Commentary on Revelation & Paul 4

CHAPTER ONE. 'Paul, an apostle of Jesus Christ.' It is asked why in all his Epistles, contrary to the custom of writing, he places his own name first, and then that of those to whom he writes; but this is a matter of apostolic authority and order, because he writes to those beneath him, just as judges are wont to direct their precepts to those whom they govern. 'By the will of God.' As he says to the Galatians: 'Not from men, nor through man'; at the same time to show that he was not sent without the will of the Father: for no one is ignorant that the will of God is just and reasonable. 'And Timothy our brother.' Paul did not say 'and Timothy,' because they were not both apostles. But to the Philippians, where authority was not so necessary, he begins thus: 'Paul and Timothy, servants of Jesus Christ:'

because both are servants. 'To the church of God which is at Corinth.' For there was a church there, and one that was not of God. 'With all the saints who are in all Achaia.' The 'saints' here can be taken not only as the baptized, but also as the priests of God, as in the first Epistle: 'With all who call upon the name of the Lord.' And to the Philippians: 'With the bishops and deacons'; but he placed the priests afterward, lest to those of little understanding he might seem not to have included them in the Church. 'Grace to you, and peace from God our Father, and the Lord Jesus Christ.' As we are wont at the beginning of letters to pray for health, in place of this the Apostle always sets grace. 'Blessed be God, and the Father of our Lord Jesus Christ.'

He gives thanks to God that they receive consolation for this end, that they themselves may console others. 'The Father of mercies.' Because from him is all mercy. 'And the God of all consolation.' Of all consolation, because he consoles perfectly, and the consolation is not less than the tribulation. 'Who consoles us in all our tribulation.' Not in some. 'That we may be able ourselves also to console those who are in every distress.' For this reason he delivers us, that we ourselves may be able to console others, and so he gives us a pattern for consoling others. 'Through the exhortation by which we ourselves also are exhorted by God.' And through the exhortation by which we ourselves are consoled by God, we recognize that God abandons no one, and much more in the future will reward even those whom he does not desert in the present.

'For as the sufferings of Christ abound in us.' Sufferings for the name of Christ. 'So also through Christ our consolation abounds.' As Peter was delivered from prison, and Paul was confirmed by a vision of the Lord and by a voice in the temple. 'But whether we are afflicted, it is for your exhortation and salvation, or whether we are consoled, it is for your consolation.' Because we exhort you unto salvation, or that we may offer you an example of endurance. 'Or we are exhorted for your exhortation, which works endurance of the same sufferings which we too endure.' For this reason we are delivered, that you yourselves may be reassured that you ought not greatly to dread sufferings; or that we may exhort you to bear patiently these things, which have consolation both present and to come.

'That our hope for you may be firm, knowing that as you are partakers of the sufferings, so also shall you be of the consolation.' Because we are certain. 'For we do not wish you to be ignorant, brethren, concerning our tribulation which befell us in Asia.' He recounts his own sufferings, that they may recognize that they suffer little, especially since those men had endured such things who had been appointed in Christ's stead: by comparison with their master let the disciples blush to grieve over their own injury, when they have learned that their master bore greater things. 'That we were burdened beyond measure, beyond our strength.' By the pressure of tribulations. 'So that we were even weary of living.' So that we longed to die. 'But we ourselves had within us the sentence of death.'

Death itself taught us that every human aid had failed, and that the remedy was to be hoped for from him alone, to whom even to raise the dead is possible. 'That we should not trust in ourselves.' Or even that we might despair of life. This passage makes against those who are catholic and yet presume to attribute something to their own merits. 'But in God, who raises the dead, who has rescued us from such great perils, and does rescue.' Not in our own prudence or caution, nor in our own virtues, because 'cursed is he who places his trust in the arm of his flesh.' 'In whom we hope, that he will yet also rescue us.' He foreknows that he will yet suffer, who hopes to be delivered. 'You also helping.' As Peter too was delivered from prison by the prayers of the Church:

and at the same time it is to be noted that no one is said to be helped unless he too labors. 'In prayer for us.' The prayer of the whole Church avails much. 'That from the persons of many thanks may be given for us for the gift which is in us through many.' That from a gathering of many persons—namely infants, young men, and old men—thanks may be rendered to the Lord for this, that we have been given to you. 'For this is our glory, the testimony of our conscience, that in simplicity and sincerity of God.' Therefore I glory in tribulations, because my conscience does not reproach me for preaching for the sake of gain or glory, but for seeking your salvation in simplicity. 'And not in carnal wisdom, but in the grace of God we have conducted ourselves in the world.'

Not teaching craftily, as is carnal wisdom, which is sold for a price, but freely, as we received from God, or preached for God's sake. 'But more abundantly toward you.' From whom we did not even receive the sustenance that was rightly owed to us. 'For we write no other things to you.' I do not blush, because you too know that what I say is certain. 'Than what you read and acknowledge.' Reading these things in the letter, which you may acknowledge in your conscience. 'But I hope that you will acknowledge them even to the end.' I will not change my purpose. 'As also you have acknowledged us in part.' Because the end is not yet: but when the end comes, then you shall fully acknowledge. 'That we are your glory, as you also are ours.'

Such is the glory of the disciples in a good teacher, as also the master glories in good disciples. 'In the day of our Lord Jesus Christ.' When both true masters and good disciples shall be proven. 'And in this confidence I wished to come to you first.' In this consciousness, that we sought nothing of yours but your salvation. 'That you might have a second grace, and pass through you into Macedonia.' And again to come from Macedonia to you, and by you to be set forward into Judea. Because at the first coming you had the first grace; or certainly he wished penance to be understood as the second grace, because the first is that of baptism. 'When therefore I had wished this, did I use levity?' Because he had not fulfilled his promise, lest they should think this to be a matter of levity, he excuses himself truthfully and wisely.

