, pursuing and overturning us, but rather we, being resourceful in all things, are not at a loss, we are not lost, we are not cast down; for being overturned by the evil ones we stand unshakeable, being pursued we are courageous, all things being for our salvation. It is to be known that being distressed is at times the same as being afflicted, and at times something else. For when both are spoken, the being afflicted signifies the external circumstance, the being distressed signifies the mourning in the will and the reasoning. But when both are not taken together, they signify the same thing in parallel.

That which is always and at all times lying before us from the spoken word (2 Cor 4:10-11), does not signify the unending and the anarchic, just as we say the eternal, but the unceasing and the uninterrupted; for he will say that the bearing of the death of Jesus, not once indeed, but at times not, in his body, is doing this always. But also he will say that one having life and piety and zeal struggles uninterruptedly for the truth; so that we, the living in the said manner, that is, without interruptions, are being handed over unto death. To this also the thing said by Stephen to the Jews will be taken; for you always oppose the Holy Spirit (Acts 7:51); for did not the fathers of ours not pursue the kind of the prophets along with him? This is the thought of what I said: always wandering in heart, that is, not once indeed, but at times not, but uninterruptedly. And that which I was silent about, shall I also be always silent? It signifies the unending and the unceasing; for if even now, he says, I am long-suffering toward your sinning, but not unto the unceasing.

Punishment will be exceeded; for those abiding in wickedness will be punished after much patience. 2 Cor 4:13 says the Spirit calls, the one having the faith which one has. 2 Cor 4:16 For in all our being afflicted, the outward man is being destroyed.

The coming scripture signifies two different dwellings; 2 Cor 5:1 one is earthly and made by hands, the one appearing to be the cosmos in the hands of God for the sake of being produced—for he says it shows all sensible things: 'Your hand made all these things,' but also: 'The works of your hands are the heavens,' and of the same is the intellect—but the other is an unmade dwelling in the heavens, the other cosmos besides this one. Since, when the sensible cosmos is being dissolved, it does not produce the form of heaven and earth, and passing through, it does not go into non-existence, men turn away from the one who dwelt previously in the being-dissolved earthly dwelling; the one to come will receive, and it is eternal. And he said: 'We have an unmade eternal dwelling in the heavens,' showing that it is from elsewhere, but rather it is greatly prepared for those worthy to obtain it. It is said, moreover, that those things in the promise within it, which eye has not seen, nor any other sense or intellect has grasped, are being prepared by God for those who love him. And the Savior says: 'You have inherited the kingdom prepared for you before the foundation of the world.'

And this said sensible dwelling is called not our house once for all, but that of our tent; for our heavenly dwelling is our previous one. For even if from the resurrection the tent of the soul be given back, as it also is in the heavenly dwelling, but this stay is previous to the soul, according to what has happened and what pertains to the tent: just as first, according to the word, the earthly dwelling is the tent of the dwelling, secondly, because the soul is in the body. I have read that the earthly dwelling is called a tent, the body composed of bones and flesh, but the tent being in this dwelling is the form of the inner man, which is a bright and organic body. Those interpreting thus say, therefore: when this dwelling of the thick body is being dissolved, the soul migrates to the heavenly place, called an unmade eternal dwelling. And he shall also receive what he laid aside.

The New Creation and the Dwelling of Christ§8

8Having become a heavenly body, which is called a dwelling from heaven (2 Cor 5:2-4). For even if the aforementioned tent-dwelling is being destroyed, we are around it, passing from the tent into the heavenly dwelling; but indeed, while we are in it, we groan, desiring to be clothed, longing for the dwelling from heaven, which is this: that we, having laid aside the body, are then enriched from heaven when we have put on incorruption and immortality.

But even if we long for this dwelling, observe whether he who has clothed himself is altogether covered by it; for this is shown by the fact that, even if we have clothed ourselves, we shall not be found naked. Nor is the faithful and holy one found naked when he has clothed himself with the Lord Jesus and the weapons of light and the bowels of compassion before this; for the unbelieving and worthless one, even if he should happen to have the spiritual body which is called a dwelling from heaven, will be found naked, not having striven to have the garments of the inner man.

