Commentarii in epistulas Pauli

And these things we preach, and you believed. How then, he says, do they disbelieve after so great a demonstration? Therefore, why do they say "How"? But if there is no resurrection of the dead, neither has Christ been raised. For this reason he died, that he might raise up our nature. If therefore we are not raised, for what purpose did Christ die? But if Christ has not been raised, then our preaching is empty, and your faith is also empty. And we are found to be false witnesses of God, because we testified against God that he raised Christ, whom he did not raise, if indeed the dead are not raised. For if the dead are not raised, neither has Christ been raised. But if Christ has not been raised, your faith is vain. See how many are the absurdities: the emptiness of the preaching, and likewise the testimony from the Father. See into how great a sin their word leads those who say, "The dead are not raised." And you are still in your sins. For if he was not raised, neither did he die, nor did he dissolve sin. For his death is the dissolution of sin. For behold the Lamb of God who takes away the sin of the world. And how does he take it away, except clearly by his death? Therefore he called him a lamb, as being slain. But if he did not rise, neither was he slain, nor was sin dissolved. But if it was not dissolved, you are in it. But if you are in it, I preached in vain, and you believed in vain that you had been delivered. And in another way also death remains immortal, if he did not rise. Then also those who have fallen asleep in Christ have perished. He means those who testified for him. If in this life only we have hoped in Christ, we are more pitiable than all men.

For if the body does not rise, the soul remains uncrowned. And if this shall be, we enjoy nothing good. And if nothing, then in the present are the things of recompense. What then is more wretched than we, who are persecuted everywhere on this account? But now Christ has been raised from the dead. Having shown how many evils are born from not accepting the resurrection, he takes up the argument again, continually adding "from the dead," so as to stop up the mouths of the heretics. He became the firstfruits of those who have fallen asleep. And if firstfruits, then these also must rise. For to the beginning there certainly follows what comes after it. For since through a man came death, also through a man came resurrection from the dead. This is the assigning of the cause. For since he spoke all things declaratively, of necessity he also gives the reason, making the argument easily acceptable to the many. For just as in Adam all die, so also in Christ all shall be made alive. For it was necessary, he says, that the one who was defeated should himself fight back and conquer the nature that was cast down. For thus the reproach was wiped away. But each in his own order: Christ the firstfruits. Do not, because you have heard of the resurrection, think that all enjoy the same things. Then those who are of Christ at his coming. That is, the faithful and those who have been approved. Then the end, when he hands over the kingdom to God and the Father. For when those have risen, all things will receive their end. Not as now, when Christ has risen, have things stood still and remain in suspense. Therefore he adds, "we at his coming," so that you may learn that he is speaking about that time. When he abolishes every rule and every authority and power.

That is, when through him he brings all the nations to serve the Father. For no one, he says, comes to the Father except through me. For he must reign until he puts all enemies under his feet. For he subjected all things under his feet. The last enemy is destroyed: death. But when he says that all things have been subjected, it is clear that this is apart from the one who subjected all things to him. But when all things are subjected to him, then the Son himself also will be subjected to the one who subjected all things to him, so that God may be all in all. Otherwise, what will those do who are baptized for the dead? The word "until" is not a marker of time in Scripture, just as neither is "until," according to what is said: From age to age you are. So that no one may suspect two unbegun beginnings. Some say he said this to indicate the destruction of evil. If the dead are not raised at all, why are they also baptized for them? He says this, that we confess the resurrection of the flesh also in baptism. Why also do we endanger ourselves every hour? He did not say "I" but "we," including all the apostles, and in this way being moderate and making the word trustworthy. I die daily, by your boasting, which I have in Christ Jesus the Lord. Here he speaks of their progress. But how does he die each day, except by his eagerness? If, in human terms, I fought with beasts at Ephesus. That is, as far as it depended on men, even if God delivered me. What benefit is it to me, if the dead are not raised? Let us eat and drink, for tomorrow we die. Do not be deceived; evil companionships corrupt good morals.

He said all these things, not because he had no benefit even in suffering itself. For he was not running for a reward; for doing what seemed good to God was sufficient recompense for him; but it was because of the weakness of the many. So also when he says, If in this life only we have hoped in Christ, we are more pitiable than all men, he says it for the same reason, and so that by the fear of this wretchedness he might shake their unbelief concerning the resurrection. Awake righteously. That is, for your advantage; as to those who are drunk and mad. And do not sin. Showing that the seeds of this unbelief itself come from an evil life. For many of those who are conscious of evil in themselves, and who do not wish to pay the penalty, are also harmed in their faith concerning the resurrection; just as those who accomplish great things desire to see that day each day. For some have ignorance of God. See how again he transfers the charges to them. For to disbelieve the resurrection is the mark of one who does not greatly know the power of God, which is invincible and sufficient for all things. For if he made the things that are out of things that are not, much more will he be able to raise up the things that have been dissolved. I say this to your shame. That is, so as to correct you, so that you, having been ashamed, may become better. But someone will say, How are the dead raised? And with what kind of body do they come? He resolves the objection introduced by the Greeks. Fool, that which you sow is not made alive unless it dies; and what you sow— That is, You have the proof of these things in yourself, through what you do each day, and do you still contradict? he says.

Therefore I also call you foolish, because you are ignorant of the things done by you day by day. And observe the excess. For what those men made a proof of not rising, this he makes a demonstration of rising. For they said, He does not rise, because he died. But he, reversing it, says, And indeed if he had not died, he would not have risen. You do not sow the body that will be. That is, not a whole ear of grain, not new wheat, not having stalk, not chaff. For here the discourse is no longer about the resurrection, but about the manner of the resurrection: of what sort the body that is going to rise is, whether the same, or even better and more glorious. And he takes both from the same example, showing that it is much better. If it should be of wheat, or of any of the rest. He says this, so that no one might suspect that another body is meant. But God gives it a body, as he willed. Do not, then, be inquisitive, nor busy yourself, how and in what manner, when you hear of God's power and will. And to each of the seeds its own body. Since some were perplexed about the resurrection, and said, With what kind of body do they come? for this reason he brings it forward as if by example, saying the seed's own body. Where, then, is the foreign one? For he gives the own one. Not all flesh is the same flesh; but one is of men, another flesh of birds, another of cattle, another of fish. And there are heavenly bodies, and earthly bodies; but one is the glory of the heavenly, and another that of the earthly; another the glory of the sun, and another of the moon, and another the glory of the stars. For star differs from star in glory. So also is the resurrection of the dead.

It is sown in corruption, it is raised in incorruption. Lest from this example all should suppose that they receive equal honor in the future, he says: Not all flesh is the same flesh. It is as if he were saying: Why do I speak, he says, about seeds? Let us exercise this very matter, about which our discourse now is, on bodies; since he has established the doctrine of the resurrection, he shows for the rest that there is a great difference of glory then, even if the resurrection is one. And there are two divisions, into heavenly things and earthly things. For that bodies are raised, he showed through the wheat. But that not all are in the same glory, he shows from this. He shows, then, that there is also a great difference among the righteous, comparing one to the sun and another to a star; and a great difference among sinners, speaking of bodies of beasts, and fish, and cattle; and in general he carries the argument through examples, both in things above and in things below. It is sown in dishonor, it is raised in glory. For what is more dishonorable than a body that stinks and decays? It is sown in weakness. For not yet thirty days, and the whole is dissolved. It is raised in power. For then nothing of it will remain any longer. It is sown a natural body, it is raised a spiritual body. He says this, not as though the spiritual body did not exist even now, because of the earnest [of the Spirit], but as though it would then be much more so. For now the Spirit does not remain; for often, when men sin, he departs; but then his abiding will be firm for it. If there is a natural body, there is also a spiritual one. Thus also it is written: Or that it will be lighter and finer, and such as even to be borne on the air.

The first man became a living soul; the last Adam a life-giving spirit. But the spiritual is not first, but the natural, then the spiritual. The first man is from the earth, earthy; the second man, the Lord, is from heaven. As the earthy one is, so also are the earthy; and as the heavenly one is, so also are the heavenly. And just as we have borne the image of the earthy, let us also bear the image of the heavenly. This I say, brothers—that is, he is thick and nailed fast to present things. At the same time he also introduces the discourse concerning conduct. That flesh and blood cannot inherit the kingdom of God. Here he calls evil deeds flesh and blood, as when he says: But you are not in the flesh. And again, Those who are in the flesh cannot please God. Nor does corruption inherit incorruption. Behold, I tell you a mystery: we shall not all sleep, but we shall all be changed. That is, wickedness shall not inherit that glory and the enjoyment of incorruptible things. In an atom—that is, in a brief turn of time. In the twinkling of an eye, at the last trumpet; for it will sound, and the dead will be raised incorruptible. This is an explanation of the former: as it were, only for the closing of the eyes. And we shall be changed. He says this concerning those who are then found living. For this corruptible must put on incorruption, and this mortal must put on immortality. But when this corruptible has put on incorruption, and this mortal has put on immortality, then will come to pass the word that is written. Again he comes to the example and the account of the resurrection, having set aside the matters concerning conduct.

Death was swallowed up in victory. Where, O death, is your victory? Where, O Hades, is your sting? The sting of death is sin. Again the proof is from prophecy. The power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. For without him it was weak: being practiced, it was not able thus to condemn. For the evil was happening, but it was not thus clearly shown. So he does not say this, that the law brought in sin, but that it increased the punishment. So, my beloved brothers, be steadfast, immovable. The exhortation is now timely. Abounding in the work of the Lord always, knowing that your labor is not in vain in the Lord. That is, in the pure life. CHAPTER 16.

Concerning the collection for the saints. Having completed the discourse on doctrines, and being about to pass over to the ethical, he sets aside all other things and raises the discourse concerning almsgiving. And by "collection" he means the gathering of money. As I directed the churches of Galatia, so also you do. He did not say, "I exhorted and advised," but "I directed," which is more authoritative. On one of the Sabbaths let each of you put by him, whatever he may prosper. For remember, he says, what things you obtained on this day. For the hidden good things came to be on this day, and the root and beginning of our life; and along with these, also the mystery of communing in it. See how he advises both from the occasion and from the manner. So that when I come, collections may not then be made.

But when I come, for Paul's expectation makes them more eager. Whomever you approve by letters, these I will send to carry your grace to Jerusalem. He makes the matter above suspicion, not naming this man or that man. And it is well that he said grace, not almsgiving. But if it is fitting for me also to go, they will go with me. But I will come to you when I have passed through Macedonia, for I am passing through Macedonia. But perhaps I will stay with you, or even winter there, so that you may send me on my way wherever I go. For I do not wish to see you now in passing. Here again he counsels generosity. For I hope to remain with you for some time, if God permits. But I will remain in Ephesus until Pentecost. For a great and effective door has been opened to me, and there are many adversaries. If Timothy comes, take care. He said this both showing his love and correcting those who sin. So that he may come to you without fear. That is, so that none of those who have been condemned may rise up against him. For he is doing the work of the Lord, as I also am. From his ministry he shows him to be trustworthy. Therefore let no one despise him; but send him on his way in peace, so that he may come to me. Since he was also young, and he alone was entrusted with the correction of so great a people. For I am waiting for him with the brothers. But concerning Apollos the brother, I urged him much to come to you with the brothers, and it was certainly not his will to come now. But he will come when he has opportunity. Watch. And this was to frighten them, so that knowing that he will tell him whatever he suffers, they may become more gentle.

And he shows great love toward them, because he sent the one so useful for their own sakes. Stand firm in the faith, act like men, be strong. Not in the wisdom that is from outside. Let all things among you be done in love. But I urge you, brothers, you know the household of Stephanas and Fortunatus, that it is—since, he says, all the charges that were mentioned arise from this having been neglected. The firstfruits of Achaia, and they appointed themselves for service to the saints, so that you also may be subject to such men, and to everyone who works with them and labors. And beginning with this he mentions him, saying, But I also baptized the household of Stephanas; and now he calls him a firstfruits, not of Corinth only, but of all Greece. And this too is no small commendation, to have come first to Christ. Therefore also in the Epistle to the Romans, commending certain people on this ground, he said: Who also were in Christ before me. And he did not say that they believed first, but that they became a firstfruits, showing that along with faith they also displayed the best manner of life. But I rejoice at the presence of Stephanas and Fortunatus and Achaicus, because these have supplied what was lacking on your part. For they refreshed my spirit, and yours. Therefore recognize such men. Since it was likely that they had become estranged toward these men; for they were the ones who had come and made known to him the matters concerning the faction. For this reason he says, they refreshed my spirit, and, yours, showing that they came on behalf of all and chose to undertake so great a journey for their sakes.

The churches of Asia greet you. Aquila and Priscilla greet you in the Lord, together with the church in their house. All the brothers greet you. By means of the greeting he gathers and joins together the members. Greet one another with a holy kiss. He places this addition of the holy greeting here only, because they were greatly divided from one another, by saying, I am of this one, and I of that one. The greeting is in my own hand, Paul's. He shows that the letter was composed with great zeal. If anyone does not love the Lord Jesus Christ, let him be anathema. By this one word he frightened all: those making their own members members of a prostitute, those causing the brothers to stumble through things sacrificed to idols, those disbelieving the resurrection. And he did not only frighten them, but also showed the way of virtue, and the impiety of vice. Maranatha. Since arrogance was the cause of all evils, and external wisdom was producing this arrogance in them too, and this was the chief of the evils, in restraining it he does not even use the Greek tongue, but the Hebrew, showing that he is not only put to shame by their lack of learning, but also greets them with great warmth. And what is Maranatha? That the Lord has come. And for whose sake does he say it, except to confirm the word of the economy, from which he especially composed the seeds of the resurrection? As if he were saying, The common Master of all deigned to descend so far, and are you in such a state? The grace of the Lord Jesus Christ be with you. For this is the mark of a teacher: not only to advise, but also to help by prayers.

My love be with all of you in Christ Jesus, Amen. Since he touched them sharply, he now soothes them, and so that they might not think that he ended up doing this as a suppliant begging them, he added "in Christ"; for it has nothing human, nor fleshly, but is a certain spiritual thing. To the Corinthians 1, verses 842. It was written from Philippi through Stephanas, and Fortunatus, and Achaicus, and Timothy. Readings, 5; chapters, 9; testimonies, 17; verses, eight hundred seventy.

TO THE SECOND EPISTLE TO THE CORINTHIANS.

CHAPTER ONE.