'Or the things that I purpose, do I purpose according to the flesh?' According to the carnal will. It is carnal, when no cause exists, not to do what you promise, as many carnal men are wont to do. 'That with me there should be Yes, and No.' Therefore I do not purpose according to the flesh, so that I may not lie. 'But God is faithful: for our word which was among you is not in it Yes, and No: but in it there is Yes.' There is no doubtfulness in it, nor have we ever lied to you. 'For the Son of God, Jesus Christ, who was preached among you by us, by me and Silvanus and Timothy, was not in him Yes and No.' Against the Manichaeans, who affirm that Christ had a false flesh: and against the Arians, who deny that the Son always existed: since he himself spoke to Moses:

'I am who I am'; and: 'He who is has sent me to you'; because he both was, and is, and always is; because he never is not. 'But there was Yes in him.' That is, truth and immutability; as Moses says: 'He who is has sent me.' For he truly is, who is always the same. 'For as many as are the promises of God, in him is Yes.' Therefore also through him we say Amen to God—the fulfillment of truth. 'Unto our glory.' All the truth of the promises is in Christ, which through us is completed unto the glory of God. 'But he who confirms us.' Because he had said 'through us,' now he shows all this to be done by God, who worked all these things in them, lest human weakness should arrogate anything to itself. 'With you in Christ'—by virtues. 'And who has anointed us, God.'

By the Holy Spirit, or by the chrism. 'And who has sealed us.' Everything precious that is within is sealed. 'And has given the pledge of the Spirit in our hearts.' Every earnest is given in proportion to the greatness of the price: how great then is the reward, whose earnest is so great? that is, the grace of the Spirit. 'But I.' He renders the reasons why he did not go, which is to be imputed not to his own levity but to their infirmity. 'I call God as witness against my soul.' Whom alone the secrets of the soul do not deceive. 'That, sparing you, I came no more to Corinth.' Lest I should punish you more sharply among you. 'Not that we lord it over your faith.'

Not that you believed in order that we might lord it over you, as the priests do under the law, and that we therefore terrify you; but we do all things for your amendment, that both here in conscience and eternally you may rejoice. Not that you should again be compelled as slaves through fear, but we ourselves give aid to your liberty, lest, while you know not how to keep its measure, you fall into worse. 'But we are helpers.' Fellow workers. 'Of your joy. For by faith you stand.' You are free, if you do not sin. The conscience rejoices when it recalls good works. The teacher's joy is the progress of the disciples. CHAPTER II. 'But I determined this with myself.' I considered, or I resolved. 'That I would not come again to you in sorrow.' I who had first come in joy, when you believed.

'For if I make you sorrowful, who then is he that makes me glad?' To this end I make you sorrowful, that I may rejoice over you. 'Except him who is made sorrowful by me?' For he who is made sorrowful understands that he has sinned; like a sick man, who still feels the pain, is able to receive health. 'And this same thing I wrote to you.' Therefore I wrote, that, corrected by the letters, you might make me rejoice when present. 'That I might not, when I come, have sorrow upon sorrow.' For I have sorrow, because you sin: therefore the sorrow is increased, if you do not perfectly amend. 'From those over whom I ought to have rejoiced.' Over whom I ought never to have been made sorrowful, or over whose amendment I ought to rejoice. 'Trusting in you all, that my joy is the joy of you all.' Trusting

that you all understand that then you have true joy, if I rejoice. 'For out of much tribulation and anguish of heart.' Here too it is to be understood how solicitous the apostles were for the salvation of all. 'I wrote to you through many tears.' The former Epistle. 'Not that you should be made sorrowful, but that you might know what charity.' Not that your grief delights me, but because it cannot be cured otherwise. 'I have more abundantly toward you.' Lest they should say: 'We are not the only ones who have sinned.' Out of a more abundant solicitude you can prove a greater charity. 'But if anyone has caused sorrow, he has not made me sorrowful.' Because through his sin you too, being reproved, profit the more; or because, having amended, he did not make me wholly sorrowful. 'But in part.' As if a good man he did harm.

'That I may not overburden you all.' Therefore I write that he be received, so that he may not weigh you down, if through your harshness he should despair. 'Sufficient for such a one is this rebuke, which is inflicted by the many.' He speaks not only of that man who defiled his father's bed, but of everyone who sins: because many had sinned, as the first Epistle teaches. 'So that on the contrary you should rather forgive and console him, lest perhaps such a one be swallowed up by more abundant sorrow.' That you should grant pardon, and console him with the words of the Prophet: 'I do not desire the death of the sinner, but only that he be converted.' And: 'On whatever day the wicked man shall be converted.' Lest, through despair of pardon, he be swallowed up, absorbed in the depth of vices or by the devil, and be led to the precipices of unbelief and blasphemy.

'Wherefore I beseech you, that you confirm your charity toward him.' That through the prophecy he may recognize himself to have obtained pardon, whereby God said: 'I do not desire the death of the dying.' 'For to this end I wrote, that I might know the proof of you, whether you are obedient in all things.' Therefore I write this second letter, that I may see whether, as you obeyed in excommunicating, so you may obey in receiving back. For that obedience is perfect and true which despises in nothing. 'But to whom you have forgiven anything'—for 'you shall have forgiven'—'I also.' As I have punished together with you, so I also forgive together with you. 'For I too, what I have forgiven'—and what I have forgiven, not in my own person, but Christ's, who said: 'Whatsoever you shall loose on earth shall be loosed also in heaven.' 'If I have forgiven anything, it was for your sakes.' Lest you be burdened.

'In the person of Christ.' Because we bear the person of Christ. 'That we be not circumvented by Satan.' For he likewise circumvents through our excessive severity, so that souls perish by despairing, just as also through our excessive kindness by not correcting: whence Solomon says: 'Turn not aside to the right hand nor to the left.' Although the whole Epistle is against the Novatians, yet here it is most evidently shown that they, circumvented by the devil, deny penance. 'For we are not ignorant of his devices.' These are his wiles, that through immoderate goods he may deceive the incautious. 'But when I had come to Troas for the Gospel of Christ.'