Because these things happen in such a way, we who are in the tent groan, being weighed down, especially since the earthly tent has been filled with a very prudent mind. However, even if we are weighed down by having it, we do not desire to cast it off, but to clothe ourselves with the dwelling from heaven, so that the mortal might be held down from below by life; for life does not make our tent disappear when we clothe ourselves with immortality, but rather it subdues it, as the quality of that which we are in mortality becomes more dominant.

Let those be reproved by you on these matters—he speaks concerning the false apostles (2 Cor 5:12)—but we do these things for your sake and through you; for even if, becoming outside of men, we stand outside to God, nevertheless we act with prudence toward you, having a divine ecstasy, not a madness (2 Cor 5:13). For one must not pay attention to those who say the apostles and prophets go into ecstasy so as to err; for they followed those whom they said and did, even if there were others. But the foolish were deceived by the similarity of names; for the voice that has gone into ecstasy signifies not only to err and to stumble, but also to be struck with amazement at a wonder. For in this way Isaac went into a great ecstasy, and some will go into ecstasy upon the Lord and upon His good things...

According to the prophet. If even other things are indicated by the voice, let the one encountering the scriptures take note.

The type of ecstasy which he undergoes is explained, saying: we are constrained by the much love having come to us of God (2 Cor 5:14), while marveling, testing, that if one Christ died for all, then all died; for he would not have died for all, unless all of us were responsible for death. Therefore, if for our sake and through us he died and rose, having risen with him we live, not for themselves, that is, humanly, but by the one having suffered and risen for our sake. Living with him, and according to him, all that we do, say, and think, as each has dared to say: my soul lives with him, and: I live no longer, but Christ lives in me (2 Cor 5:15).

Since we live by the one having died and risen for our sake, from when we began to be thus, we no longer know anyone according to the flesh (2 Cor 5:16), having surpassed the flesh and its sufferings, and even the shadowy teaching of the law. Even if we had known Christ according to the flesh, still wanting to Judaize and fall to the flesh through the exposition of the law, but now we no longer know him thus, but as the God-Word; for the Word having become flesh, he did not dwell, but tabernacled among us (John 1:14), so that after this we might behold his glory, a glory as of the only-begotten from the Father, full of grace and truth. For to dwell differs from to tabernacle, just as a house differs from a tent; for the house always remains immovably established, but the tent is a portable dwelling. Certainly those making progress tabernacle, but those having reached perfection dwell; for I shall travel in a place of wondrous tabernacling until the house of God.

He who is in Christ, becoming a participant in him, is a new creation (2 Cor 5:17). The holy one, wishing such a thing to exist in his own heart, said: Create in me, O God, a clean heart (Psalm 51:10). According to this meaning, the Savior creates in him the two into one new man (2 Cor 5:17-19). So that this might exist, he submitted himself to be created in this way, saying: Lord, create me a beginning of ways for works. They do not clearly manifest the word 'to be created', as it has been shown in others through many examples. But of the new creation having become in Christ of the...

The Weapons of Righteousness§9

9Having believed, the old things have passed away, having grown old as the new things come into the midst. And if he says the old things are the legal and prophetic writings, these have passed away because of the gospels having received them; regarding these old and new things, the difference is not according to their underlying substance but by way of thought; for the very same teaching of the two covenants has happened at one time concealed and at another time nakedly. The concealed things are therefore old.

And if anyone says that the customs and state of affairs before faith are old, these have passed away, having ceased, because the teaching according to the gospel has established itself. Regarding the former explanation, all things will fit from God, for both the law and the prophets and the gospels are from God; according to the later narrative, all the new things are from God, and not indeed even those that have passed away. And all things are from God, the one who reconciled us to himself through Christ. For we were enemies, held fast by error and sins, but we have been reconciled to him, having received forgiveness toward him and through him; and he reconciled us to himself through the Lord who died and rose on our behalf. So that we might not become insensitive to the great goodness of God, he gave the teaching concerning the reconciliation to the apostles, so that being instructed by them we might remain in the being-in-Christ; for through him the friendship toward God which came to be after the reconciliation will persist.

