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1. first, he gives his greeting
1:1
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Chapter 1
1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother: to the church of God that is at Corinth, with all the saints that are in all Achaia:
2 Grace unto you and peace from God our Father and from the Lord Jesus Christ.
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2. second, he begins his message, in which he does two things
1:3
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[From Chapter 1:3 to Chapter 13:1]
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1. first, he excuses himself for not visiting them as he had promised
 
 
[From Chapter 1:3 through Chapter 2]
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2. second, he begins to follow out his main intention, namely to treat about the ministers of the New Testament
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Chapter 3
1 Do we begin again to commend ourselves? Or do we need (as some do) epistles of commendation to you, or from you?
2 You are our epistle, written in our hearts, which is known and read by all men:
3 Being manifested, that you are the epistle of Christ, ministered by us, and written: not with ink but with the Spirit of the living God: not in tables of stone but in the fleshly tables of the heart.
4 And such confidence we have, through Christ, towards God.
5 Not that we are sufficient to think any thing of ourselves, as of ourselves: but our sufficiency is from God.
6 Who also hath made us fit ministers of the new testament, not in the letter but in the spirit. For the letter killeth: but the spirit quickeneth.
7 Now if the ministration of death, engraven with letters upon stones, was glorious (so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance), which is made void:
8 How shall not the ministration of the spirit be rather in glory?
9 For if the ministration of condemnation be glory, much more the ministration of justice aboundeth in glory.
10 For even that which was glorious in this part was not glorified by reason of the glory that excelleth.
11 For if that which is done away was glorious, much more that which remaineth is in glory.
12 Having therefore such hope, we use much confidence.
13 And not as Moses put a veil upon his face, that the children of Israel might not steadfastly look on the face of that which is made void.
14 But their senses were made dull. For, until this present day, the selfsame veil, in the reading of the old testament, remaineth not taken away (because in Christ it is made void).
15 But even until this day, when Moses is read, the veil is upon their heart.
16 But when they shall be converted to the Lord, the veil shall be taken away.
17 Now the Lord is a Spirit. And where the Spirit of the Lord is, there is liberty.
18 But we all, beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord.
Chapter 4
1 Therefore seeing we have this ministration, according as we have obtained mercy, we faint not.
2 But we renounce the hidden things of dishonesty, not walking in craftiness nor adulterating the word of God: but by manifestation of the truth commending ourselves to every man’s conscience, in the sight of God.
3 And if our gospel be also hid, it is hid to them that are lost,
4 In whom the god of this world hath blinded the minds of unbelievers, that the light of the gospel of the glory of Christ, who is the image of God, should not shine unto them.
5 For we preach not ourselves, but Jesus Christ our Lord: and ourselves your servants through Jesus.
6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Christ Jesus.
7 But we have this treasure in earthen vessels, that the excellency may be of the power of God and not of us.
8 In all things we suffer tribulation: but are not distressed. We are straitened: but are not destitute.
9 We suffer persecution: but are not forsaken. We are cast down: but we perish not.
10 Always bearing about in our body the mortification of Jesus, that the life also of Jesus may be made manifest in our bodies.
11 For we who live are always delivered unto death for Jesus’ sake: that the life also of Jesus may be made manifest in our mortal flesh.
12 So then death worketh in us: but life in you.
13 But having the same spirit of faith, as it is written: I believed, for which cause I have spoken; we also believe. For which cause we speak also:
14 Knowing that he who raised up Jesus will raise us up also with Jesus and place us with you.
15 For all things are for your sakes: that the grace, abounding through many, may abound in thanksgiving unto the glory of God.
16 For which cause we faint not: but though our outward man is corrupted, yet the inward man is renewed day by day.
17 For that which is at present momentary and light of our tribulation worketh for us above measure, exceedingly an eternal weight of glory.
18 While we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal: but the things which are not seen, are eternal.
Chapter 5
1 For we know, if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven.
2 For in this also we groan, desiring to be clothed upon with our habitation that is from heaven.
3 Yet so that we be found clothed, not naked.
4 For we also, who are in this tabernacle, do groan, being burthened; because we would not be unclothed, but clothed upon, that that which is mortal may be swallowed up by life.
5 Now he that maketh us for this very thing is God, who hath given us the pledge of the Spirit,
6 Therefore having always confidence, knowing that while we are in the body we are absent from the Lord.
7 (For we walk by faith and not by sight.)
8 But we are confident and have a good will to be absent rather from the body and to be present with the Lord.
9 And therefore we labour, whether absent or present, to please him.
10 For we must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil.
11 Knowing therefore the fear of the Lord, we use persuasion to men: but to God we are manifest. And I trust also that in your consciences we are manifest.
12 We commend not ourselves again to you, but give you occasion to glory in our behalf: that you may have somewhat to answer them who glory in face, and not in heart.
13 For whether we be transported in mind, it is to God: or whether we be sober, it is for you.
14 For the charity of Christ presseth us: judging this, that if one died for all, then all were dead.
15 And Christ died for all: that they also who live may not now live to themselves, but unto him who died for them and rose again.
16 Wherefore henceforth, we know no man according to the flesh. And if we have known Christ according to the flesh: but now we know him so no longer.
17 If then any be in Christ a new creature, the old things are passed away. Behold all things are made new.
18 But all things are of God, who hath reconciled us to himself by Christ and hath given to us the ministry of reconciliation.
19 For God indeed was in Christ, reconciling the world to himself, not imputing to them their sins. And he hath placed in us the word of reconciliation.
20 For Christ therefore we are ambassadors, God as it were exhorting by us, for Christ, we beseech you, be reconciled to God.
21 Him, who knew no sin, he hath made sin for us: that we might be made the justice of God in him.
Chapter 6
1 And we helping do exhort you that you receive not the grace of God in vain.
2 For he saith: In an accepted time have I heard thee and in the day of salvation have I helped thee. Behold, now is the acceptable time: behold, now is the day of salvation.
3 Giving no offence to any man, that our ministry be not blamed.
4 But in all things let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distresses,
5 In stripes, in prisons, in seditions, in labours, in watchings, in fastings,
6 In chastity, in knowledge, in longsuffering, in sweetness, in the Holy Ghost, in charity unfeigned,
7 In the word of truth, in the power of God: by the armour of justice on the right hand and on the left:
8 By honour and dishonour: by evil report and good report: as deceivers and yet true: as unknown and yet known:
9 As dying and behold we live: as chastised and not killed:
10 As sorrowful, yet always rejoicing: as needy, yet enriching many: as having nothing and possessing all things.
11 Our mouth is open to you, O ye Corinthians: our heart is enlarged.
12 You are not straitened in us: but in your own bowels you are straitened.
13 But having the same recompense (I speak as to my children): be you also enlarged.
14 Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness?
15 And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?
16 And what agreement hath the temple of God with idols? For you are the temple of the living God: as God saith: I will dwell in them and walk among them. And I will be their God: and they shall be my people.
17 Wherefore: Go out from among them and be ye separate, saith the Lord, and touch not the unclean thing:
18 And I will receive you. And will be a Father to you: and you shall be my sons and daughters, saith the Lord Almighty.
Chapter 7
1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all defilement of the flesh and of the spirit, perfecting sanctification in the fear of God.
2 Receive us. We have injured no man: we have corrupted no man: we have overreached no man.
3 I speak not this to your condemnation. For we have said before that you are in our hearts: to die together and to live together.
4 Great is my confidence for you: great is my glorying for you. I am filled with comfort: I exceedingly abound with joy in all our tribulation.
5 For also, when we were come into Macedonia, our flesh had no rest: but we suffered all tribulation. Combats without: fears within.
6 But God, who comforteth the humble, comforted us by the coming of Titus.
7 And not by his coming only, but also by the consolation wherewith he was comforted in you, relating to us your desire, your mourning, your zeal for me: so that I rejoiced the more.
8 For although I made you sorrowful by my epistle, I do not repent. And if I did repent, seeing that the same epistle (although but for a time) did make you sorrowful,
9 Now I am glad: not because you were made sorrowful, but because you were made sorrowful unto penance. For you were made sorrowful according to God, that you might suffer damage by us in nothing.
10 For the sorrow that is according to God worketh penance, steadfast unto salvation: but the sorrow of the world worketh death.
11 For behold this selfsame thing, that you were made sorrowful according to God, how great carefulness it worketh in you: yea defence, yea indignation, yea fear, yea desire, yea zeal, yea revenge. In all things you have shewed yourselves to be undefiled in the matter.
12 Wherefore although I wrote to you, it was not for his sake that did the wrong, nor for him that suffered it: but to manifest our carefulness that we have for you
13 Before God: therefore we were comforted. But in our consolation we did the more abundantly rejoice for the joy of Titus, because his spirit was refreshed by you all.
14 And if I have boasted any thing to him of you, I have not been put to shame: but as we have spoken all things to you in truth, so also our boasting that was made to Titus is found a truth.
15 And his bowels are more abundantly towards you: remembering the obedience of you all, how with fear and trembling you received him.
16 I rejoice that in all things I have confidence in you.
Chapter 8
1 Now we make known unto you, brethren, the grace of God that hath been given in the churches of Macedonia.
2 That in much experience of tribulation, they have had abundance of joy and their very deep poverty hath abounded unto the riches of their simplicity.
3 For according to their power (I bear them witness) and beyond their power, they were willing:
4 With much entreaty begging of us the grace and communication of the ministry that is done toward the saints.
5 And not as we hoped: but they gave their own selves, first to the Lord, then to us by the will of God;
6 Insomuch, that we desired Titus, that, as he had begun, so also he would finish among you this same grace.
7 That as in all things you abound in faith and word and knowledge and all carefulness, moreover also in your charity towards us: so in this grace also you may abound.
8 I speak not as commanding: but by the carefulness of others, approving also the good disposition of your charity.
9 For you know the grace of our Lord Jesus Christ, that being rich he became poor for your sakes: that through his poverty you might be rich.
10 And herein I give my advice: for this is profitable for you who have begun not only to do but also to be willing, a year ago.
11 Now therefore perform ye it also in deed: that as your mind is forward to be willing, so it may be also to perform, out of that which you have.
12 For if the will be forward, it is accepted according to that which a man hath: not according to that which he hath not.
13 For I mean not that others should be eased and you burdened, but by an equality.
14 In this present time let your abundance supply their want, that their abundance also may supply your want: that there may be an equality,
15 As it is written: He that had much had nothing over; and he that had little had no want.
16 And thanks be to God, who hath given the same carefulness for you in the heart of Titus.
17 For indeed he accepted the exhortation: but, being more careful, of his own will he went unto you.
18 We have sent also with him the brother whose praise is in the gospel through all the churches.
19 And not that only: but he was also ordained by the churches companion of our travels, for this grace, which is administered by us, to the glory of the Lord and our determined will:
20 Avoiding this, lest any man should blame us in this abundance which is administered by us.
21 For we forecast what may be good, not only before God but also before men.
22 And we have sent with them our brother also, whom we have often proved diligent in many things, but now much more diligent: with much confidence in you,
23 Either for Titus, who is my companion and fellow labourer towards you, or our brethren, the apostles of the churches, the glory of Christ.
24 Wherefore shew ye to them, in the sight of the churches, the evidence of your charity and of our boasting on your behalf.
Chapter 9
1 For concerning the ministry that is done towards the saints, it is superfluous for me to write unto you.
2 For I know your forward mind: for which I boast of you to the Macedonians, that Achaia also is ready from the year past. And your emulation hath provoked very many.
3 Now I have sent the brethren, that the thing which we boast of concerning you be not made void in this behalf, that (as I have said) you may be ready:
4 Lest, when the Macedonians shall come with me and find you unprepared, we (not to say ye) should be ashamed in this matter.
5 Therefore I thought it necessary to desire the brethren that they would go to you before and prepare this blessing before promised, to be ready, so as a blessing, not as covetousness.
6 Now this I say: He who soweth sparingly shall also reap sparingly: and he who soweth in blessings shall also reap blessings.
7 Every one as he hath determined in his heart, not with sadness or of necessity: for God loveth a cheerful giver.
8 And God is able to make all grace abound in you: that ye always, having all sufficiently in all things, may abound to every good work,
9 As it is written: He hath dispersed abroad, he hath given to the poor: his justice remaineth for ever.
10 And he that ministereth seed to the sower will both give you bread to eat and will multiply your seed and increase the growth of the fruits of your justice:
11 That being enriched in all things, you may abound unto all simplicity which worketh through us thanksgiving to God.
12 Because the administration of this office doth not only supply the want of the saints, but aboundeth also by many thanksgivings in the Lord.
13 By the proof of this ministry, glorifying God for the obedience of your confession unto the gospel of Christ and for the simplicity of your communicating unto them and unto all.
14 And in their praying for you, being desirous of you, because of the excellent grace of God in you.
15 Thanks be to God for his unspeakable gift.
Chapter 10
1 Now I Paul, myself beseech you, by the mildness and modesty of Christ: who in presence indeed am lowly among you, but being absent am bold toward you.
2 But I beseech you, that I may not be bold when I am present with that confidence wherewith I am thought to be bold, against some who reckon us as if we walked according to the flesh.
3 For though we walk in the flesh, we do not war according to the flesh.
4 For the weapons of our warfare are not carnal but mighty to God, unto the pulling down of fortifications, destroying counsels,
5 And every height that exalteth itself against the knowledge of God: and bringing into captivity every understanding unto the obedience of Christ:
6 And having in readiness to revenge all disobedience, when your obedience shall be fulfilled.
7 See the things that are according to outward appearance. 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 are we also.
8 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.
9 But that I may not be thought as it were to terrify you by epistles,
10 (For his epistles indeed, say they, are weighty and strong; but his bodily presence is weak and his speech contemptible):
11 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.
12 For we dare not match or compare ourselves with some that commend themselves: but we measure ourselves by ourselves and compare ourselves with ourselves.
13 But we will not glory beyond our measure: but according to the measure of the rule which God hath measured to us, a measure to reach even unto you.
14 For we stretch not ourselves beyond our measure, as if we reached not unto you. For we are come as far as to you in the Gospel of Christ.
15 Not glorying beyond measure in other men’s labours: but having hope of your increasing faith, to be magnified in you according to our rule abundantly.
16 Yea, unto those places that are beyond you to preach the gospel: not to glory in another man’s rule, in those things that are made ready to our hand.
17 But he that glorieth, let him glory in the Lord.
18 For not he who commendeth himself is approved: but he, whom God commendeth.
Chapter 11
1 Would to God you could bear with some little of my folly! But do bear with me.
2 For I am jealous of you with the jealousy of God. For I have espoused you to one husband, that I may present you as a chaste virgin to Christ.
3 But I fear lest, as the serpent seduced Eve by his subtilty, so your minds should be corrupted and fall from the simplicity that is in Christ.
4 For if he that cometh preacheth another Christ, whom we have not preached; or if you receive another Spirit, whom you have not received; or another gospel, which you have not received: you might well bear with him.
5 For I suppose that I have done nothing less than the great apostles.
6 For although I be rude in speech, yet not in knowledge: but in all things we have been made manifest to you.
7 Or did I commit a fault, humbling myself that you might be exalted, because I preached unto you the Gospel of God freely?
8 I have taken from other churches, receiving wages of them for your ministry.
9 And, when I was present with you and wanted, I was chargeable to no man: for that which was wanting to me, the brethren supplied who came from Macedonia. And in all things I have kept myself from being burthensome to you: and so I will keep myself.
10 The truth of Christ is in me, that this glorying shall not be broken off in me in the regions of Achaia.
11 Wherefore? Because I love you not? God knoweth it.
12 But what I do, that I will do: that I may cut off the occasion from them that desire occasion: that wherein they glory, they may be found even as we.
13 For such false apostles are deceitful workmen, transforming themselves into the apostles of Christ.
14 And no wonder: for Satan himself transformeth himself into an angel of light.
15 Therefore it is no great thing if his ministers be transformed as the ministers of justice, whose end shall be according to their works.
16 I say again (Let no man think me to be foolish: otherwise take me as one foolish, that I also may glory a little):
17 That which I speak, I speak not according to God: but as it were in foolishness, in this matter of glorying.
18 Seeing that many glory according to the flesh, I will glory also.
19 For you gladly suffer the foolish: whereas yourselves are wise.
20 For you suffer if a man bring you into bondage, if a man devour you, if a man take from you, if a man be lifted up, if a man strike you on the face.
21 I seek according to dishonour, as if we had been weak in this part. Wherein if any man dare (I speak foolishly), I dare also.
22 They are Hebrews: so am I. They are Israelites: so am I. They are the seed of Abraham: so am I.
23 They are the ministers of Christ (I speak as one less wise): I am more; in many more labours, in prisons more frequently, in stripes above measure, in deaths often.
24 Of the Jews five times did I receive forty stripes save one.
25 Thrice was I beaten with rods: once I was stoned: thrice I suffered shipwreck: a night and a day I was in the depth of the sea.
26 In journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren:
27 In labour and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness:
28 Besides those things which are without: my daily instance, the solicitude for all the churches.
29 Who is weak, and I am not weak? Who is scandalized, and I am not on fire?
30 If I must needs glory, I will glory of the things that concern my infirmity.
31 The God and Father of our Lord Jesus Christ, who is blessed for ever, knoweth that I lie not.
32 At Damascus, the governor of the nation under Aretas the king, guarded the city of the Damascenes, to apprehend me.
33 And through a window in a basket was I let down by the wall: and so escaped his hands.
Chapter 12
1 If I must glory (it is not expedient indeed) but I will come to visions and revelations of the Lord.
2 I know a man in Christ: above fourteen years ago (whether in the body, I know not, or out of the body, I know not: God knoweth), such a one caught up to the third heaven.
3 And I know such a man (whether in the body, or out of the body, I know not: God knoweth):
4 That he was caught up into paradise and heard secret words which it is not granted to man to utter.
5 For such an one I will glory: but for myself I will glory nothing but in my infirmities.
6 For though I should have a mind to glory, I shall not be foolish: for I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me, or any thing he heareth from me.
7 And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me.
8 For which thing, thrice I besought the Lord that it might depart from me.
9 And he said to me: My grace is sufficient for thee: for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me.
10 For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ. For when I am weak, then am I powerful.
11 I am become foolish. You have compelled me: for I ought to have been commended by you. For I have no way come short of them that are above measure apostles, although I be nothing.
12 Yet the signs of my apostleship have been wrought on you, in all patience, in signs and wonders and mighty deeds.
13 For what is there that you have had less than the other churches but that I myself was not burthensome to you? Pardon me this injury.
14 Behold now the third time I am ready to come to you and I will not be burthensome unto you. For I seek not the things that are yours, but you. For neither ought the children to lay up for the parents, but the parents for the children.
15 But I most gladly will spend and be spent myself for your souls: although loving you more, I be loved less.
16 But be it so: I did not burthen you: but being crafty, I caught you by guile.
17 Did I overreach you by any of them whom I sent to you?
18 I desired Titus: and I sent with him a brother. Did Titus overreach you? Did we not walk with the same spirit? Did we not in the same steps?
19 Of old, think you that we excuse ourselves to you? We speak before God in Christ: but all things, my dearly beloved, for your edification.
20 For I fear lest perhaps, when I come, I shall not find you such as I would, and that I shall be found by you such as you would not. Lest perhaps contentions, envyings, animosities, dissensions, detractions, whisperings, swellings, seditions, be among you.
21 Lest again, when I come, God humble me among you: and I mourn many of them that sinned before and have not done penance for the uncleanness and fornication and lasciviousness that they have committed.
Chapter 13
1 Behold, this is the third time I am coming to you: In the mouth of two or three witnesses shall every word stand.
2 I have told before and foretell, as present and now absent, to them that sinned before and to all the rest, that if I come again, I will not spare.
3 Do you seek a proof of Christ that speaketh in me, who towards you is not weak, but is mighty in you?
4 For although he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him: but we shall live with him by the power of God towards you.
5 Try your own selves if you be in the faith: prove ye yourselves. Know you not your own selves, that Christ Jesus is in you, unless perhaps you be reprobates?
6 But I trust that you shall know that we are not reprobates.
7 Now we pray God that you may do no evil, not that we may appear approved, but that you may do that which is good and that we may be as reprobates.
8 For we can do nothing against the truth: but for the truth.
9 For we rejoice that we are weak and you are strong. This also we pray for, your perfection.
10 Therefore I write these things, being absent, that, being present, I may not deal more severely, according to the power which the Lord hath given me unto edification and not unto destruction.
11 For the rest, brethren, rejoice, be perfect, take exhortation, be of one mind, have peace. And the God of grace and of love shall be with you.
12 Salute one another with a holy kiss. All the saints salute you.
13 The grace of our Lord Jesus Christ and the charity of God and the communication of the Holy Ghost be with you all. Amen.
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1. first, he commends the dignity of the good ministers
 