Now he wishes to prove to them how much more he loves them, and how solicitous he is for their sake, who, when all things were prosperous for him, yet had no rest because he did not find Titus, whom he had sent to them, that he might report to him whether they had amended themselves—this so that they may understand that he did all things for the sake of charity. 'And though a door was opened to me in the Lord, I had no rest for my spirit.' A door, an entrance, or an opportunity for one preaching, or because God opened the hearts of those to whom he preached. 'Because I did not find Titus my brother.' Because he had not returned to me, to make me more certain concerning you. 'But bidding them farewell, I set out quickly.' From there I departed, although I had an occasion for preaching:

and I bade farewell to those who had believed, whose heart's door God had opened. 'Into Macedonia.' Whence also I might more quickly hear concerning you. Macedonia is nearer to Achaia. 'But thanks be to God, who always leads us in triumph in Christ Jesus.' He makes us triumph, or he himself triumphs in us. 'And manifests the odor of his knowledge through us in every place.' And because those first believing could recognize some little something, as it were the odor of the faith. 'Because we are the good odor of Christ unto God.' The odor of the knowledge of God is manifested through teaching and signs. And it is an odor for this reason, because it is perceived rather than seen. The good odor is holy preaching and a good life: those who love such, live by the good odor; those who envy, die by the good odor. 'In those who are saved.' By his grace.

'And in those who perish.' His judgment is most just. In those who are saved, such as Tabitha: and in those who perish, such as Hymenaeus and Alexander. 'To the one indeed the odor of death unto death, but to the other the odor of life unto life.' How does one odor confer both life and death? for just as the sight of the sun brings brightness to healthy eyes, but blindness to bleary ones; so the teaching of Christ is life to the obedient, death to the gainsayers. Again otherwise: The good odor is the baptism of Christ: he who receives this in the catholic Church lives by the good odor; he who receives it in heresy dies by the good odor. Again otherwise: You loved one who does well, you have lived by the good odor; you envy and disparage one who does well, you have died by the good odor. 'And who is so sufficient for these things?'

Who by himself, or by his own powers, unless he inspire and grant it, without whom we can do nothing? for who can comprehend this, how the grace of God saves some and abandons others? 'For we are not, as very many, adulterating the word of God, but out of sincerity.' He looses the false apostles, who mix human sense with the divine preaching, as he says in Isaiah: 'Your tavern-keepers mix water with the wine'—that is, they mingle words of flattery with pure doctrine, by which men grow warm not so much with drunkenness as they grow tepid with delight. 'As from God, before God.' It went before, and knowing that we speak from him, before him. 'In Christ we speak.' In the person of Christ, as he himself taught. CHAPTER III. 'Do we begin again to commend ourselves?'

'or do we need, as some, letters of commendation to you, or from you?' It is not that we may be commended to you that we praise you, but lest you be seduced by others, we are compelled to recall these things. 'Whom the grace of virtues does not commend, them the letters of friends worthily commend.' 'You are our epistle.' As he says in the first Epistle: 'You are the seal of my apostleship': a letter of commendation. 'Written in our hearts.' It is in our consciences that we, preaching to you, have believed. 'Which is known and read by all men'—being made manifest. It is manifest to all that you believed in Christ through us, the Holy Spirit confirming our teaching by miracles: or hence you shall be truly known to be Christ's, in that you have received his Spirit.

For you are the epistle of Christ, ministered by us, and written not with ink but with the Spirit of the living God. That is, the invisible Spirit. Not on tablets of stone. The Jews received the Law on hard material, signifying their hardness: just as the veil of Moses displayed the veil upon their heart. Although we too have the Law of Christ written down, nevertheless at first, not as though absent but as present, we received the words of the Lord upon the written tablets of our heart; whereas the Gospels were afterwards set down in writing for the remembrance of those who should come after. From this point he now introduces the difference between the Law and grace. But on the fleshly tablets of the heart. Where there is faith and the grace of the Spirit. He wishes to show that more has been conferred upon us, who received the Law within the heart.

If therefore those were without excuse who had the Law from without, how much more we who have received the words from the mouth of Christ within our heart! And such confidence we have. By which we know that you have believed in Christ through us, or rather because it is not any human letter that commends us, but the grace of God. Through Christ unto God. Not through ourselves, who without Him are nothing. Not that we are sufficient to think anything. If we are not sufficient even to think, how much less to do! As also the Lord says in the Gospel: Without me you can do nothing. From this let us acknowledge that through ourselves we are nothing, unless we are governed by the mercy and grace of the Lord.

He therefore wishes to show that he does nothing by his own strength or prudence, since assuredly a few men, were it not for the grace of God, could never have saved the whole world. And he set this down beforehand for this reason: because he was about to say that he had undertaken a ministry as much greater than that of Moses as the New Testament is greater than the Law; lest he should seem to arrogate anything to himself. This he said in order both to call them back from the false apostles, and lest they should ascribe anything to their own merits. From us, as though from ourselves; but our sufficiency is from God. As though it were our own wisdom or strength, so that human frailty should count nothing to its own powers. Who has also made us fit ministers of the New Testament. He has made us fit for the fulfilling of this. Not of the letter, but of the Spirit.

Not of the letter of the Law, but of the spiritual precepts. Nor is the letter an evil thing because it kills: but those are evil whom it convicts of transgression; for the sting of death is sin, and the strength of sin is the Law: it increases the desires of sin, and thence it kills; for the Law is mere letter to those who have learned to read it but cannot fulfil it: it is not a helper of those who read, but a witness against those who sin, which puts sinners to death. For the rest, he himself said: The Law is holy, and the commandment holy. Why then is it called the ministration of death, if the Law is good? Do not marvel, since even concerning the preaching of the Gospel it has been said: We are a sweet savour of Christ unto God, in them that are saved and in them that perish, and so forth.

For the Law was called the ministration of death with respect to the Jews, to whom also it was written upon stones, to figure their hardness: not with respect to those who fulfil the Law through charity. For the very Law which is figured in the letters of stone says: You shall not commit adultery; you shall not be unchaste, and so forth. But it kills sinners when they transgress. How then is the Law spiritual? Some suppose that the understanding of the letter kills: not understanding that neither everywhere can the literal history, nor everywhere can allegory, be maintained. For some things are said figuratively. If we should wish to turn a precept into allegory, we enervate all its force, and the door to transgression is opened. For the letter kills, but the Spirit gives life.