Regarding 2 Cor 5:21, they say 'the one not knowing' instead of 'the one not having been tempted by sin'; for he does not say not to be ignorant of its nature—rather the Savior knew it all things—but rather not to be tempted by it. For so also the one guarding the commandment will not know an evil word. Regarding 2 Cor 6:2, 'Since God helped, having heard in an acceptable time and a day of salvation, having sent his own Son and having given him up on our behalf, so that no stumbling block of unbelief might come against anyone, so that the ministry of the evangelical teaching might not incur blame.' Therefore, it is necessary to be diligent in recommending oneself through good works, even if it be with toil.

This happens if, having endurance, we bear tribulations, necessities, distresses, and the surrounding things bravely, cheerfully bearing the experience of bonds and prison. For thus to be pure according to the soul will happen to one thinking rightly and acting rightly; for our souls, he says, having become pure in the obedience of the truth. But also the fear of the Lord, being pure, acquires all purity for the one who has received it.

He says that there are right and left weapons of righteousness (2 Cor 6:7). Perhaps therefore the one practicing justice regarding sensible things, rather desiring to be wronged and deprived than to do these things himself, has been struck by the left weapons of righteousness; that is, having piety called righteousness toward God, while bearing the right weapons of it in giving back the things of God to God. In other writings it is said, concerning putting on the weapons of light. These weapons of the warfare are not fleshly, that is, not human, but they turn out to be powerful for God.

Know if you are able to have the more leftward weapons of righteousness, the one being justified according to the shadow of the law; but the right weapons, the one having been persuaded according to the righteousness that comes through Jesus Christ for all who believe. And this is that about which the Savior said to the disciples: unless your righteousness abounds more than that of the scribes and Pharisees, you shall by no means enter the kingdom of heaven (Matt 5:20).

Still, the one pursuing the just thing justly according to human dealings is armed according to the left weapons of righteousness; but the one doing this according to the doctrines of the truth, being pursued for the sake of becoming a son of righteousness, bears its right weapons. See then in the things said, if what is about to be said has sense: the one being dishonored for the sake of godliness, and being slandered and supposed a deceiver, bearing these things bravely and praiseworthily, uses the left weapons of righteousness; being secured by its right weapons, when there is no praise or...

Purification and Textual Variants of 2 Cor 7§10

10Another kind of ease and prosperity, as if based on the truth, appears and exalts itself.ith this same way of thinking, you should apply each subsequent thing spoken with its own opposition.

Still pretending to be sorrowful and poor and having nothing, by which we make poverty a virtue, we rejoice, being rich in good works and in every word and in all knowledge, as also enriching others with the wealth that looks sharp (2 Cor 6:10);this is master of all things, possessing them. And it is also good to say regarding each of the unpleasing ones, that this which is upon the good and saving things has been said to me.

He who has taken much boldness for the sake of speaking ahead of his hearers' eagerness, saysh has been opened and our heart has been enlarged in understanding toward youanding toward youanding toward you, O Corinthians (2 Cor 6:11-13); therefore you too are constricted by a troublesome ignorances not come from us; for we ask you as children to render a recompense to us by enlarging your understanding for the reception of what we offer you as instruction. It is necessary to take up 'bowels' here in no literal sense no literal sense no literal sense; for the word is not about bodily things but spiritual ones.

