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.'
He who glories in just things glories in truth, and in God, whose gift it is. 'And his bowels are more abundantly toward you, remembering the obedience of you all.' All his members long for you: as the eyes long for your presence, the ears for your speech, the mouth for conversation with you, and so forth. 'How with fear and trembling you received him.' Obedience does not know how to be without fear; for he who obeys out of love fears to offend the one he loves. 'I rejoice that in all things I have confidence in you.' As a skilled chief physician applies the gentlest medicines to a wound already nearly healed, that the burning of the cautery may be healed. You have made me rejoice, because I never distrust your obedience. CHAPTER VIII.
'We make known to you, brethren, the grace of God that has been given in the churches of Macedonia.' By the example of the churches of Macedonia he provokes them to mercy: so that they may not think it burdensome, when they have seen the Philippians or others already doing it. 'And that in much trial of tribulation the abundance of their joy was.' They rejoice most greatly when they have been much afflicted, as the apostles went rejoicing, because they were counted worthy to suffer reproach for the name of Jesus Christ. 'And their most profound poverty abounded unto the riches of their simplicity.' 'I know your poverty and your tribulation, but you are rich': for though they are very poor in resources, they are yet more rich in simplicity, and desire to give more than they have:
and therefore God approves the disposition of soul more than what the right hand held out: for he who does as much as he can, does the whole; the rich and the poor are equal, although the rich seems to give more. 'For I bear them witness according to their power, and beyond their power they were willing.' He has put the words out of order: for the sense is this: I bear them witness that they did according to their power, and beyond their power they were willing. 'With much exhortation beseeching us for the grace and the fellowship of the ministry, that is done toward the saints.' With much urging they besought us that we would gladly receive their fellowship in the ministry to the saints. 'And not as we had hoped.' But more than we had hoped.
'But they gave themselves first to the Lord, then to us.' Not only all their possessions, but even themselves they first handed over to the Lord in this work, then to us; that is, God saw their will, we the effect. 'By the will of God.' Not that they might please us against the will of the Lord; but that they should do this was of the will of God, who inspired them to do it. 'So that we besought Titus, that as he had begun, so also he would perfect in you this grace also.' Kindled by their example, we sent Titus to you, that by his teaching or arrangement he might, God helping, perfect this also in you, lest you should have anything less than the rest.
'But as you abound in all things, in faith, and utterance, and knowledge, and all solicitude, and in your charity toward us.' He does not join utterance and knowledge only with faith. 'That you may abound in this grace also.' Lest, while you surpass others in other things, you be found inferior in this. 'I do not speak as commanding; but by the solicitude of others proving also the good disposition of your charity.' I do not command, nor exact, but I give counsel: that as in all things, so also here you may set an example for others: since we also know that you have such great obedience and mercy that you seem not to have learned it, but to possess it by nature. 'For you know the grace of our Lord Jesus Christ.'
For you are not ignorant that he, who was the maker and Lord of all, was made poor for your sakes: that by his grace you might be enriched with heavenly goods. If, then, he despised all his own things for your sakes, how much more ought you, for your own sakes, to give small things — not your own, indeed, but to restore to him his own! For whatever is offered for his sake is given to himself. 'That for your sakes he became needy.' God became man. 'Though he was rich: that by his poverty you might be rich.' And I give counsel in this. For this is profitable for you. He also does this against Photinus, because he was rich before he became poor. 'Who not only to do, but also to will, began from the year before.'
He shows that certain persons can act without willingness, when either the importunity of the one asking, or the authority of the one commanding, demands it. 'But now perfect also the doing, that as there is a ready will of desire.' What you began to do by will, complete by effect. And of every matter the effect is to be sought. For as a deed done unwillingly is not accepted, so also a will that resists is without fruit. 'So let there be also a perfecting out of what you have.' Even to the end. For if the will is ready according to what it has, it is accepted. Lest you think that I exact anything from anyone beyond his strength, or expect as much from the poor as from the rich: for all give equally, if each gives out of as much as he has. 'Not according to what he has not.'