 
[Chapters 3 through 9]
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1. first, he commends the ministry of the New Testament
 
 
[Chapters 3 through 5]
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1. first, he commends the ministry of the New Testament from three aspects
 
 
Chapter 3
1 Do we begin again to commend ourselves? Or do we need (as some do) epistles of commendation to you, or from you?
2 You are our epistle, written in our hearts, which is known and read by all men:
3 Being manifested, that you are the epistle of Christ, ministered by us, and written: not with ink but with the Spirit of the living God: not in tables of stone but in the fleshly tables of the heart.
4 And such confidence we have, through Christ, towards God.
5 Not that we are sufficient to think any thing of ourselves, as of ourselves: but our sufficiency is from God.
6 Who also hath made us fit ministers of the new testament, not in the letter but in the spirit. For the letter killeth: but the spirit quickeneth.
7 Now if the ministration of death, engraven with letters upon stones, was glorious (so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance), which is made void:
8 How shall not the ministration of the spirit be rather in glory?
9 For if the ministration of condemnation be glory, much more the ministration of justice aboundeth in glory.
10 For even that which was glorious in this part was not glorified by reason of the glory that excelleth.
11 For if that which is done away was glorious, much more that which remaineth is in glory.
12 Having therefore such hope, we use much confidence.
13 And not as Moses put a veil upon his face, that the children of Israel might not steadfastly look on the face of that which is made void.
14 But their senses were made dull. For, until this present day, the selfsame veil, in the reading of the old testament, remaineth not taken away (because in Christ it is made void).
15 But even until this day, when Moses is read, the veil is upon their heart.
16 But when they shall be converted to the Lord, the veil shall be taken away.
17 Now the Lord is a Spirit. And where the Spirit of the Lord is, there is liberty.
18 But we all, beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord.
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1. first, he removes an objection
 
 
Chapter 3
1 Do we begin again to commend ourselves? Or do we need (as some do) epistles of commendation to you, or from you?
2 You are our epistle, written in our hearts, which is known and read by all men:
3 Being manifested, that you are the epistle of Christ, ministered by us, and written: not with ink but with the Spirit of the living God: not in tables of stone but in the fleshly tables of the heart.
4 And such confidence we have, through Christ, towards God.
5 Not that we are sufficient to think any thing of ourselves, as of ourselves: but our sufficiency is from God.
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1. first, he raises the question
 
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Chapter 3
1a Do we begin again to commend ourselves?
*
1. first, the question is this: I say that we do not adulterate the word of God as the false apostles do, but we speak with sincerity as from God; but in saying this, do we begin again to commend ourselves?, i.e., are we saying this because we want to procure our glory and not that of God?
 
 
*
2. second, and he says, again, because in the first epistle he had commended himself enough, when he said: like a skilled master builder I laid a foundation (1 Cor 3:10)
 
 
*
3. third, therefore, we are not saying this to seek our own glory, but God’s: let another praise you, and not your own mouth; a stranger, and not your own lips (Prov 27:2)
 
 
V
>
2. second, he answers it, and he does two things
 
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1b Or do we need (as some do) epistles of commendation to you, or from you?
2 You are our epistle, written in our hearts, which is known and read by all men:
3 Being manifested, that you are the epistle of Christ, ministered by us, and written: not with ink but with the Spirit of the living God: not in tables of stone but in the fleshly tables of the heart.
4 And such confidence we have, through Christ, towards God.
5 Not that we are sufficient to think any thing of ourselves, as of ourselves: but our sufficiency is from God.
V
>
1. first, he shows that he does not need man’s commendation
 
 
Chapter 3
1b Or do we need (as some do) epistles of commendation to you, or from you?
2 You are our epistle, written in our hearts, which is known and read by all men:
3 Being manifested, that you are the epistle of Christ, ministered by us, and written: not with ink but with the Spirit of the living God: not in tables of stone but in the fleshly tables of the heart.
V
>
1. first, he shows that he does not need their commendation
 
81
Chapter 3
1b Or do we need (as some do) epistles of commendation to you, or from you?
>
1. first, he says, therefore: I say that we do not begin to commend ourselves
 
 
*
1. first, because we do not need commendation
 
 
>
2. second, and this is what he says
 
 
*
1. first, do we, the true ministers
 
 
*
2. second, need (as some do), namely, the false apostles
 
 
*
3. third, epistles of commendation, i.e., of praise
 
 
*
4. fourth, to you by others
 
 
*
5. fifth, or from you to others?
 