Married women are called spouses to their husbands by church custom — or rather, by Scripture (2 Cor 6:14-16) unequal marriage by what he lays down, writing: 'Do not be yoked with unbelievers' — in effect saying this: let no faithful man take an unbelieving wife. For you are under the good Jesus' yoket she is under the yoke of some evil one. Likewise, a woman having faith should not be joined to an idolater. He persuades one to abstain from heterogamy, bringing forward what will necessarily follow: What common ground is there between righteousness and lawlessness? And the following. Since the faithful have righteousness, and become light of the world under Christ, but the unbeliever is full of lawlessness, so that because of this he is to be laid as darkness to Belial—and this one is evil—it is not necessary for a part to have the faithful with the unbeliever. He himself has been built as a temple of God, but the unbeliever is a temple of idols, whence since righteousness icipant of lawlessness, the light has no fellowship with the darkness. But neither is there harmony with Christ toward Belial, nor is there any agreement of the temple of God with a temple of idols; one should not approach by such a marriage; for he who does this fills...

A faithful person participating in lawlessness, and also sharing in darkness, and running away toward the Devil, and greeting the unbelieving party. Therefore, let us flee all these things previously mentioned, being temples of the spoken God; I will dwell in them and walk about in them. For if you become sons and daughters of God, set apart from the unclean unbelievers, do not lay yourselves under the same yoke so that you might happen to obtain these holy rewards, having cleansed yourselves from all defilements of the flesh arising from heterogamy; for then you will practically and in thinking accomplish holiness of the Spirit. 2 Cor 7:1

The preceding word stands differently. For some read: 'Therefore, having these promises, beloved, let us cleanse ourselves from every defilement of flesh and spirit, so that we may not have a defilement of sin from neither flesh nor spirit, that is, of the soul or of the mind; for then it will necessarily follow to accomplish in the fear of the Lord holiness, so as to be holy in spirit and body.' Others, reading 'let us cleanse ourselves from every defilement of flesh and spirit,' separate 'and spirit' as 'accomplishing holiness.' They maintain this distinction, those who wish, the 'holy Spirit' which is brought forth in the Scriptures without an addition; for they say the Scripture intends to show this, wherever it is 'holy Spirit of God' or something else so called. But also without an addition, as in the case where the Spirit itself bears witness to our spirit, whereas the opposite, with an addition, is always called thus: an unclean spirit, an evil spirit, a spirit of a demon, or perhaps something else with an addition. 2 Cor 7:2-5

He who is about to speak with boldness along with those sending the letter, says to the Corinthians: 'Make room, that is, make space for us to be defending ourselves. We have become guilty of no injustice, nor corruption, nor greed toward any of you. And these things I speak with boldness, not desiring to condemn you; for I had testified that you are so ready as to die for us. And so are we for you; for such a readiness of purpose was prepared in our hearts and in yours. Therefore, having much boasting over you, I am full of consolation, the joy of your salvation and gladness overflowing in us...'

The Joy of Obedience and the Equality of Giving§11

11toward all, in whatever ill-treatment we undergo for the sake of the truth. The truth. For when we had come to Macedonialesh had no respite from the constantly attacking trials. Yet even if the flesh has no rest, we take courage in the Spirit, since we are not hemmed in even when oppressed in every way.

Interpreting what those distressing things were, he brought forward that there were battles indeed from without, but fears from within. And this is understood in two ways: first, it must be said that there exist battles from without for the apostles from those wishing to persecute and influence, but fears from within for those within the church who seem to be steadfast and unshakeable; for they feared the instability of the Corinthians might waver, being quickly carried away from the doctrines of the truth, whence he says to them: 'I fear lest, as the serpent deceived Eve in his craftiness, your minds be corrupted' (2 Cor 11:3).ght be understood as this: that the uprisings against us are occurring; those from without afflict us, yet do not advance so far as to trouble the heartrt. However, even if the soul is undisturbed, there are fears within concerning falling away; for we are liable to fall away.

God, who shows grace to the humble, comforts them, offering encouragement, so that they may bear the heavy things with endurance (2 Cor 7:6); he also comforted us by the arrival of Titus from you to us (2 Cor 7:7). And it was not his presence alone that comforted, but also his report concerning you; for he told of the godly zeal you showed him. He also extended to us, who know his gladness, the news of how surpassingly he keeps his affection and compassion for you. You have zeal and lamentation and longing on my behalf, so that I no longer doubt that you have left behind the rebukes of the former letterwords that the sorrow, having existed for a little while from what was written, has become a seed and the greatest occasion for joy (2 Cor 7:10).