Paul, an apostle of Jesus Christ through the will of God, and Timothy the brother. The reason for the second epistle became for the Apostle the fact that he had promised in the former one that he would come to them quickly, and it did not become possible for him to do this. And another reason, that they were improved by the first Epistle. He writes beforehand therefore both apologizing for the delay, and accepting the correction that came from the former Epistle. To the Church of God. Again he calls them Church, gathering them into one. To the one that is in Corinth, with all the saints who are in all Achaia: grace to you and peace from God our Father and the Lord Jesus Christ. Blessed is the God and Father of our Lord Jesus Christ. He addresses them from the Gentile nation, and in this honoring the Corinthians. The Father of mercies, and God of all comfort, who comforts us in all our affliction, so that we may be able to comfort those in all affliction, through the comfort with which we ourselves are comforted by God. He states the reason for the departure. He says therefore: I know indeed that I promised to come;

Since I was hindered by afflictions, forgive me. And do not condemn in us any contempt or negligence. For just as the sufferings of Christ abound toward us, so also through Christ our consolation abounds; and whether we are afflicted for our own consolation and salvation—so that excessive exaltation of misfortunes might not cast down the disciples, he shows again that there is a great abundance of consolation also, and raises up their mind; not only this, but by reminding them of Christ, and saying that the sufferings are his own. And having stated one and the first consolation of comfort, namely fellowship with Christ, he states also a second, namely that the salvation of the disciples is thereby secured. And he secures this as follows: If we had not preached, he says, to you, fearing dangers, your affairs would have been in the last extremity; but now, the more the persecutions against us are intensified, the more ought the prospects of good hope to increase. Of the working in endurance of the same sufferings which we also suffer. And our hope is firm on your behalf; whether we are comforted, it is for your consolation and salvation. He shows that along with their own benefit the grace also prevailed greatly, working in them. For as you are partakers of the sufferings, so also of the consolation. For I do not want you to be ignorant, brothers, concerning our affliction which came upon us in Asia, that we were burdened beyond measure, beyond our strength, so that we despaired even of living.

When we are persecuted, you grieve, he says, as though you yourselves were suffering this; so too we know that when we are comforted, you yourselves enjoy these things. But we ourselves have had the sentence of death in ourselves, so that we should not trust in ourselves, but in God. That is, the judgment and the expectation. What he means is this: our circumstances held such an expectation, that we would all die, but this did not come to pass; rather, it stopped at our own intention. And the phrase, so that we should not trust, he does not say because he himself was so disposed, but to train others in what is said as though about himself. To him who raises the dead, who delivered us from so great a death, and will deliver us; in whom we have hoped that he will also still deliver us, while you also labor together for us by your supplication. Again he stirs up in them words about the resurrection. So that from many persons the gift bestowed on us may through many be thanked for you. So that many persons, he says, may give thanks to him, since many also received the grace. And he says these things both to stir them up to prayers on behalf of others and at the same time to teach them humility and to lead them to love. In addition to these things, also this: that even if God does something great from compassion, here prayer also contributes. For this is our boasting, the testimony of our conscience, that in holiness—he sets down a third cause of comfort. And this is: to conduct oneself everywhere in the inhabited world with a pure conscience. And he says these things, instructing them not to fall down even in afflictions, when they have a pure conscience. And the meaning is as follows:

This is our boasting, he says, our conscience, which does not condemn us as being driven on for evil deeds. And in sincerity of God. That is, nothing deceitful. Not in fleshly wisdom. That is, not in wickedness, nor in cleverness of words, or in a complex of graces for the wise. But in the grace of God we conducted ourselves in the world, and more abundantly toward you. Showing forth the power given by him to you through the signs. For we write nothing else to you than what you read, or even acknowledge. Since he spoke great things about himself, which was burdensome, he brings them forward as witnesses of what is said. But I hope also that to the end you will acknowledge, just as you also acknowledged us in part. From past things future things are confirmed. Then, he did not declare this simply, but casting the whole upon God, and upon the hope in him. That we are your boasting, just as you also are ours, in the day of our Lord Jesus. Here he cuts off the envy or strifes arising from what was said, making them also sharers of the glory of his own achievements. For it did not stop at us, he says, but passes over even to us. And with this confidence I wished formerly to come to you, that you might have a second grace, and through you to go away into Macedonia, and again from Macedonia to come to you, and by us to be sent forward into Judea. Wishing this, then, the being very confident toward you, the boasting over you, and you being our boasting. Did I then use lightness? Or the things I purpose, do I purpose according to the flesh, that there should be with me the Yes, yes, and the No, no?

For what reason did I not come, he says? Was it because I am fickle and easily swayed? By no means. But why? Because what I plan, I do not plan according to the flesh. What he means is this: The fleshly man, that is, the one who is fastened to present things and stands outside the working of the Spirit, can go everywhere and wander wherever he wishes. But the one who is led by the Spirit cannot be master of his own will everywhere, since he has made it dependent on the authority from there, but wherever that Spirit wishes, he is led, contending with masterful grips. This, then, is what he says: I am not outside the governance of the Spirit, nor do I have the power to walk wherever I wish. For I am subject to the command of the Paraclete, and I am commanded. For this reason I was not able to come, for it did not seem good to the Spirit. This is also written in the Acts of the Apostles. For in one place, when he intended to come, the Spirit ordered him to go elsewhere. So it is not from my levity, that is, not from fickleness, that I did not come, but from being subject to the Spirit and obeying him. But God is faithful, that our word to you did not become Yes and No. He resolves an objection that arises. If, he says, the Yes and the No are not with you, but what you now say you later overturn, as you did at my visit, woe to us lest this has happened also in the preaching. So that these things may not be done by those who think them, he says that it was not so in the case of the preaching. For they suppose that human things were falsified, but the things of God not so. Therefore he says: God is faithful, that is, true.

Do not, then, suspect his words in this way; for there is nothing human in them. For the Son of God, Jesus Christ, who was proclaimed among you through us—through me and Silvanus and Timothy—did not become yes and no. Since he mentioned a word, he then adds what sort of word he means. The yes and no means this: I did not overturn what I previously said in the preaching. Nor did I speak to you now of this and now of that; for this is no longer a matter of faith, but of a deluded mind. But yes has come to be in him. That is, what I said remains unshaken and firm. For as many promises as there are of God, in him is the yes; therefore also through him is the amen to God for glory through us. He says this because the preaching promises many things, and they themselves promise and proclaim these many things. For they spoke about the resurrection, and the ascension, and incorruption, and the great contests, and those ineffable good things. These promises, then, he says, remain unmoved. For in them there was not yes and no—that is, the things said were not sometimes true and sometimes false, as my coming was, but always true. And if the things he promised are firm, much more is he himself, and the word concerning him. Now he who confirms us with you in Christ, and has anointed us, is God, who also has sealed us and given the pledge of the Spirit in our hearts. But I call God as witness upon my soul.

That is, the one who does not allow us to be shaken from the faith in Christ—he himself who anointed us and gave the Spirit in our hearts—how does he not give what is to come? And “who anointed us and sealed us” signifies the gift of the Spirit. “Because, sparing you, I came no longer to Corinth; not that we lord it over your faith, but that we are fellow workers of your joy. For by faith you stand.” Chapter 2.

“But I determined this for myself, that I would not come again to you in sorrow. For if I grieve you—” For I thought it better, he says, to yield to repentance than, being present, to proceed against you and be provoked the more. “And who is the one who gladdens me, if not the one who is grieved by me?” Even if, he says, I was to be in grief, being compelled to rebuke you and to see you grieved, nevertheless even for this very reason I rejoice. For this is the greatest proof of love, that I am worthy of so much among you, so as to be able to wound you when I turn away. “And I wrote this very thing to you, that when I come I may not have grief from those from whom I ought to rejoice, having confidence in all of you, that my joy is the joy of all of you.

This he says in saying, "For this cause I did not come, sparing you." For out of much affliction and anguish of heart I wrote to you through many tears, not that you should be grieved, but that you might know the love which I have more abundantly toward you. He shows great tenderness, since he himself grieves far more than those who sinned. But if anyone has caused grief, he has not grieved me, but in part, that I may not burden you all. I know, he says, that you were grieved together with me, and you were indignant together at the one who committed fornication, and in part the event grieved you all. But for this reason I said "in part," not as though you grieved less than I, but that I might not burden the fornicator. Sufficient for such a one is this punishment by the many. He does not say "for the fornicator," but "for such a one," lightening the burden. So that, on the contrary, you should rather forgive and comfort him, lest perhaps such a one be swallowed up by excessive sorrow. Therefore I beseech you to confirm your love toward him; for to this end also I wrote, that I might know your proof, whether you are obedient in all things. He commands not only to release the punishment, but also to bring consolation in all things. And he praises them, reminding them of their former obedience, and bringing it into the midst. But to whom you forgive anything, I also forgive. See how he gives himself the second place, showing them as leaders and himself as following—which is especially able to soften a bold disposition. For I also, whatever I have forgiven, if I have forgiven anything, it is for your sakes. Lest he make them slack as though they were masters, he again presses them to obedience, saying, "For this very thing I did for your sakes." In the person of Christ.

He says this for the glory of Christ, or as though Christ also commands this; which especially persuaded them. "Lest we be taken advantage of by Satan." He rightly called it covetousness; for he no longer takes what is his own, but snatches what is ours. For the one who repented has become better. "For we are not ignorant of his devices." Because he destroys even under the pretext of piety, not only by leading into fornication, but he can also corrupt from the opposite direction, out of excessive grief over repentance. "But when I came to Troas for the Gospel of Christ, and a door was opened to me in the Lord, I had no rest in my spirit, because I did not find Titus my brother; but taking leave of them, I went out to Macedonia." Having said at the beginning that in Asia he was burdened beyond strength, and having shown how he was delivered, and having necessarily passed over the things in between, he teaches again that he was also afflicted in another way. How then, and in what manner? By not finding Titus. But he was staying in Corinth. "But thanks be to God, who always leads us in triumph in Christ." Lest he seem to be lamenting these things as though mourning, he sends up thanks to God; and what he says is of this sort: Everywhere affliction, everywhere distress. I came to Asia, I was burdened beyond strength. I came to Troas, I did not find the brother; he did not come to us, and this caused me no small discouragement; but in all these things, he says, we do not grieve, but even rejoice, not only because of what is to come, but also because of what is present, because in them we are radiant and conspicuous. Therefore he also calls the matter a triumph. For a triumph is this: to become manifest to all.

And not simply "triumphing," he said, but also "in Christ," that is, through Christ and the preaching. And "making manifest the odor of his knowledge through us in every place," because "we are a sweet savor of Christ to God among those being saved and among those perishing: to some a savor of death unto death, to others a savor of life unto life." He shows that every place and every time has been filled with the contests of the apostles; and again he uses another metaphor, that of the sweet savor. Then, since he said, "And among those perishing we are a sweet savor," lest anyone suppose that even those are well-receptive, he brought forward: "To some a savor from death unto death, to others a savor from life unto life." What he means is this: this sweet savor, he says, some receive in such a way as to be saved, others in such a way as to perish; so that even if someone perishes, the cause lies with himself. Since it is often said that perfume chokes pigs, and light darkens weak eyes. And who is sufficient for these things? Since he uttered great things—that we are a sacrifice of Christ, and a sweet savor, and we are triumphed over everywhere—again he attributes these things to God; therefore he also says, "And who is sufficient for these things?" For the whole, he says, is Christ's, and nothing is ours. "For we are not as the many, peddling the word of God, but as from sincerity, but as from God." If we uttered great things, yet nothing appeared to be our own achievement, but all things are Christ's. For we do not imitate the false apostles, who say that most things are their own.

For this is what "peddling" means, when someone adulterates the wine, and when someone sells for money what he was commanded to give freely. And before God we speak in Christ. We do not deceive you—we proclaim it, not in our own wisdom, but furnished by the power from him.

CHAPTER 3.

We begin again to commend ourselves, unless we need, as some do, letters of recommendation to you, or from you. You yourselves are our letter, written on our hearts, known and read by all men. What he was likely to have brought back against him from them—namely, "You are exalting yourself"—this he anticipates and resolves himself. What he says is of this sort: We are so far from needing letters of recommendation to you that we have you instead of a letter. And he says, as it were: If it were necessary to be commended to others, we would have brought you forward in the midst as a letter instead. Being made manifest, that you are a letter of Christ, ministered by you. Here he bears witness to them not only of love, but also of good deeds. Written, not with ink, but with the Spirit of the living God; not on tablets of stone, but on tablets of flesh, that is, of the heart. That is, which all know; thus we carry you about everywhere, and keep you in mind. And such confidence we have through Christ toward God. Again he refers the whole to God. For Christ is the cause of these things for us, he says. Not that we are sufficient of ourselves to reckon anything as from ourselves. Observe again another correction. And he says: I did not say it thus—"we have confidence"—as though one part were ours and the other God's; but he refers the whole to him and reckons it so.

But our sufficiency is from God, who also made us sufficient as ministers of a new covenant, not of the letter, but of the spirit. And "made us sufficient" means: he made us able and fit. For it is no small thing to have brought to the world such victories, and commandments far greater than the former ones. Therefore he added, "not of the letter, but of the spirit." For the letter kills, but the spirit gives life. He says this, casting down those who pride themselves on Judaism. For Moses, he says, did not bring a spirit, but letters; but we were entrusted to give the spirit. And "letter" here, he says, means the law that punishes those who transgress; and "spirit" means the grace that comes through the Spirit, which gives life to those who have been put to death by sins. "If the ministry of death"—he still works out the comparison. And the sense is this: if that one is a ministry of death, but this one of glory, it is beyond doubt that this glory is greater than that one; and "ministry of death" he calls the law. For it ministers unto death, convicting sins. "In letters, engraved in stones, it came to be in glory, so that the sons of Israel could not gaze at the face of Moses because of the glory of his face, which was being done away with"—how much more will the ministry of the Spirit be in glory? "For if the ministry of condemnation is glory, much more does the ministry of righteousness abound in glory." Again he casts down the Jewish mindset. For "what has been glorified has not been glorified in this part, because of the surpassing glory." "For if what is being done away with was through glory, much more what remains is in glory.

If we compare, he says, this glory with that one, the glory of the old covenant is not even glory. But he does not simply establish that it is not glory. Therefore he adds, in this part, that is, according to the argument of comparison. Having therefore such hope, we use great boldness, and not as Moses put a veil over his face. Since the hearer, having heard so many and such great things about the new covenant, was seeking also to see this glory visibly, see where he projects him toward the age to come. So that the sons of Israel should not look intently to the end of what was being abolished. We have no need to be veiled, he says, as Moses was. For we are able to see into this glory which we possess, although it is much greater than that one. But their minds were hardened. The law, he says, forewrote the things to come. For not only then did they not see, but not even now do they see the law; and the cause is in themselves. For hardening is a matter of an insensate mind and of ignorance. For until today the same veil remains over the reading of the Old Testament, not being unveiled. Why do you marvel, he says, if they cannot see this glory, when indeed they did not see even the lesser glory of Moses, nor were they able to look intently at his face? But why are you disturbed if the Jews do not believe in Christ, when indeed they do not even [follow] the law lawfully? For on this account they were ignorant even of grace, since they did not see even the Old Testament, nor the glory in it. For the glory of the law is to turn to Christ. Because in Christ it is abolished; but until today, whenever Moses is read, a veil lies over their heart.

This, he says, they cannot see—that it has ceased—because they do not believe in Christ. For if it has ceased through Christ, how will those who do not receive Christ be able to see that the law has not been abolished? But whenever one turns to the Lord, the veil is removed. Now the Lord is the Spirit; and where the Spirit of the Lord is, there is freedom. He shows the manner of the correction. But we all, with unveiled face, beholding as in a mirror the glory of the Lord—We, he says, had no need of a veil as those did. We are transformed into the same image, from glory to glory, just as from the Lord, the Spirit. For at the same time as we are baptized, the soul of those being purified shines brighter than the sun; and not only do we look upon the glory of God, but from there we also receive a certain radiance, as if pure silver, placed toward the rays, should itself also send forth rays.

CHAPTER 4.

