Fragments on 2 Corinthians
Fragmenta in epistulam ii ad Corinthios
The Boasting of the Gospel and the Conscience§1
1Regarding the previous reproach to them, he does not rebuke alone, and now in reconciling he does not write alone, but by welcoming holy Timothy, he confirms the matter's reliability. And there indeed he showed that through which it was necessary for the Father, saying through the will of God (2 Cor 1:1).
Because in the former letter he did not reproach alone, and now in comforting he does not write alone, but by the reception of holy Timothy he shows the matter reliable (2 Cor 1:1–2). And because he says from God our Father, it is to be understood that regarding the begotten, he is called both God and Father, but regarding the Son only Father; for Christ, being the God of me and the God of you in the flesh, was saying so.
This glory which he glorifies and by names he names God, already foretells that of reconciliation (2 Cor 1:3). Father of mercies and God of all comfort; for regarding the begotten he is called both God and Father, but regarding the Son only he is confessed as Father. He begins intimately with those being afflicted from the mercies of God and comfort, showing to them good hopes; for if God is the Father of mercies, he would have comforted those being persecuted and afflicted through him.
Comforting, God does not make the comfort a small thing (2 Cor 1:4). He pre-announces these things, because it was going to call back the one condemned through sin by means of comfort.
Our affliction becomes comfort to you; for if the apostles are afflicted, much more the others (2 Cor 1:6). Or he also says this: if even we are being afflicted by men for the sake of your salvation, we suffer this, because we preach Christ to you. If we receive comfort from God through you, so that we may be sufficient for your exhortation, so as to urge you to suffer the same things which even we undergo.
I hope that undergoing the same things for me, similarly from God and from the comfort...
Not boasting, he recounts the tribulations that befell him in Asia (2 Cor 1:8), but rather encourages them toward endurance of the sufferings. Instead of saying so as to forbid us even to live.
It is said that the decision from judgment is a response (2 Cor 1:9). How much therefore is upon themselves: for we have had the decision of death (2 Cor 1:9), through which we are being disciplined not to trust in ourselves but in the saving God and those who forbid themselves to trust in self.
He does not pray for those attacking him to flee as if they were lovers of the body, but so that it may be useful to the gifts given to him, so that through many persons of the now and through many of those coming, the preaching that saves them may be thanked; for having said it, he demonstrated the teaching of those coming through many. And that it may be thanked on your behalf instead of the gift for which we ourselves have also received.
This is our boasting: that our conscience testifies to us that we preach rightly (2 Cor 1:12). And indeed he intends the wisdom of those from the outside to be merely natural, but now it is implied that he did not use speech according to the outsiders; in that, to take something from them, he did not have the cause of the preaching to be fleshly (2 Cor 1:13–14). We did not teach you other things, agreeing with you, apart from what we now send, but these things which even as you read, being unadorned: whence also you recognize that our word is as an ordinary man, but the power of God working toward faith (2 Cor 1:13–14).
Paul says boasting of himself in those things in which he was approved by preaching; but the boasting of the Corinthians themselves is in the day of Christ, as if they possessed glory in those things in which they received the preaching. I hope that you will come to know, since even now you have already partially come to know that in the day of the Lord we are your boasting, just as you are ours; for those who have preached in those things in which they were approved are venerable, but those who were zealous in those things in which they believed the preaching. Not for a fleshly reason did I consult/plan to come (2 Cor 1:17), but because of the...
Greek · §1
Fragmenta in epistulam ii ad Corinthios (in catenis) 2 Kor 1,1 Καὶ τὸ πρότερον αὐτοῖς ἐγκαλῶν οὐ μόνος ἐγκαλεῖ, καὶ νῦν καταλλαττόμενος οὐ μόνος γράφει, τῇ τοῦ ἁγίου Τιμοθέου προσλήψει τὸ πρᾶγμα δεικνὺς ἀξιόπιστον. κἀνταῦθα μὲν τὸ δι' οὗ καὶ τῷ πατρὶ προσήκειν ἔδειξε λέγων διὰ θελήματος θεοῦ. 2 Kor 1,1–2 Ἐπειδὴ ἐν τῇ προτέρᾳ ἐπιστολῇ οὐ μόνος ἐνεκάλεσεν, καὶ νῦν παραμυθούμενος οὐ μόνος γράφει, ἀλλὰ τῇ τοῦ ἁγίου Τιμοθέου προσλήψει τὸ πρᾶγμα δείκνυσιν ἀξιόπιστον. ἐπειδὴ δέ φησιν ἀπὸ θεοῦ πατρὸς ἡμῶν, ἰστέον ὅτι ἐπὶ μὲν τῶν γεννητῶν καὶ θεὸς καὶ πατὴρ λέγεται, ἐπὶ δὲ τοῦ υἱοῦ μόνως πατήρ· τὸ γὰρ ὁ θεὸς μοῦ καὶ ὁ θεὸς ὑμῶν ἐν σαρκὶ ὢν ὁ Χριστὸς ἔλεγεν. 2 Kor 1,3 Αὕτη ἡ δόξα ἣν δοξάζει καὶ ἐπονομασίαις ἐπονομάζει τὸν θεόν, ἤδη τὸ τῆς καταλλαγῆς προμηνύουσιν. πατὴρ τῶν οἰκτιρμῶν καὶ θεὸς πάσης παρακλήσεως· ἐπὶ γὰρ τῶν γεννητῶν καὶ θεὸς καὶ πατὴρ λέγεται, ἐπὶ δὲ υἱοῦ μόνον πατὴρ ὁμολογεῖται. Οἰκείως τοῖς θλιβομένοις ἀπ' οἰκτιρμῶν θεοῦ καὶ παρακλήσεως ἄρχεται, χρηστὰς αὐτοῖς ὑποφαίνων ἐλπίδας· εἰ γὰρ πατὴρ οἰκτιρμῶν ὁ θεός, παρακαλέσειεν ἂν τοὺς δι' αὐτὸν διωκομένους καὶ θλιβομένους. 2 Kor 1,4 Παρακαλῶν ὁ θεὸς καὶ παραμυθούμενος οὐκ ἐπὶ μικροῦ τὴν παραμυθίαν ποιεῖται. Ταῦτα προανακηρύττει, ἐπειδὴ ἔμελλε τὸν κατακριθέντα δι' ἁμαρτίαν ἀνακαλεῖσθαι διὰ τῆς παρακλήσεως. 2 Kor 1,6 Ἡ ἡμετέρα θλίψις ὑμῖν παραμυθία γίνεται· εἰ γὰρ οἱ ἀπόστολοι θλίβονται, πολλῷ μᾶλλον οἱ λοιποί. ἢ καὶ τοῦτό φησιν· εἰ καὶ θλιβόμεθα ὑπὸ τῶν ἀνθρώπων διὰ τὴν ὑμετέραν σωτηρίαν, τοῦτο πάσχομεν, ὅτι ὑμῖν κηρύττομεν τὸν Χριστόν. Ἐὰν παραμυθίας τύχωμεν παρὰ θεοῦ δι' ὑμᾶς, ἵνα ἀρκέσωμεν πρὸς τὴν ὑμετέραν παράκλησιν, ὥστε προτρέπειν ὑμᾶς πάσχειν τὰ αὐτὰ ἃ καὶ ἡμεῖς ὑπομένομεν παθήματα. 279 2 Kor 1,7 Ἐλπίζω ὅτι τὰ αὐτά μοι ὑπομένοντας ὁμοίως παρὰ θεοῦ καὶ τῆς παρακλήσεως τεύξασθαι. 2 Kor 1,8 Οὐκ ἐπιδεικνύμενος διηγεῖται τὰς συμβάσας αὐτῷ ἐν τῇ Ἀσίᾳ θλίψεις, ἀλλὰ πρὸς ὑπομονὴν τῶν παθημάτων αὐτοὺς ἀλείφων. Ἀντὶ τοῦ ὥστε ἀπαγορεῦσαι ἡμᾶς καὶ τοῦ ζῆν. 2 Kor 1,9 Ἀπόκριμα λέγεται ἡ ἀπὸ τοῦ κρίματος ἀπόφασις. ὅσον οὖν τὸ ἐφ' ἑαυτοῖς· τὴν γὰρ ἀπόφασιν τοῦ θανάτου ἐσχήκαμεν, δι' οὗ σωφρονιζόμεθα μὴ πεποιθέναι ἐφ' ἑαυτοῖς ἀλλ' ἐπὶ τῷ σώζοντι θεῷ καὶ τοὺς ἑαυτοὺς ἀπαγορεύοντας. 2 Kor 1,11 Οὐχ ὡς φιλοσωματῶν διαφεύγειν εὔχεται τοὺς ἐπιβουλεύοντας, ἀλλ' ἵνα ὑπηρετῇ τοῖς δοθεῖσιν αὐτῷ χαρίσμασιν, ὅπως ἐκ πολλῶν προσώπων τῶν νῦν καὶ διὰ πολλῶν τῶν ἐσομένων εὐχαριστηθῇ τὸ κήρυγμα διασῶζον αὐτούς· εἰπὼν γὰρ διὰ πολλῶν τὴν διδαχὴν τῶν ἐσομένων ἀπέδειξεν. τὸ δὲ εὐχαριστηθῇ ὑπὲρ ὑμῶν ἀντὶ τοῦ ὑπὲρ ἧς καὶ αὐτοὶ τετυχήκαμεν δωρεᾶς. 2 Kor 1,12α Τοῦτο ἡμῶν τὸ καύχημά ἐστιν ὅτι μαρτυρεῖ ἡμῖν ἡ συνείδησις ἡμῶν ὅτι ὀρθῶς κηρύττομεν. 2 Kor 1,12β Καὶ μὴν τὴν σοφίαν τῶν ἔξωθεν ψυχικὴν εἶναι βούλεται, ἀλλὰ νῦν αἰνίττεται ὅτι οὐκ ἐχρήσατο λόγῳ κατὰ τοὺς ἔξω· ἐφ' ᾧ τε λαβεῖν τι παρ' αὐτῶν, οὐ σαρκικὴν ἔσχε τοῦ κηρύγματος τὴν αἰτίαν. 2 Kor 1,13–14 Οὐκ ἄλλα ἐδιδάξαμεν ὑμᾶς συνόντες ὑμῖν παρ' ἃ νῦν ἐπιστέλλομεν, ἀλλὰ ταῦτα ἃ καὶ ἀναγινώσκετε ἀκαλλώπιστα ὄντα· ὅθεν καὶ ἐπιγινώσκετε ἡμῶν μὲν ἰδιώτην τὸν λόγον ὄντα, τοῦ θεοῦ δὲ τὴν ἐνεργοῦσαν δύναμιν εἰς πίστιν. 280 Καύχημα λέγει τοὺς Korινθίους ὁ Παῦλος ἑαυτοῦ ἐφ' οἷς κατώρθωσε κηρύξας· καύχημα δὲ τῶν Korινθίων αὐτῶν ἐν ἡμέρᾳ Χριστοῦ ὡσανεὶ δόξαν ἐχόντων ἐφ' οἷς ἐδέξαντο τὸ κήρυγμα. Ἐλπίζω ὅτι ἐπιγνώσεσθε, ἐπειδὴ καὶ ἤδη ἀπὸ μέρους ἐπέγνωτε ὅτι ἐν τῇ ἡμέρᾳ τοῦ κυρίου καύχημα ὑμῶν ἐσμεν καθὼς καὶ ὑμεῖς ἡμῶν· οἱ μὲν γὰρ ἐφ' οἷς κατόρθωσιν κηρύξαντες σεμνύνονται, οἱ δὲ ἐφ' οἷς ἐπίστευσαν τῷ κηρύγματι φιλοτιμοῦνται. 2 Kor 1,17 Οὐ διά τι σαρκικὸν ἐλθεῖν ἐβουλευόμην ἀλλὰ διὰ τὸν
Severianus on 2 Corinthians 2§2
2God: the matter of deciding through God to come about is not a light thing. Having decided to come to you, I promised this not out of recklessness or carelessness; for not according to the flesh do I decide, but spiritually. It is proper that one deciding concerning spiritual things should nowhere be false, so that his yes may be yes and his no, no.
Indeed, whether it is to come or not to come is not in me, but the setting forth in me (2 Cor 1:18). If, therefore, the proclamation had yes and no, my decision regarding my arrival to you would justly have yes and no; but if the word is true, then the whole decision is true. I believe to God that none of those things which we preached is a lie (2 Cor 1:19). For even the Son of God, our Lord Jesus, did not become a liar (2 Cor 1:19). Through Christ we send up the amen to God the Father, the confirmation toward Christ we received through God; and through the one having sealed us, He demonstrated our belonging to God and our separation from the evil one (2 Cor 1:20–22). For even shepherds place their own seal upon the flocks, distinguishing them from the strangers. Having said 'earnest', He presented that we have received a small deposit of the knowledge, but the perfection is owed to us; for the earnest is a part of the whole.