By 'the one who did wrong' he means the man who had taken his father's wife, and by 'the one wronged' either the father — whose wife he had taken, even if the father is dead — or the law that forbids such a marriage (2 Cor 7:12). For had the address been made primarily for their sake, he could have written a letter not of general scope but directed at them. Scope but directed at them.

It must be sought, not for their sake, but so that your zeal may be known through the spoken word having been inscribed for the purpose of obeying; for concerning this I always boast, exhorting the Macedonians to the same zeal. Indeed, it was necessary, so that I might not be ashamed of you having received sorrow not properly. Since therefore it did not happen so, but according to God you having grieved, as much as much, followed by repentance, I rejoice and am confident in all such things in you.

Through this joy, our encouragement and consolation were increased, with Titus testifying concerning your zeal with holiness (2 Cor 7:13-15), for he says the spirit rests from your obedience, especially since he found it so, just as I always announced to him concerning your obedience. The spirit rests somewhat when, from those who are the causes of rest, one receives according to piety and virtue and a faithful mindset according to the truth, those who receive the pleasant things of life from those who gladden, resting according to the flesh and not according to the spirit.

For Titus constantly restores us by announcing your beautiful obedience; and this itself becomes a cause of delight, because just as we were seen always speaking with the truth. The word of piety does not compel one to give what one does not have, but what one has should be provided willingly (2 Cor 8:10-15). And this will be easily accomplished when they see who are the partakers; for these are holy and God's healers. Therefore we also hope that an exchange will be; for they are sufficient to provide spiritual things instead of the sensible things they receive. For thus equality will be even in the present time, as it happened during the giving of the manna, neither the one having little being diminished nor the one having much exceeding; for inequality remains when, those having heavenly things of the saints, and you having earthly things, no exchange takes place. Therefore, sow carnal things, participating in the needs of the saints, so that you may reap from them the spiritual; for thus there will be equality in your receiving from the great and from those who are small; for you shall have the great things with the small, and they the small things with the great. And this equality will exist according to restorative justice.

I write these things, not defending myself to you—for I know how you contend concerning us—but so that we might not only (2 Cor 8:24)...

Spiritual Warfare against Sophistic Falsehood§12

12We aim at what is good before the Lord and also before men. For that God knows the purpose with which we serve is not in doubt; but we must also take thought for men — lest they be deceived by impostors and sophists — and that takes earnest striving. But note that one who sets out to please God first and then men is no man-pleaser; the man-pleaser is rather he who has resolved on just this: to live acceptably to mortals even if God does not approve. And having praised him for his own achievements, he now extols him for his love toward them, sowing beforehand among them seeds of love for the Corinthians, so that the contribution may thereby become greater. And since he has moreover demonstrated to them his virtue, he exhorts also those under them.

I, myself, your teacher, writing on the matter at hand, urge you — by the virtue Christ has given me, that is, gentleness and forbearance (2 Cor 10:1) — to take courage, though I am still far from your obedience, so as not to seem lowly when present; for when I come and find you turning my exhortation into deeds, I will dwell with you in a moderate spirit, with much gentleness (2 Cor 10:2). Therefore I beg that I may not, when present, have to be so bold as to wear the face of a teacher who rebukes and strikes — lest I be forced, with a teacher's frank confidence, to act boldly against some who suppose that we walk according to the flesh. Or would anyone decline to suppose that we walk according to the flesh, if he supposes that we wrote this not for the cause itself but to be thought great men — while you yourselves prove obedient and contribute even more? For God testifies — and most men with him — that this counsel was given so that the ministry might abound, and not for any other human end (2 Cor 10:3).