While it makes men believers and pours in a spiritual understanding, so that each thing may be fittingly understood. But if the ministration of death, engraved in letters upon stones, was in glory. To the insensible, inasmuch as the hard hearts of the Jews deserved it. So that the children of Israel could not gaze upon the face of Moses because of the glory of his countenance. Against the Manichaeans: the Apostle could never compare things that are contrary, nor proclaim his own glory as less than that of Moses, unless it were because the same God is the founder of both Testaments. Which is done away. Because the visible glory is done away through the glory of the Gospel.

But it is done away in such a way that it advances, just as infancy is done away in youth, and the seed in the fruit: the fruit is indeed better than the seed, yet there is never fruit without seed; and the seed does not perish but is multiplied in the fruit. So it is done away, as he himself says in the first Epistle regarding prophecy and knowledge that are to be destroyed, saying: When that which is perfect shall come, that which is in part shall be done away. How shall not the ministration of the Spirit rather be? For just as injury is done to the Old Testament if it be said not to have been founded by the same God as the New, so injury is done to the New if it be compared with the Old. Be in glory? Ours, which is not done away, because it is perfect. For if there was glory in the ministry of condemnation. He has explained the ministration of death.

Much more does the ministry of righteousness abound in glory. By which righteousness He justifies freely, or awaits men unto repentance. In eternal glory. For that which shone in this respect was not even glorified, on account of the surpassing glory. In comparison with the glory of the Gospel, the glory of the Law is overshadowed: just as when the sun has risen the light of a lamp is dimmed, although in its own time it seems to have great brightness. This the Lord showed when, ascending the mountain alone, He is said to have shone with the splendour of the sun: although Moses and Elijah are recorded to have been seen in glory, and therefore the voice of the Father bade us now hear Him alone. For if that which is done away was through glory, much more shall that which remains be in glory.

If a Testament that was to be done away was given through glory, how shall that which remains not be in glory? Having therefore such hope. Such hope of glory, by which we walk through faith. We use much confidence. In this, that God has made us fit. And not as Moses put a veil over his face. We now do not so, because here all Christians see the glory. So that the children of Israel could not gaze upon his face. Until its unveiling: so also the Law is not understood, until at its end men believe in Christ: for He Himself is the end of the Law, unto whom we must attain. Which is done away. The veil is done away at the end, and now in Christ. But their minds were blinded even unto this present day. For unless you believe, you shall not understand.

This same veil remains in the reading of the Old Testament. The figure of which he bore upon his face. Unveiled. So long as he does not believe in Christ. Which is done away in Christ. Who is the end of the Law. But even unto this present day, when Moses is read, the veil is laid upon their heart. The veil of ignorance in the hearts of the Jews. But when he shall have turned to God, the veil shall be taken away. When any one of them is converted as Moses was converted. Now the Lord is the Spirit. There is nothing obscure in Him, nor anything composed; the Spirit is free, and therefore cannot receive a veil, but rather Himself reveals. Now where the Spirit of the Lord is, there is liberty. But he who has the Spirit of the Lord discerns all things freely: for we search into all things by the Spirit. But we.

The faithful. All of us with unveiled face. Not a few, as Moses. Beholding the glory of the Lord. Evidently and clearly we understand the glory of the Lord, or perceive it by faith. Into the same image. Which Christ showed on the mountain, as elsewhere: Who shall transform the body of our lowliness. We are transformed. Daily we strive after this. From brightness. From the present glory, which does not flow away but advances toward the future. Into brightness, as by the Spirit of the Lord. From glory to glory. CHAPTER IV. Therefore, having this ministration. The apostolate. According as we have obtained mercy. Because through ourselves we were not fit for so great a ministry, we continually implore His mercy, which goes before us. We faint not. We faint not in all tribulations.

But we renounce the hidden things of dishonesty, not walking in craftiness. Through the grace of God we cast away from men the hidden things of the vices. For it is a disgrace for a Christian to live disgracefully. Nor adulterating the word of God. Like those who gladden men with the word of God, yet mingle in a base speech, and creep along the ground, excusing sins through flattery. But by manifestation of the truth commending ourselves to every conscience of men. But it is so manifest to all that what we say is true, that even the conscience of those who resist bears witness to us. Before God. Before God we do this, not for the sake of men: although by this very thing we also please men.

But if our Gospel is also hidden, it is hidden to them that are perishing. As though someone had said to him: But not all understand your preaching. But the unbelievers, he says, or the false apostles, do not understand. For those who believe, God revealing it, do understand. In whom God. In the false apostles. The god of this world has blinded the minds of unbelievers. This can be taken to mean that the god of the world is as the prince of the world: because he claims for himself the principality over unbelievers. But on account of those who calumniate, it must be pronounced thus, that we say: God has blinded the minds of the unbelievers of this world by reason of their unbeliefs, as the Saviour Himself says: For judgment I came into the world, that they who see might become blind. And the Apostle himself said elsewhere:

Because they believed not the truth, God shall send them a spirit of error: because He permits them to be given over, who did not believe Him: just as if a physician were to abandon a disobedient sick man, he himself is said to have prolonged the man's illness, whereas it is wholly the man's doing, who scorned to hear him. Yet if he should again obey, he will come to health. Lest the illumination of the Gospel of the glory of Christ should shine unto them. Because they are blind, they cannot behold the sun shining clearly. Who is the image of God. Either the express image of the substance, or because He is without sin. For we preach not ourselves, but the Lord Jesus Christ. For he who seeks his own advantages preaches not Christ but himself: like those who serve their own belly. And ourselves your servants through Jesus.

Because we serve your advantages, after the example of Him who took the form of a servant: not for the sake of avarice, nor of glory. For God, who commanded the light to shine out of darkness. Against all the enemies of the Old Testament. Who has shined in our hearts. First through Christ, that through us He might enlighten others. Unto the illumination of the knowledge of the brightness of God. That is, the manifestation. In the face of Christ Jesus. In the person of Christ. But note this also, that here he has indicated the Trinity. God who commanded the light to shine out of darkness is understood to be the Holy Spirit; and in the illumination of the knowledge of the brightness of God, acknowledge the Father; in the face of Jesus Christ, he has designated the Son.