 
>
2. second, but on the other hand, it is said: Mark, the cousin of Barnabas, greets you (Col 4:10)
 
 
*
1. first, even papal legates always carry letters of recommendation
 
 
*
2. second, therefore it is not an evil
 
 
>
3. third, I answer that to accept such letters from famous persons, who are commended and honored by reason of them alone, until they become known by their good works, is not evil
 
 
*
1. first, that is what papal legates do
 
 
*
2. second, but the Apostle was already so well known and recommended among them by his works, that he did not need letters of recommendation
 
 
V
*
2. second, he assigns the cause of this, at you are our epistle
3:2
82
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2 You are our epistle, written in our hearts, which is known and read by all men:
3 Being manifested, that you are the epistle of Christ, ministered by us, and written: not with ink but with the Spirit of the living God: not in tables of stone but in the fleshly tables of the heart.
V
>
2. second, that he does not require it of them, here he proves that he is not seeking his own glory; indeed, everything good he does he attributes not to himself but to God, at and such confidence we have
3:4
84
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4 And such confidence we have, through Christ, towards God.
5 Not that we are sufficient to think any thing of ourselves, as of ourselves: but our sufficiency is from God.
V
>
1. first, he attributes all the good he has and does to God
 
85
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4 And such confidence we have, through Christ, towards God.
*
1. first, he says, therefore: I say that we do not need letters of recommendation and that you are our letter ministered by us; nor do we seek our glory, but Christ’s
 
 
*
2. second, and such confidence, i.e., to say such things, we have, through Christ, towards God, i.e., we refer it to God
 
 
>
3. third, or I have such confidence in God, by whose power I say these things
 
 
*
1. first, because he works in me, and the confidence we have through Christ, through whom we have access to the Father (Rom 5:2), who unites us to God
 
 
*
2. second, blessed is the man who trusts in the Lord (Jer 17:7)
 
 
*
3. third, and I have this confidence because I am united to God through Christ: I will act confidently in him (Ps 11:6)
 
 
V
>
2. second, he gives the reason for this, at not that we are sufficient
3:5
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5 Not that we are sufficient to think any thing of ourselves, as of ourselves: but our sufficiency is from God.
>
1. first, but the cause of this confidence is that whatever I do, I attribute to the very beginning of the work to God
 
 
>
1. first, therefore, he says, not that we are sufficient to think anything of ourselves, as from ourselves, much less say and accomplish
 
 
>
1. first, for in the pursuit of any work
 
 
*
1. first, there is first an assent, which is done by thinking
 
 
*
2. second, then discussion by word
 
 
*
3. third, and finally accomplishment by work
 
 
*
2. second, hence if a person does not have the thinking from himself but from God, there is no doubt that not only the completion of a good work is from God, but even the very beginning
 
 
*
2. second, he who began a good work in you will bring it to completion at the day of Jesus Christ (Phil 1:6)
 
 
*
3. third, this is contrary to the Pelagians, who say that the beginning of a good work is from us, but its completion is from God: O Lord, you have wrought for us all our works (Isa 26:12)
 
 
>
2. second, but lest this seem to take away free will, he says, of ourselves, as from ourselves
 
 
>
1. first, i.e., on our part, as though to say: I can indeed do something, because of free will, but what I do is not from me but from God, who can grant this very thing
 
 
*
1. first, by speaking this way, he both defends man’s liberty when he says of ourselves, i.e., on our part
 
 
*
2. second, and commends divine grace when he says, as from ourselves, i.e., as though it came from us, but from God
 
 
>
2. second, the Philosopher also teaches that a man can never do any good through his free will without God’s help
 
87
>
1. first, the reason is that in the things we do it is necessary to seek that for which we do it
 
 
*
1. first, but there can be no infinite process, for we must come to something which is first, e.g., to counsel
 
 
*
2. second, thus, therefore, I do good, because there is in me the counsel to do so, and this is from God
 
 
>
2. second, hence, he says that the counsel of something good is from something above man, moving him to act well
 
 
*
1. first, and this is God, who moves men and all things that act to their actions
 
 
>
2. second, but men are moved in one way, and other things in another
 
 
*
1. first, for since motion of this kind is something received into the thing moved, it is necessary that this be done according to the mode of its nature, i.e., of the thing moved
 
 
>
2. second, and therefore he moves all things according to their natures
 
 
*
1. first, therefore, those things whose nature is to have free will and have dominion over their actions, he moves in such a way that they act freely, as rational and intellectual creatures
 
 
*
2. second, but others not freely, but according to the mode of their nature
 
 
>
3. third, but although we are not sufficient to think anything of ourselves as coming from ourselves, yet we have a certain sufficiency
 
 
*
1. first, namely that by which we are able to will the good, and to begin to believe, and this is from God
 
 
*
2. second, what have you that you did not receive? (1 Cor 4:7)
 
 
V
>
2. second, having commended the ministry of the New Testament, he commends the ministers of the New Testament, and he stipulates two things
3:6
 
Chapter 3
6 Who also hath made us fit ministers of the new testament, not in the letter but in the spirit. For the letter killeth: but the spirit quickeneth.
7 Now if the ministration of death, engraven with letters upon stones, was glorious (so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance), which is made void:
8 How shall not the ministration of the spirit be rather in glory?
9 For if the ministration of condemnation be glory, much more the ministration of justice aboundeth in glory.
10 For even that which was glorious in this part was not glorified by reason of the glory that excelleth.
11 For if that which is done away was glorious, much more that which remaineth is in glory.
12 Having therefore such hope, we use much confidence.
13 And not as Moses put a veil upon his face, that the children of Israel might not steadfastly look on the face of that which is made void.
14 But their senses were made dull. For, until this present day, the selfsame veil, in the reading of the old testament, remaineth not taken away (because in Christ it is made void).
15 But even until this day, when Moses is read, the veil is upon their heart.
16 But when they shall be converted to the Lord, the veil shall be taken away.
17 Now the Lord is a Spirit. And where the Spirit of the Lord is, there is liberty.
18 But we all, beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord.
>
1. first, these two things correspond to the above words
 
88
*
1. first, for he had mentioned a gift received from God when he said, our competence is from God
 
 
*
2. second, and the confidence born of this gift when he said, such confidence we have, through Christ, towards God
 
 
V
>
2. second, he stipulates the two things
 
 
Chapter 3
6 Who also hath made us fit ministers of the new testament, not in the letter but in the spirit. For the letter killeth: but the spirit quickeneth.
7 Now if the ministration of death, engraven with letters upon stones, was glorious (so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance), which is made void:
8 How shall not the ministration of the spirit be rather in glory?
9 For if the ministration of condemnation be glory, much more the ministration of justice aboundeth in glory.
10 For even that which was glorious in this part was not glorified by reason of the glory that excelleth.
11 For if that which is done away was glorious, much more that which remaineth is in glory.
12 Having therefore such hope, we use much confidence.
13 And not as Moses put a veil upon his face, that the children of Israel might not steadfastly look on the face of that which is made void.
14 But their senses were made dull. For, until this present day, the selfsame veil, in the reading of the old testament, remaineth not taken away (because in Christ it is made void).
15 But even until this day, when Moses is read, the veil is upon their heart.
16 But when they shall be converted to the Lord, the veil shall be taken away.
17 Now the Lord is a Spirit. And where the Spirit of the Lord is, there is liberty.
18 But we all, beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord.
V
>
1. first, therefore, he determines the things pertaining to the gift received
 
 
Chapter 3
6 Who also hath made us fit ministers of the new testament, not in the letter but in the spirit. For the letter killeth: but the spirit quickeneth.
7 Now if the ministration of death, engraven with letters upon stones, was glorious (so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance), which is made void:
8 How shall not the ministration of the spirit be rather in glory?
9 For if the ministration of condemnation be glory, much more the ministration of justice aboundeth in glory.
10 For even that which was glorious in this part was not glorified by reason of the glory that excelleth.
11 For if that which is done away was glorious, much more that which remaineth is in glory.
V
>
1. first, he discloses the gift received from God, namely the ministry of the New Testament
 
89
Chapter 3
6a Who also hath made us fit ministers of the new testament,
*
1. first, he says, therefore: I say that our sufficiency is from God, who has also made us fit ministers of the New Testament: men shall speak of you as the ministers of our God (Isa 61:6)
 
 
*
and in this we hold the place of angels: who make angels your messengers, fire and flame your ministers (Ps 104:4)
 
 
>
but he not only made us ministers, but fit ones
 
 
*
for God gives to each being the things through which it can attain to the perfection of its nature
 
 
*
hence, because God constituted ministers of the New Testament, he made them fit to exercise this office, unless he was impeded on the part of the receivers: and for these things, who is so sufficient (2 Cor 2:16), namely, as are the apostles instituted by God?
 
 
V
>
2. secondly, he describes the New Testament, at not in the letter but in the Spirit
3:6b
90
Chapter 3
6b not in the letter but in the spirit. For the letter killeth: but the spirit quickeneth.
V
>
1. first, as to that in which it consists
 
90
Chapter 3
6b1 not in the letter but in the spirit.
>
1. first, in regard to the first it should be noted that the Apostle speaks profoundly
 
 
*
1. first, for it is stated: I will make a new covenant with the house of Israel, and with the house of Judah, not like the covenant which I made with their fathers (Jer 31:31)
 
 
*
2. second, and later on: I will put my law within them, and I will write it on their hearts; and I will be their God and they shall be my people (Jer 31:33)
 
 
*
2. second, the Old Testament, therefore, is written in a book, later to be sprinkled with blood, as it is said: he took the blood of calves and goats and sprinkled both the book itself and all the people, saying: this is the blood of the covenant which God commanded you (Heb 9:19)
 
 
>
3. third, so it is clear that the old law is a covenant of words, but the New Testament is a covenant of the Holy Spirit, by whom the love of God is poured out in our hearts (Rom 5:5)
 
 
*
1. first, consequently, when the Holy Spirit produces charity in us, which is the fullness of the law, it is a new covenant, not in the letter, i.e., not written down
 
 
*
2. second, but in the Spirit, i.e., through the Spirit who gives life: the law of the Spirit of life (Rom 8:2), i.e., life-giving
 
 
V
>
2. second, as to its cause for which it has been given, at for the written code kills
 
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Chapter 3
6b2 For the letter killeth: but the spirit quickeneth.
>
1. first, the reason why the New Testament was given by the Spirit is indicated when he says, for the letter kills, not as a cause but as an occasion
 
 
*
1. first, for the written law only gives knowledge of sin: for through the law comes knowledge of sin (Rom 3:20)
 
 
>
2. second, but as a result of merely knowing sin, two things follow
 
 
>
1. first, for the law, although sin is known by it, does not repress concupiscence
 
 
*
1. first, but is the occasion of increasing it, inasmuch as concupiscence is enkindled the more by something forbidden
 
 
*
2. second, hence such knowledge kills, when the cause of concupiscence has not yet been destroyed
 
 
>
2. second, as a result it adds to the sin
 
 
*
1. first, for it is more grievous to sin against the written and natural law than against the natural law only
 
 
*
2. second, but sin, finding opportunity in the commandment, wrought in me all kinds of concupiscence (Rom 7:8)
 
 
>
2. second, but although it is the occasion of killing inasmuch as it increases concupiscence and increases the sin, the law is not evil
 
 
*
1. first, because at least it forbids evil
 
 
*
2. second, nevertheless, it is imperfect, inasmuch as it does not remove the cause
 
 
>
3. third, therefore, the law without the Spirit inwardly impressing the law on the heart is the occasion of death
 