Because there were many complaints against them, he did not want, having gone, to condemn them (2 Cor 1:23–24). The word is spoken incompletely; for he wants to say that I desired to come to you, but not as one who is lord and teacher of your faith. To correct those among you who stumble, and those among us who stumble, so that we might become fellow-workers of the joy according to God. To believe in you, and in us the correcting of those stumbling, so that we might become fellow-workers of the grace of God. And he says 'joy according to God'; for the apostle would not have joined in with them for a worldly joy. Having spoken of faith, he presented that they are left without works. Therefore, since they have faith as unfruitful and still incomplete, he says he is a fellow-worker to them.
Because of this I did not come, not so that I might not grieve you but myself, and so that I might not condemn anyone on account of what they are doing (2 Cor 2:1). You do not grieve me from those who are alike, and I you; for you grieve me from those from whom you sin, but I grieve you from those whom I strike (2 Cor 2:2). But rejoice...
He appears to be feeling sorrow—for he who has not been grieved clearly shows that he did not even take heed when rebuked (2 Cor 2:3). For even if I grieve you, I am doing a proper thing; cooperate toward my joy regarding your own benefit.
I wrote this, that sparing you, I did not come, so that at the end of this letter, where it lies, lest having come, God might humble me (2 Cor 2:4). And because of this I wrote, so that in gladness I might find you having been corrected, so that you might not grieve. Not looking to my own, but to yours I said this; for I know that if you see me rejoicing, you rejoice, and if you see me grieving, you grieve. I wrote these things so that if you wish for me to come to you, you might beforehand correct the faults.
Showing that he makes the same faults his own, he brought grief and tears, which he has love toward them (2 Cor 2:5). Having said, I wrote to you, not that you might simply be grieved, but that the joy according to God might take away the grief.
If anyone has grieved even him whom you love, he has not grieved me alone, but in part also you, so that I might not burden you by saying even Christ (2 Cor 2:6). And he fell silent from saying 'and Christ,' so that he might not burden you even by saying it.
He says 'reproof' is the condemnation from the many (2 Cor 2:7). To forgive him this (2 Kor 2:8). Obey me in condemning, obey me also in recalling him who has been condemned (2 Cor 2:9). Forgive him this, he says; for you know that of those ch you forgive to this man, I also desire to forgive (2 Kor 2:10). And because of this he shows that he wants them to think the same things about themselves by a disposition toward them.
He appears to have been grieved toward those in Troas, because they did not do much regarding Titus, nor did they hold him until his arrival, but as if they had become lawless concerning the faith, they departed (2 Cor 2:12-13). Thus, admonishing them as unworthy, he departed even though a door had been opened and no one was closing against the proclamation. Or indeed because of this he departed, as being able easily to correct the things there later upon arrival, as no one being there to hinder.
This is to the one proclaiming our insults and the circumstances through Christ (2 Cor 2:14). But he confesses a greater grace regarding those things through which he is made worthy to triumph through Christ. And he says these things also because of the Corinthians; for it was feared lest they might perhaps slay him because of the things...
Greek · §2
θεόν· τὸ δὲ διὰ τὸν θεὸν βουλεύεσθαι παραγενέσθαι οὐκ ἐλαφρίας. Βουλευόμενος ἐλθεῖν πρὸς ὑμᾶς κατεπαγγειλάμην ὑμῖν τοῦτο οὐχ ὑπὸ προπετείας καὶ ἐλαφρότητος· οὐδὲ γὰρ ὃ βουλεύομαι κατὰ σάρκα βουλεύομαι ἀλλὰ πνευματικά. πρέπει δὲ τὸν περὶ πνευματικῶν βουλευόμενον μηδαμοῦ διαψεύδεσθαι, ἵνα ᾖ παρ' αὐτῷ τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ. 2 Kor 1,18 Τὸ μὲν ἐλθεῖν ἢ μὴ οὐκ ἐν ἐμοί, τὸ δὲ προθέσθαι ἐν ἐμοί. εἰ μὲν οὖν ναὶ καὶ οὒ εἶχε τὸ κήρυγμα, δικαίως εἶχέ μου ἡ βουλὴ τῆς πρὸς ὑμᾶς ἀφίξεως ναὶ καὶ οὔ· εἰ δὲ ὁ λόγος ἀληθής, δι' ὅλου καὶ τὸ τῆς βουλῆς ἀληθές. Πιστεύω τῷ θεῷ ὅτι οὐδὲν ὧν ἐκηρύξαμεν ψεῦδός ἐστιν. 2 Kor 1,19 Οὐδὲ γὰρ ὁ τοῦ θεοῦ υἱὸς ὁ κύριος ἡμῶν Ἰησοῦς ἐγένετο ψεύστης. 2 Kor 1,20–22 ∆ιὰ τοῦ Χριστοῦ τῷ θεῷ καὶ πατρὶ τὸ ἀμὴν ἀναπέμπομεν. τὴν δὲ εἰς Χριστὸν βεβαίωσιν διὰ τοῦ θεοῦ ἐλάβομεν. διὰ δὲ τοῦ σφραγισάμενος ἡμᾶς ἐδήλωσεν ἡμῶν τὴν πρὸς τὸν θεὸν 281 οἰκειότητα καὶ τὴν ἀπὸ τοῦ πονηροῦ ἀλλοτρίωσιν· καὶ γὰρ καὶ οἱ ποιμένες σφραγῖδα τοῖς ποιμνίοις ἐπιτιθέασιν τὰ ἴδια αὐτῶν ἀπὸ τῶν ἀλλοτρίων διακρίνοντες. εἰπὼν δὲ ἀρραβῶνα ἐνέφηνεν, ὅτι μικρόν τι ἐνέχυρον ἀπὸ τῆς γνώσεως εἰλήφαμεν, τὸ δὲ τέλειον ἡμῖν κεχρεώστηται· ὁ γὰρ ἀρραβὼν μέρος ἐξ ὅλου. 2 Kor 1,23–24 Ἐπειδὴ πολλὰ ἦν τὰ κατ' αὐτῶν ἐγκλήματα, οὐκ ἠβούλετο ἀπελθὼν κατακρῖναι αὐτούς. Ἐλλειπῶς εἴρηται ὁ λόγος· θέλει γὰρ εἰπεῖν ὅτι ἠβουλόμην ἐλθεῖν πρὸς ὑμᾶς, ἀλλ' οὐχ ὡς κύριός ἐστι καὶ διδάσκαλος τῆς ὑμετέρας πίστεως. Τὸ μὲν πταῖσαι ὑμᾶς ἐν ὑμῖν, τὸ δὲ διορθῶσαι πταίοντας ἐν ἡμῖν, ἵνα συνεργοὶ τῆς κατὰ θεὸν χαρᾶς γενώμεθα. Ἐν ὑμῖν τὸ πιστεῦσαι, ἐν ἡμῖν τὸ διορθοῦσθαι τοὺς πταίοντας, ἵνα συνεργοὶ γενώμεθα τῆς χάριτος τοῦ θεοῦ. χαρὰν δὲ τὴν κατὰ θεὸν λέγει· οὐ γὰρ ἂν αὐτοῖς εἰς κοσμικὴν χαρὰν συνήργησεν ὁ ἀπόστολος. Εἰπὼν τῇ πίστει, ἐνέφηνεν ὅτι τοῖς ἔργοις ἀπολιμπάνονται. διὸ ὡς ἄκαρπον ἔχουσι τὴν πίστιν καὶ ἔτι ἀτελὲς οὖσαν, συνεργὸν αὐτοῖς εἶναί φησιν. 2 Kor 2,1 ∆ιὰ τοῦτο οὐκ ἦλθον, οὐχ ἵνα μὴ λυπήσω ὑμᾶς ἀλλ' ἐμαυτόν, καὶ ἵνα μή τινας κατακρίνω ἐφ' οἷς πράττουσιν. 2 Kor 2,2 Οὐκ ἐκ τῶν ὁμοίων ὑμεῖς λυπεῖτέ με κἀγὼ ὑμᾶς· ὑμεῖς μὲν γὰρ ἐξ ὧν ἁμαρτάνετε λυπεῖτέ με, ἐγὼ δὲ ἐξ ὧν ἐπιπλήττω λυπῶ ὑμᾶς. ἀλλὰ εὐφραίνει ὁ λυπούμενος–ἔοικε γὰρ αἰσθόμενος λυπεῖσθαι–· ὁ γὰρ μὴ λυπηθεὶς δῆλον ὡς οὐδ' ἐφρόντισεν ἐγκληθείς. εἰ γὰρ καὶ λυπῶ ὑμᾶς, ἁρμόδιον πρᾶγμα ποιῶ, σύντεινον εἰς ἐμὴν εὐφροσύνην ἐπὶ τῇ ὑμετέρᾳ ὠφελείᾳ. 2 Kor 2,3 Τοῦτο ἔγραψα τὸ ὅτι φειδόμενος ὑμῶν οὐκ ἦλθον, ἐν τῷ τέλει τῆς ἐπιστολῆς ταύτης ἔνθα κεῖται μή πως ἐλθόντα με 282 ταπεινώσῃ ὁ θεός. καὶ διὰ τοῦτο ἔγραψα, ἵνα ἐν ἡδονῇ ὑμᾶς εὕρω διορθωθέντας ἵνα μὴ λυπῆσθε. οὐ τὸ ἐμαυτοῦ δὲ σκοπῶν τοῦτο εἶπον ἀλλὰ τὸ ὑμέτερον· οἶδα γὰρ ὅτι ἐὰν ἴδητέ με χαίροντα χαίρετε, καὶ ἐὰν εἰδῆτέ με ἀλγοῦντα ἀλγεῖτε. Ταῦτα ἔγραψα, ἵνα εἰ βούλεσθέ με ἐλθεῖν πρὸς ὑμᾶς, προδιορθώσησθε τὰ πταίσματα. 2 Kor 2,4 ∆είξας ὅτι τὰ αὐτὰ πταίσματα ἴδια ποιεῖται, πένθη καὶ δάκρυα ἐνέφηνεν ἣν ἔχει πρὸς αὐτοὺς ἀγάπην. εἰπὼν ἔγραψα ὑμῖν, οὐχ ἵνα ἁπλῶς λυπηθῆτε, ἀλλ' ἵνα διαδέξηται τὴν λύπην ἡ κατὰ θεὸν χαρά. 2 Kor 2,5 Εἴ τις ἐμὲ καὶ ἀγαπῶντα λελύπηκεν, οὐκ ἐμὲ μόνον λελύπηκεν ἀλλ' ἀπὸ μέρους καὶ ὑμᾶς, ἵνα μὴ ἐπιβαρῶ λέγων καὶ τὸν Χριστόν· ἐσιώπησε δὲ τὸ εἰπεῖν «καὶ τὸν Χριστόν», ἵνα μὴ καὶ εἰπὼν βαρήσῃ. 2 Kor 2,6 Ἐπιτιμίαν λέγει τὴν κατάγνωσιν τὴν ἐκ τῶν πλειόνων. 2 Kor 2,7 Χαρίσασθαι αὐτῷ τοῦτο. 2 Kor 2,8–9 Ὑπηκούσατέ μοι εἰς τὸ κατακρῖναι, ὑπακούσατέ μοι καὶ εἰς τὸ ἀνακαλέσασθαι αὐτὸν κατακριθέντα. 2 Kor 2,10 Χαρίσασθε αὐτῷ, φησί, τοῦτο· γινώσκετε γὰρ ὅτι ὧν ὑμεῖς χαρίζεσθε τούτῳ κἀγὼ βούλομαι χαρίζεσθαι. διὰ δὲ τούτου δείκνυσιν ὅτι ἐκ διαθέσεως τῆς περὶ αὐτοὺς τὰ αὐτὰ αὐτοῖς φρονεῖν βούλεται. 2 Kor 2,12–13 Φαίνεται λυπηθεὶς πρὸς τοὺς ἐν Τρῳάδι, ὅτι μὴ περὶ πολλοῦ ἐποίησαν τὸν Τίτον μηδὲ κατέσχον αὐτὸν ἕως τῆς αὐτοῦ ἐπιδημίας, ἀλλ' ὡς χαῦνοι περὶ τὴν πίστιν εἴασαν ἀπελθεῖν. σωφρονίζων οὖν 283 αὐτοὺς ὡς ἀναξίους παρέδραμεν καίτοιγε θύρας ἀνεῳγμένης καὶ οὐδενὸς ἀποκλείοντος τῷ κηρύγματι. ἤτοι καὶ διὰ τοῦτο παρέδραμεν ὡς ῥάδιον δυνάμενος διορθώσασθαι τὰ ἐκεῖ ὕστερον ἐπιδημῶν ὡς οὐδενὸς ὄντος τοῦ παρεμποδίζοντος. 2 Kor 2,14 Τοῦτ' ἔστι τῷ δημοσιεύοντι ἡμῶν τὰς ὕβρεις καὶ τὰς περιστάσεις τὰς διὰ Χριστόν. μείζονα δὲ χάριν ὁμολογεῖ ἐφ' οἷς θριαμβεύεσθαι καταξιοῦται διὰ Χριστόν. ταῦτα δὲ λέγει καὶ διὰ τοὺς Korινθίους· ἐδεδίει γὰρ μήποτε ὀκλάσωσιν δι' ἃς
The Law as Ministry of Death vs the Spirit as Ministry of Life§3
3Enduring afflictions and falling away from salvation (2 Cor 2:15–16). The idolaters, being in death to the intelligible due to the ignorance and hardness existing in them, fall a second time into death because they do not receive the evangelical preaching; but those who, having come to the beginnings of the knowledge of God through the legal instruction, have perhaps become somewhat in life, yet if they believe in Christ, they receive the fragrance of the knowledge of the Father from life unto life.