But we have this treasure in earthen vessels, that the sublimity may be of the power of God, and not of us. The treasure of spiritual grace, by which we work signs, we carry in a frail body, in which also frequently, while we heal others, we ourselves are weak, so that what we do may be understood to be not of our own power or our own merits, but of the sublimity of God. In all things we suffer tribulation. The tribulation of persecutions or of labours. But we are not distressed. By slaughters or reproaches. We are perplexed, but not left destitute: we suffer persecution, but are not forsaken. Through the consolation of hope we are not left destitute. We are cast down, but we perish not. We come even to despair of life, but we die not: and even if we die, we perish not.

Always bearing about in our body the dying of Jesus, that the life also of Jesus may be made manifest in our bodies. The dying of tribulations, as elsewhere: I die daily, by reason of your glory: for if we die together, we shall also live together. But those who do not die together shall not live together. For we who live are always delivered unto death. We who are in the body. For Jesus' sake: that the life also of Jesus. If we suffer for His body that which He suffered for us, our mortal flesh shall receive also the life of Jesus, that is, incorruptibility, so that it may become immortal. Made manifest in our mortal flesh. Because it has not yet appeared what we shall be, or that His power may become known through us. Therefore. Is it then?

Death works in us, but life in you? He rebukes them because they had believed the false apostles, who said that Paul was subjected to persecutions for this reason, that he was of lesser faith, whereas they themselves could not be afflicted through their faith. He shows therefore, on the contrary, that he suffers these things not through unbelief but through faith: but that they have no cause of hatred, through flattery and sloth, as he says to the Galatians: That they may not suffer the persecution of the cross of Christ, therefore they compel you to be circumcised. But having the same spirit of faith, as it is written. Which David and the rest of the patriarchs or prophets had:

because by the same faith by which we live, they lived one and the same faith, believing that the incarnation, passion, and resurrection of Christ would be, which we believe to have been accomplished, down to John the Baptist himself. I believed, for which cause I have spoken: and we also believe, for which cause we also speak. By this testimony he proves that he believes. For if that man spoke because he believed (for no one of sound mind affirms to others what he himself does not believe), therefore we also who speak, he says, believe; who are also afflicted for this cause, because they believed it would come to pass, and we believe it has been accomplished. Knowing that He who raised up Jesus. Most firmly holding: this is the perfect faith, from which we are not torn away even by death. Shall also raise us up with Jesus and set us with you.

Likewise He shall raise us up, if we die for Him. For all things are for your sakes. We suffer all things for this reason, because we perfectly care for your salvation. But they, on account of their negligence, suffer nothing of the kind. That the abounding grace, through the thanksgiving of many, may abound to the glory of God. That through the multitude of believers, on account of the abundant grace, thanksgiving also may abound to the glory of God. For which cause. Therefore we faint not. We do not fail. In tribulations and reproaches. They did not fail in tribulations. But we, if we are not praised, fail. But though our outward man is corrupted, yet the inward man is renewed day by day. Although the body is corrupted by tribulations and sufferings;

yet the soul, by the hope of things to come, is daily strengthened to endure all things. For that which is at present momentary and light of our tribulation. However great the present pain, and however long it endures, in comparison with the immense and eternal glory it is both easy and brief, as he says elsewhere: For I reckon that the sufferings of this present time are not worthy to be compared with the glory to come that shall be revealed in us. Beyond measure in sublimity. Because there can be no comparison. Works in us an eternal weight of glory. Because he had called that light, therefore here he set down 'weight,' keeping the metaphor of the balance. While we consider not the things which are seen, but the things which are not seen. For the things which are seen are temporal:

but the things which are not seen are eternal. Considering neither the good things that are seen, nor the evil: because neither of them is eternal. CHAPTER V. For we know that. As though someone should say: If in this life I suffer these things, when shall I receive those things, I who am dying? Therefore he begins to show the glory of the resurrection. If our earthly house. That is, the body, which was made of earth, and in which we dwell in this world. Of this habitation be dissolved. If before the coming of the Lord it be dissolved, whether by sufferings or by the condition of nature. That we have a building. That very incorruption. And from God. Because immortal. A house not made with hands, eternal in the heavens. Because this bodily thing is said to be made as though by a bodily hand:

this same thing therefore, spiritual, shall be made through the Spirit. For in this also we groan, longing for our habitation which is from heaven. We groan, for which we labour, because no one labours without groaning: just as childbirth is put for pain. Desiring to be clothed upon. We are therefore already clothed with something, that we may be clothed upon. If so be that being clothed we be not found naked. If so be that, stripped of the body, we be not found naked of good works. For we also who are in this tabernacle groan, being burdened, in that we would not be unclothed but clothed upon. For even those who shall be found alive at the coming of the Lord, they groan and labour, that they be not stripped by the fire together with sinners: but that with the just they may deserve to be clothed upon with immortality. That it may be swallowed up.

That which is swallowed up does not appear, although it exists: just as iron, if it be cast into fire, and, the material remaining, becomes wholly fire: because the iron itself has taken on the splendour and heat of the fire. That which is mortal. As though touching the body. By life. Eternal life. Now He who works us for this very thing is God. He says that God does this, lest it should seem incredible to anyone. Who has given us the pledge of the Spirit. Who has already given us the Spirit as a pledge, that we may know that He does not suffer the temple of His Spirit to perish, and that you may believe what we speak to be His. There follows: Being therefore always confident, and knowing that while we are in the body. Therefore we dare to hope. We are absent from the Lord. We are pilgrims, because we are not yet in the paternal inheritance;

therefore, as pilgrims, we ought not greatly to care for the things of this world, but, content with necessities, let us have all our desire and zeal for how we may be able to reach the fatherland. For we walk by faith and not by sight. By faith we still hope, we do not yet possess by sight. But we are confident, and have a good will. We choose this altogether boldly, as elsewhere: Having a desire to be dissolved and to be with Christ, which is far better. Rather to be pilgrims from the body. Well to be pilgrims: because we are again to return to Him. And to be present with the Lord. He is everywhere present: but we are then in a certain manner more present to Him, when we shall have been separated by the frailty of the flesh.