 
*
1. first, hence, it was necessary to give the law of the Spirit, who gives life by producing charity in the heart
 
 
*
2. second, it is the Spirit that gives life (John 6:63)
 
 
V
>
3. thirdly, from these therefore he shows the dignity of his ministry, showing the dignity of the ministers from the dignity of the New Testament, at if the ministration
3:7
92
Chapter 3
7 Now if the ministration of death, engraven with letters upon stones, was glorious (so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance), which is made void:
8 How shall not the ministration of the spirit be rather in glory?
9 For if the ministration of condemnation be glory, much more the ministration of justice aboundeth in glory.
10 For even that which was glorious in this part was not glorified by reason of the glory that excelleth.
11 For if that which is done away was glorious, much more that which remaineth is in glory.
V
>
1. first, he shows that the ministry of the New Testament is preferred to the Old
 
 
Chapter 3
7 Now if the ministration of death, engraven with letters upon stones, was glorious (so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance), which is made void:
8 How shall not the ministration of the spirit be rather in glory?
9 For if the ministration of condemnation be glory, much more the ministration of justice aboundeth in glory.
V
>
1. first, he shows that the ministry of the New Testament is preferred to the Old
 
93
Chapter 3
7 Now if the ministration of death, engraven with letters upon stones, was glorious (so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance), which is made void:
8 How shall not the ministration of the spirit be rather in glory?
V
>
1. first, which he proves in three ways
 
 
Chapter 3
7 Now if the ministration of death, engraven with letters upon stones, was glorious (so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance), which is made void:
V
*
1. first, from its effect, because the former is a covenant of death, but the latter of life, at if the ministration of death
 
94
Chapter 3
7 Now if the ministration of death, engraven with letters upon stones, was glorious (so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance), which is made void:
8 How shall not the ministration of the spirit be rather in glory?
V
*
2. second, as to the way it was delivered, for the Old was delivered on stone tablets, but the New was impressed by the Spirit on human hearts, at engraved with letters
 
 
Chapter 3
7 Now if the ministration of death, engraven with letters upon stones, was glorious (so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance), which is made void:
8 How shall not the ministration of the spirit be rather in glory?
V
*
3. third, as to perfection, for the glory of the Old Testament is without assurance, because the Law brought no one to perfection; but in the New there is glory with the hope of a better glory, at which is made void
 
 
Chapter 3
7 Now if the ministration of death, engraven with letters upon stones, was glorious (so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance), which is made void:
8 How shall not the ministration of the spirit be rather in glory?
V
*
2. second, he states the conclusion when he says, how shall the ministration of the Spirit not be even more in glory, which is plain
3:8
 
Chapter 3
8 How shall not the ministration of the spirit be rather in glory?
V
>
2. second, he assigns the reason for this, at for if the ministration
 
95
Chapter 3
9 For if the ministration of condemnation be glory, much more the ministration of justice aboundeth in glory.
>
1. first, here is his reasoning
 
 
>
1. first, glory is owed more to justice than to condemnation
 
 
*
1. first, but the ministry of the New Testament is a ministry of justice, because it justifies by giving life within
 
 
>
2. second, the ministry of the Old Testament is a ministry of condemnation, as being its occasion: the letter kills, but the Spirit gives life
 
 
*
1. first, therefore, if the ministration of condemnation, i.e., the ministry of the Old Testament, which is the occasional cause of condemnation, as has been said
 
 
*
2. second, is in glory, which appeared on the face of Moses
 
 
>
2. second, it is obvious that much more does the ministration of justice abound in glory, i.e., give an abundance of glory to its ministers
 
 
*
1. first, the ministration of justice, i.e., of the New Testament, by which the Spirit is given,
 
 
*
2. second, through whom is given justice and the fulfillment of the virtues: the wise shall possess glory (Prov 3:35).
 
 
>
2. second, it is customary here to compare Moses and Paul
 
96
*
1. first, but if the Apostle’s words are considered carefully, this is not necessary
 
 
*
2. second, because ministries, not persons, are being compared
 
 
V
>
2. second, that it is not only preferred, but that in comparison to the Old Testament, the latter has, as it were, nothing of the glory, at for even that which was glorious
3:10
97
Chapter 3
10 For even that which was glorious in this part was not glorified by reason of the glory that excelleth.
11 For if that which is done away was glorious, much more that which remaineth is in glory.
*
1. first, he shows that the ministry of the New Testament exceeds that of the Old beyond all comparison
 
98
*
2. second, he assigns the reason for this
3:11
99
V
>
2. secondly, therefore, those things pertaining to the confidence born of it
3:12
100
Chapter 3
12 Having therefore such hope, we use much confidence.
13 And not as Moses put a veil upon his face, that the children of Israel might not steadfastly look on the face of that which is made void.
14 But their senses were made dull. For, until this present day, the selfsame veil, in the reading of the old testament, remaineth not taken away (because in Christ it is made void).
15 But even until this day, when Moses is read, the veil is upon their heart.
16 But when they shall be converted to the Lord, the veil shall be taken away.
17 Now the Lord is a Spirit. And where the Spirit of the Lord is, there is liberty.
18 But we all, beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord.
*
1. first, he mentions the confidence born of the gift
 
101
*
2. second, he compares the confidence in the Old and in the New Testament
3:13
102
V
>
2. second, from the exercise of the ministry
4:1
116
Chapter 4
1 Therefore seeing we have this ministration, according as we have obtained mercy, we faint not.
2 But we renounce the hidden things of dishonesty, not walking in craftiness nor adulterating the word of God: but by manifestation of the truth commending ourselves to every man’s conscience, in the sight of God.
3 And if our gospel be also hid, it is hid to them that are lost,
4 In whom the god of this world hath blinded the minds of unbelievers, that the light of the gospel of the glory of Christ, who is the image of God, should not shine unto them.
5 For we preach not ourselves, but Jesus Christ our Lord: and ourselves your servants through Jesus.
6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Christ Jesus.
7 But we have this treasure in earthen vessels, that the excellency may be of the power of God and not of us.
8 In all things we suffer tribulation: but are not distressed. We are straitened: but are not destitute.
9 We suffer persecution: but are not forsaken. We are cast down: but we perish not.
10 Always bearing about in our body the mortification of Jesus, that the life also of Jesus may be made manifest in our bodies.
11 For we who live are always delivered unto death for Jesus’ sake: that the life also of Jesus may be made manifest in our mortal flesh.
12 So then death worketh in us: but life in you.
13 But having the same spirit of faith, as it is written: I believed, for which cause I have spoken; we also believe. For which cause we speak also:
14 Knowing that he who raised up Jesus will raise us up also with Jesus and place us with you.
15 For all things are for your sakes: that the grace, abounding through many, may abound in thanksgiving unto the glory of God.
16 For which cause we faint not: but though our outward man is corrupted, yet the inward man is renewed day by day.
17 For that which is at present momentary and light of our tribulation worketh for us above measure, exceedingly an eternal weight of glory.
18 While we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal: but the things which are not seen, are eternal.
>
1. first, he shows that the exercise of this ministry should consist in doing good
 
 
*
1. first, he lays down the use of this ministry
 
 
*
2. second, he excludes an objection
4:3
 
*
2. second, it should consist also in enduring evils patiently
4:7
 
V
>
3. third, from its reward
5:1
152
Chapter 5
1 For we know, if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven.
2 For in this also we groan, desiring to be clothed upon with our habitation that is from heaven.
3 Yet so that we be found clothed, not naked.
4 For we also, who are in this tabernacle, do groan, being burthened; because we would not be unclothed, but clothed upon, that that which is mortal may be swallowed up by life.
5 Now he that maketh us for this very thing is God, who hath given us the pledge of the Spirit,
6 Therefore having always confidence, knowing that while we are in the body we are absent from the Lord.
7 (For we walk by faith and not by sight.)
8 But we are confident and have a good will to be absent rather from the body and to be present with the Lord.
9 And therefore we labour, whether absent or present, to please him.
10 For we must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil.
11 Knowing therefore the fear of the Lord, we use persuasion to men: but to God we are manifest. And I trust also that in your consciences we are manifest.
12 We commend not ourselves again to you, but give you occasion to glory in our behalf: that you may have somewhat to answer them who glory in face, and not in heart.
13 For whether we be transported in mind, it is to God: or whether we be sober, it is for you.
14 For the charity of Christ presseth us: judging this, that if one died for all, then all were dead.
15 And Christ died for all: that they also who live may not now live to themselves, but unto him who died for them and rose again.
16 Wherefore henceforth, we know no man according to the flesh. And if we have known Christ according to the flesh: but now we know him so no longer.
17 If then any be in Christ a new creature, the old things are passed away. Behold all things are made new.
18 But all things are of God, who hath reconciled us to himself by Christ and hath given to us the ministry of reconciliation.
19 For God indeed was in Christ, reconciling the world to himself, not imputing to them their sins. And he hath placed in us the word of reconciliation.
20 For Christ therefore we are ambassadors, God as it were exhorting by us, for Christ, we beseech you, be reconciled to God.
21 Him, who knew no sin, he hath made sin for us: that we might be made the justice of God in him.
>
1. first, he treats of the reward
 
 
*
1. first, he mentions the reward expected
 
 
*
2. second, he expresses a desire for the expected reward
5:2
 
*
2. second, of the preparation for and reception of the reward
5:9
 
*
3. third, the cause of each, namely, of the preparation and of the reward that is expected
5:18
 
V
>
2. second, he commends the exercise of this ministry in others by exhorting them to this
6:1
203
[Chapters 6 through 9]
V
>
1. first, he exhorts them in general to do all the things that are commonly necessary for a good life
 
 
[Chapters 6 and 7]
V
>
1. first, he urges them to goods that are present
 
 
Chapter 6
1 And we helping do exhort you that you receive not the grace of God in vain.
2 For he saith: In an accepted time have I heard thee and in the day of salvation have I helped thee. Behold, now is the acceptable time: behold, now is the day of salvation.
3 Giving no offence to any man, that our ministry be not blamed.
4 But in all things let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distresses,
5 In stripes, in prisons, in seditions, in labours, in watchings, in fastings,
6 In chastity, in knowledge, in longsuffering, in sweetness, in the Holy Ghost, in charity unfeigned,
7 In the word of truth, in the power of God: by the armour of justice on the right hand and on the left:
8 By honour and dishonour: by evil report and good report: as deceivers and yet true: as unknown and yet known:
9 As dying and behold we live: as chastised and not killed:
10 As sorrowful, yet always rejoicing: as needy, yet enriching many: as having nothing and possessing all things.
11 Our mouth is open to you, O ye Corinthians: our heart is enlarged.
12 You are not straitened in us: but in your own bowels you are straitened.
13 But having the same recompense (I speak as to my children): be you also enlarged.
14 Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness?
15 And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?
16 And what agreement hath the temple of God with idols? For you are the temple of the living God: as God saith: I will dwell in them and walk among them. And I will be their God: and they shall be my people.
17 Wherefore: Go out from among them and be ye separate, saith the Lord, and touch not the unclean thing:
18 And I will receive you. And will be a Father to you: and you shall be my sons and daughters, saith the Lord Almighty.
V
>
1. first, he admonishes them in general that the grace of God should not be used in vain
 
204
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1 And we helping do exhort you that you receive not the grace of God in vain.
>
1. first, he says, therefore: from the fact that we have the faculty to do good, and this by the grace of God, and we are ambassadors for Christ for this purpose
 
 
*
1. first, therefore, helping by preaching, by examples and by exhortations: a brother helped is like a strong city (Prov 18:19)
 
 
*
2. second, or helping, namely, God: we are God’s helpers (1 Cor 3:9)
 
 
>
2. second, but this seems contrary to Isaiah: who has directed the Spirit of the Lord? (Isa 40:13)
 
 
*
1. first, therefore it is not correct to say, helping God
 
 
>
2. second, I answer that to help God can be taken
 
 
*
1. first, to mean that a person gives God the power to do something: in this sense, no one helps God or can help him
 
 
*
2. second, or to mean that a person carries out his commandment: then holy men are said to help God by carrying out his commands
 
 
>
3. third, we, I say, so helping exhort you: he who exhorts, in his exhortation (Rom 12:8), not to receive the grace of God in vain
 