Shortly after, he interprets this passage differently. Such things are established by Christ being a fragrance, not of those happening by chance but of those serving God sincerely. And as he does not say these things about himself as a burden, but from which he proceeds, he says, 'for we are not as many as many are,' and he demonstrated himself (2 Cor 2:17).
He says that to peddle the word means to mingle with circumcision and keep Sabbaths, or to think that some consider piety to be a profit. I say, however, that he speaks from sincerity, and says that this very thing is from God, and not from a private power. He also says another thought, that because of this it is from sincerity, since we speak from God, not playing with things but preaching the revelation of God. He says this because there were also false apostles who considered the word concerning piety to be a profit. Then he proceeds from sincerity, instead of 'we do not play with things,' he says, 'but we preach the revelation from God, not peddling the word of God.' The word of God is peddled by mingling with circumcision and the Sabbath and in thinking that piety is a profit.
From here he wants to show how much the law of grace leaves behind, so that none of those from the circumcision, while hypocritically facing those from the Gentiles, might lead them into the observance of the requirement of Moses and the prophets (2 Cor 3:1). This is your faith and your life, becoming a letter to all and a recognition of our preaching (2 Cor 3:2–3). Because of saying 'stony tablets' and 'fleshy hearts,' he shows the superiority of grace over the law, in that the tablet of the soulless heart is greater. He also shows how much the grace of the Spirit remains superior to the law and the ministry of the prophets' preaching.
Higher than the apostles, from themselves rather than from one another (2 Cor 3:5). The letter says the law, but the Spirit says grace (2 Cor 3:6); for the law, while commanding, does not help, but is heavy and kills through punishment those unable to fulfill it, whereas the Spirit makes one clean from sin and provides gifts, clearly leading toward life (2 Cor 3:6). And indeed the glory did not come on tablets but on the face of Moses, as he himself says (2 Cor 3:7–9), because of the glory of his face which was fading (2 Cor 3:7–9).
But not wishing to speak against the prophet Moses, he calls the law Moses, and in this way makes the statement, showing the grace given to Moses to be lesser than the apostolic grace. If he calls the ministry of death—Moses calls it a ministry of death, calling the law death, because it brought forth death through disobedience—yet the law is not slandered by this; for even the apostles are called a stench of death unto death. He calls the apostles a ministry of the Spirit, and Moses a ministry of death. But sparing Moses, he remembers the tablets; Moses brought down tablets from the mountain, but the apostles, having been sent with the Spirit, brought it to the world.
And indeed the glory did not come on tablets but on the face of Moses. And wishing to speak here also regarding Moses, he makes Moses evident through the law. He calls the law itself a minister of death, because the law kills those not fulfilling it. And he does not say this as slandering him, for he also said the apostles are a stench of death because of those not obeying the proclamation. The stench of death is the threat of Gehenna bringing eternal death upon the unbelievers, and the stench of life is the proclamation of the kingdom sending those following the teaching into eternal life. The stench is a forerunner of the reality.
He calls Moses a minister of condemnation and death—for he condemned in the law those not obeying—and the apostles a minister of the Spirit; for Moses brought down the law, but the apostles conveyed the Spirit to the world. The letter of the law, which was glorified, has not been glorified when examined against the surpassing glory of the Spirit (2 Cor 3:10). No one could say that it was glorified in this word.
Greek · §3
ὑπέμενον θλίψεις καὶ ἐκπέσωσι τῆς σωτηρίας. 2 Kor 2,15–16 Οἱ εἰδωλολάτραι ἐν θανάτῳ ὄντες τῷ νοητῷ διὰ τὴν οὖσαν ἐν αὐτοῖς ἀγνωσίαν καὶ πώρωσιν, καὶ δευτέρῳ περιπίπτουσι θανάτῳ μὴ παραδεχόμενοι τὸ εὐαγγελικὸν κήρυγμα· οἱ δὲ διὰ τῆς νομικῆς παιδεύσεως πρὸς τὰς ἀρχὰς ἐλθόντες τῆς γνώσεως τοῦ θεοῦ, γεγόνασι μέν πως ἐν ζωῇ, ὅμως ἐὰν πιστεύσωσι τῷ Χριστῷ, παραδέχονται τὴν ὀσμὴν τῆς γνώσεως τοῦ πατρὸς ἐκ ζωῆς εἰς ζωήν. Μετ' ὀλίγα ἄλλως ἑρμηνεύει τὴν περικοπὴν ταύτην. Τὰ τοιαῦτα κατορθοῦντο Χριστοῦ εἶναι εὐωδία, οὐ τῶν τυχόντων ἀλλὰ τῶν γησίως δουλευόντων τῷ θεῷ. καὶ ὡς φορτικὰ μὲν οὐ λέγει ταῦτα περὶ ἑαυτοῦ, ἐξ ὧν δὲ ἐπάγων λέγει οὐ γάρ ἐσμεν ὡς οἱ πολλοί, ἐπέδειξεν ἑαυτόν. 2 Kor 2,17 Καπηλεύεσθαι λέγει τὸν λόγον ἤτοι παραμιγνύμενον περιτομῇ καὶ τηρήσει σαββάτων ἢ διὰ τὸ πορισμὸν νομίζειν τινὰς τὴν εὐσέβειαν. λέγω δὲ ὅτι ἐξ εἰλικρινείας φθέγγομαι, καὶ αὐτὸ τοῦτο ἐκ θεοῦ ἔχειν φησί, καὶ οὐκ ἀπὸ οἰκείας δυνάμεως. λέγει δὲ καὶ ἄλλην διάνοιαν, ὅτι διὰ τοῦτο ἐξ εἰλικρινείας, ἐπειδὴ ἐκ θεοῦ λαλοῦμεν, οὐ παίζοντες τὰ πράγματα ἀλλὰ θεοῦ ἀποκάλυψιν κηρύττοντες. Τοῦτο λέγει, ἐπειδὴ ἦσαν καὶ ψευδαπόστολοι πορισμὸν ἡγούμενοι τὸν περὶ τῆς εὐσεβείας λόγον. εἶτα ἐπάγει ἐξ εἰλικρινείας, ἀντὶ τοῦ οὐ παίζομεν φησί τὰ πράγματα, ἀλλὰ τὴν ἐκ θεοῦ ἀποκάλυψιν κηρύττομεν οὐ καπηλεύοντες τὸν λόγον τοῦ θεοῦ. καπηλεύεται δὲ ὁ λόγος τοῦ θεοῦ παραμιγνύμενος περιτομῇ καὶ σαββάτῳ καὶ ἐν τῷ νομίζειν πορισμὸν εἶναι τὴν εὐσέβειαν. 284 2 Kor 3,1 Ἐντεῦθεν θέλει δεῖξαι ὅσον ὁ νόμος τῆς χάριτος ἀπολιμπάνεται, ἵνα μή τινες τῶν ἐκ περιτομῆς τῷ ἀξιώματι Μωϋσέως καὶ τῶν προφητῶν δυσωποῦντες τοὺς ἀπὸ τῶν ἐθνῶν εἰς τὴν τοῦ νόμου μετενέγκωσι τήρησιν. 2 Kor 3,2–3 Τοῦτ' ἔστιν αὕτη ὑμῶν ἡ πίστις καὶ ὁ βίος ἐπιστολὴ πᾶσι γίνεται καὶ γνώρισμα τοῦ ἡμετέρου κηρύγματος. ἐγγεγραμμένη δὲ πνεύματι, λέγει, τῇ ἐνεργείᾳ τοῦ πνεύματος τοῦ ἁγίου. διὰ δὲ τοῦ εἰπεῖν πλαξὶ λιθίναις καὶ καρδίαις σαρκίναις τὴν ὑπεροχὴν τῆς χάριτος πρὸς τὸν νόμον δείκνυσιν, ὅσῳ καρδία τῆς ἀψύχου πλακὸς κρείττω. δείκνυσι δὲ καὶ ὅσον ἡ χάρις τοῦ πνεύματος ἀμείνω τοῦ νόμου καὶ τῆς διακονίας τῶν προφητῶν τὸ κήρυγμα τῶν ἀποστόλων ἀνώτερον. 2 Kor 3,5 Ἀφ' ἑαυτῶν ἀντὶ τοῦ ἀπ' ἀλλήλων. 2 Kor 3,6 Γράμμα λέγει τὸν νόμον, πνεῦμα δὲ τὴν χάριν· ὁ γὰρ νόμος προστάσσων μέν, οὐ βοηθῶν δέ, βαρεῖ καὶ θανατοῖ διὰ τῆς κολάσεως τοὺς μὴ δυνηθέντας αὐτὸν πληρῶσαι, τὸ δὲ πνεῦμα καθαρὸν ἀπὸ ἁμαρτίας ποιοῦν καὶ παρέχον τὰ χαρίσματα δηλονότι πρὸς ζωὴν ὁδηγεῖ. 2 Kor 3,7–9 Καὶ μὴν οὐκ ἐν πλαξὶν ἐγένετο ἡ δόξα ἀλλ' ἐν προσώπῳ Μωϋσέως ὡς ἑξῆς αὐτός φησιν· διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην. ἀλλ' οὐ βουλόμενος πρὸς τὸν προφήτην Μωϋσέα εἰπεῖν, τὸν νόμον καλεῖ Μωϋσέα, καὶ πρὸς τοῦτον ποιεῖται τὸν λόγον δεικνὺς ἐλάττονα τὴν δοθεῖσαν τῷ Μωϋσεῖ χάριν τῆς ἀποστολικῆς χάριτος. Εἰ δὲ ἡ διακονία τοῦ θανάτου. Μωϋσέα λέγει διακονίαν θα285 νάτου, θάνατον καλῶν τὸν νόμον, ἐπειδὴ θάνατον προεξένησε παρακουσθείς. ἀλλ' οὐκ ἀπὸ τούτου διαβέβληται ὁ νόμος· λέγονται γὰρ καὶ οἱ ἀπόστολοι ὀσμὴ θανάτου εἰς θάνατον. ∆ιακονίαν δὲ πνεύματος λέγει τοὺς ἀποστόλους, καὶ διακονίαν θανάτου τὸν Μωϋσέα. ἀλλὰ φειδόμενος Μωϋσέως πλακῶν μέμνηται· Μωϋσῆς πλάκας κατήγαγεν ἐξ ὄρους, ἀπόστολοι πνεῦμα τῷ κόσμῳ ἀποσταλέντες ἐκόμισαν. 284,ξολ2 Καὶ μὴν οὐκ ἐν πλαξὶν ἐγένετο ἡ δόξα ἀλλ' ἐν προσώπῳ Μωϋσέως. καὶ βουλόμενος ὧδε καὶ πρὸς τὸν Μωϋσέα εἰπεῖν, διὰ τοῦ νόμου τὸν Μωϋσέα παραδηλοῖ. αὐτὸν δὲ τὸν νόμον διάκονον θανάτου λέγει, ἐπειδὴ ἐθανάτου ὁ νόμος τοὺς μὴ πληροῦντας αὐτόν. καὶ οὐχ ὡς διαβάλλων αὐτὸν τοῦτό φησιν, καὶ γὰρ καὶ τοὺς ἀποστόλους ὀσμὴν θανάτου εἶπεν διὰ τοὺς μὴ ὑπακούοντας τῷ κηρύγματι. ὀσμὴ δὲ θα285,ξολ2 νάτου ἡ περὶ γεέννης ἀπειλὴ αἰώνιον ἐπάγουσα τοῖς ἀπίστοις θάνατον, καὶ ὀσμὴ ζωῆς τὸ κήρυγμα τῆς βασιλείας εἰς ζωὴν αἰώνιον διαπέμπον τοὺς ἑπομένους τῇ διδασκαλίᾳ. ἡ δὲ ὀσμὴ πρόδρομός ἐστιν τοῦ πράγματος. ∆ιάκονον κατακρίσεως καὶ θανάτου λέγει Μωϋσέα– κατέκρινε γὰρ ἐν τῷ νόμῳ τοὺς μὴ ὑπακούοντας–καὶ διακονίαν πνεύματος τοὺς ἀποστόλους· Μωϋσῆς γὰρ τὸν νόμον κατήνεγκεν, οἱ δὲ ἀπόστολοι τὸ πνεύμα τῷ κόσμῳ διεκόμισαν. 2 Kor 3,10 Τὸ δεδοξασμένον τοῦ νόμου γράμμα ἀνεξεταζόμενον πρὸς τὴν ὑπερβάλλουσαν δόξαν τοῦ πνεύματος οὐ δεδόξασται. οὐδ' ἂν εἴποι τις δεδοξάσθαι ἐν τούτῳ τῷ λόγῳ
Transformation from Law to Spirit§4
4Concerning the comparison with the superior one. 2 Cor 3:11 showed that it was necessary to cease and to be idle regarding the law, but the grace of the Spirit, having been opposed to the law, remains. 2 Cor 3:12–14 Having therefore such a hope. A hope that is seen is not a hope; but he showed that the grace remains, even after the resurrection, receiving the additions, toward the inability of the sons of Israel to gaze intently until the one being made void comes to an end; for just as they were not able to attend to the glory... so they were not able even to the end of the law, that is, that the law shall be ceased. He says immediately: until today they have a veil. The end of the law is when the veil is taken away and they behold the glory of the Spirit, because in Christ it is made void, that is, it is through the faith into him.