Therefore, since we have this ministry, just as we have been shown mercy, we do not lose heart. Perceiving the excess and the greatness of what has been said, he moderates again, saying that he has these things from mercy and the love of God for humanity. But we have renounced the hidden things of shame, not walking—We do not, he says, make promises and pledge great things, but bring other things in our deeds, as those did; but we are such as we are seen to be. In craftiness. For they had a glory as of those who did not receive it, and they received it and concealed it; they had a glory as of holy and approved apostles. But they were full of countless evils, yet we, he says, have renounced these. For he calls these also hidden things of shame.

Not adulterating the word of God, but by the manifestation of the truth commending ourselves to every conscience of men, before God. And not in this life only, he says, but also in the preaching. But if our Gospel is also veiled, it is veiled in those who are perishing. Since the unbelievers did not know its power, he added that this is not our fault, but their insensibility. In whom the God of this age has blinded the minds of the unbelievers, so that the illumination of the Gospel of the glory of Christ, who is the image of God, should not shine upon them. That is, the one who was thought to be God in this age. And he means Satan. For

we do not preach ourselves, but Christ Jesus as Lord, and ourselves as servants for Jesus' sake. He hints at those who exalt themselves and persuade the disciples to name themselves after them, which he also said in the former letter: I am of Paul, and I of Apollos. For God, who said that light should shine out of darkness, is the one who shone in our hearts for the illumination of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, so that the exceeding greatness of the power may be of God, and not from us. For this reason I serve, he says, because he counted us worthy that light should shine into your hearts. For darkness was over the abyss, he says, and God said: Let there be light. In everything afflicted, but not constrained; perplexed, but not in despair; persecuted, but not forsaken.

He continues, showing that the whole is the work of God's power, restraining their thoughts. And what is "in every thing"? In enemies, in friends, in necessities, in the needs of others. Cast down, but not destroyed. Always. The temptations, he says, come, but the things that result from the temptations no longer do; and this too is through the power and grace of God. Carrying about the dying of the Lord Jesus in the body, that the life also of Jesus might be made manifest in our body. He means the daily deaths, through which the resurrection also was shown. For if anyone, he says, disbelieves that Jesus died and rose again, let him see us dying every day and rising again, and let him believe the resurrection from now on. For always we who live are delivered to death for Jesus Christ, that the life also of Jesus might be made manifest in our mortal flesh. For this reason, he says, we are delivered up, that the power of his life might be made manifest, since he does not allow human flesh, suffering so many things from the storm of evils, to be conquered. So then death works in us, but life in you. He is no longer speaking of the death of Jesus, but of temptations and relief. For we, he says, are in dangers and temptations; but you, in security, reap the life that comes from these dangers, and we endure the perilous things, while you enjoy the good things. But having the same spirit of faith, according to what is written, I believed, and therefore I spoke, we also believe, and therefore we speak. He reminded them of a psalm sufficient especially to anoint them in dangers.

For that righteous man uttered this song while in the same dangers. And “the same Spirit of fellowship,” that is, from the same creation by which that man was saved, we also are saved. Knowing that he who raised the Lord Jesus will raise us also through Jesus, and will present us with you. For all things are for your sake, so that grace, having abounded through the many, may cause thanksgiving to overflow to the glory of God. Therefore we do not lose heart, but even if our outer man is being corrupted, yet the inner man is being renewed day by day. Having said, “We also believe, and therefore we speak,” what do we believe? He adds: that he who raised Jesus will raise us also through Jesus. And again he fills them with resolve, so that they may not show favor to men, to the false apostles. For the momentary lightness of our affliction, beyond measure unto excess, is producing for us an eternal weight of glory. See how much he has lightened of the dangers, both by removing the time and the magnitude. For “momentary,” he says, and “light,” and at the same time he sets them in contrast: “momentary” against “eternal,” and “light” against “heavy,” affliction against glory. And he is not satisfied with these, but he also adds beforehand “beyond measure.” While we look not at the things that are seen, but at the things that are not seen. For the things that are seen are temporary, but the things that are not seen are eternal. He states the manner in which the afflictions, so great, are light. And how, except from the hope that is to come?

CHAPTER 5.

For I know that if our earthly house of this tabernacle is dissolved, we have a building from God, a house not made with hands, eternal in the heavens. There is no need, he says, to be troubled if we suffer evil. For we reap many benefits from this. And observe how he shows the superiority of the things to come over the things present. For having said "earthly," he set against it "heavenly"; having said "our own" of the tabernacle, and shown that it is easily dissolved, he set against it "eternal." For in this we groan, longing to be clothed upon with our dwelling place, which is from heaven. And what dwelling place? The incorruptible body. And why do we groan in this? Because that is far better. And this is "from heaven," he says, because of its incorruptibility. For the body does not come down to us from above, but he indicates the grace sent from there by this name. As if he were to say: Do you groan because your outer man is being corrupted? Groan in such a way that this does not happen to excess, nor is the whole man corrupted. If indeed, even when clothed, we shall not be found naked. For we who are in this tabernacle groan, being burdened, because we do not wish to be unclothed but to be clothed upon. That is, even if we receive incorruptibility there, let us not be found naked of glory and security. And he says this so that we may not all be confident merely because of the resurrection, but may also pursue splendid works. For the resurrection is common to all, but the glory is no longer common; rather, some are in honor and some in dishonor, and some for the kingdom and some for punishment. That the mortal may be swallowed up by life.

I do not say, he says, that we groan in order to put off the body, but in order to be clothed with incorruption. For we are burdened, not because we have a body, but because we are clothed with a corruptible one. Now God is the one who has prepared us for this very thing. He shows that these things were prefigured from above. For not now, he says, did this seem good, but when from the beginning he formed us from the earth. But how this comes about, do not seek, he says; for the things God does, do not busy yourself with. Therefore he says, Now the one who has prepared us. And giving us the earnest of the Spirit. Continually he calls it an earnest, wishing to show himself a debtor of the whole. Therefore being of good courage always, and knowing that while we are at home in the body, we are away from the Lord. For we walk by faith, not by sight. The phrase being of good courage is directed at persecutions, at plots, at deaths. As if he were saying: someone drives you on, and pursues, and kills; do not fall down. For it happens for your sake. But we are of good courage and are well pleased rather to be away from the body and to be at home with the Lord. Therefore also we make it our aim, whether at home or away. The greater of all things he has placed last. For to be with Christ is better than to receive an incorruptible house. What he says is of this sort: the one who persecutes and kills does not extinguish our life. For he not only delivers you from corruption and burden, but also sends you quickly to God.

Observe how he concealed the painful things and the name of death and of the end, and set against them the things greatly desired, calling them a departure to the Lord; and the things that seem sweet, passing over the things of life, he named from the painful things, calling life here a departure from the Lord. And he said this so that no one would either cling fondly to the present things, but rather be burdened by them, nor, being about to die, be grieved, but rejoice as one going away to greater goods. Then, lest anyone, hearing that we depart from the Lord, should say, Why do you say these things? Are we then alienated while we are here? he corrected this beforehand, saying: For we walk by faith, not by sight. As if he were saying: And here indeed we are his, but not so clearly. And this is what he said elsewhere, in a mirror and in an enigma. To be well-pleasing to him. For this, he says, is what is sought: whether we are there or here, to live according to his mind, and again so that, having come to so great a desire, they may not be grieved at the delay of the departure. From here on he already gives them the sum of good things. But what is this, to be well-pleasing? For it is not simply going out that is good, but going out approved. For we must all appear before the

of Christ, so that each may receive the things of his own body, according to what he has done, whether good or evil. Since the giving of good things does not so rouse the hearer as the threat of punishments, he necessarily stops his discourse here. And again here, to frighten, he has not set Christ apart. By saying these things, he both raises up the weary and the driven with hopes, and makes the relaxed more earnest by fear. Knowing therefore the fear of the Lord, we persuade men, but we are made manifest to God. I hope also to have been made manifest in your consciences. Knowing that fearful judgment seat, he says, let us do all things so as not to give an occasion, nor a stumbling block. For we do not again commend ourselves to you, but giving you an occasion of boasting on our behalf, so that you may have it against those. Observe how he continually corrects the suspicion of seeming to praise himself. Boasting in appearance, and not in heart. That is, in things seen, and for display. For whether we were beside ourselves, it was to God; whether we are of sound mind, it is for you. Whether, he says, we utter something great, we do this for God, so that you, thinking us worthless, may not despise us and perish. Whether moderate and lowly, it is for you, so that you may learn to be humble-minded. For the love of Christ constrains us, having judged this, For not only the fear of things to come, he says, but also the things that have already happened, does not allow us to be slack, nor to sleep, but stirs us up to labors on our behalf. Because one died for all, therefore all died. And he died for all. What are the things that have already happened, he says.

This is the death of Christ. Let us strive, then, he says, while we are in the present life, to bring in all those for whom he died. For here are the starting points of salvation, but there no longer. That those who live might no longer live for themselves, but for him who died and rose for them. If, then, he says, we must no longer live for ourselves, do not be troubled, he says, nor disturbed about them. But observe the excess, he says, that we live through them, while he died for us. So that you, from now on, know no one according to the flesh. For they have risen through the washing of regeneration and renewal of the Holy Spirit. No one, then, he says, do we know according to the flesh among the faithful. For even if they are in the flesh, yet that fleshly life has perished, and we have been born again from above by the Spirit. And if we have even known Christ according to the flesh, yet now we no longer know him so. Again he shows that Christ himself is the author of your being born again. For ours is the things according to the flesh, the things in sins; but Christ's according to the flesh is to be in the passions of nature—as in hungering and thirsting, in laboring, in sleeping, in which things were ours. For he committed no sin. But that he is not according to the flesh, he does not say this: that he is apart from flesh. For he ascended with it, according to what is said: This Jesus who was taken up from you into heaven will come in this way. And how in this way? In flesh, and with the body, but that he is no longer passible, as we have said. So that if anyone is in Christ, a new creation. If anyone, he says, has believed in him, he has ascended to another creation.

For he was born from above through the Spirit, so that for this reason also, he says, we ought to live for him—not only because he died for us, nor only because he raised up our firstfruits, but also because we have come into another life. The old things have passed away. Behold, all things have become new. Either, he says, our sins, or all the Jewish things—or rather he means both these and those. But all things are from God. For this forgiveness of sins, and freedom, and incorruptible glory have been given to us through him. Of him who reconciled us to himself through Jesus Christ, and gave us the ministry of reconciliation, namely that God was in Christ reconciling the world to himself, not reckoning their trespasses against them, and placing in us the word of reconciliation. For from the reconciliation all good things have come to you; and reconciliation is friendship. Therefore, having made us friends, he himself also filled us with the other good things. And the dignity of the apostles is shown—how great a matter was entrusted to them—and the exceeding greatness of the love of God. Therefore we are ambassadors for Christ, as though God were entreating through us; we beseech you for Christ. The Father, he says, sent the Son to entreat and to be an ambassador to the nature of men on his behalf. Since, then, that one was slain and departed, and we received the embassy, we entreat you in his place and on behalf of the Father. So greatly is the race of men honored, that he gave over even the Son—and this, knowing that he would be slain—and he has sent us as apostles for your sake. So that with good reason he also said, All things are for your sake.

Therefore, "We are ambassadors for Christ," that is, in Christ's place we have received his affairs. And if this seems great to you, hear also that they do this in the Father's place. For this reason he also added, "as though God were pleading through us." For he did not plead only through his Son, but also through us who have taken up the work of his Son. And in saying these things, he shows the excess of God's love for humanity. "Be reconciled to God." He did not say, "Reconcile God to yourselves." For it is not he who is hostile, but you. "For the one who did not know sin, he made sin for us." I do not speak, he says, of former things—that you insulted one who had done no wrong, but had even benefited you—nor that he did not demand satisfaction from you, nor that he pleads first though he was insulted, but through these things which he has now done. And what did he do? He gave his Son for those who insulted him; he allowed the one who had done no wrong to die for those who had done wrong. And it is not stated simply in this way, but he set down that which is much greater than this. And what is this? "The one who did not know sin," he says—that is, the one who is himself righteousness—"he made sin," that is, he allowed him to be condemned as a sinner. "So that we might become the righteousness of God in him." For this reason, he says, he gave his Son to shame, so that he might grant us the great good things which we never expected.

CHAPTER 6.

But working together, we also entreat you not to receive the grace of God in vain. For he says: In an acceptable time I heard you, and in a day of salvation I helped you. Since he said great things—that God was entreating, and that we are ambassadors—so that they might not grow slack from this, he again makes them afraid, saying: Not to receive the grace of God in vain. For let us not, he says, because he entreats and has sent ambassadors, therefore become careless, but rather let us hasten to please him, so that you may not fall away from such good things. Behold, now is the acceptable time; behold, now is the day of salvation. He means the time of the gift, the time of grace, when it is not possible to exact an accounting for sins, nor to pay the penalty, but along with release we also enjoy countless good things. Let us not, therefore, betray the opportune moment, but let us show a zeal worthy of the grace. Giving no offense in anything, so that the ministry may not be blamed; but in everything commending ourselves as ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings, in purity, in knowledge, in longsuffering, in kindness. That is, giving no one occasion for blame or condemnation against us. In the Holy Spirit, in unfeigned love, in the word of truth. For in him, he says, we accomplish all these things; or he means this, that we have also been filled with the Holy Spirit. In the power of God, through the weapons of righteousness. He always says this, referring the whole to God. Of the right and the left; through glory and dishonor; through evil report and good report.

As deceivers and yet true; as unknown and yet well known. He calls "left" the things that seem to be painful, although these are the things that have the reward, but he calls them so according to the opinion of the many. And "right," the powers that are being worked. As dying, and behold we live. He says this, showing the ineffable power of God. As being chastened, and not being put to death. He says this too, showing also for whose sake God permits these things; for whom the Lord loves, he also chastens. As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing all things. For among those outside we are suspected of being in despondency, but we have pleasure in full bloom. And he says all these things, commanding us not to be disturbed by the opinions of the many, even if they call us deceivers, even if they consider us condemned, even if death-doomed, even if sorrowful, even if in poverty, even if having nothing. Our mouth has been opened to you, Corinthians. Having recounted the things concerning his own trials and afflictions, he passes over to the discourse concerning love; and it is as if he were saying: We do not endure to be silent toward you, but we also desire to speak and converse with you, which is the custom of those who love. Our heart has been enlarged. For love, being warm, both winged the mouth of Paul and enlarged his heart. For I do not love with the mouth only, he says, but I also have the heart in harmony. You are not straitened in us. We have all things within, he says, and not this simply, but with much spaciousness. But you are straitened in your own affections. And the same recompense.

And the rebuke is brought forward with great forbearance. For he did not say, "You do not love us," but that it is not with the same measure. I speak as to children: be enlarged also yourselves. Do not become unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? And what agreement has Christ—instead of, I ask nothing great, if being a father, I wish to be loved by you—with Belial? Or what portion has a believer with an unbeliever? The apostate, in the Hebrew tongue. And what concord has the temple of God with idols? For you are the temple of the living God, just as God said. Neither does your king have anything in common with him. For what agreement has Christ with Belial? Nor do the things themselves: for what fellowship has light with darkness? Therefore neither must you. I will dwell in them and walk among them, and I will be their God, and they shall be my people. Avoiding flattery, he confirms by testimony that they are temples of God. Therefore come out from among them and be separate, says the Lord, and do not touch what is unclean, and I will receive you; and I will be to you a Father, and you shall be to me sons and daughters, says the Lord Almighty.