 
>
1. first, as if to say: let not the reception of grace be useless and vain for you
 
 
*
1. first, which it is when a person does not perceive the fruit of the grace he received
 
 
>
2. second, this fruit is twofold
 
 
*
1. first, the remission of sins: and this will be the full fruit of the removal of his sin (Isa 27:9)
 
 
*
2. second, and that a man by living righteously attain to heavenly glory: the return you get is sanctification (Rom 6:22)
 
 
*
2. second, therefore, whoever does not use the grace he has received for avoiding sin and obtaining eternal life, receives the grace of God in vain: I did not run in vain or labor in vain (Phil 2:16)
 
 
V
>
2. second, he shows that the grace of God has been conferred on them
6:2
205
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2 For he saith: In an accepted time have I heard thee and in the day of salvation have I helped thee. Behold, now is the acceptable time: behold, now is the day of salvation.
V
>
1. first, he quotes the prophet
 
206
2a For he saith: In an accepted time have I heard thee and in the day of salvation have I helped thee.
V
>
1. first, he says, therefore: I say that you should be prepared to receive this grace fruitfully, which has been conferred on you or prepared for you
 
 
2a For he saith: In an accepted time have I heard thee and in the day of salvation have I helped thee.
*
1. first, for the Lord says as much in Isaiah
 
 
*
2. second, in an accepted time I have heard you and in the day of salvation have I helped thee (Isa 49:8)
 
 
V
>
2. second, in regard to this it should be noted that the Lord is said to make grace for us either by hearing us in our petitions or by helping us in our actions
 
 
2a For he saith: In an accepted time have I heard thee and in the day of salvation have I helped thee.
>
1. first, but he hears that we might receive what we ask
 
 
*
1. first, if any of you lacks wisdom, let him ask God, who gives to all men generously and without reproaching, and it will be given him (Jas 1:5)
 
 
*
2. second, if the Lord had not been my help, my soul would soon have dwelt in the land of silence (Ps 94:17)
 
 
V
>
2. second, this grace is of two kinds: prevenient and cooperating, i.e., subsequent, which it is necessary for us to obtain
 
 
2a For he saith: In an accepted time have I heard thee and in the day of salvation have I helped thee.
V
>
1. first, prevenient grace, which we ought to desire in order to be accepted by God: therefore let every one who is godly offer prayer to you (Ps 32:6)
 
 
2a For he saith: In an accepted time have I heard thee and in the day of salvation have I helped thee.
V
>
1. first, as to this he says, in an accepted time, i.e., for accepting and being put in the state of grace, for in that acceptable time that is done which is done gratuitously
 
 
2a For he saith: In an accepted time have I heard thee and in the day of salvation have I helped thee.
*
1. first, so also David pronounces a blessing upon the man to whom God reckons righteousness apart from works (Rom 4:6)
 
 
*
2. second, I have heard you, i.e., accepted you
 
 
V
>
2. second, or in an accepted time, i.e., in the time of grace
 
 
2a For he saith: In an accepted time have I heard thee and in the day of salvation have I helped thee.
*
1. first, and in this way prevenient grace is the name given to the grace by which we are freed from sin
 
 
*
2. second, and subsequent grace that by which the virtues and perseverance in good are conferred on us
 
 
V
>
2. second, we need cooperating grace, such as David requested: surely goodness and mercy shall follow me all the days of my life (Ps 23:6)
 
 
2a For he saith: In an accepted time have I heard thee and in the day of salvation have I helped thee.
*
1. first, as to this he says, and in the day of salvation I have helped you, for the time before Christ was not day but night: the night is far gone, the day is at hand (Rom 13:12)
 
 
>
2. second, but the time of Christ is called the day, and not only the day, but the day of salvation
 
 
*
1. first, for before there was not salvation, because no one reached the end of salvation, namely, the vision of God
 
 
*
2. second, but now, when salvation has been born in the world, men attain to salvation: and you shall call his name Jesus, for he will save his people from their sins (Matt 1:21); work out your salvation (Phil 2:12)
 
 
*
3. third, and this is done by the help of cooperating grace, by which we arrive at eternal life through our works: for God is at work in you, both to will and to work for his good pleasure (Phil 2:13)
 
 
V
>
2. second, he adapts the quotation to his thesis
6:2b
207
2b Behold, now is the acceptable time: behold, now is the day of salvation.
V
>
1. first, then he adapts this text to his purpose, saying, behold, now is the acceptable time
 
 
2b1 Behold, now is the acceptable time:
>
1. first, as if to say: the things which the Lord says by the Prophet about the time of grace are now being fulfilled
 
 
*
1. first, because behold, now is the acceptable time, i.e., for being adorned with grace, through which we are heard by God
 
 
*
2. second, because the fullness of time has already come, namely, of the Incarnation of Christ (Gal 4:4)
 
 
*
2. second, and this as to the first part of the quotation: at an acceptable time, O God (Ps 69:13)
 
 
V
>
2. second, behold, now is the day of salvation, in which, helped by cooperating grace, we can work for the attainment of eternal salvation
 
 
2b2 behold, now is the day of salvation.
*
1. first, we must work the works of him who sent me (John 9:4)
 
 
*
2. second, as we have the opportunity, let us do good to all men (Gal 6:10)
 
 
V
>
3. third, he teaches them in particular how to use the grace mentioned, which has been conferred on them
6:3
208
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3 Giving no offence to any man, that our ministry be not blamed.
4 But in all things let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distresses,
5 In stripes, in prisons, in seditions, in labours, in watchings, in fastings,
6 In chastity, in knowledge, in longsuffering, in sweetness, in the Holy Ghost, in charity unfeigned,
7 In the word of truth, in the power of God: by the armour of justice on the right hand and on the left:
8 By honour and dishonour: by evil report and good report: as deceivers and yet true: as unknown and yet known:
9 As dying and behold we live: as chastised and not killed:
10 As sorrowful, yet always rejoicing: as needy, yet enriching many: as having nothing and possessing all things.
11 Our mouth is open to you, O ye Corinthians: our heart is enlarged.
12 You are not straitened in us: but in your own bowels you are straitened.
13 But having the same recompense (I speak as to my children): be you also enlarged.
14 Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness?
15 And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?
16 And what agreement hath the temple of God with idols? For you are the temple of the living God: as God saith: I will dwell in them and walk among them. And I will be their God: and they shall be my people.
17 Wherefore: Go out from among them and be ye separate, saith the Lord, and touch not the unclean thing:
18 And I will receive you. And will be a Father to you: and you shall be my sons and daughters, saith the Lord Almighty.
V
>
1. first, in general, namely, that they not receive it in vain
 
 
Chapter 6
3 Giving no offence to any man, that our ministry be not blamed.
4a But in all things let us exhibit ourselves as the ministers of God,
*
1. first, he says, therefore: use grace in such a way giving no offense to any man
 
209
V
>
2. second, for grace is given for two things: to avoid evil and to do good
 
 
Chapter 6
3 Giving no offence to any man, that our ministry be not blamed.
4a But in all things let us exhibit ourselves as the ministers of God,
V
>
1. first, therefore, he teaches these two things, namely, that we avoid evil
 
 
Chapter 6
3 Giving no offence to any man, that our ministry be not blamed.
*
1. first, in regard to which he says, giving no offense to any man
 
 
V
>
2. second, this can be explained in two ways
 
 
Chapter 6
3 Giving no offence to any man, that our ministry be not blamed.
V
>
1. first, in one way as referring to the apostles
 
 
Chapter 6
3 Giving no offence to any man, that our ministry be not blamed.
*
1. first, as if to say: we helping do exhort you
 
 
>
2. second, we, I say, giving no offense to any man, because if we were to offend others by a wicked life, our ministry would be blamed and our preaching ridiculed
 
 
*
1. first, the name of God is blasphemed among the gentiles because of you (Rom 2:24)
 
 
*
2. second, as Gregory said: if one’s life is despised, it follows that his preaching is scorned
 
 
>
3. third, hence, a public and notorious sinner should beware of preaching
 
 
*
1. first, otherwise, he would commit sin
 
 
*
2. second, but to the wicked God says: what right have you to recite my statutes, or take my covenant on your lips? (Ps 50:17)
 
 
V
>
2. second, in another way as referring to his subjects
 
 
Chapter 6
3 Giving no offence to any man, that our ministry be not blamed.
V
>
1. first, as if to say: we do exhort you not to receive the grace of God in vain
 
 
Chapter 6
3a Giving no offence to any man,
*
1. first, you, I say, giving no offense to any man, i.e., not doing anything that would scandalize others
 
 
*
2. second, give no offense to Jews or to Greeks or to the Church of God (1 Cor 10:32)
 
 
*
3. third, decide never to put a stumbling block or hindrance in the way of a brother (Rom 14:13)
 
 
V
>
2. second, the reason for this is that our ministry be not blamed, i.e., our apostleship
 
 
Chapter 6
3b that our ministry be not blamed.
*
1. first, for when subjects behave badly, the blame is put on the prelates
 
 
*
2. second, maintain good conduct among the gentiles (1 Pet 2:12)
 
 
V
>
3. third, or that the common ministry in regard to you and us, who are ministers of God, be not blamed
 
 
Chapter 6
3b that our ministry be not blamed.
*
1. first, we, I say, are ministers of God to fulfill his will in you and in others
 
 
*
2. second, but you to fulfill it well in yourselves only
 
 
*
3. third, you shall be called the priests of the Lord, men shall speak of you as the ministers of our God (Isa 61:6)
 
 
V
>
2. second, then when he says, but in all things let us exhibit ourselves as the ministers of God, he teaches them how to use the grace they received for doing good
 
210
Chapter 6
4a But in all things let us exhibit ourselves as the ministers of God,
*
1. first, he says, therefore: let us give no offense to anyone, but we commend ourselves, both you and we, in work and word and in all things which pertain to the virtues
 
 
>
2. second, such ministers of God as we ought to be
 
 
*
1. first, i.e., let us conform ourselves to God by doing his will
 
 
*
2. second, like the magistrate of the people, so are his officials (Sir 10:2)
 
 
*
3. third, this is how one should regard us, as servants of Christ and stewards of the mysteries of God (1 Cor 4:1)
 
 
V
>
2. second, in particular how we should exhibit ourselves as ministers of God in using the grace conferred on us
6:4b
211
Chapter 6
4b in much patience, in tribulation, in necessities, in distresses,
5 In stripes, in prisons, in seditions, in labours, in watchings, in fastings,
6 In chastity, in knowledge, in longsuffering, in sweetness, in the Holy Ghost, in charity unfeigned,
7 In the word of truth, in the power of God: by the armour of justice on the right hand and on the left:
8 By honour and dishonour: by evil report and good report: as deceivers and yet true: as unknown and yet known:
9 As dying and behold we live: as chastised and not killed:
10 As sorrowful, yet always rejoicing: as needy, yet enriching many: as having nothing and possessing all things.
11 Our mouth is open to you, O ye Corinthians: our heart is enlarged.
12 You are not straitened in us: but in your own bowels you are straitened.
13 But having the same recompense (I speak as to my children): be you also enlarged.
14 Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness?
15 And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?
16 And what agreement hath the temple of God with idols? For you are the temple of the living God: as God saith: I will dwell in them and walk among them. And I will be their God: and they shall be my people.
17 Wherefore: Go out from among them and be ye separate, saith the Lord, and touch not the unclean thing:
18 And I will receive you. And will be a Father to you: and you shall be my sons and daughters, saith the Lord Almighty.
V
>
1. first, as to outward actions, he does three things in keeping with the three things in which external activity consists
 
 
Chapter 6
4b in much patience, in tribulation, in necessities, in distresses,
5 In stripes, in prisons, in seditions, in labours, in watchings, in fastings,
6 In chastity, in knowledge, in longsuffering, in sweetness, in the Holy Ghost, in charity unfeigned,
7 In the word of truth, in the power of God: by the armour of justice on the right hand and on the left:
8 By honour and dishonour: by evil report and good report: as deceivers and yet true: as unknown and yet known:
9 As dying and behold we live: as chastised and not killed:
10 As sorrowful, yet always rejoicing: as needy, yet enriching many: as having nothing and possessing all things.
V
>
1. first, it consists in enduring evil
 
 
Chapter 6
4b in much patience, in tribulation, in necessities, in distresses,
5 In stripes, in prisons, in seditions, in labours, in watchings, in fastings,
V
>
1. first, he exhorts them to patience
 