What kind of hope? That the grace of the Spirit is not made void like the law, but remains even after the resurrection. We, because of the blessed hope of the grace of the Spirit remaining, teach with boldness, and we do not imitate the commands of Moses, who through the veil upon the face signaled that the Jews are not able to gaze intently and realize that the law shall receive an end and shall be idle. The veil remains showing no appearance, that the law is made void upon the coming of Christ. 2 Cor 3:15–16 Just as Moses, while speaking to the Jews, had the veil, but returning to the Lord it is taken away, and now the Jews, after reading the law and returning the book, carry the veil as if Moses had returned to the Lord. If therefore, having turned away, you come to the Spirit, your veil is taken away just as Moses' was being taken away when returning to the Lord. 2 Cor 3:17 The one made worthy of the Spirit of the Lord, this one was freed from the condemnation of the law; for through the Spirit the gifts are being worked. And the gift is toward the worthy ones. 2 Cor 3:18 We, he says, the apostles, are seen by men with an unveiled face; but having said this, we all demonstrate the common benefit of the Spirit. And for Moses the glory was not approaching the Israelites, but for us the glory of God is approaching; for having established ourselves on faith, we reflect the glory of God, that is, we see and are being changed as into...
We are being transformed from legal knowledge into spiritual grace, moving from the glory of the Spirit working in us toward the glory of adoption. This is made clear by the Lord Spirit, not the Son of God. Just as one sees in that mirror, and another receives the reflection of the one seeing, so it is with the Spirit; for those reflecting the glory of Christ carry a certain likeness from that glory into glory, that is, they receive and take upon themselves the glory of the spiritual image.
We are being transformed from legal knowledge into spiritual grace, and from the glory not of the law but of the Spirit, into the glory of adoption; for we come to adoption through a washing. He says 'of grace', not 'of the law'; for through the abundance of grace we endure tribulations. The shameful and the base things are hidden, which those practicing strive to hide because of shame; for the base things do not partake of boldness, but wander in darkness. Even if the gospel is covered, it is covered to the unbelieving, not as the glory of Moses' face was covered from all Israel in the law (2 Cor 4:3).
If the god of this age is said to be associated with reading, it follows that he blinded them. But if God blinded, it was supernaturally, as God gave them a spirit of stupor, eyes that do not see, and 'I hardened the heart of Pharaoh' (Exodus 10:27) according to the spoken word. Just as it was said of a ruler, not that he is naturally a ruler, but that those deceived showed him to be their ruler by obeying him, so also the god of this age has been forbidden, not as being truly God, but because of what the nations say and think, being called God, just as the belly is called the god of gluttons.
He says, 'If we had preached ourselves, it would be possible to suppose that we are deceiving with the word' (2 Cor 4:5); but if Jesus Christ and his glory, there is no deceit in the preaching according to the...
Greek · §4
τῆς συγκρίσεως τῆς πρὸς τὸ ὑπερέχον. 2 Kor 3,11 Ἔδειξεν ὅτι δεῖ παύσασθαι καὶ ἀργῆσαι τὸν νόμον, ἀντεισαχθεῖσαν δὲ τοῦ πνεύματος τὴν χάριν διαμεῖναι. 2 Kor 3,12–14 Ἔχοντες οὖν τοιαύτην ἐλπίδα. ἡ ἐλπὶς ἡ βλεπομένη οὐκ ἔστιν ἐλπίς· ἐδήλωσε δὲ ὅτι μένει ἡ χάρις καὶ μετὰ τὴν ἀνάστασιν τὰς προσθήκας λαμβάνουσα πρὸς τὸ μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου· ὡς γὰρ οὐκ 286 ἠδύνατο τῇ δόξῃ ... προσέχειν, οὕτως οὐκ ἐδύναντο οὐδὲ τῷ τέλει τοῦ νόμου, τοῦτ' ἔστιν ὅτι παυθήσεται ὁ νόμος. αὐτίκα φησίν· ἄχρι σήμερον ἔχουσι κάλυμμα. τὸ τέλος τοῦ νόμου, ὅταν ἀρθῇ τὸ κάλυμμα καὶ θεάσωνται τὴν δόξαν τοῦ πνεύματος, ὅτι ἐν Χριστῷ καταργεῖται, τοῦτ' ἔστι διὰ τῆς εἰς αὐτὸν πίστεως. 285,ξολ2 Ποίαν ἐλπίδα; ὅτι οὐ καταργεῖται ἡ τοῦ πνεύματος χάρις ὥσπερ ὁ νόμος, ἀλλὰ μένει καὶ μετὰ τὴν ἀνάστασιν. Ἡμεῖς διὰ τὴν μακαρίαν ἐλπίδα τοῦ παραμένειν τοῦ πνεύματος τὴν χάριν μετὰ παρρησίας διδάσκομεν, καὶ οὐ μιμούμεθα τὰ Μωϋσέως ἐπιτάγματα, ὃς διὰ 286,ξολ2 τοῦ ἐπὶ πρόσωπον καλύμματος ἐσήμανεν ὅτι οὐ δύνανται ἀτενίσαι καὶ συνιδεῖν Ἰουδαῖοι ὅτι τέλος λήψεται καὶ ἀργήσει ὁ νόμος. Μένει τὸ κάλυμμα μηδὲ ὄψιν δεικνύον ὅτι Χριστοῦ ἐλθόντος καταργεῖται ὁ νόμος. 2 Kor 3,15–16 Ὥσπερ Μωϋσῆς λαλῶν μὲν Ἰουδαίοις εἶχε τὸ κάλυμμα, ὑποστρέφων δὲ πρὸς κύριον περιαιρεῖται αὐτό, καὶ νῦν Ἰουδαῖοι μετὰ τὸ ἀναγνῶναι τὸν νόμον καὶ ἀποδοῦναι τὴν βίβλον ἀποφέρουσιν τὸ κάλυμμα ὡς ὑποστρέψαντος Μωϋσέως πρὸς κύριον. ἐὰν οὖν ἀποστὰς ἔλθῃς πρὸς τὸ πνεῦμα, περιαιρεῖταί σου τὸ κάλυμμα ὥσπερ καὶ Μωϋσέως ὑποστρέφοντος πρὸς κύριον. 2 Kor 3,17 Ὁ καταξιωθεὶς πνεύματος κυρίου οὗτος ἠλευθηρώθη τῆς κατακρίσεως τοῦ νόμου· διὰ γὰρ τοῦ πνεύματος ἐνεργεῖται τὰ χαρίσματα. καὶ ἡ δωρεὰ πρὸς τοὺς ἀξίους. 2 Kor 3,18 Ἡμεῖς, φησίν, οἱ ἀπόστολοι ἀνακεκαλυμμένῳ προσώπῳ ὁρώμεθα ὑπὸ τῶν ἀνθρώπων· εἰπὼν δὲ ἡμεῖς πάντες δείκνυσι κοινὴν τοῦ πνεύματος τὴν εὐεργεσίαν. καὶ Μωϋσέως μὲν ἡ δόξα ἀπρόσιτος ἦν Ἰσραηλίταις, ἡμῶν δὲ ἡ δόξα τοῦ θεοῦ εὐπρόσιτός ἐστιν· στηρίσαντες γὰρ ἑαυτοὺς τῇ πίστει καὶ καθάραντες κατοπτριζόμεθα τὴν δόξαν τοῦ θεοῦ, τοῦτ' ἔστι καὶ ὁρῶμεν καὶ ἀπομασσόμεθα ὡς ἐν ἐσόπτρῳ ταῖς ψυχαῖς τὴν εἰκόνα τῆς δόξης τοῦ πνεύματος. ἀπὸ νομικῆς ἐπιστήμης εἰς πνευματικὴν χάριν μεταμορφούμεθα. ἢ οὕτως νοητέον· ἀπὸ τῆς δόξης τοῦ πνεύματος τῆς ἐνεργουμένης ἐν ἡμῖν ἐρχόμεθα 287,ξολ2 δηλονότι εἰς δόξαν τῆς υἱοθεσίας. τὸ δὲ καθάπερ δηλοῖ ἅτε δὴ ἀπὸ κυρίου πνεύματος. ἐπιτηρητέον δὲ ὅτι κύριον τὸ πνεῦμα τὸ ἅγιον εἶπεν, οὐχὶ τὸν υἱὸν τοῦ θεοῦ. καὶ ὥσπερ ὁ μέν τις ὁρᾷ τὸ ἔσοπτρον ἐκεῖνο, ὁ δὲ δέχεται τοῦ ὁρῶντος τὸ ἴνδαλμα, οὕτω καὶ ἐπὶ τοῦ πνεύματος· οἱ γὰρ τὴν δόξαν τοῦ Χριστοῦ κατοπτριζόμενοι αὐτοὶ ἀπὸ τῆς δόξης ὁμοιότητά τινα ἀποφέροντες εἰς δόξαν, τοῦτ' ἔστιν ἐπισπῶνται καὶ λαμβάνουσι δόξαν τῆς πνευματικῆς εἰκόνος. 286.30 Μεταμορφούμεθα ἀπὸ νομικῆς ἐπιστήμης εἰς πνευματικὴν χάριν, καὶ ἀπὸ δόξης οὐ 287 τῆς τοῦ νόμου ἀλλὰ τῆς τοῦ πνεύματος, εἰς δόξαν τὴν τῆς υἱοθεσίας· λουτροῦ γὰρ τυχόντες εἰς υἱοθεσίαν ἐρχόμεθα. 2 Kor 4,1 Τὴν τῆς χάριτος λέγει, οὐ τὴν τοῦ νόμου· διὰ γὰρ τὴν ὑπερβολὴν τῆς χάριτος τὰς θλίψεις πατοῦμεν. 2 Kor 4,2 Κρυπτά ἐστι τῆς αἰσχύνης τὰ φαῦλα καὶ τὰ αἰσχρὰ ἅπερ οἱ πράττοντες κρύπτειν σπουδάζουσι διὰ τὴν αἰσχύνην· οὐ γὰρ μετέχει παρρησίας τὰ φαῦλα, ἀλλ' ἐν σκότει διαλανθάνει. 2 Kor 4,3 Κἂν ᾖ κεκαλυμμένον τὸ εὐαγγέλιον, τοῖς ἀπίστοις κεκάλυπται, οὐχ ὡς ἐν τῷ νόμῳ ἀπὸ παντὸς Ἰσραὴλ ἐκεκάλυπτο ἡ δόξα τοῦ προσώπου Μωϋσέως. 2 Kor 4,4 Ἐὰν μὲν ὁ θεὸς τοῦ αἰῶνος τούτου λέγηται συναπτομένης τῆς ἀναγνώσεως, καὶ τὸ ἐτύφλωσεν ἀκολουθίαν ἔχει. ἐὰν δὲ ὁ θεὸς ἐτύφλωσε, καθ' 288 ὑπερβατόν, ὡς τὸ ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν, καὶ τὸ ἐγὼ ἐσκλήρυνα τὴν καρδίαν Φαραώ, κατὰ τὸν ἀποδοθέντα λόγον. 287,ξολ2 Ὥσπερ δὲ εἴρηται ἄρχων τοῦ αἰῶνος, οὐ φύσει ἄρχων ὤν, ἀλλ' ὅτι οἱ ἀπατηθέντες ἄρχοντα ἑαυτῶν ἀνέδειξαν αὐτὸν ὑπακούοντες αὐτῷ, οὕτως καὶ ὁ 288,ξολ2 θεὸς τοῦ αἰῶνος τούτου προσηγόρευται, οὐχ ὡς ἀληθῶς ὢν θεός, ἀλλ' ἀφ' ὧν τὰ ἔθνη λέγουσι καὶ νομίζουσιν ὀνομαζόμενος θεός, ὡς καὶ τῶν γαστριμάργων θεὸς ἡ κοιλία καλεῖται. 2 Kor 4,5 Εἰ ἑαυτοὺς ἐκηρύξαμεν, φησίν, ἐνῆν ὑποπτεῦσαι ὅτι δολοῦμεν τὸν λόγον· εἰ δὲ Ἰησοῦν Χριστὸν καὶ τὴν ἐκείνου δόξαν, οὐδὲ εἷς δόλος ἐν τῷ κηρύγματι κατὰ τὸ
The Weight of Glory and the Two Dwellings§5
5It is said: he who seeks his own glory is not true, but he who seeks the glory of the one who sent him, he is true. If we were proclaiming ourselves, it would be suspected that we are deceiving with the word, but if we proclaim Christ and his glory, there is no deception in the preaching.