CHAPTER 7.

Having therefore these promises, beloved, let us cleanse ourselves from every defilement of flesh and spirit, perfecting holiness. For it is not the mere abstaining from touching what is unclean that makes one clean, but we also need other things in order to become holy—zeal, attentiveness, piety, and, simply put, every virtue. In the fear of God. For it is possible to practice chastity not in the fear of God, but for the sake of vainglory; and besides, he teaches us the way of chastity, almost saying: even if the desire be tyrannical, yet if you attain the fear of God, you will destroy its madness. And by "holiness" here he means not chastity only, but release from every sin. Be enlarged. Again he stirs up the discourse about love, softening the harshness of the rebuke. And observe how piteously he says, Be enlarged. It is as if he were saying: Who drove us away, he says, who cast us out of your mind? From where are we cramped among you? We have wronged no one. Observe how again he does not set down his benefactions, but makes his speech more weighty and more striking. We have corrupted no one. That is, we have deceived no one, just as he also says elsewhere: Lest, as the serpent deceived Eve, so your thoughts should be corrupted. We have taken advantage of no one. We have not seized, he says, anyone's possessions. Not for condemnation

I say. Since he perceived the weight of it, he corrects himself again. For I have said before that you are in our hearts, to die together and to live together. This is the greatest proof of friendship, when one who is despised chooses even to die together with them and to live together. He says this, intensifying his love. For it is possible both to love and to avoid dangers, but we are not so, he says. And this is the meaning. If it should happen, he says, that danger is brought upon us, I am ready to suffer all things for your sake, and neither death nor life appears to me as anything in this regard; but wherever you live, this is more preferable to me, and death than life, and life than death. I have great boldness toward you; I have great boasting on your behalf. For this reason, he says, I dare to say such things, not for condemnation, but because of my great boldness. I am filled with comfort. With what comfort, if not that which comes from you, because having been corrected, he says, you comforted me through your works? I overflow with joy in all our affliction. For even when we came into Macedonia. That is, I am no longer grieved more, I have been healed. Our flesh had no rest. Since he mentioned the affliction, he also says of what sort the affliction was, and he elevates it by his account, in order to show how much zeal and consolation and joy he produced by these things, if indeed he drove away so much pain. But in every affliction. And how? This is made clear by what follows. Without were fightings. From the unbelievers. Within were fears; but God, who comforts the humble, comforted us by the presence of Titus. And not only by his presence, but also by the comfort with which he was comforted concerning you, reporting to us.

For the sake of the weak among the faithful, lest they be swept away. For he did not signify such things only among the Corinthians, but also elsewhere. Your longing, your lamentation, your zeal for me, so that I rejoiced all the more. Since he had testified great things to them, lest he seem to flatter, he brings forward Titus as a witness to them, who had come from them to Paul after the former letter. That even if I grieved you in the letter, I do not regret it, even if I did regret it. For I see that that letter, even if it grieved you for an hour, now I rejoice, not that you were grieved. These things he reported, that such great repentance of the Corinthians, the zeal. And he calls zeal his own. He says therefore: You were inflamed and set ablaze, having received my writings; for this reason I abound in joy. But because you were grieved unto repentance. He now defends himself concerning the letter, that it was without danger to heal them of the sin that had been corrected. And it is like as if one were to say: even if what was written by me was such as to exceed the measure of rebuke, and to make me regret it, yet the great gain from them did not allow me to regret it. But he said these things, not as one who had rebuked without measure, but magnifying their praises. For you displayed such correction, that even if I happened to have rebuked more vehemently, and thus as even to condemn myself, I now praise myself from the outcome. For you were grieved according to God, so that you might be harmed in nothing by us. For grief according to God works repentance unto salvation not to be regretted; but the grief of the world works death.

For behold, this very thing, that you were made sorry according to God, how much earnestness did it work in you? He stated the reason, that he might no longer be grieved. For the painful part, he says, is brief, but the beneficial part is perpetual. But an apology. Toward me. But an indignation. Toward the one who had sinned. But a fear. For such earnestness, and the swiftest correction, belonged to those who feared exceedingly. But a longing. The one toward me. But a zeal. The one for God. But a vengeance. For you avenged, he says, the laws of God that had been insulted. In everything you established yourselves to be pure in the matter. Not only in not sharing in it—for this was evident—but also in not being pleased with it. For since in the former Epistle he was reproaching them for this very thing, saying: And you are puffed up; here he says: And you have cleared yourselves of the suspicion. Not for the sake of the one who did the wrong, nor for the sake of the one who was wronged, but for the sake of making manifest our earnestness for you, which we have on your behalf, before God. For this reason we have been comforted, because in your comfort we rejoiced all the more exceedingly at the joy of Titus, because his spirit has been refreshed by all of you. For if in anything I have boasted to him about you, I was not put to shame, but as I spoke all things to you in truth, so also our boasting before Titus became truth, and his affection is more abundantly toward you, as he remembers the obedience of all of you, how you received him with fear and trembling. I rejoice that in everything I have confidence in you. Lest they say, Why do you rebuke us, if we are pure in the matter? he says: Therefore I wrote to you thus, that you might know how I love you.

CHAPTER 8.

We make known to you, brothers, the grace of God which has been given in the churches of Macedonia, that in much testing of affliction the abundance of their joy. He raises the topic of almsgiving to them; but so that they may not be puffed up, he calls the matter a grace, and by recounting the deeds of others, he makes them more earnest. And their poverty according to depth abounded, that is, it showed their simplicity to be great and ineffable. Into the wealth of their simplicity: that according to their power I bear witness, and beyond their power, of their own accord with much entreaty, begging of us the grace. Not only did poverty not hinder them, he says, toward liberality, but it even became an occasion of abundance. For the poorer they were, the more they were moved to generosity. And a fellowship of the ministry that is for the saints, and not as we hoped, but they gave themselves first to the Lord and to us through the will of God, so as to encourage us to urge Titus, that just as he had begun before, so he might also complete this grace among you. See how again he elevates the matter with dignified names. But just as in everything you abound in faith, and in speech, and in knowledge, and in all earnestness, and in the love from you among you, so that you may also abound in this grace. See again how the exhortation is made with praise. He calls faith that of the gifts, and speech that of wisdom, and knowledge that of the doctrines. And all earnestness, that concerning every other virtue. I do not say this by way of command, but through the earnestness of others, also testing the genuineness of your love. Again he makes the word without offense.

For you know the grace of our Lord Jesus Christ, that for our sakes he became poor, though he was rich, so that by his poverty you might become rich, and in this I give my opinion. For this is expedient for you, who not only began to do, but also to will, from last year. He raises the topic of the economy, and from this urges them on to almsgiving. But now also complete the doing, so that just as the readiness of willing, so also the completing may be from what you have. For if the readiness is present, according as one has, it is acceptable, not according as one does not have. For it is not so that others may have relief and you affliction, but from equality in the present time, your abundance for their deficiency, so that their abundance also may become for your deficiency; so that equality may come about, as it is written. The readiness, he says, is from the opinion; but the doing is from what one has. He who had much did not abound, and he who had little did not lack. From this he establishes their readiness as most vehement, showing that if they do not share with others, they will have nothing more, gathering everything within; and he brings forward an ancient account: for those who gathered much were found to have no greater measure than those who gathered less, God punishing this insatiability of theirs. And he says these things, at once frightening them from what happened then, and persuading them nowhere to desire the greater. But thanks be to God who gives the same earnestness for you in the heart of Titus; because he received the exhortation, and being more earnest, he went out to you of his own accord. Since concerning almsgiving

He conversed, and now he also speaks concerning those who are to receive the money and to carry it away. For he urges this in order to make the zeal of the contributors greater. For the one who has confidence in the minister, and does not suspect him, gives with greater abundance. Either he had the care for the Thessalonians, or the same as I. And we sent with him the brother whose praise is in the Gospel throughout all the Churches. And who is this, or how great, whose action also he signifies, calling him praiseworthy because of his preaching of the Gospel? Some say it is Luke, some Barnabas; for the unwritten proclamation is the Gospel. And not only so, but also having been appointed by the Churches, our fellow-traveler in this grace which is ministered by us to the glory of the Lord himself, and our zeal, sending this. From this he is worthy of respect, because while preaching he is well approved. Let no one blame us in this abundance which is ministered by us, providing what is good, not only before the Lord, but also before men. And we sent with them our brother, whom we have proved in many things to be often earnest, but now much more earnest, with great confidence which is toward you, whether for Titus, my partner and fellow-worker toward you, or our brothers, apostles of Churches, the glory of Christ. Therefore, he says, we sent such men to you, so that no one may suspect our ministry, as though we were secretly stealing some part of the money. Therefore show the proof of your love, and of our boasting on your behalf, toward them in the presence of the Churches.

For this, he says, is their life, so that Christ may be glorified through them. And it is like the saying, Let your light shine before men, that they may see your good works and glorify your Father who is in heaven. At the same time he wishes to indicate something else as well: Receive them, he says, as brothers, as apostles of the Churches, as for the glory of Christ, as you also do for the glory of Christ. Therefore he adds: The proof therefore of your love. CHAPTER 9.

For concerning the ministry that is for the saints, it is superfluous for me to write to you. For I know your eagerness, of which I boast on your behalf to the Macedonians, that Achaia has been prepared since last year, and your zeal has stirred up the greater number. But I have sent the brothers, so that our boasting about you may not be emptied in this matter. So that, as I was saying, you might be prepared; lest perhaps if Macedonians come with me and find you unprepared, we (not to say you) should be put to shame in this confidence of boasting. Therefore I considered it necessary to exhort the brothers, that they should go before to you and arrange beforehand this blessing of yours previously announced, to be ready thus. Having said so much about it, he says, it is superfluous for me to write to you. And not only this is his prudence, but also what he again says about it: as a blessing, and not as covetousness. And this: He who sows sparingly will also reap sparingly; and he who sows with blessings will also reap with blessings. Each one according as he purposes in his heart, not out of grief or out of necessity. For God loves a cheerful giver.

But God is able to make all grace abound toward you, so that in everything, always having all sufficiency, you may abound in every good work, as it is written: He has scattered abroad, he has given to the poor; his righteousness endures forever. Not unwillingly, he says, nor under compulsion, but willingly and by choice. Now may he who supplies seed to the sower and bread for food supply and multiply your seed and increase the fruits of your righteousness, being enriched in everything unto all simplicity, which through you produces thanksgiving to God. He shows that even the things given are from God, so that no one may think highly of himself, as though giving from his own possessions. For seed here he calls almsgiving. And he shows them also that great is the reward of the accomplishment, calling them fruits of righteousness. Because the ministry of this service is not only supplying the needs of the saints, but also abounding through many thanksgivings to God, through the proof of this ministry, glorifying God for the submission of your confession to the Gospel of Christ, and for the simplicity of your fellowship with them and with all, and by their supplication for you, longing for you because of the surpassing grace of God upon you. But thanks be to God for his indescribable gift.

The ministry of the letter, that is, the generosity with money, and this spiritual service of ours, and the ministry carried out through us, accomplishes not only this—that it fills up the deficiencies of the saints and remedies their poverty—but also that, through many and on behalf of many, it brings about the sending up of thanksgiving for the good work. For this is the meaning of "but also abounding through many thanksgivings." For they, receiving the money, glorify God for the submission of your confession to the Gospel. But so that he may not show that they give thanks for this reason only, because they received, see how he makes them lofty. They glorify, he says, because you are so submitted to the Gospel; the sign of this is the very fact of contributing so abundantly; for this is what the Gospel commands.

CHAPTER 10.

Now I myself, Paul, beseech you by the meekness and gentleness of Christ. Having completed the discourse concerning almsgiving, as was fitting, he touches on more reproving words, hinting at the false apostles through the meekness and gentleness, wishing greatly to put them to shame. He sets before them, then, meekness and gentleness, making his accusation greater by this. Who in person am lowly among you, but absent am bold toward you. This he says, hinting at those false apostles who say, "His letters are weighty, but his bodily presence is weak." Or thus: or that even if I utter great things, I speak not from arrogance but from boldness toward you. But I beseech you, that when absent I may be bold with the confidence with which I reckon to dare against some.

I beseech you, he says, do not force me to show that when present I am strong and have power. For since he had said, "Being absent I have great confidence toward you," he uses these words: "those who reckon us as walking according to the flesh." For they slandered him as a hypocrite, as wicked, as a deceiver. "For though we walk in the flesh, we do not wage war according to the flesh." Here at last he also strikes fear. For we are clothed with flesh, I confess; but we do not even live according to the flesh. And he called this a warfare, especially to frighten them. "For the weapons of our warfare are not fleshly, but mighty through God." Fleshly weapons are wealth, glory, power, eloquence, cleverness, bustling about, flatteries, hypocrisies, and the other things like these. But ours are not such, he says, but mighty through God. And well again does he ascribe all his power to God. It is as if he were saying: It is not we, he says, who have made these things such, but God himself. For since when scourged and driven about they prevailed, he says that the confidence of prevailing through these weapons is from the power of God. For he himself makes them strong, so that even if we are clothed with them, it is he who fights and works through them. "For the pulling down of strongholds, casting down reasonings, and every high thing that exalts itself against the knowledge of God." And so that, having heard "strongholds," you should not think of something perceptible, he adds, "casting down reasonings." For by the proposition he shows the emphasis; and by the addition he intimates the intelligible nature of the warfare.

He calls the Greek conceit a stronghold, and the strength of their sophisms and syllogisms. And taking every thought captive to the obedience of Christ. He makes the victory bright and manifest. For we do not wage war with words, he says, but with deeds against words. And being ready to avenge every disobedience, when your obedience is first fulfilled. For we wait for you, he says, so that when through exhortation and threat we have corrected you and brought you out and removed you from fellowship with them, then, when those alone who are incurably sick have been left behind, we may bring punishment upon them, when we see you wholly separated from these. For you obey even now, but not perfectly. Therefore he did not say, "when you obey," but "when your obedience is fulfilled." You look at things according to appearance. If anyone has trusted that he is Christ's, let him consider this again from himself. The charge is not small, but exceedingly great. For the accusation belongs to easily deceived men. And he says that he is judged by things that appear, by fleshly things. And what is "by fleshly things"? If anyone is rich, if anyone is puffed up, if anyone has many flatterers around him. That just as he is Christ's, so also we are Christ's. Even if I should boast somewhat more about our authority, which the Lord gave us. He does not wish to become very burdensome from the outset, but he grows little by little and is brought to a head. For building up, and not for tearing you down. I shall not be ashamed, so that I may not seem as though I were frightening you through the letters.