The present passage means what is written in another letter: 'Though we walk on earth, our citizenship is in heaven' (Phil 3:20); for walking 'according to the flesh' is the same as walking 'on earth' — and, conversely, not warring 'according to the flesh' is having our citizenship in heaven (2 Cor 10:4–7). But by 'warring according to the flesh' he does not mean all who are equipped for battle, but also the fleshly, who for that reason have been sold under sin — such were those of whom it was said: 'My spirit shall not abide in these men, for they are flesh' (Gen 6:3).

My spirit is among these men because they are flesh. Having risen above these, they fight again according to the flesh against Christ, the King of all. Therefore, in order to please the one who fights, they do not involve themselves in the affairs of life, that is, the material things.

For certainly, the weapons they carry are not perceptible and bodily—for these are weak—but they are powerful to God. For those using these things cast down the strongholds of the deceitful words most sophistically constructed by the heterodox, and also the things exalted in these words against the knowledge of God. For those opposing the knowledge of truth, introducing impious and atheistic doctrines, building strong fortresses with the intensity of words, and finding space within them, think they are invincible. Toward these things, which they present as if through teaching with apparent proof, they bring a vain loftiness, exalting false thought as if it contains more than the ecclesiastical opinion called 'knowledge of God'. For He Himself provides to those worthy.

Therefore, in order to cast down the aforementioned exaltations and strongholds, having put on the armor of God according to the spirit, we fight in the said manner. For we dissolve their sophistic words and refute their doctrines. Certainly, every thought of the deceived held by the deceivers, but also having it overturned in their own land, we bring it toward obeying Christ.

It is possible to take it also in this way: every thought brought in any teaching, we bring by necessity and force, relocating it toward persuading them to obey Christ. For just as the inscription lying on the altar in Athens shows the thought of many gods, he who writes these things has drawn it toward the only true God, saying: 'Whom not knowing, you worship; this I proclaim to you.' But the inscription showed a multitude of gods. Therefore, when every thought is captured into obedience to Christ, we will be ready to bring such a thing as a vengeance against all disobedience, just as captives, having taken a certain nation in victory, become bold to undermine the land of those people.

Election and Deception§13

The Deception of Manichaean Light and Paul's Visions§14

14having sinned, because I did not receive the wages of the gospel. And you know that not only when traveling away from you did I refrain from taking anything, but also when present among your mother-church, having been lacking because the necessary things were missing, I have not become a burden to other churches by having fulfilled their need; for indeed the brothers coming to me from Macedonia were providing for the needs. And this boldness is being preserved for me toward all the churches of Achaia; and I will guard this intention, so that in everything I may be without weight, just as I have kept myself and will keep myself.

For we do not do this out of a love for it, but so that we might cut off every pretense of those desiring to find occasions for slander, so that even if I seem to be refusing to take something from someone, the deceivers might be found just like us; for we are not like those, but they will be found to be like us (2 Cor 11:12). But if it is true that they have spoken with boldness, they are found to seem like us; for we are proceeding with a true intention regarding the administration having been spoken, but they, by imitating, claim that the good is not such, but they only seem to be, desiring to be.

The true apostles are said to be workers without addition in your entreating therefore of the Lord of the harvest to send out workers, and also the worker is worthy of his food (2 Cor 11:13-15). But these, concerning whom I write, in one place are called deceitful workers, and in another letter they are named evil workers. They are transformed into apostles of Christ, not being such but deceiving by form alone, having the same disposition as the false prophets who, being wolves in thought, surround themselves with fleeces, so that they may be glorified as being sheep. Having said this about them, he shows that what has been said is not paradoxical; for if the cause of them being such happens to be—and this is the devil—he pretends to be an angel of light, while being of darkness, consequently those being led toward wandering with him transform themselves as to be received as pure, because they are ministers of righteousness. It is to be known that the transforming of Satan into an angel of light is said more abusively; for principally...

A transformation of bodies is accused of being bodies that are being exchanged. Rather, the present word indicates the light being shared, while the rest is full of darkness. If anyone hears that the one being transformed is an angel of light, let him not suppose him to be such in essence—for this glory is Manichaean and impious—for the devil is evil and darkness by his own nature, and just as by his own choice he pretends to be light in order to be thought to have virtue and knowledge. Even if he thus deceives some by transforming into the aforementioned things, the end is appropriate for those doing them, going out with the devil into the eternal fire as his servants.