In the face of Jesus Christ (2 Cor 4:6), instead of 'through Jesus Christ', through him. Toward the illumination of knowledge, that the knowledge was not found by reasoning, but was revealed through revelation. Instead of 'through Jesus Christ' it shone in our hearts, and the knowledge was not found by reasoning, but was made known through revelation and illumination; for no man could ever reach this, having taken on flesh (2 Cor 4:7–9).
Through these and the following, he shows that God does not allow to be tested beyond what we are able. For even if we are being afflicted by those who persecute, yet we are not so distressed as to have no escape or recourse anywhere; for God widens the way for those afflicted through piety, as David says: 'In affliction you widened me' (2 Cor 4:10).
We always carry the death, always risking because, being partakers of the sufferings of Christ, we are at risk (2 Cor 4:11). The Lord was delivered unto death for us, but we for ourselves through Jesus, so that we might become partakers of his life (2 Cor 4:12).
Because of the preaching the apostles were risking, but they proclaimed so that the believing ones might live, and this is the life in you (2 Cor 4:13). Since, he says, there is a spirit of slavery in the law, but a spirit of adoption in the grace. And he said that we have the same spirit which David also had; the same spirit added the faith, not of the legal slavery. Having, he says, the same spirit as David who spoke according to faith, just as he said: 'I believed, therefore I spoke' (Psalm 116:5). Then, having said 'the spirit added the faith', for this is common to new and old only, since in the law there was a spirit of slavery, but in the grace a spirit of adoption.
If deaths and dangers and temptations follow (2 Cor 4:17–18), how is the affliction lighter? How is it being spent away? For the temptations remained with him and were driving him into old age. How then is the affliction of the saints light? Or is it evident that, being weighed against the glory of the coming age and against the prepared good things for the righteous, even the heaviest temptations appear light to me? And the afflictions are not merely light, but excessive, yet these afflictions fall far short of the greatness of the glory; for the great thing is a body and is heavy. Or he said 'weight' by way of a metaphor of the scales; for the glory, being weighed against the afflictions, is found to be most heavy of all. And he says 'spent away' regarding the temporal; for even if the crushing is long and causes grief, it appears temporal as compared to the infinite glory.
A dwelling, a tent; not the tent but the dwelling (2 Cor 5:1–2); for the dwelling here ceases, but the tent rises up. And he said 'dwelling' for the conduct, both the mortal and the expected. Furthermore, he shows that he calls the corruption and the incorruption 'dwellings'. He says 'dwelling, tent' regarding the body, which, he says, even if it should be corrupted in temptations and dangers through Christ, we shall lay it aside as a corruptible dwelling among the last of things made by hands. But we shall find in the heavens another dwelling, which God provides, incorruptible and not made by hands. Through these things, he shows both the mortal conduct and the immortal. Through the 'putting on', he shows that the corruptible flesh rises up and puts on the immortal; for the 'putting on' is said in reference to another garment. And he says 'two dwellings', the mortal and the expected; and 'two habitations', the corruption and the incorruption, because we are being laid aside from the one and are putting on the other. And he calls the one from heaven 'habitation'—the incorruption from the heavens—since it is not made by hands but is a gift of God. All indeed are righteous and unrighteous (2 Cor 5:3)...
Greek · §5
λεγόμενον· ὁ ζητῶν τὴν ἑαυτοῦ δόξαν οὐκ ἔστιν ἀληθινός, ὁ δὲ ζητῶν τὴν δόξαν τοῦ πέμψαντος αὐτόν, οὗτος ἀληθής ἐστιν. Εἰ ἑαυτοὺς ἐκηρύσσομεν, ἦν ὑποπτεῦσαι ὅτι δολοῦμεν τὸν λόγον, εἰ δὲ Χριστὸν καὶ τὴν αὐτοῦ δόξαν κηρύσσομεν, οὐδὲ εἷς δόλος ἐν τῷ κηρύγματι. 2 Kor 4,6 Ἐν προσώπῳ Ἰησοῦ Χριστοῦ, ἀντὶ τοῦ διὰ Ἰησοῦν Χριστόν, δι' ἐκεῖνον. Πρὸς φωτισμὸν τῆς γνώσεως, ὅτι ἡ γνῶσις οὐ λογισμοῖς εὑρέθη, ἀλλὰ δι' ἀποκαλύψεως ἐξετέθη. Ἀντὶ τοῦ διὰ Ἰησοῦ Χριστοῦ ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν, καὶ ἡ γνῶσις οὐ λογισμοῖς εὑρέθη, ἀλλὰ δι' ἀποκαλύψεως καὶ ἐλλάμψεως ἐγνωρίσθη· οὐ γὰρ ἄν ποτε τούτου ἐφικέσθαι ἠδυνήθη ἄνθρωπος σαρκίον περιβεβλημένος. 2 Kor 4,7–9 ∆είκνυσι διὰ τούτων καὶ τῶν ἑξῆς, ὅτι οὐ συγχωρεῖ ὁ θεὸς πειρασθῆναι ὑπὲρ ὃ δυνάμεθα. εἰ γὰρ καὶ θλιβόμεθα ὑπὸ τῶν διωκόντων, ἀλλ' οὐχ οὕτω στενοχωρούμεθα ὡς μηδαμοῦ ἔχειν ἀποφυγὴν καὶ ἀπόκλισιν· πλατύνει γὰρ ὁ θεὸς τοῖς δι' εὐσέβειαν θλιβομένοις, ὅθεν καὶ ὁ ∆αυίδ φησιν· ἐν θλίψει ἐπλάτυνάς με. 2 Kor 4,10 Τὴν νέκρωσιν ἀεὶ περιφέρομεν τῷ κινδυνεύειν ἀεὶ διὰ Χριστὸν κοινωνοὶ τῶν παθημάτων τοῦ Χριστοῦ ὄντες. 289 2 Kor 4,11 Ὁ κύριος δι' ἡμᾶς εἰς θάνατον παρεδόθη, ἡμεῖς δὲ ὑπὲρ ἑαυτῶν διὰ Ἰησοῦν, ἵνα κοινωνοὶ τῆς αὐτοῦ ζωῆς γενώμεθα. 2 Kor 4,12 ∆ιὰ τὸ κήρυγμα οἱ ἀπόστολοι ἐκινδύνευον, ἐκήρυττον δὲ ἵνα ζήσωσιν οἱ πιστεύοντες, καὶ τοῦτό ἐστιν τὸ ἡ δὲ ζωὴ ἐν ὑμῖν. 2 Kor 4,13 Ἐπειδή, φησί, πνεῦμα δουλείας ἐν τῷ νόμῳ, πνεῦμα δὲ υἱοθεσίας ἐν τῇ χάριτι. εἶπε δὲ ὅτι τὸ πνεῦμα τὸ αὐτὸ ἔχομεν ὃ καὶ εἶχεν ὁ ∆αυίδ, προσέθηκε τῆς πίστεως τὸ αὐτὸ πνεῦμα, οὐ τῆς νομικῆς δουλείας. Ἔχοντες, φησί, τὸ αὐτὸ πνεῦμα τῷ ∆αυὶδ τῷ κατὰ πίστιν λαλήσαντι, καθὼς ἔφη· ἐπίστευσα, διὸ ἐλάλησα. εἶτα εἰπὼν πνεῦμα προσέθηκε τῆς πίστεως· τοῦτο γὰρ κοινὸν νέας καὶ παλαιᾶς μόνον, ἐπεὶ ἐν μὲν τῷ νόμῳ πνεῦμα ἦν δουλείας, ἐν δὲ τῇ χάριτι πνεῦμα υἱοθεσίας. 2 Kor 4,17–18 Εἰ θάνατοι καὶ κίνδυνοι καὶ πειρασμοὶ παρηκολούθουν, πῶς ἐλαφροτέρα ἡ θλίψις; πῶς παραυτίκα; καὶ γὰρ παρέμειναν αὐτῷ οἱ πειρασμοὶ καὶ εἰς γῆρας ἐλαύνοντο. πῶς οὖν ἐλαφρά ἐστιν ἡ θλίψις τῶν ἁγίων; ἢ δηλονότι ἀντεξαγομένη πρὸς τὴν δόξαν τοῦ μέλλοντος αἰῶνος καὶ πρὸς τὰ προκείμενα ἀγαθὰ τοῖς δικαίοις· πρὸς γὰρ ταῦτα καὶ βαρύτατοι πείρας μοι ἐλαφροὶ καταφαίνονται. καὶ οὐχ ἁπλῶς ἐλαφραὶ αἱ θλίψεις ἀλλὰ καθ' ὑπερβολήν, αἵπερ θλίψεις πολὺ ὑστεροῦνται τοῦ μεγέθους τῆς δόξης· τὸ γὰρ μέγα σῶμα καὶ βαρύ ἐστιν. ἢ καὶ βάρος εἶπεν κατὰ μεταφορὰν τῶν σταθμίων· ἀντισταθμιζομένη γὰρ ταῖς θλίψεσιν ἡ δόξα βαρυτάτη πάνυ εὑρίσκεται. παραυτίκα δὲ λέγει τὸ πρόσκαιρον· κἂν γὰρ μακρὰν ᾖ τὸ θλίβον καὶ λυποῦν, ἀλλὰ πρόσκαιρον φαίνεται ὡς πρὸς τὸ τῆς δόξης ἀπέραντον. 2 Kor 5,1–2 Οἰκία σκήνους οὐ τὸ σκῆνος ἀλλ' ἡ οἰκία· ἡ γὰρ οἴκησις ἡ ἐνταῦθα παύεται, τὸ δὲ 290 σκῆνος ἀνίσταται. καὶ οἰκίαν εἶπε τὴν διαγωγὴν τήν τε θνητὴν καὶ τὴν προσδοκωμένην. ἑξῆς μέντοι δείκνυσιν ὅτι οἰκητήριον λέγει τὴν φθορὰν καὶ τὴν ἀφθαρσίαν. 289,ξολ2 Οἰκίαν σκήνους λέγει τὸ σῶμα, ὅπερ, φησίν, ἐὰν καὶ διαφθαρῇ ἐν πειρασμοῖς καὶ κινδύνοις 290,ξολ2 διὰ Χριστόν, ἀποθησόμεθα αὐτὸ ὡς οἰκίαν φθαρτὴν καὶ ἐν ἐσχάτῳ τῶν χειροποιήτων. εὑρήσομεν δὲ ἐν οὐρανοῖς ἑτέραν οἰκίαν ἣν παρέχει ὁ θεὸς ἄφθαρτον καὶ ἀχειροποίητον. διὰ δὲ τούτων τήν τε θνητὴν διαγωγὴν καὶ τὴν ἀθάνατον ἐμφαίνει. ∆ιὰ τοῦ ἐπενδύσασθαι δείκνυσιν ὅτι ἡ φθαρτὴ σὰρξ ἀνίσταται καὶ τὴν ἀθάνατον ἐπενδύεται· ἡ γὰρ ἐπένδυσις λέγεται πρὸς ἑτέρῳ ἐνδύματι. οἰκίαν δὲ δύο λέγει, τὴν θνητὴν καὶ τὴν προσδοκωμένην· καὶ δύο οἰκητήρια, τὴν φθορὰν καὶ τὴν ἀφθαρσίαν, ὅτι τὸ μὲν ἀπολυόμεθα, τὸ δὲ ἐπενδυόμεθα. οἰκητήριον δὲ λέγει τὸ ἐξ οὐρανοῦ τὴν ἐξ οὐρανῶν ἀφθαρσίαν, καθὸ οὐκ ἔστι χειροποιητὴ ἀλλὰ θεοῦ δωρεά. 2 Kor 5,3 Πάντες μὲν δίκαιοι καὶ ἄδικοι
Death to the World and the New Creation§6
6They are clothed in incorruption. But if anyone is handed over to punishment, he is no different from being naked (2 Cor 5:4). The following is intended: that which we want to be clothed with is incorruption, but not to strip off the body itself into corruption. Therefore also it has led to this: so that the mortal might be swallowed up by life (2 Cor 5:5). For this very purpose, it is evident, to become incorruptible (2 Cor 5:5).