For he says, "His letters are weighty and strong, but his bodily presence is weak, and his speech is despised." Let such a person consider this, that such as we are in word through letters when absent, such also we are in deed when present. For we do not dare to class ourselves with some who commend themselves, but they, measuring themselves by themselves and comparing themselves with themselves, do not understand. See how again he consoles their envy. But we will not boast beyond measure, but according to the measure of the rule which God apportioned to us as a measure, to reach even to you. For we do not overextend ourselves as though we did not reach to you. For we reached even to you in the Gospel of Christ, not boasting beyond measure, but in other people's territories. For the false apostles also said this, that we converted the whole inhabited world, that we arrived at the ends of the earth; and at the same time it is a demonstration of his humility. But having hope, as your faith grows, to be magnified among you according to our rule unto abundance, to preach the Gospel in the regions beyond you, not in another's rule, to boast of things already prepared. But let the one who boasts boast in the Lord. For it is not the one who commends himself who is approved, but the one whom the Lord commends. I hope, he says, that when you have come to know, our rule will also be extended further. For we will proceed even further, so as to preach and labor, not so as to vaunt with words about what others have labored for.

And well did he call it a rule and a measure, as one who entered for the possession of the inhabited world and an excellent inheritance, and showing the whole work of God. Having therefore such works, he says, and expecting greater, we do not boast as those who have nothing, nor do we reckon to ourselves, but to God the whole. Therefore he adds, so that the one who boasts, let him boast in the Lord. CHAPTER 11.

Would that you bore with me a little in my folly, but indeed bear with me. About to enter into his own praises, he has made much use of preliminary preparation. For I am jealous for you with a jealousy of God. For I betrothed you to one man, to present you as a chaste virgin to Christ. He did not say, I love you, but what was much more vehement than this, this he sets forth. For the souls of those who are loved are exceedingly jealous, being inflamed. And jealousy would not otherwise be born, except from intense friendship. But I fear lest, as the serpent deceived Eve in his cunning, so your minds should be corrupted. For even if your destruction, yet the discouragement is common; but the "lest perhaps,

Neither is it his condemnation, nor his silence. For neither is the other course safe, neither to speak openly nor to conceal continually; and by the memory of the history he casts them into great fear. From the simplicity and purity that is toward Christ. He shows that faith requires a guileless and simple soul. For if the one who comes proclaims another Jesus, whom we did not proclaim. He shows here that those who deceive were not Corinthians, but were brought in from outside to them. This, he says, because those men boasted that the apostles taught imperfectly, as though they themselves brought in something more in what they said. Since therefore, having said that they boasted more, having made full use of external wisdom, he says this, that if these men were saying something more perfect, and were proclaiming another Jesus, whom it was not necessary to proclaim, and we had passed it over, you would rightly hold to them. For this reason he added, whom we did not proclaim. But if the same heads of the faith, what is the more? For whatever they say, they will say nothing more than what we have said. Or you receive another Spirit, which you did not receive. That is, to make you richer in grace. Or another Gospel, which you did not receive, you would rightly hold to them. For I reckon that I have been in nothing inferior to the exceedingly great apostles. Nor did this again need their cleverness. Nothing, then, he says, more perfect has been brought in by them. For whether they proclaim Jesus, we proclaimed him; whether another Spirit, having said it, he added, which you did not receive; or another Gospel again, having said it, he added, which you did not receive, through all things making clear that it is not simply, if they say something more, that one must pay attention.

But if I said anything more that needed to be said, it was also omitted by us. And if it did not need to be said, for this reason it was not spoken by us either. Why then do you gape at those who say such things? For even if I am unskilled in speech, I am not so in knowledge. Since those men were boasting greatly about Greek wisdom, he sets this down in this way, showing that he is not ashamed of this, but even takes pride in it. For he considers the wisdom that is outside to be worthy of no account, but even folly. But in everything we have been made manifest in all things to you. He slanders the false apostles, as walking in craftiness. Or did I commit a sin, humbling myself, so that you might be exalted, because I preached the Gospel of God to you freely? I robbed other churches, taking wages for your service. And being present with you and in need, I was not a burden to anyone. For my lack was supplied by the brothers who came from Macedonia, and in everything I kept myself from being a burden to you, and I will keep myself. What he says is this: I lived in straits and extreme poverty while I was with you, and while preaching the word to you. This, then, you have to charge against me, and in this I sinned, that I chose to afflict myself so that you might be benefited. For this is the meaning of "you might be exalted." There is the truth of Christ in me. Do not think, he says, that I said this in order to receive. For there is, he says, truth in me. That this boasting of mine will not be stopped in the regions of Achaia. Why? Because I do not love you? God knows. But what I do, I will also continue to do. And he calls the matter a boasting. So that I may cut off the opportunity of those who desire an opportunity, so that in what they boast of, they may be found just as we also are.

For since they were eager to find some pretext against him, as being a lover of money, he too was eager to remove this. For such men are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder; for Satan himself transforms himself into an angel of light. For this reason, he says, I call them false apostles, because they play-act all such things in order to deceive. For since they know that otherwise they would not be readily accepted, they assume the mask of the truth, so that they may play the drama of deception, and they claim not to receive money, so that they may receive more. It is no great thing, then, if his ministers also transform themselves. He calls an angel of light one who has boldness. For these are angels of darkness, the angels of the devil. As ministers of righteousness, whose end will be according to their works. Which we are, he says, we who proclaim the Gospel. I say again (let no one think me foolish). For he has already corrected this beforehand. But if not, at least receive me as a fool. For this was their work, to boast when there was no cause. That I too may boast a little. What I speak, I do not speak according to the Lord, but as in foolishness. Again, by the addition of "a little" he lightens the weight. In this confidence of boasting. See how boasting is not according to the Lord. For when you have done all things, he says, say, We are unprofitable servants. Since many boast according to the flesh, I too will boast. For you gladly bear with fools, being wise yourselves. For you bear it if anyone enslaves you, if anyone devours you, if anyone takes from you, if anyone exalts himself, if anyone strikes you in the face.

That is, from external things, from noble birth, from wealth, from wisdom, from having circumcision, and Jewish ancestors. I speak as concerning reproach. Not that you are beaten, but that you suffer no less than those who are beaten, in the sight of all. As though we had been weak. But in whatever anyone is bold—I speak foolishly—I am bold also. Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I. Are they ministers of Christ? I speak as one beside himself, I am more so: in labors more abundantly, in stripes above measure, in prisons more frequently, in deaths often. Five times I received forty lashes from the Jews. For were we not able, he says, to do such things to you as well? But we do not. Why then do you endure them, as though we were unable to do such things? For it is a charge against you, that you endure those who act foolishly. But to endure those who also plunder, and despise, and beat, has not even a defense. I received forty lashes save one. Why save one? There was an ancient law that one who received more than forty lashes be disgraced among them. So that the force and impulse of the one striking, bringing more than the number, might not disgrace the one being scourged, they ordained that he be struck forty lashes save one, so that even if the striker exceeds, he might not go beyond forty, but remaining within the reckoned number, he might not disgrace the one being struck. Three times I was beaten with rods; once I was stoned. And what is this compared to the Gospel? That he was sent on long journeys and sea voyages. Three times I suffered shipwreck. Mystically hinting, he says that humanity suffered shipwreck a third time; for what does he mean by saying, Three times I suffered shipwreck, I spent a night and a day in the deep?

For humanity suffered shipwreck three times: once in paradise through transgression; a second time again in the flood of Noah; a third time, after receiving the law, the people fell away to idolatry, until Christ, the pilot of our souls, came, setting the sail of the cross in the midst of the earth, and arranged for us a storm-free voyage to the City of Heaven. I have spent a night and a day in the deep. He calls "night" the time before Christ's coming, spent in dark error. And he calls "day" the time after Christ's coming, spent in the bright baptism. I have spent a night and a day in the deep. In journeys often. For some say that he was sailing in the midst of the sea; others, that he was swimming in the midst of the sea, where neither land nor mountain could be seen, which is also more true. Since that at least is not even worthy of wonder, nor would he have placed it after the shipwrecks as being greater than the shipwrecks. In dangers from rivers, in dangers from robbers, in dangers from my own race, in dangers from the Gentiles, in dangers in the city, in dangers in the wilderness, in dangers at sea, in dangers among false brothers. For he was compelled to cross rivers. In toil and hardship, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness; besides the things without, my daily pressure, the care of all the Churches. Who is weak, and I am not weak? Who is made to stumble, and I do not burn? If I must boast, I will boast of my weaknesses. The God and Father of our Lord Jesus Christ, who is blessed forever, knows that I do not lie.

In Damascus, the ethnarch of King Aretas was guarding the city of the Damascenes, wishing to seize me, and through a window I was lowered in a basket through the wall, and I escaped his hands.

CHAPTER 12.

To boast indeed is not profitable for me; but I will come to visions and revelations of the Lord. He says this not as though he had said nothing, but because he is about to pass over to another kind of boasting, which shows him more brilliant and more distinguished. And he says these things in himself, teaching those men to be humble-minded. For if he who has such great things is such a man, what ought those men not to have done? I know a man in Christ fourteen years ago—whether in the body, I do not know, or outside the body, I do not know, God knows—such a one caught up even to the third heaven. And I know such a man—whether in the body or outside the body, I do not know, God knows—that he was caught up into paradise, and heard unutterable words, which it is not lawful for a man to speak. Of such a one I will boast; but of myself I will not boast, except in my weaknesses. For if I should wish to boast, I will not be foolish, for I will speak the truth. But I spare you, lest anyone should reckon of me beyond what he sees in me, or hears anything from me. And by the exceeding greatness of the revelations, lest I should be exalted above measure, there was given to me a thorn in the flesh. Although the revelations were many, he sets down this one; and that they were many, he himself going through them said, by the exceeding greatness of the revelations, lest I should be exalted above measure. For this reason he also sets down the time of the fourteen years, in order to show that one who had endured so great a time would not now have spoken of it, unless he had known the necessity to be great.

An angel of Satan, to buffet me, so that I may not be exalted. Satan is said to be the adversary in the Hebrew tongue. For the Scripture, recounting this in the time of Solomon, says: There was no Satan in his days; that is, no one warring, no adversary. What he says, then, is this: God did not allow the preaching to advance without toil, restraining our pride, but He permitted those who oppose us to attack us. An angel of Satan, then, he calls Alexander the coppersmith, Hymenaeus and Philetus, those who say the resurrection has already taken place, and all who oppose the word of the preaching and strive against it and war against it and cast it into prisons. Just as, therefore, he calls the Jews sons of the devil, since they emulate his ways, so too he calls angels of Satan everyone who resists the preaching. This, then, he says: a thorn was given to me, to buffet me; not as though God arms such men—may it never be—nor as though He punishes or takes vengeance for the time being, but He permits and allows it on the day of judgment. For this I besought the Lord three times, that it might depart from me. And this is a mark of great humility, that he did not hide it. And He has said to me: My grace is sufficient for you. That is: you raise the dead, you heal the blind, and you perform the other signs. For my power is made perfect in weakness. For being driven and persecuted, they prevailed over all. Most gladly, therefore, I will rather boast in my weaknesses, so that the power of Christ may overshadow me.

So that they may not fall, since the false apostles boast in their adversities, and these men are in persecutions, he shows that through these they become more illustrious. Therefore I am well pleased in weaknesses, in insults, in necessities, in persecutions, in distresses for Christ. So that no one might think he was speaking of bodily weakness, he recounted the weakness in detail, saying: In insults, in persecutions, in necessities, in distresses. You have seen how he has now revealed him whom he called above Satan, and he did not have a pain about his head, as those who talk nonsense say. For when I am weak, then I am strong. Where there is affliction, there also is consolation. And where there is consolation, there also is grace. When, then, he fell into prison, then he did those wonderful things. When he was shipwrecked and carried off to a barbarian land, then especially was he glorified.

When he entered the prison, then he also prevailed over the judge. I have become foolish in boasting; you compelled me. For I ought to have been commended by you. For I was not inferior to the exceedingly great apostles, even if I am nothing; nevertheless the signs of the Apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. For what is it in which you were defeated beyond the other churches, except that I myself did not burden you? In boasting. And having completed the account of his own praises, he did not stop at this, but defends himself again, and asks forgiveness for what was said. For you, he says, compelled me. For if he was boasting, and those men were not doing this with your error, I would not have been led so far as to bring myself to these words.

Since they were corrupting an entire church, looking to your advantage, I was compelled to become a fool. Forgive me this wrong. Behold, this third time I am ready to come to you, and I will not be a burden. For I seek not your possessions but you; for children ought not to lay up treasure for the parents, but the parents for the children. And I will most gladly spend and be spent for your souls, even if, loving you more abundantly, I am loved less. He sets this down as their commendation, if indeed they consider it their own wrong that they did not accept the Apostle taking anything from them, nor endure to be fed from there. But in this I did not burden you, but being crafty, I took you by guile. Did I take advantage of you through any of those whom I have sent to you? I exhorted Titus, and I sent the brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? Did we not walk in the same steps? Again, do you think that we are defending ourselves to you? We speak before God in Christ. But all things, beloved, are for your edification. For I fear lest, when I come, I find you not such as I wish, and I be found by you such as you do not wish. So can anyone say, "I indeed asked nothing, nor did I receive anything; but being crafty, I arranged for those sent by me to ask something from you in their own person. And through them I myself received it, placing myself outside so as to seem to have received it"? But no one could say even this, and you are witnesses. By the same spirit, he means either the same purpose or the same ministry of grace, that the Spirit granted us a like manner of life.

Lest there be envy, jealousy, outbursts of anger, selfish ambitions, slanders, whisperings, inflations, disorders—lest when I come again my God humble me before you. What he first intended to set down, namely the matter of inflation, this he sets down later. For they were set against him; so that he might not seem to be seeking his own interests first, he states the common matter first. For all these things were begotten from malice: the slanders, the accusations, the divisions. And I will mourn many of those who have sinned before and have not repented of the uncleanness and fornication and licentiousness which they practiced. He did not say all, but many; and he does not make even these manifest, giving them an easy return to repentance. CHAPTER 13. Behold, this third time I am coming to you. He shows that he is indeed much in earnest and more vehement in his charges, but slow and delaying in his punishments. By the mouth of two witnesses and three, every word shall be established. I have said before, and I say beforehand as though present the second time, and being absent now I write to those who have sinned before, and to all the rest. Instead of witnesses he sets his own visits and his charges. Once, he says, I spoke, and a second time, when I was present, I say even now by letter. And if you listen, what I desired has come to pass; but if you disregard, it is necessary from now on to establish what has been said and to bring on the punishment. That if I come again, I will not spare. So that delay might not produce negligence, see how he corrects this too, saying: If I come, I will not spare. Since you seek a proof of Christ who speaks in me, who is not weak toward you, but is mighty in you.