The foolishness spoken here is not entirely such; for it is being accomplished economically, it is full of a most vigorous understanding. He gives this because, since many boast according to the flesh—'They are Hebrews, and Israelites, and the seed of Abraham; and I also' (2 Cor 11:22)—he precedes them in glory, that these things are spiritual (2 Cor 12:1-5).

He has come to report the God-sent visions and revelations that have existed, and while showing these to a great extent of divinity, he did not attribute them to himself, but as if reporting concerning another, arranging the boasts of weakness toward his own person. It is fitting, then, that he lifted up the indwelling vision to the man in Christ, in order to show that he was not worthy to be made such in any other way than having become in the Word of God, in wisdom, and in truth, and in sanctification; for all these things Christ is. This man in Christ was caught up to the third heaven and into paradise; whether in body or outside of this, I do not know. And one says that the written thing can be held in both ways: for Elijah was also caught up in a body, and Ambachum was taken up from Jerusalem to Babylon, carrying the body, having been moved by the counsel of an angel of God. Another says: just as someone walking upon the earth can have his citizenship in heaven, so also to sit with Christ in...

The limits of speech and the nature of visions§15

15Regarding the heavenly ones, thus someone being surrounded by the body is still able to be guided by the vision of the mind in heaven and the paradise to become such.

Another will say that whether in a body or outside of a body, he writes not about his own body in which the soul is surrounded, but about the whole state, so that the thing said might be such: snatched up even to the third heaven and into the paradise (2 Cor 12:4). Whether these things are a body or incorporeal, I do not know; for the knowledge of these things rests with the Father of Wisdom, God.

And the 'even to the third heaven' also contains ambiguity; for from the ambiguity it is signified whether, it being the case of the greater number of heavens, he reached up to the third to understand the things there—and let this be numbered from the firmament; for this is the first heaven for those being taken up entirely—or whether, it being the case of one heaven, he reached up to the third part of it. However it may be, God would know and whom He would himself make manifest; nevertheless, two snatchings are made evident: even to the third heaven and even into the paradise.

But it must be said regarding the things said, that he did not say anything about the third heaven as one who has heard or seen something; for concerning the one who announced how he heard in it unutterable words (2 Cor 12:4), which it is not possible for man to speak—unless indeed one takes commonly 'I heard unutterable words even in the third heaven or heaven and into the paradise.' However it may be, it is made evident that the paradise is a school of divine lessons.

And what does he intend by the unutterable words? Let it be known how much the one speaking them uses not syllables and sounds, being unutterable, compared to how much they have the truth, having the essence in divine intellect; and these things are heard not by the reception of sense but by the contemplation of divine intellect. For the God-Word Himself being Christ, does not neglect, speaking not to Paul but in Paul; and thus He also taught, becoming toward each of the prophets. If therefore the Savior speaks in the saints, the things said are unutterable; for if they were spoken words, He would have struck their hearing, and not...

He spoke in them, but to them. And it is even the case that it is not within a man's power to speak. For indeed it is possible for a man to hear, having an enlightened understanding, but it is impossible to speak those things with voices and syllables; for these are the speaking elements. 'Not within power' is said instead of 'possible'. This is not said only here, but also in other letters of the one writing these things; for everything is permitted, but not everything is profitable, which is equal to being able to do all things.

Having said this, he necessarily brought forward the divine revelations and visions: 'I will boast about a man such as this being in Christ, but about myself I speak boldly only concerning the aforementioned weaknesses' (2 Cor 12:7-9). And he who says these things is not another from the one who has seen the visions; except if he is indeed the same, he differs in thought—how indeed he is understood as a weak man because of the intention of the condescension, but how he is understood as having ascended super-eminently and being in Christ because of the vision.