Instead of thinking that, while living in the body, that is to say, still passing through this world in the flesh (2 Cor 5:6), we hope through faith toward God (2 Cor 5:7); for his appearance is not visible to us; but this we believe, that we shall depart to him, when we shall see him, insofar as it is possible to see God as a man (2 Cor 5:8). For Moses also saw bodily, and angels see as it is possible for them to see; for no one has ever seen God, and every creature of God leaves behind the sight (2 Cor 5:8).
If you are pleasing here, you will be even more pleasing there without contradiction, no longer struggling but secure in being pleasing (2 Cor 5:9). And it enters into the thought that we walk through faith, not through sight, and concerning the economy of the God the Word to be spoken, since he himself was not among those who had seen the Lord in the flesh before the passion (2 Cor 5:10).
Those who please men and boast not through piety, it is evident they boast through the face of men; for the heart is observed by God (2 Cor 5:11). Boasting is called ecstasy (2 Cor 5:12). Let us boast so that he may be glorified; let us keep silence regarding boasting—which he says is to be prudent—in order that I may teach you not to boast (2 Cor 5:13). But ecstasy is called the one who, having to flee from boasting, is compelled to boast. The boasting regarding the state of affairs is called ecstasy; for boasting has gone out of bounds, while the prudent ones measure. Often, therefore, we are compelled to step out and boast, so that God may be glorified through us. But we strive to be prudent and to measure, so that I may also teach you not to boast. And he says ecstasy regarding the one who, having to speak, is compelled to boast, to come to this.
Desiring to be silent, we are compelled to boast, being compelled by the love of Christ, so that he might be glorified (2 Cor 5:14–15).
All have died; he speaks of the faithful as being dying to the world both through baptism and through life. And they no longer live for themselves; for even I, if I were living for myself, I would not have boasted, but since I live for Christ, through him I am silent if it would be for your benefit, and through him I boast, so that he might be glorified. Whether we are beside ourselves or we act with prudence for you, we do everything through the love of Christ (2 Cor 5:17). Since he who dies for some rescues those already judged from death, and insofar as we were dead regarding what concerns us, if one died for all, therefore all have died insofar as to the condemnation. But he speaks of the faithful, who through baptism were crucified to the world, no longer living for themselves but for Christ; for Christ, having died for all and having paid the common debt, made the world his debtor.
Thus we from now on know no one according to the flesh (2 Cor 5:16). Since circumcision is of the flesh, and this to eat and that not to eat, and the Sabbath, he says that we of the faithful know no one according to the flesh. But since it was expedient for the Lord to be circumcised and to keep the Sabbath, he says this opportunely, so that he might benefit those under the law. But now we do not yet... have known this; for he does not want us to live according to the law. This was said not only to crucify the desires, but also not even to obey the law any longer; for even if Christ was circumcised and became subject to the observances of the law—that is, even if we knew Christ according to the flesh—but now we no longer know him. For when he was among men, as a man he lived out his citizenship fulfilling the law by his life; but having died and having risen, incorruptible, he abolished the things of the law and showed the way of the heavenly citizenship. Therefore also those being baptized, as if dying to bodily citizenships, imitate the pure conduct in the heavens and join themselves according to the heart to God. If anyone lives in Christ and is baptized, this one is a new creation (2 Cor 5:17), no longer living according to the law but according to the new grace of the Spirit. For whether you say law or grace, all flow from...
Greek · §6
ἐνδύονται τὴν ἀφθαρσίαν. ἐὰν μέντοι τις παραδοθῇ τῇ κολάσει, οὐδὲν διαφέρει γυμνοῦ. 2 Kor 5,4 Τὸ ἀκόλουθον θέλει· ἐφ' ὃ ἐπενδύσασθαι θέλομεν τὴν ἀφθαρσίαν, ἀλλ' οὐκ αὐτὸ τὸ σῶμα ἐκδύσασθαι εἰς φθοράν. διὸ καὶ ἐπήγαγεν· ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς. 2 Kor 5,5 Εἰς αὐτὸ τοῦτο, δηλονότι εἰς τὸ ἀφθάρτους γενέσθαι. 2 Kor 5,6 Ἀντὶ τοῦ πεπεισμένοι ὅτι ἐπιδημοῦντες ἐν τῷ σώματι, τοῦτ' ἔστιν ἐν σαρκὶ ἔτι διάγοντες ἐν τῷ κόσμῳ τούτῳ. 291 2 Kor 5,7 ∆ιὰ πίστεως ἐλπίζομεν εἰς θεόν· οὐ γὰρ τὸ εἶδος αὐτοῦ ὁρατὸν ἡμῖν ἐστιν· τοῦτο δὲ πιστεύομεν ὅτι πρὸς αὐτὸν ἐκδημήσομεν, ὅτε αὐτὸν ὀψόμεθα καθ' ὅσον ἀνθρώπῳ θεὸν ἰδεῖν δυνατόν. σωματικῶς γὰρ καὶ Μωϋσῆς εἶδεν, καὶ ἄγγελοι ὁρῶσιν καθὼς αὐτοῖς ὁρᾶν δυνατόν· θεὸν γὰρ οὐδεὶς ἑώρακεν πώποτε καὶ πᾶν κτίσμα τῆς τοῦ θεοῦ ἀπολιμπάνεται ὄψεως. 2 Kor 5,7–9 Ἐὰν ὧδε ᾖς εὐάρεστος, ἀναντιρρήτως ἐκεῖ εὐαρεστότερος εἶ, οὐκέτι ἀγωνιζόμενος ἀλλ' ἔχων τὸ ἀσφαλὲς τῆς εὐαρεστήσεως. ἐγχωρεῖ δὲ τὸ διὰ πίστεως περιπατοῦμεν οὐ διὰ εἴδους καὶ περὶ τῆς οἰκονομίας τοῦ θεοῦ λόγου εἰρῆσθαι, ἐπειδὴ αὐτὸς οὐκ ἦν τῶν τεθεαμένων τὸν κύριον ἐν σαρκὶ πρὸ τοῦ πάθους. 2 Kor 5,12 Οἱ ἀρέσκοντες ἀνθρώποις καὶ μὴ δι' αὐτὴν τὴν εὐλάβειαν καυχώμενοι δηλονότι διὰ πρόσωπον ἀνθρώπων καυχῶνται· ἡ γὰρ καρδία ὑπὸ θεοῦ κατοπτεύεται. 2 Kor 5,13 Ἔκστασιν καλεῖ τὸ καύχημα. καυχώμεθα ἵνα ἐκεῖνος δοξασθῇ, σιωπῶμεν τὴν καύχησιν– ὅπερ σωφρονεῖν λέγει–ἵνα ὑμᾶς διδάξωμεν μὴ καυχᾶσθαι. ἔκστασιν δὲ καλεῖ τὸ τὸν ὀφείλοντα φεύγειν τὸ καυχᾶσθαι ἀναγκάζεσθαι καυχᾶσθαι. Ἔκστασιν λέγει τὸ καύχημα τὸ ἐπὶ τῇ πολιτείᾳ· ἐξεστηκότων γὰρ τὸ καυχᾶσθαι, σωφρονούντων τὸ μετριάζειν. πολλάκις οὖν ἀναγκαζόμεθα ἐξίστασθαι καὶ καυχᾶσθαι, ἵνα ὁ θεὸς δι' ἡμῶν δοξασθῇ. σπουδάζομεν δὲ σωφρονεῖν καὶ μετριάζειν, ἵνα καὶ ὑμᾶς διδάξωμεν μὴ καυχᾶσθαι. ἔκστασιν δὲ λέγει τὸ τὸν ὀφείλοντα λέγειν τὸ καυχᾶσθαι ἀναγκάζεσθαι εἰς τοῦτο ἔρχεσθαι. 292 2 Kor 5,14–15 Βουλόμενοι σιωπῆσαι ἀναγκαζόμεθα καυχᾶσθαι, συνεχόμενοι ὑπὸ τῆς Χριστοῦ ἀγάπης, ἵνα ἐκεῖνος δοξάζηται. Οἱ πάντες ἀπέθανον· τοὺς πιστοὺς λέγει καὶ διὰ τοῦ βαπτίσματος καὶ διὰ τῆς ζωῆς νεκρουμένους τῷ κόσμῳ. Καὶ μηκέτι ἑαυτοῖς ζῶσιν· καὶ γὰρ ἐγὼ εἰ ἐμαυτῷ ἔζων, οὐκ ἐκαυχώμην, ἐπεὶ δὲ Χριστῷ ζῶ, δι' ἐκεῖνον καὶ σιωπῶ ἂν δέῃ πρὸς τὸ ὑμῶν συμφέρον, δι' ἐκεῖνον καὶ καυχῶμαι, ἵνα ἐκεῖνος δοξασθῇ. Εἴτε ἐξιστάμεθα, φησίν, εἴτε σωφρονοῦμεν ὑμῖν, πάντα διὰ τὴν ἀγάπην τοῦ Χριστοῦ πράττομεν. ἐπεὶ οὖν ὁ ὑπὲρ τινῶν ἀποθνήσκων τοὺς ἤδη κατακεκριμένους θανάτου ἀπαλλάττει, καὶ ὅσον τὸ ἐφ' ἡμῖν ἀποθανόντες ἦμεν, εἰ εἷς ὑπὲρ πάντων ἀπέθανεν. ἄρα οἱ πάντες ἀπέθανον ὅσον τῇ καταδίκῃ. τοὺς πιστοὺς δὲ λέγει οἵτινες διὰ τοῦ βαπτίσματος ἐνεκρώθησαν τῷ κόσμῳ, μηκέτι ἑαυτοῖς ζῶντες ἀλλὰ τῷ Χριστῷ· καὶ γὰρ ἀποθανὼν ὑπὲρ πάντων Χριστὸς καὶ τὸ κοινὸν χρέως ἀποδούς, ἑαυτῷ ὀφειλέτην τὸν κόσμον κατέστησεν. 2 Kor 5,16 Ὥστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα. ἐπειδὴ σαρκὸς ἡ περιτομὴ καὶ τόδε φάγε καὶ τόδε μὴ φάγῃς καὶ τὸ σάββατον, λέγει ὅτι ἡ μεῖς τῶν πιστῶν οὐδένα οἴδαμεν κατὰ σάρκα. ἀλλ' ἐπειδὴ ὑπέκρουε τὸ τὸν κύριον περιτμηθῆναι καὶ τηρῆσαι σάββατον, λέγει τοῦτο εὐκαίρως, ἵνα τοὺς ἐν νόμῳ ὠφελήσῃ. νῦν δὲ οὐδέπω τοῦτο ... ἔγνωμεν· οὐ γὰρ βούλεται ἡμᾶς ζῆν κατὰ νόμον. Τοῦτο οὐ μόνον πρὸς τὸ νεκρῶσαι τὰς ἐπιθυμίας εἴρηται, ἀλλὰ μηδὲ πρὸς τὸ ὑπακούειν ἔτι τῷ νόμῳ· εἰ γὰρ καὶ περιετμήθη Χριστὸς καὶ γέγονεν ὑπὸ τὰς παρατηρήσεις τοῦ νόμου, ὅ ἐστιν εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν. ὅτε γὰρ ἐν ἀνθρώποις ἦν, ὡς ἄνθρωπος ἐπολιτεύσατο πληρῶν τὸν νόμον τῷ βίῳ· ἀποθανὼν δὲ καὶ ἀναστὰς ἄφθαρτος κατήργησε τὰ τοῦ νόμου, τῆς δὲ οὐρανίου πολιτείας ὑπέδειξε τὴν ὁδόν. διὸ καὶ οἱ βαπτιζόμενοι τὰς σωματικὰς πολιτείας ὡς ἀποθανόντες νεκροῦσιν, 293,ξολ2 τὴν δὲ ἐν οὐρανοῖς καθαρὰν διαγωγὴν μιμούμενοι συνάπτουσιν ἑαυτοὺς κατὰ τὴν καρδίαν θεῷ. 2 Kor 5,17 Εἴ τις ἐν Χριστῷ ζῇ καὶ βαπτίζεται, οὗτος καινή ἐστι κτίσις, οὐκέτι κατὰ νόμον ζῶν ἀλλὰ κατὰ τὴν καινὴν χάριν τοῦ πνεύματος. εἴτε γὰρ εἴποις νόμον εἴτε χάριν, πάντα ἐκ
Paul's exhortation and the Macedonian example§7
7Of God; for we do not even say that the law is not from God, even if it reached its end. He says the proclamation is a ministry of reconciliation, through which believing ones shall be reconciled to God (2 Cor 5:18-19). Thus it must be understood: that God was reconciling the world to himself in Christ. Thus then it must be grasped: that God was in Christ reconciling the world to himself, which is to say through Christ (2 Cor 5:19).