'As you have, son, so give alms.' 'For it is not that there should be relief to others' — of what sort were they, that it needed to be said to them: Not that you should keep nothing for yourselves; but that it may suffice both for them and for you! 'But for you tribulation' — of want. 'But out of equality; in the present time.' The saints and servants of God are in this world sojourners and poor, but in eternal life they have a homeland and riches: whereas the laity, or those who abound in resources, seem here to have as it were a homeland, if they share with the saints; here these restore it to them, so that in their own homeland, where they are proved to be rich. 'Let your abundance supply their want: that also their abundance.' Give them carnal things, that they too, being free for God, may repay you spiritual things:
for these two ranks cannot stand without one another. The one will no more be perfect while thinking about carnal things, than this one will be merciful when he has no one to whom he may give, or from whom he may be taught to give. 'Supply your want, that there may be equality.' The rich are in this world like an elm supporting a vine: by its support the vine gives abundant fruit, and through the fruitfulness of the vine the elm is seen to be fruitful. So the servants of God, poor in spirit, are like the vine: they are sustained by the resources of the rich, they share with one another what they have in abundance, and both, being full, arrive at eternal life. 'As it is written.' This is said of the manna, by whose example we are taught that all superabundance breeds worms:
and at the same time it is shown that what God gives ought to be common to all in the present. 'He that had much had nothing over.' By this testimony he wishes us to possess all things in common, so that the perfect may not hide their teaching, and those who have substance may not deny them sustenance. 'For the laborer is worthy of his food.' 'And he that had little had no lack.' 'But thanks be to God, who has given the same solicitude for you in the heart of Titus.' As with the manna: if God gives the zeal or solicitude that each may have for others, so that he may have for himself, who else is going to give? Since these things are so, nothing is commanded to man by the Lord in the Holy Scriptures for the sake of proving free will, that is not found to be given by his goodness:
nor does it at all begin to be changed from evil to good through the beginning of faith, unless the undeserved and gratuitous mercy of God works this in him: for the transformation is not of ourselves, but of the right hand of the Most High. 'For he received the exhortation indeed: but being more solicitous, of his own will he set out to you.' He received the grace of the exhortation, but he also hastened of his own will, that he might have a reward not unwillingly, as though a dispensation had been entrusted to him. 'We have sent with him also our brother, whose praise is in the gospel throughout all the churches.' This is understood of Luke, who has praise in the gospel above the rest, because he wrote both the Gospel and the Acts of the Apostles.
'And not only that, but he was also ordained by the churches as the companion of our pilgrimage.' To show that he is suitable. 'In this grace, which is ministered by us to the glory of the Lord.' Whether a minister of the saints or of doctrine: because all things are done to the glory of the Lord. 'And our determined will.' Purposed or ready. 'Avoiding this, lest anyone should blame us in this fullness, which is ministered by us.' Lest anyone say, How did Christ fulfill the law, when we see Christians not even giving so much alms as it was commanded to give in the law? 'To the glory of the Lord.' To the glory of the Lord every godly man glorifies God. 'For we provide good things.' We do nothing indeed for the sake of human glory:
but nevertheless we do not wish that through us anyone should be scandalized and perish; but that, seeing our good works, he may magnify our Father who is in heaven. 'Not only before God, but also before men.' Our conscience suffices for us, on our own account; but our reputation, on account of our neighbors, ought not to be defiled, but to be strong. There are two things: conscience and reputation. Conscience for yourself, reputation for others. He who, trusting his conscience, neglects his reputation, is cruel. 'And we have sent with them also our brother.' Some say this is said of Apollos; but it is uncertain. 'Whom we have proved to be careful in many things, often.' He bears witness to them, that he may be the more heeded. 'But now much more careful.'
We approve him, being confident that your obedience is provoked. 'Much confidence toward you.' He now so knows you that he has confidence in you. 'Whether for Titus, who is my partner and helper toward you; or our brethren, the apostles of the churches, the glory of Christ.' The sense is this: whether because Titus told him about you, who holds your obedience as proven, or because the apostles of the individual churches also announced the same to him, to the glory of Christ. 'Therefore show toward them, in the face of the churches of God, the proof of your charity and of our glorying on your behalf.' So that, when they see that what is said is true, they may bring it to all the churches to be seen throughout.
Or: show the charity which you have, in which we glory on your behalf, as an example to all the churches. CHAPTER IX. 'For concerning the ministry that is done toward the saints.' He seems to change the sense. Some say that above he spoke of the holy laity, but here of the priests. But others say that before he treated of almsgiving, but now he admonishes about the ministry of the word, which is exhibited to those sanctified through baptism. These two senses are to be carefully observed to the end of the matter. 'It is superfluous for me to write to you.' I admonish out of superfluity, because you either teach of your own accord, or minister to the priests, you who also do not deny mercy to others. 'For I know your ready mind.' In this work. 'For which I glory of you before the Macedonians.'
'In mind. For Achaia was ready from the year before.' All Achaia, through you who are its head, has been provoked to this ministry. 'And your zeal has provoked very many.' Here 'zeal' stands for imitation. 'But we have sent the brethren.' Whom he named above. 'Lest what we glory of concerning you should be made void.' Who may either prepare you or admonish you. 'In this respect, that as I said, you may be ready: lest, when the Macedonians come with me, and find you unprepared.' Lest I find you otherwise than I supposed. 'In this respect,' whether of ministry or of doctrine. 'We should be ashamed.' If we should be ashamed, as though we had gloried falsely on your behalf, how much more you, both for your negligence and for our blushing!