Others, not wishing to give an occasion, and claiming that no way is strong enough to let the evil one inflict any diseases, and not enduring that perfect men should undergo much regarding the health of the body—for they will say they have learned to endure those who oppress them—will say: 'Someone having received many and great visions, if he were not overcome by human weakness, would think greatly of himself.' In order that he might not have room, the power guarding the ruling principle of God often manages for the one being guarded to be outside the protection of it, so that they might slip in and take a human thought.

And since perfect men shut out even the contamination in the intellect, they think they have a great disaster, even if a memory is cast upon them by a satanic angel. Therefore, they indeed entreat to be cleansed also from secret things and to not have any awareness of something trivial. And that this is so, he knew, being afflicted, to flee to God, as he shows having written: 'Concerning this distressing satanic angel, three times I entreated the Lord, so that he might be removed from me. And the Lord said to me, whom I entreated: My grace is sufficient for you; for you shall know through...'

The Certainty of Witness and Apostolic Blessing§16

16Completion does not exist by its own power, but by our cooperation. Regarding the three times, one might say that the three makes things manifest; for from the three comes abundance, for the three are many.

Do not think that we are defending ourselves to you (2 Cor 12:19); for we have not previously been set to please men, but God (2 Cor 12:20). We intend good things before God and also before men, so that we may be revealed to God, persuading men rightly by life and fitting speech; for speaking in Christ, we are additionally speaking for God, as seeing His purpose, we do all things and say all things. Therefore, I am confident that having read this letter sincerely, you will depart from whispering, having rejected it as slave-like; for the boldness of slaves is in muttering and grumbling. But also turn away from contentions and the quarrels arising from them and from ambition; for thus it will follow that you find what you desire.

For a teacher who is prosperous in listeners, in whom he can speak wisdom, is tossed about and greatly puffed up, but is immediately humbled when those approaching need reproof and conviction regarding what they are doing badly. For if they practice fornication and uncleanness and the following debauchery and do not repent, they have died the death of the soul; so that one having a nurturing disposition toward them should rather mourn them than those building empty tombs for those who have departed from philosophy. For sensation loves to be near to those sinning, when others mourn for them with wailing. The Savior is able even according to this to bless those who mourn, since after the evil from mourning they shall be comforted by God. But because he says 'lest coming again I be humbled' (2 Cor 13:1), he shows that even previously he has sufficiently experienced this toward them, having turned them toward repentance. Therefore, he brought it about by necessity; behold, this third time I come to you, so that having the third visit instead of three witnesses, we may be certain.

They are established. For if by the mouth of two or three witnesses every word is brought forth according to a judgment, it is established and confirmed; thus it was necessary through the two appearances of which I have made you certain. And since you need the fullness of being confirmed, I decided to answer you a third time. 2 Cor 13:10: I had authority over you to build you up as a city and a temple of God; and this authority I want to bear fruit, through which I write teaching that I have authority not for destruction, but for building up.

44 2 Cor 13:11: After all exhortation, he advises, having taken up oneness of mind, to hasten toward a good end; possessing themselves, they will receive genuine virtue and faith. For thus they have support, thinking the same thing, bringing peace, so that the space of the love of God might come to be among them. For this presence will make it an immovable possession for them, as each one imitating the teacher, to say: who will separate us from the love of God which is in Christ Jesus? And the following. 2 Cor 13:12-13: By power he says this; thus all the saints know you, just as they greet you, from where knowing such great men, you practice and think what they accept. The grace of the Lord Jesus Christ and the love of God and the communion of the Holy Spirit with all of you; Amen.

It shall be, he says, for those thus blessed, the grace of the Lord Jesus, that is, saving them without works or making them having been graced. And the love of God shall be with them according to which he loves them or they love him with all heart and soul, and the communion of the Holy Spirit approaches, making spiritual and holy those who partake of it. We also do all things and say, as the blessed John says, so that they may also appear worthy of the love of God and attain the things that are coming by the grace of our Lord Jesus Christ, to whom belongs the glory and the dominion for the ages of ages; Amen.