212
Chapter 6
4b1 in much patience,
>
1. first, because it is read: they will be well off that they may proclaim (Ps 91:15)
 
 
*
1. first, and as to this he says in much patience
 
 
*
2. second, the learning of a man is known by patience (Prov 19:11)
 
 
*
3. third, by your endurance you will gain your lives (Luke 21:19)
 
 
*
2. second, he says, in much, on account of the many tribulations they meet
 
 
V
>
2. second, he shows the matter patience deals with in general, and this in two ways
 
213
Chapter 6
4b2 in tribulation, in necessities,
V
>
1. first, in evils that come upon them, in regard to which he says, in tribulation:
 
 
Chapter 6
4b2A in tribulation,
*
1. first, patient in tribulation (Rom 12:12)
 
 
*
2. second, by many tribulations we must enter the kingdom of God (Acts 11:21)
 
 
V
>
2. second, in the lack of necessities, at in necessities
 
 
Chapter 6
4b2B in necessities,
*
1. first, namely, of things necessary for life
 
 
*
2. second, bring me out of my distresses (Ps 25:17)
 
 
V
>
3. third, he shows in particular the material with which patience is concerned
6:5
214
Chapter 6
4b3 in distresses,
5 In stripes, in prisons, in seditions, in labours, in watchings, in fastings,
V
>
1. first, with things that pertain to tribulations which are voluntary
 
 
Chapter 6
4b3 in distresses,
5a In stripes, in prisons, in seditions,
V
>
1. first, as to the soul, at in distresses
 
 
Chapter 6
4b3 in distresses,
*
1. first, namely of the heart, when we are so beset with tribulations that there is no way of escape
 
 
*
2. second, destitute, afflicted, ill-treated (Heb 11:37)
 
 
V
>
2. second, as to the body, at in stripes
 
 
Chapter 6
5a In stripes, in prisons, in seditions,
>
1. first, he says, in stripes, namely, inflicted by others
 
 
*
1. first, and in prisons
 
 
*
2. second, and when they had inflicted many blows upon them, they threw them into prison (Acts 16:23)
 
 
*
3. third, in prisons more frequently, in stripes above measure, in deaths often (2 Cor 11:23)
 
 
*
2. second, in seditions namely, of an entire people in an uproar: for we are in danger of being charged with rioting today, there being no cause that we can give to justify this commotion (Acts 19:40).
 
 
V
>
2. second, in things that pertain to necessities
 
 
Chapter 6
5b in labours, in watchings, in fastings,
V
>
1. first, but necessity is sometimes voluntary
 
 
Chapter 6
5b1 in labours, in watchings,
V
>
1. first, and so he says, in labors, by working with his own hands
 
 
Chapter 6
5b1A in labours,
*
1. first, among the Corinthians, so as not to burden them with his support, because they were avaricious
 
 
*
2. second, and among the Thessalonians, to give them an example of work because they were idle: you yourselves know that these hands ministered to my necessities, and to those who were with me (Acts 20:34)
 
 
V
*
2. second, in watchings, for the sake of preaching: in many watchings (2 Cor 11:27)
 
 
Chapter 6
5b1B in watchings,
V
*
2. second, in fastings, sometimes voluntary and sometimes involuntary because of need: I pommel my body and subdue it (1 Cor 9:27)
 
 
Chapter 6
5b2 in fastings,
>
4. fourth, but this seems to be contrary to what is said: my yoke is easy and my burden is light (Matt 11:30),
 
215
*
1. first, whereas he says here, in much tribulation, therefore, it is not sweet but very distasteful
 
 
*
2. second, I answer that these are hard in themselves, but they are made sweet by love and an inward fervor of spirit; hence, Augustine says: all huge and difficult tasks love makes easy and almost nothing
 
 
V
>
2. second, it consists in doing good, and the goodness of a work consists in three things
6:6
216
Chapter 6
6 In chastity, in knowledge, in longsuffering, in sweetness, in the Holy Ghost, in charity unfeigned,
7a In the word of truth, in the power of God:
V
>
1. first, in the perfection of virtue, and this pertains to the heart, and he sets down four virtues
 
 
Chapter 6
6 In chastity, in knowledge, in longsuffering, in sweetness, in the Holy Ghost, in charity unfeigned,
V
>
1. first, the virtue of chastity, which holds a prominent place in the virtue of temperance, at in purity [chastity]
 
217
Chapter 6
6a In chastity,
*
1. first, in regard to this he says, in chastity, namely, of mind and body
 
 
>
2. second, here it should be noted that immediately after many labors, watches and fasts he mentions chastity, because a person who wills to have the virtue of chastity must be given to labors, continue in watchings, and be worn out with fasts
 
 
*
1. first, but I pommel my body and subdue it, lest after preaching to others I myself should be disqualified (1 Cor 9:27)
 
 
*
2. second, strive for peace with all men, and for the holiness without which no one will see the Lord (Heb 12:14)
 
 
>
3. third, but if anyone should ask why he makes no mention of the other virtues, but only of temperance, the answer is that he does mention them implicitly
 
 
*
1. first, because when he says, in much patience, in tribulation, in necessities, in distresses, they pertain to the virtue of fortitude
 
 
*
2. second, when he says, by the armor of justice, there is reference to the virtue of justice
 
 
V
>
2. second, the virtue of knowledge, at in knowledge, [which pertains to faith]
 
218
Chapter 6
6b in knowledge,
*
1. first, if this is taken as referring to the knowledge by which a person knows how to behave well in the midst of a wicked and perverse nation, it pertains to the virtue of prudence
 
 
*
2. second, but if knowledge is taken as referring to the certitude with which the faithful are certain about the things which pertain to their knowledge of God, it pertains to the virtue of faith
 
 
>
3. third, both are necessary for Christians, for without prudence and faith, men easily slip into sins
 
 
*
1. first, therefore my people go into exile for want of knowledge (Isa 5:13)
 
 
*
2. second, and I will give you shepherds after my own heart (Jer 3:15)
 
 
V
>
3. third, the virtue of hope, at longsuffering, which pertains to the perfection of hope
 
219
Chapter 6
6c in longsuffering,
*
1. first, for a longsuffering person is nothing less than a person who is always hopeful of obtaining a good that is difficult and waits patiently if it delay
 
 
>
2. second, and this is by the Holy Spirit
 
 
*
1. first, but the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control (Gal 5:22–23)
 
 
*
2. second, for all endurance and patience with joy (Col 1:11)
 
 
V
>
4. fourth, he mentions charity, which has two effects, namely, one inward and one outward
 
220
Chapter 6
6d in sweetness, in the Holy Ghost, in charity unfeigned,
V
>
1. first, in the outward effect it has sweetness toward one’s neighbor
 
 
Chapter 6
6d1 in sweetness, in the Holy Ghost,
V
>
1. first, for it is unseemly for a person not to be sweet toward those he loves; therefore he says, in sweetness, in our behavior toward others, and gentle
 
 
Chapter 6
6d1A in sweetness,
*
1. first, he who is sweet, lives in moderations (Prov 12:11)
 
 
*
2. second, a pleasant voice multiplies friends, and a gracious tongue multiplies courtesies (Sir 6:5)
 
 
V
>
2. second, not in the sweetness of the world, but in that which is caused by the love of God, i.e., by the Holy Spirit
 
 
Chapter 6
6d1B in the Holy Ghost,
*
1. first, hence he says, in the Holy Spirit i.e., which the Holy Spirit causes in us
 
 
*
2. second, O how good and sweet is your Spirit, Lord, in all things (Wis 12:1)
 
 
V
>
2. second, in the inward effect it has truth without pretense
 
 
Chapter 6
6d2 in charity unfeigned,
>
1. first, i.e., that a person not pretend outwardly the contrary of what he has within; hence he says, in charity unfeigned
 
 
*
1. first, let us not love in word or speech but in deed and in truth (1 John 3:18)
 
 
*
2. second, and above all these put on love (Col 3:14)
 
 
*
2. second, the reason for this is because, as it is said: for the Holy Spirit of discipline will flee from deceit (Wis 1:5)
 
 
V
>
2. second, in speaking truth, and this pertains to the mouth, at truthful speech
6:7
221
Chapter 6
7a1 In the word of truth,
*
1. first, then he shows how they should act in things which pertain to the truth of the mouth, namely, that they be truthful
 
 
*
2. second, hence, he says, in the word of truth, namely, speaking and preaching what is true
 
 
V
>
3. third, in the virtuous activity, which pertains to the perfection of work, at in the power of God
 
222
Chapter 6
7a2 in the power of God:
*
1. first, i.e., let us not put confidence in our own works, but only in the power of God
 
 
*
2. second, for the kingdom of God does not consist in talk but in power (1 Cor 4:20).
 
 
V
>
3. third, it consists in mutual cooperation of good with bad, then he shows how they should act in doing good and evil, among good and evil, in prosperity and adversity, and this pertains to the virtue of justice
6:7b
223
Chapter 6
7b by the armour of justice on the right hand and on the left:
8 By honour and dishonour: by evil report and good report: as deceivers and yet true: as unknown and yet known:
9 As dying and behold we live: as chastised and not killed:
10 As sorrowful, yet always rejoicing: as needy, yet enriching many: as having nothing and possessing all things.
V
>
1. first, he says, therefore, that we should show ourselves as God’s ministers in much patience, and what is more, by the armor of justice
 
 
Chapter 6
7b by the armour of justice on the right hand and on the left:
V
>
1. first, here it should be noted that justice ordains and makes a man keep his place
 
 
Chapter 6
7b by the armour of justice on the right hand and on the left:
*
1. first, on the right hand, i.e., in prosperity, namely, that he not be lifted up
 
 
*
2. second, and on the left, i.e., in adversity, namely, that he not be cast down
 
 
*
2. second, in any and all circumstances I have learned the secret of facing plenty and hunger, abundance and want (Phil 4:12)
 
 
V
>
2. second, then he explains this by the two sides, prosperity and adversity, saying, by honor and dishonor
6:8
 
Chapter 6
8 By honour and dishonour: by evil report and good report: as deceivers and yet true: as unknown and yet known:
9 As dying and behold we live: as chastised and not killed:
10 As sorrowful, yet always rejoicing: as needy, yet enriching many: as having nothing and possessing all things.
>
1. first, here it should be noted that in temporal affairs
 
 
>
1. first, prosperity and adversity consist in three things
 
 
*
1. first, namely, the pride of life
 
 
*
2. second, in the concupiscence of the flesh
 
 
*
3. third, and in the concupiscence of the eyes
 
 
*
2. second, for all that is in the world, the lust of the flesh and the lust of the eyes and the pride of life, is not of the Father but is of the world (1 John 2:16)
 
 
V
>
2. second, he treats these in order
 
 
Chapter 6
8 By honour and dishonour: by evil report and good report: as deceivers and yet true: as unknown and yet known:
9 As dying and behold we live: as chastised and not killed:
10 As sorrowful, yet always rejoicing: as needy, yet enriching many: as having nothing and possessing all things.
V
>
1. first, first, he shows how they should act in prosperity and adversity as pertaining to the pride of life, saying by honor; now there are two things which pertain to pride, namely, excellence of state and of works
 
224
Chapter 6
8 By honour and dishonour: by evil report and good report: as deceivers and yet true: as unknown and yet known:
V
>
1. first, excellence of state
 
 
Chapter 6
8a By honour and dishonour:
>
hence he says, by honor, i.e., by a condition of excellence
 
 
*
1. first, let us show ourselves as God’s ministers, namely, by the glory of God, that is, in prosperity
 
 
*
2. second, the Lord of hosts has purposed it, to defile the pride of all glory (Isa 23:9)
 
 
*
3. third, that the apostles seemed glorious is shown in Acts, when Paul and Barnabas were taken as gods (Acts 14:10)
 
 
>
and dishonor, which is on the left
 
 
*
1. first, as if to say: let us neither be lifted up by glory nor, if we are contemptible, be cast down
 
 
*
2. second, God chose what is low and despised in the world, even things that are not, to bring to nothing things that are (1 Cor 1:28)
 
 
V
>
2. second, as to reports of works, at in evil report and good report
 
 
Chapter 6
8b by evil report and good report: as deceivers and yet true: as unknown and yet known:
V
>
1. first, here it should be noted that
 