Now we are ambassadors instead of Christ, entreating you by God through us (2 Cor 5:20). Then also he shows that he is grieved because of those keeping the law; for on account of Christ, he says, not on account of the law (2 Cor 5:20). And God entreats through us as through Christ, of whom we are ministers and servants (2 Cor 5:20).
He showed from here how he is grieved because of those striving who keep the law; for keeping the law, he says, we have become sinners (2 Cor 5:21). Christ has become sin, so that he might deliver us from sin (2 Cor 5:21). And God provided these things; receive the reconciliation, turning away from keeping the legalities (2 Cor 6:1).
It was permitted to the apostles not only to entreat but also to cooperate and suffer with them toward salvation, so that they might sincerely receive the grace from God (2 Cor 6:4). As an unbreakable foundation, endurance is pre-laid, which enduring, it is easy to face every trial (2 Cor 6:7).
The weapons of righteousness: the right hand to do good works, and the left to avoid evil deeds, and through both of these righteousness is established; for it is clear that when one is absent, the other becomes idle (2 Cor 6:7). Through the glory, indeed, of those receiving the word and marveling at it, and through the dishonor of those insulting the believing ones; and the same word is also regarding the following (2 Cor 6:8).
Having said 'do not be compressed in us', he teaches this: instead of 'we do not compress you with the saving teaching, nor shall there be a lack from us'; for our heart has been widened and our mouth has been opened for teaching (2 Cor 6:11-13). And you therefore, as in a response, widen your own mind and receive the teaching; for your heart has not been enlarged in such a way as to receive the teachings from me. So that you are not compressed by yourselves, not being more than we...
And they are receptive. 2 Cor 7:9 'Receive us, saying, so that in nothing we may be harmed by us.' For if I kept silent, he says, and did not strike, you were not grieved; but if you were not grieved, you would have been harmed if you were not repenting. I rejoice, he says, over your afflictions, because they are not worldly but spiritual. And he remembers next the things happening to him through Christ in Asia. 2 Cor 7:12 And indeed because of this he wrote. But as it seems and as the outcome showed, not because of this I wrote, but so that your eagerness and your obedience might be shown; so that through another appearance, another was understood. 2 Cor 7:13 In this he has been refreshed, because they were obeying his teaching.
2 Cor 8:2 In which, he says, they are greatly afflicted being persecuted, in this they rejoice more, and their poverty according to the depth overflowed into the wealth of their generosity. And the apostle testifies to the Macedonians that being poor they became bountiful in well-doing, so that also the Corinthians might be stirred toward fruitfulness. 2 Cor 8:6 The eagerness of the Macedonians toward well-doing prompted us to entreat Titus to come to you, so that he might also prompt you toward fruitfulness. And because of this he also said this, since they had from him the grace of the teaching. 2 Cor 8:8 Through the others, he says, of the Macedonians.
2 Cor 8:18— This joining to the fact that we sent along the brother, whose praise is in the gospel, so that with much and vigorous well-doing from those of the Gentiles they might suffice to serve, being restrained and guarded, lest anyone should blame us as hindering the well-doing toward the saints. Before the Lord it is good to serve in well-doing, and before men not to be blamed and slandered in the vigor of the ministry. 2 Cor 10:2–6 Not as the soldiers of the world receive pay, so also we preach regarding receiving pay. And having readiness to avenge every disobedience, when your obedience is fulfilled. Because I knew that some are persuaded by speech and exhortation, I was not willing immediately to use the sword, as I consider against some, since they did not seem to be obeying by speech alone. First, however...
Greek · §7
θεοῦ· οὐδὲ γάρ φαμεν μὴ ἐκ θεοῦ εἶναι τὸν νόμον, εἰ καὶ ἔλαβε τέλος. 2 Kor 5,18 Τὸ κήρυγμα εἶναί φησι διακονίαν καταλλαγῆς, δι' οὗ πιστεύοντες καταλλαγησόμεθα τῷ θεῷ. 2 Kor 5,19 Οὕτω νοητέον· ὅτι θεὸς ἦν κόσμον ἑαυτῷ καταλλάσσων ἐν Χριστῷ. οὕτως οὖν στικτέον· ὅτι θεὸς ἦν ἐν Χριστῷ κόσμον ἑαυτῷ καταλλάσσων, τοῦτ' ἔστι διὰ Χριστοῦ. 2 Kor 5, Νῦν ἡμεῖς ἀντὶ τοῦ Χριστοῦ πρεσβεύομεν παρακαλοῦντος ὑμᾶς τοῦ θεοῦ δι' ἡμῶν. εἶτα καὶ δείκνυσιν ὅτι λυπεῖται διὰ τοὺς τηροῦντας τὸν νόμον· ὑπὲρ Χριστοῦ γάρ, φησίν, οὐχ ὑπὲρ τοῦ νόμου. ὁ δὲ θεὸς δι' ἡμῶν παρακαλεῖ ὡς διὰ Χριστοῦ, οὗ ἡμεῖς διάκονοι καὶ ὑπηρέται ἐσμέν. 2 Kor 5,21 Ἔδειξεν ἐντεῦθεν ὅπως λυπεῖται διὰ τοὺς τηρεῖν τὸν νόμον φιλονεικοῦντας· τηροῦντες γὰρ νόμον, φησίν, ἁμαρτωλοὶ γεγόναμεν. Χριστὸς ἁμαρτία γέγονεν, ἵνα ἡμᾶς τῆς ἁμαρτίας ἀπαλλάξῃ. θεὸς δὲ ταῦτα παρέσχεν· δέξασθε τὴν καταλλαγὴν ἀποστάντες τοῦ τὰ νόμιμα τηρεῖν. 2 Kor 6,1 Οὐ μόνον παρακαλεῖν ἐπέτρεπε τοῖς ἀποστόλοις ἀλλὰ καὶ συνεργεῖν καὶ συμπονεῖν αὐτοῖς πρὸς σωτηρίαν, ἵνα γνησίως τὴν παρὰ τοῦ θεοῦ δέξωνται χάριν. 294 2 Kor 6,4 Ὡς θεμέλιον ἀρραγῆ προκαταβάλλεται τὴν ὑπομονήν, ἧς ὑπούσης εὐχερές ἐστι πᾶσαν ἐπιθεῖναι ἐντολήν. 2 Kor 6,7 Ὅπλα δικαιοσύνης δεξιὰ τὸ ἔργων ἔχεσθαι ἀγαθῶν, ἀριστερὰ δὲ τὸ ἔργων ἀπέχεσθαι πονηρῶν, διὰ δὲ ἀμφοτέρων τούτων δικαιοσύνη κατορθοῦται· δῆλον γὰρ ὅτι ἐνὸς ἀπόντος τὸ ἕτερον ἀργὸν καθίσταται. 2 Kor 6,8 ∆ιὰ δόξης μὲν τῶν δεχομένων τὸν λόγον καὶ θαυμαζόντων αὐτόν, ἀτιμίας δὲ τῶν ὑβριζόντων τοὺς πιστεύοντας· ὁ αὐτὸς δὲ λόγος καὶ ἐπὶ τῶν ἑξῆς. 2 Kor 6,11–13 Εἰπὼν οὐ στενοχωρεῖσθε ἐν ἡμῖν διδάσκει τοῦτο ἀντὶ τοῦ οὐ στενοχωροῦμεν ὑμᾶς τῇ σωτηρίῳ διδασκαλίᾳ οὐδὲ ἐλλείψει τῇ παρ' ἡμῶν· ἡ γὰρ καρδία ἡμῶν πεπλάτυνται καὶ τὸ στόμα ἡμῶν ἀνέῳγε πρὸς διδασκαλίαν. καὶ ὑμεῖς οὖν ὡς κατ' ἀντίδοσιν πλατύνατε ὑμῶν τὴν διάνοιαν καὶ καταδέξασθε τὴν διδασκαλίαν· οὐχ οὕτω γὰρ ἥπλωται ὑμῶν ἡ καρδία ὡς δέξασθαι τὰς παρ' ἐμοῦ διδασκαλίας. ὥστε στενοχωρεῖσθε δι' ἑαυτοὺς οὐκ ὄντες πλειόνων παραγγελμάτων δεκτικοί. 2 Kor 7,9 ∆έξασθε λέγοντας ἡμᾶς· ἵνα ἐν μηδενὶ ζημιωθῆτε ἐξ ἡμῶν. εἰ γὰρ σεσιωπήκειν, φησί, καὶ μὴ ἐπέπληξα, οὐκ ἐλυπεῖσθε· εἰ δὲ μὴ ἐλυπήθητε, ἐζημιώθητε ἂν μὴ μετανοοῦντες. Χαίρω, φησίν, ἐπὶ ταῖς θλίψεσιν ὑμῶν, ὅτι οὔκ εἰσι κοσμικαὶ ἀλλὰ πνευματικαί. μνημονεύει δὲ ἑξῆς τῶν διὰ Χριστὸν συμβάντων αὐτῷ ἐν τῇ Ἀσίᾳ. 2 Kor 7,12 Καὶ μὴν διὰ τοῦτο ἔγραψεν. ἀλλ' ὡς ἔοικεν καὶ ὡς ἡ ἔκβασις ἔδειξεν, οὐ διὰ τοῦτο ἔγραφον, ἀλλὰ διὰ τὸ δειχθῆναι τὴν σπουδὴν ὑμῶν καὶ τὴν ὑπακοήν· ὥστε ἑτέρου προφάσει ἕτερον κατενοήθη. 295 2 Kor 7,13 Ἐν τούτῳ ἀναπέπαυται, ὅτι ὑπήκουον αὐτοῦ τῇ διδασκαλίᾳ. 2 Kor 8,2 Ἐν ᾧ, φησί, πάνυ θλίβονται διωκόμενοι, ἐν τούτῳ πλέον χαίρουσιν, καὶ ἡ κατὰ βάθους πτωχεία αὐτῶν ἐπερίσσευσεν εἰς τὸν πλοῦτον τῆς ἁπλότητος αὐτῶν. μαρτυρεῖ δὲ τοῖς Μακεδόσιν ὁ ἀπόστολος ὅτι καὶ πτωχοὶ ὄντες δαψιλεῖς εἰς εὐποιΐαν ἐγένοντο, ἵνα καὶ οἱ Korίνθιοι πρὸς καρποφορίαν διεγερθῶσιν. 2 Kor 8,6 Ἡ προθυμία Μακεδόνων ἡ εἰς τὴν εὐποιΐαν προετρέψατο ἡμᾶς εἰς τὸ παρακαλέσαι Τίτον ἐλθεῖν πρὸς ὑμᾶς, ἵνα καὶ ὑμᾶς εἰς καρποφορίαν προτρέψηται. διὰ δὲ τοῦτο εἶπε καὶ ταύτην, ἐπειδὴ εἶχον παρ' αὐτοῦ τὴν χάριν τῆς διδασκαλίας. 2 Kor 8,8 ∆ιὰ τῆς ἑτέρων λέγει τῶν Μακεδόνων. 2 Kor 8,18– Τοῦτο συναπτέον πρὸς τὸ συνεπέμψαμεν τὸν ἀδελφὸν οὗ ὁ ἔπαινος ἐν τῷ εὐαγγελίῳ, ἵνα πολλῇ καὶ ἁδρᾷ τῇ παρὰ τῶν ἐξ ἐθνῶν εὐποιΐᾳ ἀρκέσωσιν ὑπηρετήσασθαι, περιστελλόμενοι καὶ φυλαττόμενοι, μή τις ἡμᾶς μωμήσηται ὡς ἐμποδίζοντας τῇ εὐποιΐᾳ τῇ εἰς τοὺς ἁγίους. Ἐνώπιον μὲν κυρίου καλὸν τὸ ὑπηρετεῖν τῇ εὐποιΐᾳ, ἐνώπιον δὲ ἀνθρώπων τὸ μὴ μωμηθῆναι καὶ διαβληθῆναι ἐν τῇ ἁδρότητι τῆς διακονίας. 2 Kor 10,2–6 Οὐχ ὡς οἱ στρατιῶται τοῦ κόσμου ὀψώνια λαμβάνουσιν, οὕτως καὶ ἡμεῖς ἐπὶ τῷ λαμβάνειν ὀψώνια κηρύττομεν. Καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοήν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή. ἐπειδὴ ᾔδειν ὅτι τινὲς λόγῳ πείθονται καὶ παραινέσει, οὐκ ἐβουλήθην εὐθὺς ἀποτομίᾳ χρήσασθαι ᾗ λογίζομαι ἐπί τινας, ἐπεὶ οὐκ ἐφαίνοντο οἱ λόγῳ μόνῳ ὑπακούοντες. 296 πρῶτον δὲ
Defense of Apostolic Integrity and the Nature of Paul's Afflictions§8
8I struck with the word, so that those being restored by it might correct themselves, and those disobedient to the word might be reproved, while those needing a separation by deeds are identified.