It is much confusion, if one who loves you should blush on your account. 'Not to say that you [should be ashamed] in this matter.' 'Therefore I thought it necessary to ask the brethren to go before to you.' What he had said above, 'in this respect.' 'And to prepare the promised' — which we promised them concerning you — 'blessing.' Either from blessing, or because through almsgiving a blessing of God is born from men. 'That this should be ready.' A sufficient blessing. 'Thus as a blessing, not as covetousness.' It will be a blessing, if it is given with a grateful mind: for 'God loves a cheerful giver,' but the covetous man cannot be abundant.
But in knowledge, he is covetous who defers to fulfill or carry out the perception he has begun to have; whence also the Lord says, 'Salute no one on the way' — that is, preach the word of salvation to no one in passing. 'But this I say: he who sows sparingly shall reap also sparingly.' It is to be noted that even here a degree is shown. 'And he who sows in blessings, shall reap also of blessings.' And, on the contrary, he who sows in cursing may likewise reap it. 'Each one as he has determined in his heart.' Not as compelled, but willingly. 'Not out of sadness, or of necessity.' If I do this willingly, I have a reward: but if unwillingly, a dispensation has been entrusted to me, which I both learned without pretense, and share without envy.
All this refers to the ministry of the word. For if it were about alms, then each one according to what he has. 'For God loves a cheerful giver.' And, on the contrary, he doubtless hates a sad one. 'But God is able.' Do not fear want. 'All grace.' The gift of grace, that is, an abundance of fruits: because thence thanks are rendered for your works; or the grace of knowledge. But 'grace' is well taken as 'gift,' because it is given freely, and because this also is the gift of God, that we should be generous. 'To make abound in you.' 'From the fruit of their grain, wine, and oil they were multiplied.' 'That in all things always.' Whether in kinds, or in graces, or in doctrines. 'Having all sufficiency, you may abound unto every good work.'
All sufficiency, both of spiritual and also of carnal things, that you may be able to fulfill every good work. 'As it is written: He has dispersed, he has given to the poor, his justice remains forever.' By temporal things eternal justice is procured: he who bestows present things shall receive eternal. 'But he who administers seed to the sower, will also furnish bread to eat.' This pertains rather to the seed of the word: he who gave the office of teaching, will also furnish food; provided only you are free for teaching: or, he who gave you what you might dispense, will by no means suffer hunger. 'And will multiply your seed.' Whether of the word, or of justice. 'And will increase the growth of the fruits of your justice, that in all things being enriched.' 'The fruits of justice' is the word of God.
The fruits of justice are also earthly resources, when justice is done concerning them: but when they are either wickedly gathered, or wickedly misused for pride or for avarice, they are the fruits of iniquity. 'For he who raises the price of grain, is cursed among the people.' Or, those who swell up through the ambition of money. 'That you may abound unto all simplicity.' That you may distribute to all simply, without discrimination, not asking to whom you give, but for what reason you give. 'Which works through us thanksgiving to God.' Which is the simplicity of giving. 'Because the ministry of this office' — of administration — 'not only.' Not only does it accomplish the need of the saints, but thanks are also rendered to the Lord, who has seasoned you with such great wisdom. 'It supplies those things that are wanting to the saints.'
You give so much that it not only supplies the need of the saints, but there also remains what may be bestowed on others. 'But also abounds through many thanksgivings to the Lord.' You can have a double reward: both of the refreshment of the saints, and of thanksgiving to the Lord. 'Through the proof of this ministry.' Through this ministry you are proved to be Christians. 'Because you perfectly teach and show it to be divine, in which by obedience you magnify God.' 'Glorifying God in the obedience of your confession to the gospel of Christ.' They magnify God who by obedience confess God, as certain persons deny him by their deeds. 'And in the simplicity of your fellowship.' Whether teaching simply, or bestowing simply.
'Toward them and toward all.' Because both toward them and toward all you share rather than merely give, since you are certain that you will receive it back with manifold interest. 'And in their prayer for you.' In this also it abounds; the administration of this office accomplishes all these things. 'Who long for you.' For who would not long to see men of this kind? 'On account of the eminent grace of God in you.' Whether of knowledge, or of mercy. 'Thanks be to God for his unspeakable gift.' Understand: giving; who has given you such great grace of his by his inspiration. It is to be noted that whatever good we either do or have, is proved to be his gift. CHAPTER X. 'But I myself, Paul, beseech you by the meekness and modesty of Christ.'