This is against those who mock him and jeer at him and say, "His presence is weak, and his speech is despised." Taking them up, he says: Since you wish to test whether Christ dwells in me, and for this reason you mock me as worthless and contemptible, as though I were destitute of that power, you will know that we are not destitute, if you provide an occasion—which may it not happen. He did not say "of the one who dwells," but "of the one who speaks," showing that the words are spiritual. For he was crucified out of weakness, but he lives out of the power of God. The name "weakness" signifies three things. For weakness is said to be the body's infirmity, according to what was said concerning Lazarus: Lord, behold, the one whom you love is weak. And again, one is weak in not being well established in the faith, according to what was said in Paul: Receive the one who is weak in the faith, not for disputes over reasonings. And again, in a third way, weaknesses are persecutions and plots. And this too can be seen from Paul, who says: Concerning this I entreated the Lord three times, and he said to me, My grace is sufficient for you. For my power is perfected in weakness. It is according to this third way, then, that he receives the name "weakness." He says, therefore: Even if he was crucified, having endured danger and plot, nevertheless he suffered no harm, but God is powerful, even if for the sake of the economy he suffered willingly. For we also are weak in him, but we shall live with him out of the power of God toward you. Test yourselves, whether you are in the faith; examine yourselves. Or do you not recognize yourselves, that Jesus Christ is in you?

unless perhaps you are unapproved. But I hope that you will know that we are not unapproved. That is: We are persecuted, driven out, and suffer the worst things. That is: for the sake of the proclamation and the faith in him. But we pray to God that he do you no evil; not so that we may appear approved, but so that you may do what is good. I entreat God, he says, that he find nothing uncorrected; or rather, not only this, but that you not sin even at the outset. For if you remain sinning without repentance, it is necessary to punish you and to give a proof of power; which they also did in the case of Sapphira and the magician Elymas. But we do not pray for this, he says, but the opposite, that neither you may sin, nor we appear as unapproved. That is: so that we may not in this way display the proof of the power that is in us, by punishing you and avenging ourselves on those who sin and are incurably sick. But what? That you may do evil. For this is what we pray, to see you crowned. But that we be as unapproved. Not displaying our punitive power. And he did not say "unapproved," but "as unapproved." For he was not going to be unapproved even if he did not punish. For we are not able to do anything against the truth. What the nature of the matter, he says, demands, this we do. For even if we see you approved through repentance, we are no longer able to punish. But for the truth. For we rejoice. When we are thought to be weak, not when we are weak. When we are weak, but you are strong. This also we pray, your restoration.

For this reason, being absent, I write these things, so that when present I may not use severity according to the authority which the Lord gave me. That is: approved and acceptable. For building up, and not for tearing down. Finally, brothers, rejoice. He shows that he did not desire to use the authority for their punishment. Be perfected. Be complete, he says, fulfilling what is lacking. Be exhorted, think the same thing, be at peace, and the God of love and peace will be with you. Greet one another with a holy kiss; all the saints greet you. The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all. Amen. He says this because there were many temptations and great dangers. It was written from Philippi of Macedonia through Luke and Titus. To the Corinthians 2, verses 612.

TO THE EPISTLE TO THE GALATIANS.

CHAPTER ONE.

Paul, an apostle, not from men, nor through man, but through Jesus Christ and God the Father. Those of the Jews who believed, being held at once by the preconception of Judaism and at once drunk with vainglory, and wishing to put upon themselves the dignities of teachers, came to the nation of the Galatians and taught that it was necessary to be circumcised and to observe Sabbaths and new moons, and not to endure Paul doing away with these things. For those around Peter and James and John, he says, do not forbid these things, the foremost of the apostles. For this man appeared yesterday and today, but those were first, those around Peter; and this man was a disciple of the apostles, but those were of Christ.

And this one alone, while those were many, and pillars of the Church. Since, therefore, he had previously seen a whole nation, and a fire kindled from the Church of the Galatians, he writes the letter defending himself against all these things, and from the very opening he directs himself against that charge which they, undermining his reputation, were making, saying that the others were Christ's, but this one had become a disciple of the apostles. By the one who raised him from the dead. Why did he not begin with the things befitting God, but with the passion itself? Because, since they were in revolt against him, as though about to be punished if they should fall away from the law, for this reason he makes mention of the matter through which he casts out all the need of the law. I mean the cause of salvation for all, which came from the cross and the resurrection. And all the brothers with me. Again he directs himself against that claim of theirs, that Paul was one, but the apostles were many; therefore he brought in a multitude with him, and not, as in other letters, either Paul alone, or Paul and Timothy, or also Silvanus. To the Churches of Galatia. He shows the necessity of the letter, that it was not one Church in danger that roused such great zeal in him, but a multitude of Churches. Grace to you and peace from God the Father and the Lord Jesus Christ. Everywhere he places this, but especially now when writing to the Galatians, since they were in danger of falling away from grace by coming again to be circumcised. Who gave himself for our sins. We have been surrounded, he says, by countless evils, and we were liable to the ultimate punishment.

And the law not only did not reconcile, but also condemned, making the sin evident, yet unable to set free, nor to stop the wrath of God. But the Son of God made even the impossible possible, dissolving sins and establishing enemies in the rank of friends. That he might deliver us from the present evil age. He did not say "time," but called the present life evil. Of the present evil according to the will of our God and Father, to whom be glory unto the ages of ages. Amen. He calls "practices" the evil deeds, the perverted choice. I marvel that you are so quickly turning away from the one who called you in the grace of Christ. This, he says, stirred up in me great amazement, that those who were taught the mystery of grace in such a way as to be able to become teachers of others, these same are so easily persuaded by those who deceive. To another gospel, which is not another. For as Peter says, that there is no other name under heaven given among men by which we must be saved. Unless there are some who are troubling you and wish to pervert the gospel of Christ. Well said, "troubling," not "teaching," nor "persuading"—in order to show that the matter is one of deception only. But even if we or an angel from heaven should preach a gospel contrary to what we preached to you, let him be anathema. As we have said before, so now I say again: if anyone preaches to you a gospel contrary to what

you received, let him be accursed. Observe the apostle's understanding: For lest anyone say that he composes his own doctrines for the sake of vainglory, he also anathematized himself; but since they had fled to authorities, James and John, for this reason he also mentioned angels. For do not tell me of James and John. For even if one is among the first angels, he says, corrupting the proclamation, let him be accursed. For am I now persuading men, or God? Even if I was deceiving you, he says, by saying these things, am I also able to deceive God, who knows the secrets of the mind, and to whom all my zeal is to please in all things? If I were still pleasing men, I would not be a servant of Christ. For I make known to you, brothers, the Gospel which was proclaimed by me, that it is not according to man. If I wished to please men, he says, I would still be with the Jews, and I would be ravaging the Church. But if I despised an entire nation and kinsmen and glory, and exchanged them for persecutions, and wars, and daily deaths, it is evident that these things which I now say, I do not say desiring the glory of men. He said this because he is about to recount his former life. So that they might not think that he does this defending himself to them, and be puffed up, for this reason he says: For am I now persuading men? For neither did I receive it from man, nor was I taught it, but through a revelation of Jesus Christ. Observe how up and down he insists that he has become a disciple of God, because those who were compelling the Galatians to be circumcised, say:

as those who became Christ's disciples, Peter and James and John, permit circumcision, but this man is a disciple of disciples, and ought one not to attend to this man rather than to those? For you heard of my conduct once in Judaism, that beyond measure I was persecuting the Church of God and ravaging it, and I was advancing in Judaism beyond many of my own age in my race, being more exceedingly zealous for my ancestral traditions. But when God was well pleased. The whole argument being constructed is a proof that he did not receive the mystery from man. For such a great change, occurring all at once, could not possibly come about through a man. For teaching from men advances little by little. But it also has another hidden argument. For he gently teaches them not to practice the things of the law; for if he, he says, who displayed such great zeal in the law, having abandoned the things of the law, came to the salvation that is from faith, it is evident that he has left it behind as unable to perfect. Much more, then, those who have run to faith ought not to pursue that which cannot perfect. He who set me apart from my mother's womb, and called me through his grace to reveal his Son in me, that I might proclaim him among the Gentiles. If he was called from his mother's womb, clearly for the apostleship, how did he become a persecutor? But this difficulty he himself solved in another place, saying: That in me first Christ might display all his longsuffering, as a pattern for those who are about to believe in him for eternal life.

Immediately I did not consult with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and again I returned to Damascus. Again this is a constructive argument, that he did not receive the teaching about Christ from men. For how could he who had been deemed worthy of teaching from above intend to consult men? Then after three years I went up to Jerusalem to visit Peter, and I remained with him fifteen days; but I saw none of the other apostles except James the brother of the Lord. And what I write to you, behold, before God, I do not lie. Then I came to the regions of Syria and Cilicia. And I was unknown by face to the churches of Judea that are in Christ; only they were hearing that he who once persecuted us now proclaims the faith which he once was ravaging; and they glorified God in me.

CHAPTER 2

Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me; and I went up according to a revelation. I did not come, he says, to be taught, but to visit; which is the act of one who only honors him. And I laid before them the Gospel which I preach among the Gentiles; but privately to those who seemed to be something, lest perhaps I run or had run in vain. At the beginning, when he was to receive the Gospel, he did not go up, nor did he lay it before the apostles. For he had no need, having learned from Christ, of their teaching. But as time went on, and he was preaching the Gospel to the Gentiles without circumcision, some were scandalized, since those around Peter did not abolish circumcision, but this man alone was abolishing it.

Therefore the Holy Spirit, wishing to cut off this scandal of the others, commanded him to go up with witnesses and to lay before the apostles the matter of preaching without circumcision, so that, when they too agreed with him, this scandal among men might be removed. But not even Titus, who was with me, being a Greek, was compelled to be circumcised. By the apostles, clearly; which was the greatest proof that they did not condemn the Apostle for not circumcising the Gentiles. But because of the false brethren secretly brought in, who slipped in to spy out our freedom, which we have in Christ Jesus. The word "because of" is used in place of "against." And the sense is this. The apostles, he says, did not compel Titus, who was uncircumcised, to be circumcised, although the false brethren secretly brought in were watching this very thing and compelling circumcision; he calls them "spies" because of their estrangement from the truth. That they might bring us into bondage. That they might lead us back, he says, into the slavery of the law. Therefore he also says elsewhere: Christ redeemed us from the curse of the law. To whom we did not yield in submission even for an hour, so that the truth of the Gospel might remain with you. Not even for a short time, he says, did we submit to them, clearly to those secretly brought in, so that we might not be found saying one thing about the Gospel and doing another. But what did he say about the Gospel? So that if anyone is in Christ, he is a new creation. And, the old things have passed away; behold, all things have become new. And, Christ has set us free in freedom. But from those who seemed to be something, whatever they once were, it makes no difference to me; God does not show partiality to a man.

For those who seemed to be something added nothing to me. The word "seemed" is used in place of "were," as he also said about himself: "But I think that I too have the Spirit of God." The meaning is this: Those around Peter, with whatever intent they were condescending to circumcision, I do not know, nor do I contend about this; but they know, since they will give an account to God. One thing I know, that when I came they said nothing more about the preaching. He well said both what sort they were, but are not, so that by the beginning of the preaching he might grant even their condescension. In place of "they opposed." But on the contrary, seeing that I have been entrusted with the gospel of the uncircumcision, just as Peter with that of the circumcision (for the one who worked in Peter for circumcision also worked in me for the Gentiles); and knowing the grace that was given to me, James and Cephas and John, those who seemed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcision. With "but on the contrary, seeing," one must join "they gave the right hand to me and Barnabas." He mentions the things in between, again showing that he was not appointed by men to preach to the Gentiles, which his enemies were saying about him. Only that we should remember the poor, which I also was eager to do this very thing. The agreements, he says, were made such that they should preach to the Jews and we to the Gentiles. The care of the poor became common to both. These were the poor, those of the Jews who believed in Christ, who were also deprived of their own homes by the Jews.

And these are those to whom he wrote, "And you accepted the plundering of your possessions with joy." But when Cephas came to Antioch, I opposed him to his face. While Peter was in Jerusalem, he accommodated himself to Judaism, for a time not hindering circumcision, nor the Sabbaths. But when he came down to Antioch, he ate without distinction with those who had believed in the Lord from among the Gentiles. Then, when certain men came down from Jerusalem, he was afraid of scandalizing them, and he separated himself from those with whom he had previously been living. But Paul made a certain arrangement with him, rebuking him before all, because he was compelling the Gentiles to Judaize, so that when the teacher heard these things and kept silent, those men might learn through his rebuke of the teacher that it is not necessary to observe Jewish customs. But the whole matter was an arrangement, out of the understanding of both for the benefit of the disciples, so that even if he says that Peter was acting hypocritically, and even if he was not walking uprightly, for the sake of benefit, by the arrangement of necessity, let us reckon his words. That he stood condemned. For before certain men came from James, he was eating with the Gentiles; but when they came, he drew back and separated himself. By those, clearly, who came down from Jerusalem. Fearing those of the circumcision. Lest, clearly, he scandalize them, lest he suffer some terrible thing at their hands. And the rest of the Jews also acted hypocritically with him, so that even Barnabas was carried away by their hypocrisy. He calls the observance of the law "hypocrisy," teaching that one must separate from it. But when I saw that they were not walking uprightly toward the truth of the Gospel, I said to Peter before all.

That is, they were not to cease entirely from the tradition of the law. But as we have already said, he shapes his words to meet the need of the economy; for the whole occurrence was an economy, both the rebuke of Paul and the silence and consent of Peter. For both were seeking one thing: to make those who believed in Christ cease from observing the law. If you, being a Jew, live like a Gentile and not like a Jew. That is, You do not keep the observance of the law, but like those of the Gentiles who have believed, you no longer keep either New Moons or Sabbaths. How do you compel the Gentiles to Judaize? And from this the economy of the matter is shown. Although he was neither compelling nor persuading the Gentiles to Judaize, Paul says that he does this, so that the rebuke directed at Peter might be found to be, as it were, on behalf of his own disciples. And covertly through the whole narrative he teaches the Galatians to bear lightly the weight of the rebuke. For if Peter, being of the Jews and persuading them to Judaize, was rebuked and bore the rebuke as something rightly done, much more should the Galatians, being of the Gentiles and having believed in Christ, and having again subjected themselves to the slavery of the law, receive the rebuke when they are rebuked. We are Jews by nature, and not sinners from among the Gentiles. Knowing that a man is not justified by works of the law, except through faith in Jesus Christ, we also believed in Christ Jesus, in order that we might be justified by faith in Christ and not by works of the law, because by works of the law no flesh shall be justified.

Having established from the case of Peter that circumcision is not necessary, he establishes this more universally. For if those who were Jews from childhood, and not proselytes, but reared in the law, having seen the weakness of the law for justifying a man, passed over to the grace that comes through faith, how much more should those who were not of the law from the beginning, but from the Gentiles, and then believed in Christ, not be obliged to incline toward the law that is weak for correction. But if, seeking to be justified in Christ, we ourselves were found to be sinners too, is Christ then a servant of sin? See into how great an absurdity he leads those who are attached to the law. If, he says, faith in Christ is not strong enough to justify, but there is necessity again to cling to the law—having abandoned the law for Christ's sake, and not being justified by that abandonment, but condemned—we shall find that the condemnation becomes for us a cause, on account of which, having abandoned the law, we ran to faith. May it not be. Having seen the absurdity that arises from the doctrine, he quickly leaps away, with the words, May it not be,

using it. For if I build again the things which I destroyed, I make myself a transgressor. Since they say that the one who does not keep the law is a transgressor, so by way of contrast he calls himself a transgressor when he keeps the law. It is as if he were saying: The law has ceased, and we have agreed to this by the very fact that we have left it and fled to the salvation that comes from faith. If, then, we strive to establish the law, by that very act we become transgressors, striving to keep what God has dissolved. For I through the law died to the law, that I might live to God. I have been crucified with Christ. This has a twofold contemplation. For either he calls the law the law of grace, or he means only the old law, showing that through that very law he died to the law. What he says is of this sort: The law itself led me out to attend to it. If, then, I were to attend to it, I also transgress it. How, and in what way, did Moses say: The Lord will raise up for you a prophet from your brethren like me; you shall hear him, speaking about Christ? So that those who do not obey him transgress the law. But what is "I died to the law"? Just as it is not possible to subject a dead man to the commandments of the law, so neither me, who have died to it by the curse of the law. For the law made everyone accursed who did not fulfill the things in the law. But no one was able to fulfill it. But I live, yet not I, but Christ lives in me. But what I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself for me. To the law, he says, or insofar as pertains to the law. I do not set aside the grace of God. Through grace, he says, I have been set free.