Knowing that some are being persuaded even while hearing, I do not wish to use separation yet; rather, when those obeying appear, it may be shown who are being instructed by the word and who are in need of a turning back. Test accurately each one according to the worthiness of the face's conduct (2 Cor 10:7). This he sees regarding the apostles; for since it was destined to reprove those from circumcision, and they were putting forward Peter and James and John, be certain, he says, lest the status of faces might ever prevent you from perceiving the truth. We write these things not imitating those commending themselves—for this is not good (2 Cor 10:12)—for they do not perceive that they themselves measure themselves within themselves and are not able to compare themselves to another; for when compared to others they are nothing. We do not boast beyond our measure as if we were superior to greater things (2 Cor 10:14); for even unto you we came and proclaimed the word (2 Cor 10:15–16). They boast of their own labors regarding our things, but we do not, but according to law we boast of the rule and the measure allotted to us, hoping to evangelize even beyond you as your faith increases. And he says 'rule' to mean reaching as far as them (2 Cor 10:17). Even if we boast, it is not as if we were rectifying by our own wisdom, but by the grace of the Spirit (2 Cor 11:2). You died, he says, to the law, and have become another man, to the one risen from the dead. How then could a pure virgin have been previously married? But having been reborn through the bath of regeneration and having passed into another life, a pure virgin is justly so named. Faith in Christ and the brightness of the Spirit confirm the Christian life (2 Cor 11:4). If then you did not receive these things, you seek well those who still wish to live according to the law (2 Cor 11:10–12). Not reproaching the Corinthians, he says this, but reproving those who use the preaching as a matter of commerce. Therefore he says that I do not stop boasting.
He means that I have not made the preaching a commercial venture like those; for I neither received anything from you nor do I receive, not as one not loving you—for I do love—but so that I might cut off the pretext of the accusers, so that whether they boast falsely or truly, they may be revealed just as we also are revealed (2 Cor 12:2–5).
To show this a strong, immortal soul; for if he had known it was mortal, he would not have been wavering whether he saw the vision outside the body or in the body. And regarding the third heaven, he said the third of the expanse; for if he had ascended up to the three heavens, he certainly would have heard the unspeakable words there and not in Paradise. And let no one suppose Paradise to be above the heaven; for according to the east it is planted upon the earth in the place of Eden, whence also Adam was formed, as Moses recounts. And he speaks of persecutions as weaknesses, not a bodily passion as some suppose (2 Cor 12:7).
It is suspected by many as having a pain around the head, but the truth is he speaks of persecutions, since the temptations came from a diabolical energy. And he called the one serving the temptation to the devil a Satanic angel, from a transformation of the angels serving God. And that which was given according to the forgiveness of God should be understood as also regarding Job; for God does not give evil (2 Cor 12:9).
You have an apostolic grace; do not seek this and succeed even without temptations; for my power is perfected in persecutions and tribulations (2 Cor 12:13). If then you have nothing to accuse me of, that I, having desisted from seeking sustenance despite the need, received nothing from you, in which even if you think I have sinned, forgive me and grant me grace for this injustice which you think is being done by me (2 Cor 12:14).
This testifies to them regarding the second and third time to be toward them because of the preaching (2 Cor 13:4). Just as Christ was said to have become sin and a curse, being neither sin nor a curse, but he took upon himself our evils so that we might be delivered from them; so also now, he is said to have been crucified not from his own weakness, but from that which he received on our behalf, the dispensations on our behalf.
Greek · §8
λόγῳ ἐπέπληξα, ἵνα διδαχθῶσιν οἱ διὰ τούτου ἐπανορθούμενοι ἑαυτοὺς καὶ ἐλεγχθῶσιν οἱ μὴ ὑπακούοντες λόγῳ, χρῄζοντες δὲ τῆς διὰ τῶν πραγμάτων ἀποτομίας. 295,ξολ2 Εἰδὼς ὅτι καὶ ἀκούοντές τινες πείθονται, οὐ βούλομαι ἤδη ἀπο296,ξολ2 τομίᾳ χρήσασθαι, ἀλλ' ὅταν ὑπακούοντες φανῶσιν, ἵνα δειχθῶσιν, τίνες οἱ λόγῳ παιδευόμενοι καὶ τίνες οἱ ἐπιστροφίας δεόμενοι. 2 Kor 10,7 Ἕκαστον ἀκριβῶς δοκιμάζετε τὸ κατ' ἀξίαν τῆς ἀναστροφῆς τοῦ προσώπου. τοῦτο δὲ ὁρᾷ εἰς τοὺς ἀποστόλους· ἐπειδὴ γὰρ ἔμελλεν ἐλέγχειν τοὺς ἐκ περιτομῆς, ἐκεῖνοι δὲ προεβάλλοντο Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην, ἀσφαλίσασθε, φησί, μή ποτε τὸ ἀξίωμα τῶν προσώπων μὴ ἐάσῃ ὑμᾶς τὸ ἀληθὲς συνιδεῖν. 2 Kor 10,12 Ταῦτα γράφομεν οὐ μιμούμενοι τοὺς συνιστῶντας ἑαυτούς– οὐ γὰρ καλὸν τοῦτο–· οὐ γὰρ νοοῦσιν ὅτι αὐτοὶ ἐν ἑαυτοῖς αὐτοὺς μετροῦσιν καὶ οὐκ ἄλλῳ δύνανται παρατίθεσθαι· ἄλλοις γὰρ συγκρινόμενοι οὐδέν εἰσιν. 2 Kor 10,14 Οὐχ ὡς εὐτελεῖς ἐπὶ μείζοσι καυχώμεθα ὑπὲρ τὸ ἑαυτῶν μέτρον· καὶ γὰρ ἕως ὑμῶν ἤλθομεν καὶ ἐκηρύξαμεν τὸν λόγον. 2 Kor 10,15–16 Ἐκεῖνοι τοῖς ἡμετέροις καυχῶνται καμάτοις, ἡμεῖς δὲ οὔ, ἀλλὰ κατὰ νόμον τὸν κανόνα καὶ τὸ μερισθὲν ἡμῖν μέτρον καυχώμεθα, ἐλπίζοντες αὐξηθείσης τῆς ὑμετέρας πίστεως καὶ ἐπέκεινα ὑμῶν εὐαγγελίσασθαι. κανόνα δὲ λέγει τὸ μέχρις αὐτῶν τέως ἀφικέσθαι. 2 Kor 10,17 Εἰ καὶ καυχώμεθα, ἀλλ' οὐχ ὡς συνέσει οἰκείᾳ κατορθοῦντες ἀλλὰ τῇ χάριτι τοῦ πνεύματος. 2 Kor 11,2 Ἀπεθάνετε, φησί, τῷ νόμῳ, ἑτέρῳ ἀνδρὶ γεγόνατε, τῷ ἐκ νεκρῶν ἀναστάντι. πῶς οὖν παρθένος ἁγνὴ πρότερον γαμουμένη; ἀλλὰ 297 διὰ λουτροῦ παλιγγενεσίας ἀναγεννηθεῖσα καὶ εἰς ἕτερον βίον μετελθοῦσα, παρθένος ἁγνὴ δικαίως ὠνόμασται. 2 Kor 11,4 Τὸν Χριστιανισμὸν βεβαιοῖ ἡ εἰς Χριστὸν πίστις καὶ ἡ τοῦ πνεύματος ἔλλαμψις. εἰ τοίνυν ταῦτα παρ' ὑμῶν μὴ ἐλάβετε, καλῶς ἐζητεῖτε τοὺς ἔτι κατὰ νόμον ζῆν βουλομένους. 2 Kor 11,10–12 Οὐ Korινθίους ὀνειδίζων τοῦτό φησιν, ἀλλὰ τοὺς ὡς ἐμπορίᾳ χρωμένους τῷ κηρύγματι ἐλέγχει. διό φησιν ὅτι οὐ παύομαι καυχώμενος, ὅτι οὐ πεποίηκα ἐμπορίαν τὸ κήρυγμα ὡς ἐκεῖνοι· οὐδὲ γὰρ ἔλαβόν τι παρ' ὑμῶν οὐδὲ λαμβάνω, οὐχ ὡς μὴ ἀγαπῶν ὑμᾶς– ἀγαπῶ γάρ–ἀλλ' ἵνα τῶν κατηγόρων ἐκκόψω τὴν πρόφασιν, ἵνα εἴτε ψευδῶς εἴτε ἀληθῶς καυχῶνται, φανερωθῶσιν ὡς καὶ ἡμεῖς πεφανερώμεθα. 2 Kor 12,2–5 Τοῦτο ἰσχυρὸν δεῖξαι ψυχὴν ἀθάνατον· εἰ γὰρ ᾔδει ὅτι θνητὴ ἦν, οὐκ ἂν ἀμφέβαλλεν, πότερον τὴν ὀπτασίαν ἐκτὸς σώματος εἶδεν ἢ ἐν σώματι. τὸ δὲ ἕως τρίτου οὐρανοῦ τοῦ διαστήματος ἔφη τὸ τρίτον· εἰ γὰρ ἦν ἕως τριῶν οὐρανῶν ἀνελθών, πάντως ἂν ἐκεῖ τὰ ἄρρητα ῥήματα ἤκουσεν καὶ οὐκ ἐν τῷ παραδείσῳ. καὶ μηδεὶς οἰέσθω τὸν παράδεισον εἶναι ὑπὲρ τὸν οὐρανόν· κατὰ γὰρ ἀνατολὰς πεφύτευται ἐπὶ τῆς γῆς ἐν τῷ τόπῳ τῷ Ἐδέμ, ὅθεν καὶ ὁ Ἀδὰμ ἐπλάσθη ὡς Μωϋσῆς ἱστορεῖ. ἀσθενείας δέ φησι τοὺς διωγμούς, οὐ σωματικὸν πάθος ὡς οἴονταί τινες. 2 Kor 12,7 Ὑποπτεύεται παρὰ πολλῶν ὡς ἄλγημα ἔχων περὶ τὴν κεφαλήν, τὸ δὲ ἀληθὲς τοὺς διωγμοὺς λέγει, ἐπειδὴ ἀπὸ διαβολικῆς ἐνεργείας ἐγίνοντο οἱ πειρασμοί. τὸν δὲ πειρασμὸν ὑπηρετούμενον τῷ διαβόλῳ ἄγγελον σατᾶν προσηγόρευσεν ἀπὸ μεταφορᾶς τῶν ἀγγέλων τῶν ὑπηρετουμένων θεῷ. τὸ δὲ ἐδόθη κατὰ συγχώρησιν θεοῦ νοητέον ὡς καὶ ἐπὶ τοῦ Ἰώβ· οὐ γὰρ ὁ θεὸς δίδωσι κακά. 298 2 Kor 12,9 Ἔχεις χάριν ἀποστολικήν, μὴ ζήτει ταύτην καὶ ἄνευ πειρασμῶν κατορθοῦν· ἡ γὰρ δύναμίς μου τελειοῦται ἐν διωγμοῖς καὶ θλίψεσιν. 2 Kor 12,13 Εἰ μὴ ἄρα μοι τοῦτο ἔχετε ἐγκαλεῖν, ὅτι οὐκ ἔλαβόν τι παρ' ὑμῶν εἰς διατροφὴν ἀποναρκήσας πρὸς τὴν ἔνδειαν, ἐν ᾧ εἰ καὶ ἡμαρτηκέναι με νομίζετε, σύγγνωτέ μοι καὶ χαρίσασθέ μοι τὴν ἀδικίαν ταύτην ἣν ἠδικεῖσθαι παρ' ἐμοῦ νομίζετε. 2 Kor 12,14 Τοῦτο μαρτύρεται αὐτοὺς πρὸς τὸ δεύτερον καὶ τρίτον γενέσθαι πρὸς αὐτοὺς διὰ τὸ κήρυγμα. 2 Kor 13,4 Ὥσπερ ὁ Χριστὸς εἴρηται ἁμαρτία καὶ κατάρα γεγονέναι, οὔτε ἁμαρτία ὢν οὔτε κατάρα, ἀλλὰ τὰ ἡμέτερα κακὰ ἰδιοποιήσατο, ἵνα ἡμᾶς ἀπ' αὐτῶν ἐξέληται· οὕτω καὶ νῦν ἐξ ἀσθενείας οὐ τῆς ἑαυτοῦ λέγεται ἐσταυρῶσθαι, ἀλλ' ἧς ἀνεδέξατο ὑπὲρ ἡμῶν, τὰ ὑπὲρ ἡμῶν οἰκονομῶν.