And therefore we make it our aim, whether absent or present, to please Him. We now strive to be in present act such as we shall be in the kingdom, incorruptible in substance, and without doubt also perfect. For we must all be made manifest before the tribunal of Christ. By the greatness of the power of the Judge, the greatness of the tribunal and of the judgment is to be estimated: for the greater the power of the judge, the greater the terror of the judgment must necessarily be. That every one may render. Receive back. The proper things of the body, according as he has done. What is 'according to those things which he has done through the body,' except according to those things which he has done in the time when he was in the body? Because he treats of the resurrection, he wishes to show that in all things the soul wrought through the body, so long as it lived in the body.

For the soul sins without the body, but the body cannot without the soul. Whether it be good or evil. Depart from me, you cursed; come, you blessed of my Father. It is to be noted that the punishment of evil is called evil. Knowing therefore the fear of the Lord, we persuade men, but we are made manifest to God. Knowing how great is the dread of the judgment of God, we persuade men that they may beware of falling into it. But to God we are made manifest, in case we should do otherwise than we teach. And I hope that we are made manifest also in your consciences. Although you have been ill-informed about us, yet I think that your conscience does not admit of suspecting us otherwise than it knows, nor can it lend more faith to others than to itself. We commend not ourselves again to you.

Because above he had said that he did not need letters of commendation. But we give you occasion to glory on our behalf. Against the false apostles, who at first wished to sow hatred of him among them by detraction, that faith might more easily be given to themselves. That you may have to answer them. What you may reply. Who glory in appearance and not in heart. Who, while they glory to the face about their own righteousness and our infirmity, are refuted by the testimony of their own heart, or else in the carnal works of the Law. For whether we be beside ourselves, it is to God: or whether we be sober, it is for you. Some say: whether we are wise above man, that is, in an ecstasy, it is to God; because what we speak is more than human: or whether we speak from our own understanding, it is for you.

A teacher is said to be beside himself when he speaks other and spiritual things: as blessed John: In the beginning was the Word, and so forth. He spoke soberly when he humbled himself, saying: The Word was made flesh; which the angels also signified in the ladder which Jacob saw, ascending and descending, that is, the teachers, as blessed Paul himself ascended when he said: We speak wisdom among the perfect, and: I could not speak to you as unto spiritual ones. He descended when he said: For I judged not myself to know anything among you, save Christ Jesus, and Him crucified. For the charity of Christ presses us.

It is necessary that we repay some part in return to His charity, so that we may suffer for His body, who deigned to die for our death. Judging this. Reconsidering, or supposing. That if one died for all, then all were dead. And Christ died for all. He alone was found who, as an immaculate victim, might die for all, for those who were dead in sins. That they also who live. We owe our life to Him who restored it in us by His death. May now no longer live to themselves, but to Him who died for them. If anyone does his own will and not God's, he lives to himself; whence the Lord: If anyone will come after me, let him deny himself, and so forth. And rose again.

He always joins the resurrection to the death, on account of calumny. Wherefore henceforth we know no man according to the flesh. Because they were setting the examples of the ancients before the Corinthians, we know no one as circumcised carnally, and observing the sabbath carnally, we follow the example of no man of old. And if we have known Christ according to the flesh. Even if Christ Himself was circumcised carnally, and celebrated all things with the Jews. But after His resurrection there is the New Testament. But now we know Him so no more. We no longer know Christ as one who is to suffer further, we who understand Him after the resurrection to be spiritually wholly God. If then there be any new creature in Christ, the old things are passed away.

If anyone is new, a new creature in Christ, let him understand that all the old things have been set apart in their own time, and that he must now live in a new manner. Behold, they are made. According to Isaiah. All things new. Because even the precepts are renewed, while they are fulfilled through the grace of Christ. And all things are of God. Both the new and the old have been effected by one God according to the diversity of times. Who has reconciled us. Because through sins we had been turned away from Him. To Himself through Christ. Through the blood and the example of Christ: because He both redeemed and taught. And has given to us the ministry of reconciliation. That we too may reconcile others. For God was in Christ, reconciling the world to Himself.

Christ was not only man, but also God, that is, God-man; according to presence He is everywhere, but not according to effect; whereas in Christ the whole fulness of the Godhead dwells. Not imputing to them their trespasses. That is, pardoning through faith alone, which is freely given. And has placed in us the word of reconciliation. The preaching, so that on Christ's behalf we may reconcile men to God. We are ambassadors therefore for Christ. In whose stead we are legates of God. As though God did exhort by us. We do not speak of ourselves, but God speaks through us. We beseech you. That is, as though Christ Himself besought you. What, to be reconciled to God? because we were enemies: for no one is reconciled except from enmities.

But it is not nature that made us enemies, but sins: whence we are enemies of Him, and thence servants of sin. But how are we reconciled, unless that which separates between us and Him be dissolved, that is, sin? And therefore the Lord Christ is the mediator, who was made a sacrifice, offering Himself for sin. Be reconciled to God for Christ. That is, in Christ's stead we ask that you be converted and believe. Him who knew no sin. God the Father, namely the Son. He made to be sin for us. That is, He made Him a sacrifice for sin, sin for us. The victim offered for sin was called 'sin' in the Law, though it sinned in nothing, as it is written: And he shall lay his hands upon the head of his sin-offering.

By whose blood that blood which was poured out for us was prefigured. So also Christ, offered for our sins, received the name of sin. That we might be made the righteousness of God. Not our own. In Him. Not in ourselves. CHAPTER VI. And helping we exhort you. By the word of God. That you receive not the grace of God in vain. He receives the grace of God in vain who does not labour with the grace of God, nor add his own zeal, so that he may be able, with God as helper, to fulfil God's precepts: who is not new in the New Testament, and does not pursue the new life, to whom the grace of God profits nothing. For to the Galatians the same man says: I do not cast away the grace of God. For He says. God, through the prophet Isaiah. In an accepted time I have heard you, and in the day of salvation I have helped you.