 
Chapter 6
8b1 by evil report and good report:
>
1. first, as Gregory says: a man should not be the cause of his own bad reputation among those who are outside; rather he should try to acquire a good reputation
 
 
*
1. first, as it is said: better is the man who hides his folly than the man who hides his wisdom (Sir 41:15)
 
 
*
2. second, and this for the sake of others, because we need to have a good reputation among those who are outside (1 Tim 3:7)
 
 
*
2. second, but if anyone happens to fall into bad repute unjustly, he should not be fainthearted or abandon holiness on that account
 
 
*
3. third, but if he has a good reputation among unbelievers, he should not be proud but take a middle path between the two
 
 
V
>
2. second, then he explains the two things he mentioned
 
 
Chapter 6
8b2 as deceivers and yet true: as unknown and yet known:
V
>
1. first, the evil reputation they had and to what a degree
 
 
Chapter 6
8b2A as deceivers and yet true:
V
*
1. first, hence he says, as deceivers and yet true
 
 
Chapter 6
8b2A as deceivers and yet true:
*
2. second, as if to say: some regard us as deceivers and some as true
 
 
*
3. third, but this is not strange, because even in the case of Christ some said that he was good, and some that he was not, but that he was deceiving the multitude, as it says in John (John 7:12)
 
 
V
>
2. second, he shows how they were noble and ignoble
 
 
Chapter 6
8b2B as unknown and yet known:
V
*
1. first, hence he says, as unknown and yet known, i.e., approved by the good, and unknown, i.e., despised by the evil
 
 
Chapter 6
8b2B as unknown and yet known:
*
2. second, we have become, and are now, as the refuse of the world, the offscouring of all things (1 Cor 4:13)
 
 
V
>
2. second, in things which pertain to the concupiscence of the flesh, and mentions three things which the flesh desires, at as dying
6:9
225
Chapter 6
9 As dying and behold we live: as chastised and not killed:
10a As sorrowful, yet always rejoicing:
V
>
1. first, it desires a long life; as to this he says, as dying
 
 
Chapter 6
9a As dying and behold we live:
>
1. first, i.e., although we are exposed to the dangers of death
 
 
*
1. first, in deaths often (2 Cor 11:23)
 
 
*
2. second, and behold we live in virtue and faith
 
 
*
2. second, therefore: but the righteous live by their faith (Hab 2:4)
 
 
*
3. third, I shall not die, but I shall live (Ps 118:17)
 
 
V
>
2. second, it desires health and repose; as to this he says, as chastised and not killed
 
 
Chapter 6
9b as chastised and not killed:
*
1. first, as if to say: although we are chastised with many stripes by the Lord, yet he has not delivered us over to death
 
 
*
2. second, the Lord has chastened me sorely, but he has not given me over to death (Ps 118:13)
 
 
*
3. third, indeed all who desire to live a godly life in Christ Jesus will be persecuted (2 Tim 3:12)
 
 
V
>
3. third, it desires joy and pleasantness; as to this he says, as sorrowful, yet always rejoicing
6:10
 
Chapter 6
10a As sorrowful, yet always rejoicing:
*
1. first, for although in outward things and things which pertain to the flesh, we suffer sadness and bitterness, yet inwardly we have continual joy, which grows in us by the consolations of the Holy Spirit and by the hope of an eternal reward
 
 
*
2. second, count it all joy, my brethren, when you meet various trials (Jas 1:2)
 
 
*
3. third, you will have pain, but your pain will turn into joy (John 16:20)
 
 
V
>
3. third, pertaining to the concupiscence of the eyes, and in regard to this he mentions two things, at as needy
6:10b
226
Chapter 6
10 As sorrowful, yet always rejoicing: as needy, yet enriching many: as having nothing and possessing all things.
>
1. first, in relation to others
 
 
*
1. first, and according to this the right hand in riches consists in a man abounding, so that he can minister to others from his riches
 
 
>
2. second, but the left hand consists in a man’s being so poor that he must beg from others
 
 
*
1. first, hence he says that in these temporal things we are as needy i.e., receiving from others
 
 
>
2. second, but as to spiritual things, yet enriching many
 
 
*
1. first, he does not say, all, because not all are ready to be enriched
 
 
*
2. second, another pretends to be poor, yet has great wealth (Prov 13:7)
 
 
>
2. second, in relation to themselves
 
 
*
1. first, according to this, prosperity in riches is to possess many
 
 
>
2. second, but the left side is that he have absolutely nothing
 
 
*
1. first, in regard to this he says that in external things they are as having nothing, namely, in temporal things, because they have forsaken all things for Christ
 
 
*
2. second, if you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven (Matt 19:21)
 
 
>
3. third, but inwardly and in spiritual things, possessing all things, namely, by an inner greatness of heart
 
 
*
and this is so because they lived not for themselves, but for Christ
 
 
*
consequently, all that were Christ’s they regarded as their own
 
 
*
hence, since all things are subject to Christ, they possessed all things, and all things tended to their glory: every place that the sole of your foot will tread upon I have given to you (Jos 1:3)
 
 
>
3. third, note in regard to the foregoing that the Apostle employs a remarkable manner of speaking
 
227
*
1. first, for he, as it were, always sets one thing against another, and temporal against spiritual
 
 
>
2. second, but yet in temporal things he always adds a condition, namely, as or as though, but in the opposite spiritual things he adds nothing
 
 
>
1. first, the reason for this is that temporal things, whether they be good or evil, are changeable and apparent, and they have only a likeness to good and evil
 
 
*
1. first, hence he says, as imposters and as unknown, because they were not so in reality, but only in men’s opinion
 
 
*
2. second, consequently, they were transitory good or evils
 
 
*
2. second, but spiritual goods are existent and true; therefore, he adds no condition to them
 
 
V
*
2. second, as to greater devotion
6:11
228
Chapter 6
11 Our mouth is open to you, O ye Corinthians: our heart is enlarged.
12 You are not straitened in us: but in your own bowels you are straitened.
13 But having the same recompense (I speak as to my children): be you also enlarged.
V
*
3. third, as to avoiding unbelievers
6:14
 
Chapter 6
14 Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness?
15 And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?
16 And what agreement hath the temple of God with idols? For you are the temple of the living God: as God saith: I will dwell in them and walk among them. And I will be their God: and they shall be my people.
17 Wherefore: Go out from among them and be ye separate, saith the Lord, and touch not the unclean thing:
18 And I will receive you. And will be a Father to you: and you shall be my sons and daughters, saith the Lord Almighty.
V
>
2. second, he commends them for the good they have done in the past
7:1
245
Chapter 7
1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all defilement of the flesh and of the spirit, perfecting sanctification in the fear of God.
2 Receive us. We have injured no man: we have corrupted no man: we have overreached no man.
3 I speak not this to your condemnation. For we have said before that you are in our hearts: to die together and to live together.
4 Great is my confidence for you: great is my glorying for you. I am filled with comfort: I exceedingly abound with joy in all our tribulation.
5 For also, when we were come into Macedonia, our flesh had no rest: but we suffered all tribulation. Combats without: fears within.
6 But God, who comforteth the humble, comforted us by the coming of Titus.
7 And not by his coming only, but also by the consolation wherewith he was comforted in you, relating to us your desire, your mourning, your zeal for me: so that I rejoiced the more.
8 For although I made you sorrowful by my epistle, I do not repent. And if I did repent, seeing that the same epistle (although but for a time) did make you sorrowful,
9 Now I am glad: not because you were made sorrowful, but because you were made sorrowful unto penance. For you were made sorrowful according to God, that you might suffer damage by us in nothing.
10 For the sorrow that is according to God worketh penance, steadfast unto salvation: but the sorrow of the world worketh death.
11 For behold this selfsame thing, that you were made sorrowful according to God, how great carefulness it worketh in you: yea defence, yea indignation, yea fear, yea desire, yea zeal, yea revenge. In all things you have shewed yourselves to be undefiled in the matter.
12 Wherefore although I wrote to you, it was not for his sake that did the wrong, nor for him that suffered it: but to manifest our carefulness that we have for you
13 Before God: therefore we were comforted. But in our consolation we did the more abundantly rejoice for the joy of Titus, because his spirit was refreshed by you all.
14 And if I have boasted any thing to him of you, I have not been put to shame: but as we have spoken all things to you in truth, so also our boasting that was made to Titus is found a truth.
15 And his bowels are more abundantly towards you: remembering the obedience of you all, how with fear and trembling you received him.
16 I rejoice that in all things I have confidence in you.
>
1. first, he concludes his admonition
 
 
*
1. first, he gives the admonition
 
 
*
2. second, he gives himself as an example to have the admonition obeyed
7:2
249
*
3. third, he states his intention in admonishing them
7:3
250
>
2. second, he commends them
7:4
251
*
1. first, he commends them
 
 
>
2. second, he explains it
7:5
256
*
1. first, he makes manifest his tribulation
 
 
*
2. second, his consolation
7:6
259
V
>
2. second, he urges them in particular to help the saints in Jerusalem
8:1
280
Chapter 8
1 Now we make known unto you, brethren, the grace of God that hath been given in the churches of Macedonia.
2 That in much experience of tribulation, they have had abundance of joy and their very deep poverty hath abounded unto the riches of their simplicity.
3 For according to their power (I bear them witness) and beyond their power, they were willing:
4 With much entreaty begging of us the grace and communication of the ministry that is done toward the saints.
5 And not as we hoped: but they gave their own selves, first to the Lord, then to us by the will of God;
6 Insomuch, that we desired Titus, that, as he had begun, so also he would finish among you this same grace.
7 That as in all things you abound in faith and word and knowledge and all carefulness, moreover also in your charity towards us: so in this grace also you may abound.
8 I speak not as commanding: but by the carefulness of others, approving also the good disposition of your charity.
9 For you know the grace of our Lord Jesus Christ, that being rich he became poor for your sakes: that through his poverty you might be rich.
10 And herein I give my advice: for this is profitable for you who have begun not only to do but also to be willing, a year ago.
11 Now therefore perform ye it also in deed: that as your mind is forward to be willing, so it may be also to perform, out of that which you have.
12 For if the will be forward, it is accepted according to that which a man hath: not according to that which he hath not.
13 For I mean not that others should be eased and you burdened, but by an equality.
14 In this present time let your abundance supply their want, that their abundance also may supply your want: that there may be an equality,
15 As it is written: He that had much had nothing over; and he that had little had no want.
16 And thanks be to God, who hath given the same carefulness for you in the heart of Titus.
17 For indeed he accepted the exhortation: but, being more careful, of his own will he went unto you.
18 We have sent also with him the brother whose praise is in the gospel through all the churches.
19 And not that only: but he was also ordained by the churches companion of our travels, for this grace, which is administered by us, to the glory of the Lord and our determined will:
20 Avoiding this, lest any man should blame us in this abundance which is administered by us.
21 For we forecast what may be good, not only before God but also before men.
22 And we have sent with them our brother also, whom we have often proved diligent in many things, but now much more diligent: with much confidence in you,
23 Either for Titus, who is my companion and fellow labourer towards you, or our brethren, the apostles of the churches, the glory of Christ.
24 Wherefore shew ye to them, in the sight of the churches, the evidence of your charity and of our boasting on your behalf.
>
1. first, he urges them to give
 
 
*
1. first, he treats of what should be given
 
 
*
2. second, of the ministers by whom these things will be collected
8:16
 
>
2. second, he advises them how to give, namely, quickly and generously; hence in order that they might give properly, he has sent them important messengers
9:1
320
*
1. first, he excludes the supposed cause for sending messengers
 
 
>
2. second, he gives the true one
9:3
323
*
1. first, he lays down the general reason
 
 
*
2. second, the special reason
9:3b
 
V
>
2. secondly, he expands on the guilt of the evil ministers
10:1
343
[Chapters 10 through 13]
V
>
1. first, he attacks these
 