I ask you with that meekness with which Christ, though he could have avenged himself, endured the injurious, that he might correct them. 'Who in presence indeed am lowly among you, but being absent am confident toward you.' As though I had none of the virtues: as elsewhere, 'As a nurse, always.' The presence of holy men can, through their excessive humility, be held in contempt; but when absent, if it be necessary, they confidently judge their own power. 'But I beseech you, that being present I may not dare, by that confidence.' So act, that being present I may not begin to make my power manifest by punishing. 'Wherewith I am thought to be bold, against certain persons.' Not every opinion is false, as: 'I think that I too have the Spirit of God.' 'Who think that we walk as it were according to the flesh.'
Who think that we have no virtue above human nature. 'For though we walk in the flesh.' As men. 'We do not war according to the flesh.' As ministers of Christ; and it can be understood thus, that those are said to war in the flesh who expound the Old Testament in a lowly manner; but those who follow spiritual understanding are indeed in the flesh, because they have the same letter which the Jews have, yet they do not war according to the flesh, transcending from the flesh to the spirit. 'For the weapons of our warfare are not carnal, but mighty unto God.' Our weapon is not shield or sword, but the power of God, by which we shall accomplish more by the word than others by carnal arms. 'And because our wrestling is not against flesh and blood.'
'For the destruction of fortifications' — counsels destroying. For even the false apostles fortify and hedge about their teaching with cunning counsels and crafty arguments, which the apostolic battering-ram destroys by the power of spiritual grace, as it blinded by a word that great magician who was subverting the ways of God with his disputations. 'And every height that exalts itself against the knowledge of God.' For what is more proud than to oppose divine teachings? 'And bringing into captivity every understanding unto the obedience of Christ.' We destroy the false apostles, who under the name of Christ desire to take captive the understanding of all men to themselves, and to subject it to their own teaching — which is what the heretics attempt to do.
'And being ready to avenge all disobedience, when your obedience shall be fulfilled.' But when obedience has already been fulfilled through us, if those men are not heeded, they falsely claim to have received power from the Lord to vindicate themselves. 'See the things that are according to appearance.' The proof of the matter is manifest, and easily understood. 'If any man trust to himself that he is Christ's, let him think this again with himself, that as he is Christ's, so also are we.' No one is so foolish as he who boasts that he alone belongs to Christ. 'For if also I should boast somewhat more of our power, which the Lord hath given us unto edification, and not for your destruction, I should not be ashamed.'
'For even if I shall say that I have received power from Christ as a true apostle, power to vindicate, I shall not be ashamed': because I shall both speak the truth, and not do this puffed up with vainglory, but compelled for the sake of your edification. Those men, therefore, wish to exercise a power both usurped and directed toward your destruction. 'But that I may not be esteemed as one that would terrify you by epistles: for his epistles, they say, are weighty and strong; but his bodily presence is weak, and his speech contemptible.' I say this so that no one may think I threaten what I cannot fulfil, as your deceivers boast concerning me. 'Let such a one think this, that such as we are in word by epistles when absent, such also we will be indeed when present.'
Whoever thinks thus, let him know that I am able to do all things through Him who abides in me, if it be necessary, which I promise. For to those who obey I am found gentle through humility, and strong through severity toward those who sin. 'For we dare not match or compare ourselves with certain who commend themselves.' For we cannot boast greater things concerning ourselves than we are: we dare not so despise God as to be like certain men who prefer to be commended by their own praises rather than by the grace of God. 'But we, measuring ourselves by ourselves,' do not exceed the bounds of our measure. 'And comparing ourselves with ourselves' — not with our betters, like those who, though they are nothing, not only make themselves equal but even set themselves above others.
'But we will not glory beyond measure, but according to the measure of the rule which God hath measured to us, a measure to reach even unto you: for we stretch not ourselves beyond our measure, as though we reached not unto you.' Nothing above men, but only in so far as God has deigned to grant to us, that is, the grace of the apostolate, through which we also preach to you Corinthians. 'For we do this not by usurpation, but by precept. For we are come as far as to you in the Gospel of Christ' — not in our own gospel. 'We glory not beyond measure in other men's labours.' It is a boundless thing to glory in other men's labours, because those false apostles always went to the faithful, who least of all required signs. 'But having hope of your increasing faith, to be magnified in you' whom we teach.
'According to our rule' — not another's. 'Abundantly, to preach the Gospel even in those regions which are beyond you.' For it does not suffice to have reached as far as you, but when your faith has grown, we shall pass on elsewhere, even to preach the Gospel to those nations that are beyond you. 'Not within another man's rule' — that is, within another's territory. 'To glory in those things which are prepared.' Whether they enter into a glory prepared for them, or whether we, among those who are already prepared, proceed to the glory of the Lord. 'But he that glorieth, let him glory in the Lord.' Even he who glories, let him glory in the Lord, whose gift it is that we are what we are, and whose powers have been wrought in us. This is against the Pelagians. 'For not he that commendeth himself' is approved.