Therefore, it is not by turning back again to the law that I insult grace, as though it were unable to give life. For if righteousness comes through the law, then Christ died for nothing. Christ, he says, died for us, so that he might raise us up, having justified us and caused sin to be removed from our midst. But if those who persuade people to be circumcised say that a person is justified in the law, then the death of Christ has become superfluous.

CHAPTER 3.

O foolish Galatians. Having shown the absurdity and the blasphemy, he confidently added the rebuke. Who has bewitched you, that you should not obey the truth? He showed that they were doing well when they obeyed the faith. For if it were not so, the bewitching would not be spoken of those who do well. And by saying this, he calls them back again to the grace that comes through faith. Before whose eyes Jesus Christ was openly portrayed among you as crucified. This alone I wish to learn from you. He continually reminds them of the death and the cross, through which we, having been set free from sin, have lived. And the phrase, openly portrayed before the eyes, he has used to show their former insatiable longing for Christ, so that they saw the mystery before their eyes at all times. Did you receive the Spirit from works of the law, or from hearing of faith? Are you so foolish? Many of those who were baptized into Christ and received the Holy Spirit performed many works through him and great signs. So he reminds them of those very things. If, he says, it was not the law that granted the power to perform divine signs, but the grace of the Spirit, how is it that you have abandoned the one who granted such great things and rush upon the weak law? Having begun in the Spirit, are you now being completed in the flesh? He showed that they had reversed the order.

For he comes from bodily things to more spiritual things; but they, on the contrary, having first received spiritual things, transferred themselves to fleshly things—I mean circumcision. And well did he set before them the phrase "you are being completed," as in the case of irrational animals, as if he were saying more clearly: Like irrational beasts you present yourselves to be cut. Did you suffer so many things in vain? If indeed even in vain. He reminds them of those contests and struggles which they suffered for the sake of the preaching. He says therefore: Do not make all that former labor of yours idle. For this is what "if indeed even in vain" makes clear, in place of: unless, having repented, you keep it. Therefore the one who

supplies the Spirit to you and works powers in you, is it from works of the law, or from hearing of faith? What he said above, he now also takes up, persuading them by the gift of the graces they had received. Just as Abraham believed God, and it was reckoned to him as righteousness. Since those who were compelling them to Judaize said that the law was older than faith, Paul shows from the opposite that faith is older than circumcision. And since they thought highly of their forefather Abraham, he again persuades them from this. For if Abraham, in whom they take pride, appears first to have received faith, and through it was called a friend of God, how much more will these run to it, if indeed they boast of kinship with him? Know therefore that those who are of faith, these are sons of Abraham. He shows that the Gentiles, through faith, boast Abraham as father more than those of the circumcision.

For faith made Abraham a friend of God, not circumcision—if indeed circumcision became a seal and sign of faith. But the sign is less than that of which it is a sign, so that those who are of faith might reasonably be called sons of Abraham rather than those who are of circumcision, and by as much as gold is greater than its seal. The Scripture, foreseeing that God justifies the Gentiles by faith. Lest he seem to be establishing this by mere inference, he also brings the Scripture testifying concerning this. It preached the gospel beforehand to Abraham. Observe how the Scripture called the kinship that was to come about between the Gentiles and Abraham a Gospel. That in you all the nations shall be blessed. So then those who are of faith are blessed together with the faithful Abraham. Through the like faith. For as many as are of the works of the law are under a curse. For it is written, Cursed is everyone who does not continue in all things written in the book of the law, to do them. Having shown that faith justifies the Gentiles, and having given testimony concerning this from the divine Scripture, he shows that those who continue in the law also become cursed. But that no one is justified before God by the law, it is evident that the righteous shall live by faith. But the law is not of faith, but the one who does them shall live in them. He accepted as agreed that no one is justified by the law. For since he had said beforehand that the one who does not fulfill the whole law is cursed, and it was impossible for a man to fulfill it, for this reason he declared it with confidence. Christ redeemed you from the curse of the law, having become a curse for us; for it is written, Cursed is everyone who hangs on a tree.

The people were liable to the curse that condemns the one who does not abide by all things written in the book of the law. But Christ exchanged for this another curse, the one that says: Cursed is everyone who hangs on a tree. Since, then, both the one who hangs on a tree is accursed and the one who transgresses the law is accursed, and the one who was going to dissolve that curse ought not to have become liable to it, but ought to have received a curse in exchange for that one—I mean the curse that condemns the one who does not abide by all things written—for this reason he became free of the one: for guile was not found in his mouth; but he took this one, which makes the one hanging on a tree liable to itself, and through it he dissolved that one. And just as when someone has been condemned to die, another who is not liable, choosing to die on his behalf, snatches him from the punishment, so also Christ did. Therefore, just as the one who died, being not liable, delivered those who were going to die from death by his own death, so also Christ, having received a curse, released them from the curse. So that the blessing of Abraham might come to the Gentiles in Christ Jesus. How to the Gentiles? In your seed, it says, shall the Gentiles be blessed—that is, in the Lord. For as he himself says somewhere: He did not say, And to your seeds, as of many, but, To your seed, as of one—that is, Christ. For it was not possible for the Gentiles to be blessed through the Jews. For how could those who are of the law, being accursed, become the cause of blessings for others? So that we might receive the promise of the Spirit through faith. For since it was not [possible] the grace

of the Spirit to come into an unclean and offended vessel, they are first blessed, the curse having been removed; then, having been justified through faith, they draw to themselves the grace of the Spirit. So that the cross loosed the curse, faith introduced righteousness, and righteousness drew to itself the grace of the Spirit. I speak after the manner of men, brethren: nevertheless no one sets aside or adds to a man's covenant once it has been ratified. Now the promises were spoken to Abraham and to his seed. He does not say, And to seeds, as of many, but as of one, And to your seed, who is Christ. And this I say: the law, which came four hundred and thirty years later, does not annul a covenant previously ratified by God, so as to make the promise of no effect. For if the inheritance is from the law, it is no longer from the promise. But God graciously gave it to Abraham through a promise. The argument, he says, is from human examples; for this is what I speak after the manner of men means. And the sense is this: He promised to Abraham to bless the nations through his seed; and his seed according to the flesh is Christ. The law came four hundred and thirty years later. If, then, the law grants the blessings and the life and the righteousness, that promise is void. Then no one sets aside a man's covenant; but God's covenant is annulled after four hundred and thirty years. For if the things that promise promised are not given by it, but by another in its place, that is, the law, the covenant has been cast out; and how could this make sense? Instead of or adds. What then is the law? It was added because of transgressions.

So that no one should think the law superfluous, this part too is corrected, showing that it was given not rashly but most usefully, so that the Jews might not be free to live without fear and slip down into the utmost of wickedness, but the law might lie upon them like a bridle, training, regulating, preventing transgression—if not of all the commandments, yet at least of some. So the gain of the law is not small. But until when? Until the seed should come to whom he promised. Until the seed should come which was promised through the ordinance by angels. He calls the Christ the seed. And he says: it was given until the coming of Christ; why do you drag it further and beyond its time? In the hand of a mediator. But the mediator is not of one; but God is one. Here he calls Christ the one who also long ago gave the law. And if he himself gave the law, he would be lord also to dissolve it again. Is the law then against the promises of God? By no means. For if a law had been given that was able to give life, righteousness would truly have been from the law. For if the blessings have been given to the seed of Abraham, but the law introduces a curse, then the law is against the promises of God. How then does he dissolve it? Observe. First, by the prohibition, saying, By no means—which was exceedingly absurd—he sets it aside; then by firm reasoning. And this is it: If, he says, we had the hope of life in the law itself, perhaps they would have been right to say these things. But if our salvation and life are from faith, even if it makes those men accursed, we have suffered no harm, since that faith comes and dissolves all things.

But the Scripture shut up all things under sin, so that the promise by faith in Jesus Christ might be given to those who believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Since the Jews thought great things of themselves, and this was what made them wretched, for this reason the law was given, convicting them of their sin and placing them under a curse, so that, knowing that they were in the last place, they might long for the faith that is through Christ, which also looses sin. So then the law has become our tutor unto Christ, so that we might be justified by faith. But when faith came, we are no longer under a tutor. And the tutor is not opposed to the teacher, but prepares the way for him. But if someone comes to the state of lessons from the teacher, he is ashamed thereafter to remain still with the tutor. For you are all sons of God through faith in Christ Jesus. But not through the law, he says. For as many of you as were baptized into Christ have put on Christ. Since he said a great and wonderful thing—that those who had come under a curse from the law were through faith called sons of God—he establishes it, first by their having put on Christ. But if Christ is the Son of God, and you have put him on, he says, having the Son within yourself and having been made like him, you have been brought into one kinship. There is neither Jew nor Greek; there is neither slave nor free; there is neither male and female. For you are all one in Christ Jesus. He relates at greater length the goodness of God, seeing that he has given to all the same gift.

But if you are Christ's, then you are Abraham's seed, heirs according to the promise. If Christ is the seed of Abraham, and you have put on Christ and have become his body, it is clear that you are the seed of Abraham. Therefore you are also heirs. For the promise was made to that seed itself. CHAPTER 4. But I say, for as long as the heir is a child, he differs nothing from a slave, though he is lord of all, but is under guardians and stewards until the appointed time of the Father. So also we, when we were children, were enslaved under the elements of the world. But when the fullness of time came, God sent forth his Son, born of a woman, born under the law, that he might redeem those under the law. He calls him a child, not in respect of age, but of disposition, showing that God willed to grant these things even from the beginning. But since we were still disposed in a more childish way, he allowed us to be under the elements of the world, that is, New Moons and Sabbaths. For the days come from the course of the moon and the sun. But if even now they lead us under the law, they do nothing else but lead us back again, even in the time of full age, and make us differ nothing from slaves. That we might receive the adoption. He rightly said "receive," showing that it was owed. For he promised it from the beginning in the case of Abraham. And that you are sons, he sent forth the Spirit of his Son into your hearts, crying, Abba, the Father. So you are no longer a slave, but a son. And if a son, also an heir of God through Christ. Up and down he brings forward to them the account concerning the adoption.

And he has already shown this in what was said above through the words, You have put on Christ; but now also through another statement, that we could not call God Father, nor receive his Spirit, unless we had become his sons. But then, not knowing God, you served those who by nature are not gods. But now, having known God, or rather having been known by God, how will you turn back again to the weak and poor elements, to which you wish to be enslaved again from the beginning? Here he addresses those who have believed from among the Gentiles, that this very thing is also idolatry, the observance of the keeping of days. You observe days, and months, and seasons, and years. From these things it is clear that they were proclaiming not only circumcision alone, but also that the feasts and the new moons should be kept. I am afraid for you, lest I have labored for you in vain. I fear, he says, yet I have not despaired. For you are able to set everything right. Become as I am, because I also am as you are, brothers, I beg you. You did me no wrong. He says these things to those from among the Jews. Therefore he also brings himself into the middle, persuading them to depart from the old things, imitating him. You know that because of weakness of the flesh I preached the gospel to you formerly, and you did not despise or spit out my trial, the one in my flesh, but you received me as an angel of God, as Christ Jesus. While preaching to you, he says, I was driven about, I was scourged, I endured deaths, and not even so did you despise me. For this is, You did not despise or spit out my trial, the one in my flesh.

How then is it not absurd to receive him as an angel when he was persecuting, but not to receive him when he is giving the necessary counsel? Where then is your blessedness? For I bear you witness that, if possible, you would have gouged out your eyes and given them to me. So then, have I become your enemy by telling you the truth? Here he is perplexed and astonished, and he seeks from them to learn the cause of their change. Was it not you, he says, who followed and attended me, and regarded me as more precious than your eyes? From where, then, is the enmity? From where the suspicion? Because I spoke the truth to you; for I, he says, know no other cause than that I tell you the truth. They are zealous for you, but not rightly. They stir you up, he says, to have a zeal that is not right. For how is that right, which brings them back again under the yoke of slavery? But they want to shut you out, so that you may be zealous for them. To shut you out from the grace of the gospel. For this is what they were doing, wishing to cast them out of perfect knowledge, and leading them back again to what is spurious, for no other reason than that they themselves might be in the rank of teachers, and might place the Galatians in the rank of disciples. But it is good to be zealously sought in a good thing always, and not only when I am present with you. Here he hints that his absence brought these things about, and that this is blessed—that even when the teacher is absent, the disciples preserve the proper order. My little children, for whom I am again in labor until Christ is formed in you. You have corrupted, he says, the image, you have destroyed the form; you need another regeneration and remolding, that is, teaching; I give birth again through catechesis. But I wished to be present with you now, and to change my voice.

For what reason does he seek their presence, he says, and whose presence, except to change his voice—instead of weeping and lamenting and wailing, and drawing all into lamentation? For through a letter it was not possible to show tears, nor wailing. That I am perplexed among you. For I do not have, he says, what to say: how those who had ascended to the very summit of heaven through the dangers which you endured for the faith, and through the signs which you displayed through the faith, have now suddenly been brought down to such meanness, so as to be dragged away to circumcision and Sabbaths. Tell me, you who wish to be under the law, do you not hear the law? For it is written that Abraham had two sons, one from the slave girl and one from the free woman. But the one from the slave girl was born according to the flesh, and the one from the free woman through promise. Since he was saying that faith joins you to Abraham, and it seemed to his hearers to be incredible that those not born from him should be his sons, he shows that this paradox happened from above. For Isaac, born not by the sequence of nature, nor by the law of marriage, nor by the power of the flesh, was both a son and legitimate, having been commanded to spring from dead bodies. Let it not disturb you, then, he says, that you were not born according to the flesh. For this is the very reason you are especially his kin—that you were not born according to the flesh. For this does not make you more honored according to the flesh, but even more dishonored. For more wonderful is the birth that is not according to the flesh, and more spiritual. And this is clear from those born from above.