For me the time accepted for being heard, and the day of salvation, is in this life, as the Saviour says: Walk while you have the light, lest the darkness overtake you. Behold, now is the acceptable time. As elsewhere: Therefore while we have time, let us do good. Now this life is called 'day,' because it is fit for working, and is closed by the night of judgment, in which no one shall be able to work. This life is also called 'summer,' in comparison with which the ants are said to expect the winter that is to come. Behold, now is the day of salvation. Here alone, by God's gift, can we find salvation. Giving no offence to any, that our ministry be not blamed. Let no one be offended by our example, lest the fault be thought to be not so much ours as the ministry's. But in all things.

Not in some things. Let us show ourselves. Hence it is shown that we, being restored through the grace of God, are able, with God's help, to present ourselves as ministers to God in the virtues here described. As the ministers of God. The ministers of God ought to imitate God in all things, and to be recognized by their life and conduct as true worshippers of God, just as He suffers Himself to be blasphemed by all, and in the present life does not deny His benefits even to the ungrateful. In much patience. Not in a little. Now he describes the members of patience. In tribulations. Every injury is a tribulation. In necessities. Let us bear everything that is necessary as it is necessary. In distresses. Distress is every want. In stripes, in imprisonments, in seditions. By the rulers of the places.

In labours, in watchings. In the labours of journeys, or of works, which ought to be more of the mind than of the body. For watchings of honesty mortify the flesh. In fastings. It is to be noted that fastings are numbered among the virtues. In chastity. That is true chastity which is preserved both in heart and in body. In knowledge. Knowledge is a species of virtue, if by it one is instructed and not puffed up. In long-suffering. True long-suffering is a lasting endurance. In sweetness. And sweetness is this, if we generate bitterness for no one by our words, and fulfil that of the same Apostle: Let all bitterness, and clamour, and blasphemy be taken away from you, with all malice; and let it be said of you: His throat is of sweetness, and He is altogether desirable.

In the Holy Spirit. That is, we can present ourselves by His gift, if we prepare ourselves worthy of His house, and do not violate His temple, which He commanded in baptism. In charity unfeigned. Charity is indeed unfeigned, if we do to others all that we wish to be done to us, as blessed John says: Let us not love in word and in tongue, but in deed and in truth. In this too charity is unfeigned, if with a kindly disposition we correct the offences and faults in our brethren. In the word of truth. The word of truth is the word of Christ, which is brought forth from the Scriptures, if only it be fittingly brought forth: and it is to be feared lest perchance we make a lie out of the truth, or that word: Do not lie one to another. In the power of God through the arms of righteousness.

In the power of Christ through the arms of righteousness we fight against the devil: or in the power of God, who through the arms of the Law overcame the devil. On the right hand and on the left. Let us neither be lifted up by prosperity, nor broken by adversity. Through glory and dishonour. The glory of virtues, the dishonour of prisons. Through evil report and good report. Let us bear all these equally through patience, and let neither those who praise exalt us, nor those who detract cast us down: because it is necessary that both sometimes lie. But we, looking to our conscience, ought not to lend more faith to others concerning ourselves than to ourselves. As deceivers, and yet true. He has explained 'evil report and good report,' because by some they were called deceivers, by others not only true, but even called gods.

It is no wonder, then, if the apostles were called deceivers, since the Jews spoke thus even of the Lord himself. 'As unknown' — that is, to unbelievers. 'And yet known' — to those who believe. 'As dying, and behold we live' — that is, coming even to the point of despair of life: as when Paul, having been stoned, was thought to be dead, yet he rose up and taught in Lystra. And at the same time it is to be noted that adversities and temporal things are held, as it were, like something one recounts from a dream: 'I seemed to myself as though I were there'; for eternal rewards have no 'as though.' 'As chastised, but not put to death' — 'The Lord chastising has chastised me, but has not handed me over to death.' 'As sorrowful, yet always rejoicing' — sorrowful and grave in the face, yet in heart rejoicing even in tribulation, in hope.

'As poor, yet enriching many.' In the very thing wherein we are needy for ourselves, we make others abound, while alms are given through us: or, being needy of earthly goods, we make others rich, as it were in exchange for the everlasting reward. 'As having nothing, and possessing all things.' As Solomon says: 'To him who is faithful, the whole world is a treasure of riches, save that all things are the Lord's': no one has more than he who lacks nothing. He lacks nothing who seeks nothing beyond what is necessary. 'Our mouth is open to you.' We are so stirred by your progress that we cannot keep silent: for a disciple's progress opens the mouth, and enlarges and magnifies the heart, 'O Corinthians, our heart.' As it is written:

'Because God gave to Solomon largeness of heart' — and may he grant it to you also. 'It is enlarged' — in understanding and in teaching. 'You are not straitened in us' — with us there is no narrowness of speech. 'But you are straitened in your own bowels' — the cause of the narrowness proceeds from yourselves. 'But having the same recompense' — you have the same recompense, if you have had the same helper, God, and the same course; or surely, if, as far as we teach, you grasp it by God's inspiration. 'I speak as to sons: be you also enlarged.' As sons, following my example, by imploring God's grace, be enlarged in understanding, that you may receive greater things by his gift. Or he teaches priests to enlarge others by their example, that is, to advance in the breadth of charity. 'Do not bear the yoke together with unbelievers.'

Do not join yourselves to them, or make yourselves equal to them; for those who are yoked together draw as equals. 'For what fellowship has justice with iniquity?' He shows that no one can be at once just and unjust, setting forth contrary examples. 'Or what communion has light with darkness?' None: just as light has none with darkness. 'And what concord has Christ with Belial? or what part has the faithful with the unbeliever?' They cannot agree with one another. By 'Belial' he means the devil, or the Antichrist. 'And what agreement has the temple of God with idols?' By 'idols' he means those very men who worship idols. 'For you are the temple of the living God, as God says.' But they are the temple of dead idols, which demons possess.

Although God is everywhere, yet he dwells in those who perceive his benefit and believe that whatever they are is his gift. 'For I will dwell in them.' By this testimony he proves this very thing, that we are God's temple, teaching that we ought, with his own help, to provide him a clean lodging in our heart. 'And I will walk among them.' I will take hold of, or pass through, all their perceptions. 'And I will be their God.' God is by nature the God of all, but by will the God of few: for he is not the God of the dead, but of the living. 'And they shall be my people.' Those who serve willingly, not unwillingly: that is, by faith and obedience, not merely by nature. 'Wherefore go out from the midst of them, and be separated, says the Lord.' In deed and manner of life, or in intimacy, not in place.

'And the unclean.' Everyone who sins is unclean: for every unrighteous man is unclean before God. 'Do not touch.' Do not touch by joining, or by fellowship, or by consent, or by imitation of unrighteous deeds. 'And I will receive you.' If they cast you out. 'And I will be to you a father, and you shall be to me sons and daughters.' By saying: If your unbelieving parents disown you, you shall have me as an everlasting Father. 'Says the Lord almighty.' He added 'almighty,' lest you say, How can men become sons of God? CHAPTER VII. 'Having therefore these promises, dearly beloved, let us cleanse ourselves.' Having such and so great promises, with what zeal must the house be cleansed that is to receive such a Guest! and how ought the sons of God to imitate their Father in all things?

'From all defilement of flesh and spirit, perfecting sanctification.' The defilement of the flesh is what is committed through the flesh; but of the spirit, what is sinned by thought alone. Then, therefore, do we perfect sanctification, if we keep both clean. 'In the fear of God.' Not in the praise or fear of men. 'Receive us: we have injured no one.' Receive what we say, or receive our example to be imitated in all these things: or, consider us. 'We have corrupted no one: we have defrauded no one' — by evil teaching. 'I do not say this to your condemnation: for I have said before that you are in our hearts, to die together and to live together.' Not by excusing myself do I condemn you, as though you were such:

for I cannot think so of you, whom I love so much, as I said above; or, your love makes me have such great confidence. 'I have much confidence toward you.' You have given me much boldness in speaking, because in all things you obeyed; or because I am well aware that I am much loved by you. 'I have much glorying on your behalf.' Among all the churches I glory in your amendment. 'I am filled with consolation.' After the sorrow which I had for you; or, the word of consolation abounds to me, your progress calling it forth. 'I overflow with joy in all our tribulation: for even when we had come into Macedonia, our flesh had no rest.' So great is my joy that I forget all my afflictions.

He shows how great an affliction the greatness of his joy overcame. 'But we suffered every tribulation.' There is no kind of tribulation we have not experienced. 'Fightings without.' Fights against unbelievers: and fear from false brethren; or, we greatly feared lest believers should suffer scandal. 'Fears within.' Lest you should be provoked to bitterness. 'But God, who comforts the humble, comforted us.' The downcast. 'By the coming of Titus.' Not only by his coming, but also by the solace. Not only because he came as one longed for, but also because he announced those things on account of which we were awaiting his coming. 'Wherewith he was comforted in you, reporting to us your longing.' He was comforted after the grief which he had with you on your behalf.

Your weeping, your zeal for me — because of our being made sorrowful, and because of the sins of certain persons. 'So that I rejoiced the more.' Because you not only corrected yourselves, but even advanced further. 'For though I made you sorrowful by my letter, I do not repent: and though I did repent, seeing that that letter, even if it grieved you for a time, now I rejoice — not because you were made sorrowful, but because you were made sorrowful unto repentance.' And though I repented, in that I had rebuked you too much, yet your progress makes me not repent. 'For you were made sorrowful according to God.' Not according to the world, nor the devil. 'That in nothing you might suffer loss from us.' 'For the sorrow that is according to God.'

Either through our negligence, or lest by coming we should condemn someone. '...brings repentance unto salvation.' For there is a repentance that is against salvation. 'Steadfast.' Not to be repented of. 'It works.' A persevering repentance: for concerning the propitiation of our sins we ought not to be without fear, and when God does not remember them, we ourselves ought to remember them by repenting. 'But the sorrow of the world works death.' The sorrow of the world is to be tormented over lost present goods, or over another's goods not seized, or over another's felicity. But the sorrow according to God is to lament either one's own or another's sins. 'For behold, this very thing, that you were made sorrowful according to God, how much it works in you.'

This very thing which has just now been done can teach you what the difference is between the sorrow of the world and that of God. 'Solicitude.' Because our solicitude is his inspiration: and where there is solicitude, there is no sloth, or drowsiness, or complacency. 'But rather defense.' Defense either of discipline or of faith. 'But indignation.' Either we are indignant against sinners, or we endure the indignations of the nations. 'But fear.' Not complacency toward sinners. 'But if anyone is scandalized, I burn.' 'But longing, but zeal.' Our longing, not disgust. 'But.' Some say that in this place the preposition 'but' is superfluous in Latin, but that among the Greeks it has the structure of the discourse. 'Vindication.' Not evil pardon:

it is better to punish justly than to indulge wrongly; for he who spares the wicked desires to destroy the good. 'In all things you have shown yourselves to be undefiled.' You prove yourselves free from fault. For a defiled man has no authority to punish another. 'In the matter.' Concerning which action is taken. 'Therefore, although I wrote to you, it was not for the sake of him who did the wrong.' That is, not for the sake of him who did the injury to his father, and was excommunicated, nor for the sake of him who suffered it, as though these things alone had pleased me. 'The injury.' To the father. 'Nor for the sake of him who suffered it.' Understand: only. 'But to make manifest our solicitude, which we have for you before God.' Lest you think that anything can escape us through our solicitude. 'Therefore we were comforted.'

In that you have proved yourselves to be chaste in the matter. 'But in our consolation.' Because we receive consolation from you. 'We rejoiced the more exceedingly over the joy of Titus, because his spirit was refreshed by you all.' We rejoiced still more abundantly at this, that the spirit of Titus was so refreshed by you that you never depart from his mind: for the progress of disciples is the refreshment of the master's spirit. 'And if I boasted anything to him about you, I was not put to shame.' Boasting of progress has no confusion, as worldly boasting has. 'But as we spoke all things to you in truth, so also our boasting, which was made to Titus, has become truth.'