Ismael was born according to the flesh, but he was a slave, and not only this, but he was also cast out of his father's house. But Isaac, who was born according to the promise, being a genuine and free son, was lord of all. These things are allegorized. The history itself, he says, does not only indicate what appears, but also proclaims certain other things; therefore it is also called an allegory. For these are two covenants. The two laws, the legal and the evangelical. One from Mount Sinai, giving birth into slavery, which is Hagar. For Sinai is a mountain in Arabia. Hagar was the name of the slave woman. And the mountain Sinai is thus translated in their native dialect; so that those born from the old covenant are all necessarily slaves. And it corresponds to the present Jerusalem; and she is in slavery with her children. Not only, he says, was she a slave, but she also bore slaves. But also the covenant itself, that is, of which the slave woman was a type. For Jerusalem also lies near the mountain that bears the same name as the slave woman; and on this mountain the covenant was also given. But the Jerusalem above

Jerusalem is free, which is the mother of us all. For it is written: Rejoice, barren woman who does not bear; break forth and cry aloud, you who do not travail. Hagar is a type of the Jerusalem below, and this is clear from the mountain that is so called; and Sarah is a type of the Jerusalem above. The Jerusalem above is beautiful; for she too was formerly barren, just as Sarah was. And that the discourse concerns the Church, he also brought forward the prophet as a witness, saying: Rejoice, barren woman who does not bear. For many are the children of the desolate woman, more than of her who has a husband. He calls the Church from the Gentiles desolate, which formerly existed in desolation and ignorance of God. But her who has a husband is the synagogue, because the law was given to her. Nevertheless, the children of the barren woman have become many times more; inasmuch as she who has a husband bore only one nation, but the barren woman made all the nations. But we, brothers, like Isaac, are children of promise. For not only is the Church barren, like Sarah, but just as in her case it was not nature but the promise of God that produced the offspring, so also in the case of our regeneration, no nature does it, but the words of God, which the faithful know, in the baptismal font of waters, as in a womb, form and regenerate the one being baptized. Therefore, if we are children of the barren woman, we are free. But just as then the one born according to the flesh persecuted the one born according to the Spirit, so also now. Lest they say: And what is this freedom, when Jews seize and scourge the faithful? He shows that the type of this also exists from above. But what does the Scripture say? Cast out the slave woman and her son.

For the son of the slave woman shall not inherit with the son of the free woman. But we, brothers, are not. Having shown from above the type of persecution, he does not allow them to fall into despondency, teaching again from history both what the end of the persecutors will be—namely, not only to be cast out of the house, but also to undergo the loss of their property. Well did he also say "son of the slave woman," and not "of Abraham," so that he might address them from the baser side. Children of the slave woman, but of the free woman. For freedom Christ has set us free.

CHAPTER 5.

Stand firm, and do not again be entangled in a yoke of slavery. He sets forth another reason that persuades them to remain in the doctrines. And he says: Did you not free yourselves? Another is the one who bought you; another is the one who gave the price for you. By saying "stand firm," he showed the tossing that had occurred; and by the word "yoke," he signifies to them the heaviness of the matter. And by saying "again," he shows their great insensibility. For if you were inexperienced in that passion, he says, you would not be worthy of so many accusations. Behold, I Paul say to you. The voice is one of confidence. That if you are circumcised, Christ will profit you nothing. How will Christ profit the one who is circumcised nothing? Listen. The one who is circumcised is circumcised as one who has feared the law. But the one who has feared disbelieves the power of grace; and the one who disbelieves gains nothing from what is disbelieved. And I testify again to every man who is circumcised, that he is a debtor to do the whole law. You have been severed from Christ.

For do not think that these things are said out of enmity; I say them not to you only, he says, but to every man who is circumcised, that he is a debtor to fulfill the whole law. For the legal ordinances are linked to one another. And how, listen. Circumcision has a sacrifice coupled with it, and the observance of days; the sacrifice again, both the guarding of days and of place; the place, the modes of countless purifications. The purifications introduce a multitude of observances. For it is not permitted for one who is unclean to sacrifice, nor to tread the innermost sanctuaries of the temple, nor is it lawful to do any other such thing. Therefore the law draws many things along through one commandment. If then you should be circumcised, but not on the eighth day; or on the eighth day, but should not sacrifice; or should sacrifice, but not in the appointed place; or in the appointed place, but not the things prescribed by custom; or the things prescribed by custom, but not being clean; or being clean, but not purified by the proper ordinances—all those things are gone. For this reason he says, that he is a debtor to fulfill the whole law. Whoever are justified in the law, you have fallen away from grace. And through punishment he frightens them. For what remains for those who fall away from grace, except inescapable punishment? For we, by the Spirit, from faith, eagerly await the hope of righteousness. Having alarmed them through punishment, he again leads them to the harbor of consolation, saying: We have no need of those legal ordinances, he says. For faith is sufficient for us to provide the Spirit, and through it righteousness, and many great good things. For in Christ Jesus neither circumcision nor uncircumcision has any power, but faith working through love. You were running well; who hindered you from obeying the truth?

For he who has put on Christ, let him no longer busy himself with these things, he says. The persuasion does not come from him who calls you. The one who calls you did not call you for this purpose, that you should be so shaken; nor did he legislate, that you should Judaize. A little leaven leavens the whole lump. Lest anyone say, Why do you make so much of the matter in your argument? We have kept only one single commandment of the law, and you make such a disturbance? Hear how he frightens them by the example. What he says is of this sort: Just as leaven, being small, transforms the whole lump into itself, so also this small evil, he says, if it is not corrected, can lead you even to complete Judaism. But I have confidence in you in the Lord, that you will think nothing else. He did not say, that you do not think, but that you will not think; that is, that you will be corrected. But the one who troubles you will bear the judgment, whoever he may be. Well done, that he nowhere gives the name of those who trouble them, so that they may not become more shameless. But I, brothers, if I still preach circumcision, why am I still persecuted? Since they slandered him as Judaizing everywhere and feigning the preaching, see how clearly he shows what he has put off, calling them as witnesses. You know, he says, even you yourselves, that this is the pretext for my persecution, that I command them to abstain from the law. But if I preach circumcision, why am I persecuted? For those of the Jews have nothing else to accuse me of, except this. Then the stumbling block of the cross has been abolished. I am so foolish, he says, as to be afflicted for nothing and to cause others to stumble. For neither was the cross in this way the thing that caused the Jews to stumble, as was the fact that one must not obey the ancestral laws.

For when they brought Stephen forward, they did not say, "This man was worshipping the crucified one," but "He speaks against the law and against the holy place." Would that those who are unsettling you would even cut themselves off. For you were called to freedom, brothers. What he means is this: I have no concern for those men. If they wish, let them not only be circumcised, but let them even be cut off. Only do not use freedom as an occasion for the flesh. Christ, he says, has released you from the yoke of slavery; he has left you free to do whatever you wish—not so that we might use our authority for evil, but so that we might gain an occasion for a greater reward, going on to a greater philosophy. For since above and below he calls the law a yoke of slavery, and not a release from the curse, lest anyone suspect that for this reason he commands us to depart from the law, so that it might be permitted to live lawlessly, he corrects the suspicion, saying: Not so that our conduct might become lawless, but so that our philosophy might be above the law. For the bonds of the law have been loosed; and I say these things not so that we might become more lowly, but so that we might become more exalted. But through love serve one another. For the whole law is fulfilled in one word, in this: You shall love your neighbor as yourself. But if you bite and devour one another, take care lest you be consumed by one another. But I say, walk in the Spirit, and you will certainly not fulfill the desire of the flesh. He shows the manner by which they may easily fulfill the law of the gospel, and at the same time also whence the beginning of circumcision arose. For since, he says, you desired to rule over one another, you were divided; serve one another. For in this way you will be gathered together again.

He says this covertly, and not openly. For the flesh desires against the spirit, and the spirit against the flesh; and these are opposed to one another, so that you do not do what you wish. By "flesh" he means the evil choice, and by "spirit" the good choice, which strives to run upward. For vice is opposed to virtue, and virtue in turn is set against vice, fulfilling the role of a kind of tutor, and not allowing you to walk according to base desires. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are manifest, which are: adultery, fornication, uncleanness, licentiousness, idolatry, sorcery, enmities, strife, jealousies, outbursts of anger, selfish ambitions, dissensions, heresies, envyings, murders, drunkenness, revelries, and things like these, of which I forewarn you, just as I also foretold, that those who practice such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, self-control. Against such things there is no law. He who has the Spirit as he ought, through it quenches every evil desire. And he who has been delivered from these things has no need of the help that comes from the law, having become far higher than its proclamation. For he who does not grow angry—how does he need to hear, "You shall not murder"? He who does not look with licentious eyes—how does he need the one who instructs him not to commit adultery? For who will discuss the fruit of vice with one who has torn out its root? Do you see that here he does not mean the flesh, but the earthly reasoning? For enmities, and jealousies, and heresies—how could these be of the flesh?

But those who belong to Christ Jesus have crucified the flesh with its passions and desires. Here again he calls "flesh" evil deeds. If we live by the Spirit, let us also walk by the Spirit. Let us conduct our lives according to his laws. For this is what "let us walk" means. And he says: Let us be content with the power of the Spirit, and let us not seek the addition that comes from the law. Let us not become conceited. He shows that those who introduce circumcision do this out of love of glory. Provoking one another—clearly into rivalries and quarrels. Envying one another. For envy comes from vainglory. CHAPTER 6.

Brethren, if a man is even overtaken in some trespass. He did not say, "if he commits," but "if he is overtaken," that is, if he is carried away. And observe how skillfully he brings even those who preach circumcision into the faith, calling their sin a "prevention" and a "carrying away," and persuades the others not to join themselves to them. For how could they be carried away with them, when they are commanded to correct those very men? You who are spiritual, restore such a one. He did not say, "punish," nor "condemn," but "restore." In a spirit of gentleness. He brings this law to teachers: to say all things with gentleness. And well does he say not only "in gentleness," but "in a spirit of gentleness," to show that these things seem good to the Spirit as well, and that to correct with mildness is a spiritual gift. Looking to yourself, lest you too be tempted. He covertly brings down the pride that arises from teaching. For lest we too be puffed up by the very act of teaching, he sets us in fear and struggle.

Bear one another's burdens. For since it is not possible for a man to be without fault, he counsels us not to be strict examiners of the faults committed by others. And so you will fulfill the law of Christ. For if anyone thinks he is something, when he is nothing, he deceives himself. For this reason bear with one another. For instance, a certain man is irascible, and you are sluggish; bear with his vehement impulse, so that he in turn may bear with your slowness; and in this way neither will he sin, being borne with by you, nor will you go wrong in the things wherein you are burdensome, while your brother endures you. But let each one test his own work. For instance, if you have done something good, consider whether you did it through vainglory, or through compulsion, or in hypocrisy, or for some other human reason. And then he will have his boasting in himself alone, and not in the other. He says these things not as legislating, but as condescending, as if he were saying: To boast is indeed not good. But if you must, do not boast against your neighbor, like the Pharisee. And this too he permitted, so that the whole might be removed little by little. For the one accustomed to boast in himself alone, and not against others, will quickly correct this defect as well. For each one will bear his own burden. He seems to set down a reasoning that prevents boasting against another. But he corrects the one who boasts, so that he should not even think highly of himself, by bringing to his mind his own sins, and by the very terms of the burden pressing upon his conscience. Let the one who is being instructed in the word share with the one who instructs him in all good things. Do not be deceived; God is not mocked. For whatever a man sows, this he will also reap.

For he who sows to his own flesh will reap corruption from the flesh, but he who sows to the Spirit will reap eternal life from the Spirit. And let us not grow weary in doing what is good. Here his discourse is again about teachers, so that they may enjoy much service from those who are taught. Christ also ordained this. And why? Listen. Since the dignity of teaching often puffed up those who held it, trampling down their mindset, he brought them to the necessity of needing those who are taught, and again led those others to an occasion of becoming more readily inclined to beneficence, training them to be gentle. And he says, in all good things, so as to show all abundance toward them. For in due season we shall reap, not growing faint. Not as the fleshly poor man, he says, who even at harvest has much toil, so also the spiritual man, but he is in great rest. But then, as we have opportunity, let us work what is good toward all, especially toward those who are of the household of the faith. He urges us to bring speed and zeal concerning almsgiving. For we are not always masters of showing mercy. For when we are carried away from here, even if we wish ten thousand times, we accomplish nothing more. And the phrase toward all is for the distinction from Jewish meanness. For among them all acts of philanthropy were toward those of the same race. But the philanthropy of grace calls both land and sea together to the sharing of almsgiving, and shows greater zeal toward those of the household. See with what large letters I have written to you with my own hand.

He urges them to accept his word in everything, and the magnitude of the doctrines, by his saying "how large," indicating it, and by "in my own hand"; and something else is also made clear through this. What? Since they were slandering him, saying that he preached circumcision and was playing a part, as though he did not preach it, for this reason he was compelled to make the letter in his own handwriting, depositing a written testimony. "As many as desire to make a good showing in the flesh, these compel you to be circumcised." He shows that those men also make the preaching only for the sake of vainglory, not for the sake of what ought so to be done. "Only that they may not be persecuted for the cross of Christ." Another reason again for their not preaching from conviction is that they not be persecuted by the Jews; but what is done from fear or from vainglory is not done as something owed. Therefore, even if circumcision is preached by them, it is not preached as necessary. "For not even those who are being circumcised themselves keep the law, but they desire you to be circumcised." A proof that they do not preach from conviction is that they do not keep these things which they preach. "That they may boast in your flesh." Having disciples, and being teachers. "But far be it from me to boast, except in the cross of our Lord Jesus Christ." What is the boast of the cross? That Christ took the form of a slave, and suffered what he suffered for me, the slave, the enemy, the fool; so he loved me as to give himself up. "Through which the world has been crucified to me." "The world," he means, the things of this life: the praise that comes from men, the bodyguard, the glory.

These things, he says, have become dead to me—things so splendid and great. And I to the world. He speaks of a double death: that those things are dead to me, and I to them; and neither can they destroy me and subdue me—for they are dead once for all—nor can I desire them, for I too am dead to them. For in Christ Jesus neither circumcision has any power nor uncircumcision, but a new creation. See how great a power of the cross he proclaims; for he not only put to death in himself all the affairs of the world, but also set himself far above the old way of life. He calls the new creation that which is given through faith. And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God. Those who pursue these things, he says, these both enjoy peace and loving-kindness, and would rightly be called by the name of Israel. From henceforth let no one give me troubles. Here he does not speak these things as one who has grown weary, nor as one who has been greatly vexed, but restraining their sluggish disposition, and casting them into greater fear, and fixing firm the laws laid down by him, and not permitting them always to be moving them. For I bear in my body the marks of the Lord Jesus. More brightly than every word and every voice, he says, I make my defense through these marks against those who say that I play the hypocrite in the doctrine, and speak to please men. He calls the marks wounds, the injuries, those endured for Christ. The grace of our Lord Jesus Christ be with your spirit, brethren. Amen. With this final word he sealed all that went before.

For he did not say simply, "with you," as in the case of others, but "with your spirit," leading them away from carnal things, and everywhere showing God's beneficence, and reminding them of the grace which they enjoyed, through which he was able to lead them away from all Jewish error. For to receive the Spirit was not through legal prominence, but through the righteousness that is according to faith. It was written to the Galatians from Rome, 263 lines. TO THE EPISTLE TO THE EPHESIANS.

CHAPTER ONE.

Paul, an apostle of Christ Jesus through the will of God, to the saints who are in Ephesus, and to the faithful in Christ Jesus. Grace to you and peace from God our Father, and the Lord Jesus Christ. Blessed be God and the Father of our Lord Jesus Christ. Just as the other works of God, so also his apostleship he says is from God, but is worked by Christ, as being the power of God. The main point of the epistle is to teach them about the grace of Christ. And this grace is our assumption into him, and sanctification, inasmuch as we have become his body and have him as head. And the cause of this grace is the goodness of God, which is hymned for ages. And the way to this is the redemption through the blood of Christ. He who blessed you with every spiritual blessing in the heavenly places in Christ. He himself, he says, will be our blessing—that is, the gift from God, for the enjoyment of spiritual goods. But the enjoyment of these is not on earth, since the blessings are not carnal either, but their place is the heavenly and eternal one.