 
[Chapters 10 through Chapter 12]
1 Now I Paul, myself beseech you, by the mildness and modesty of Christ: who in presence indeed am lowly among you, but being absent am bold toward you.
2 But I beseech you, that I may not be bold when I am present with that confidence wherewith I am thought to be bold, against some who reckon us as if we walked according to the flesh.
3 For though we walk in the flesh, we do not war according to the flesh.
4 For the weapons of our warfare are not carnal but mighty to God, unto the pulling down of fortifications, destroying counsels,
5 And every height that exalteth itself against the knowledge of God: and bringing into captivity every understanding unto the obedience of Christ:
6 And having in readiness to revenge all disobedience, when your obedience shall be fulfilled.
7 See the things that are according to outward appearance. 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 are we also.
8 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.
9 But that I may not be thought as it were to terrify you by epistles,
10 (For his epistles indeed, say they, are weighty and strong; but his bodily presence is weak and his speech contemptible):
11 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.
12 For we dare not match or compare ourselves with some that commend themselves: but we measure ourselves by ourselves and compare ourselves with ourselves.
13 But we will not glory beyond our measure: but according to the measure of the rule which God hath measured to us, a measure to reach even unto you.
14 For we stretch not ourselves beyond our measure, as if we reached not unto you. For we are come as far as to you in the Gospel of Christ.
15 Not glorying beyond measure in other men’s labours: but having hope of your increasing faith, to be magnified in you according to our rule abundantly.
16 Yea, unto those places that are beyond you to preach the gospel: not to glory in another man’s rule, in those things that are made ready to our hand.
17 But he that glorieth, let him glory in the Lord.
18 For not he who commendeth himself is approved: but he, whom God commendeth.
V
*
1. first, he excuses himself by reason, excusing himself from the task imposed on him
 
 
Chapter 10
1 Now I Paul, myself beseech you, by the mildness and modesty of Christ: who in presence indeed am lowly among you, but being absent am bold toward you.
2 But I beseech you, that I may not be bold when I am present with that confidence wherewith I am thought to be bold, against some who reckon us as if we walked according to the flesh.
3 For though we walk in the flesh, we do not war according to the flesh.
4 For the weapons of our warfare are not carnal but mighty to God, unto the pulling down of fortifications, destroying counsels,
5 And every height that exalteth itself against the knowledge of God: and bringing into captivity every understanding unto the obedience of Christ:
6 And having in readiness to revenge all disobedience, when your obedience shall be fulfilled.
V
>
2. second, he excuses himself by the evidence of the fact and gives the evidence for the fact
10:7
354
Chapter 10
7 See the things that are according to outward appearance. 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 are we also.
8 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.
9 But that I may not be thought as it were to terrify you by epistles,
10 (For his epistles indeed, say they, are weighty and strong; but his bodily presence is weak and his speech contemptible):
11 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.
12 For we dare not match or compare ourselves with some that commend themselves: but we measure ourselves by ourselves and compare ourselves with ourselves.
13 But we will not glory beyond our measure: but according to the measure of the rule which God hath measured to us, a measure to reach even unto you.
14 For we stretch not ourselves beyond our measure, as if we reached not unto you. For we are come as far as to you in the Gospel of Christ.
15 Not glorying beyond measure in other men’s labours: but having hope of your increasing faith, to be magnified in you according to our rule abundantly.
16 Yea, unto those places that are beyond you to preach the gospel: not to glory in another man’s rule, in those things that are made ready to our hand.
17 But he that glorieth, let him glory in the Lord.
18 For not he who commendeth himself is approved: but he, whom God commendeth.
V
*
1. first, he submits his excuse to his hearers to judge
 
 
Chapter 10
7a See the things that are according to outward appearance.
V
>
2. second, he pursues his cause
10:7b
356
Chapter 10
7b 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 are we also.
8 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.
9 But that I may not be thought as it were to terrify you by epistles,
10 (For his epistles indeed, say they, are weighty and strong; but his bodily presence is weak and his speech contemptible):
11 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.
12 For we dare not match or compare ourselves with some that commend themselves: but we measure ourselves by ourselves and compare ourselves with ourselves.
13 But we will not glory beyond our measure: but according to the measure of the rule which God hath measured to us, a measure to reach even unto you.
14 For we stretch not ourselves beyond our measure, as if we reached not unto you. For we are come as far as to you in the Gospel of Christ.
15 Not glorying beyond measure in other men’s labours: but having hope of your increasing faith, to be magnified in you according to our rule abundantly.
16 Yea, unto those places that are beyond you to preach the gospel: not to glory in another man’s rule, in those things that are made ready to our hand.
17 But he that glorieth, let him glory in the Lord.
18 For not he who commendeth himself is approved: but he, whom God commendeth.
V
*
1. first, he deflates the authority of those false apostles
 
 
Chapter 10
7b 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 are we also.
8 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.
V
>
2. second, he pursues his cause with evidence of the facts
10:9
360
Chapter 10
9 But that I may not be thought as it were to terrify you by epistles,
10 (For his epistles indeed, say they, are weighty and strong; but his bodily presence is weak and his speech contemptible):
11 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.
12 For we dare not match or compare ourselves with some that commend themselves: but we measure ourselves by ourselves and compare ourselves with ourselves.
13 But we will not glory beyond our measure: but according to the measure of the rule which God hath measured to us, a measure to reach even unto you.
14 For we stretch not ourselves beyond our measure, as if we reached not unto you. For we are come as far as to you in the Gospel of Christ.
15 Not glorying beyond measure in other men’s labours: but having hope of your increasing faith, to be magnified in you according to our rule abundantly.
16 Yea, unto those places that are beyond you to preach the gospel: not to glory in another man’s rule, in those things that are made ready to our hand.
17 But he that glorieth, let him glory in the Lord.
18 For not he who commendeth himself is approved: but he, whom God commendeth.
V
*
1. first, he shows what the charge laid against him is false
 
 
Chapter 10
9 But that I may not be thought as it were to terrify you by epistles,
10 (For his epistles indeed, say they, are weighty and strong; but his bodily presence is weak and his speech contemptible):
11 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.
V
*
2. second, the reason he says this
10:12
363
Chapter 10
12 For we dare not match or compare ourselves with some that commend themselves: but we measure ourselves by ourselves and compare ourselves with ourselves.
V
>
3. third, he explains the reason behind the things he has said; for he had said that he measures himself by himself and did not go beyond that measure; but a person could be excessive in two ways in glorying and commending himself
10:13
365
Chapter 10
13 But we will not glory beyond our measure: but according to the measure of the rule which God hath measured to us, a measure to reach even unto you.
14 For we stretch not ourselves beyond our measure, as if we reached not unto you. For we are come as far as to you in the Gospel of Christ.
15 Not glorying beyond measure in other men’s labours: but having hope of your increasing faith, to be magnified in you according to our rule abundantly.
16 Yea, unto those places that are beyond you to preach the gospel: not to glory in another man’s rule, in those things that are made ready to our hand.
17 But he that glorieth, let him glory in the Lord.
18 For not he who commendeth himself is approved: but he, whom God commendeth.
*
1. first, in regard to that about which he glories, for example if he glories about something he does not have
 
 
>
2. second, in regard to that in which he glories, for example if a person has something from someone else but glories in himself as though he has it of himself, saying: if I glory in him in whom one should glory, I am not going beyond; but since one should glory in God: he who glories, let him glory in the Lord, and this can be explained in three ways
10:17
370
*
1. first, in one way, let him glory in the Lord so that in the Lord denotes the object in which he glories, as it to say, let him glory in the fact that he possesses the Lord by knowing and loving
 
 
*
2. second, in another way, let him glory in the Lord, i.e., according to God; and one glories in this way when he glories in the things of God and not in evil
 
 
*
3. third, in the third way, let him glory in the Lord, i.e., let him regard himself as having his glory from God, referring to God everything that redounds to his own glory; this is the way it is taken here, as if to say, I glory in the foregoing, but not as though I had this from myself and not from God
 
 
V
>
3. third, after defending himself against the false charges placed against him by the false apostles, the Apostle, in order to refute them, that is, the false apostles, and render his own testimony more honorable, now commends himself to the Corinthians
11:1
 
[Chapters 11 through 12]
V
>
1. first, he assigns the reason for his commendation
 
 
V
*
1. first, he asks that they bear with his foolishness
 
 
Chapter 11
1 Would to God you could bear with some little of my folly! But do bear with me.
V
*
2. second, he states why he must commend himself in order not to seem foolish, at for I am jealous
11:2
 
Chapter 11
2 For I am jealous of you with the jealousy of God. For I have espoused you to one husband, that I may present you as a chaste virgin to Christ.
3 But I fear lest, as the serpent seduced Eve by his subtilty, so your minds should be corrupted and fall from the simplicity that is in Christ.
4 For if he that cometh preacheth another Christ, whom we have not preached; or if you receive another Spirit, whom you have not received; or another gospel, which you have not received: you might well bear with him.
5 For I suppose that I have done nothing less than the great apostles.
6 For although I be rude in speech, yet not in knowledge: but in all things we have been made manifest to you.
7 Or did I commit a fault, humbling myself that you might be exalted, because I preached unto you the Gospel of God freely?
8 I have taken from other churches, receiving wages of them for your ministry.
9 And, when I was present with you and wanted, I was chargeable to no man: for that which was wanting to me, the brethren supplied who came from Macedonia. And in all things I have kept myself from being burthensome to you: and so I will keep myself.
10 The truth of Christ is in me, that this glorying shall not be broken off in me in the regions of Achaia.
11 Wherefore? Because I love you not? God knoweth it.
12 But what I do, that I will do: that I may cut off the occasion from them that desire occasion: that wherein they glory, they may be found even as we.
13 For such false apostles are deceitful workmen, transforming themselves into the apostles of Christ.
14 And no wonder: for Satan himself transformeth himself into an angel of light.
15 Therefore it is no great thing if his ministers be transformed as the ministers of justice, whose end shall be according to their works.
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3. third, he suggests that, granted he is foolish, they should bear with it, at again I say (let no man think me to be foolish); having asked the Corinthians to bear patiently with his commendation, and shown that he did this out of the zeal he had for them because that zeal was reasonable and ordinate, the Apostle now presents another reason through which he shows that, given he is acting foolishly, they should nevertheless put up with him; hence, in this reason he proceeds on the supposition that he is foolish; in this part he does two things
11:16
409
Chapter 11
16 I say again (Let no man think me to be foolish: otherwise take me as one foolish, that I also may glory a little):
17 That which I speak, I speak not according to God: but as it were in foolishness, in this matter of glorying.
18 Seeing that many glory according to the flesh, I will glory also.
19 For you gladly suffer the foolish: whereas yourselves are wise.
20 For you suffer if a man bring you into bondage, if a man devour you, if a man take from you, if a man be lifted up, if a man strike you on the face.
21a I seek according to dishonour, as if we had been weak in this part.
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1. first, he makes his request
 
 
Chapter 11
16 I say again (Let no man think me to be foolish: otherwise take me as one foolish, that I also may glory a little):
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2. second, he gives the reason for what he said, at that which I speak
11:17
411
Chapter 11
17 That which I speak, I speak not according to God: but as it were in foolishness, in this matter of glorying.
18 Seeing that many glory according to the flesh, I will glory also.
19 For you gladly suffer the foolish: whereas yourselves are wise.
20 For you suffer if a man bring you into bondage, if a man devour you, if a man take from you, if a man be lifted up, if a man strike you on the face.
21a I seek according to dishonour, as if we had been weak in this part.
>
1. first, but he had said three things
 
 
*
1. first, that he began to commend himself foolishly
 
 
*
2. second, that he wished to glory
 
 
*
3. third, that they should bear with him.
 
 
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2. second, and he gives a reason for these three things
 
 
Chapter 11
17 That which I speak, I speak not according to God: but as it were in foolishness, in this matter of glorying.
18 Seeing that many glory according to the flesh, I will glory also.
19 For you gladly suffer the foolish: whereas yourselves are wise.
20 For you suffer if a man bring you into bondage, if a man devour you, if a man take from you, if a man be lifted up, if a man strike you on the face.
21a I seek according to dishonour, as if we had been weak in this part.
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1. first, for the fact that he supposed it was foolish to commend himself
 
412
Chapter 11
17 That which I speak, I speak not according to God: but as it were in foolishness, in this matter of glorying.
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*
2. second, why he wishes to glory, at since many glory
11:18
413
Chapter 11
18 Seeing that many glory according to the flesh, I will glory also.
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3. third, why they should bear with him, at for you gladly suffer
11:19
415
Chapter 11
19 For you gladly suffer the foolish: whereas yourselves are wise.
20 For you suffer if a man bring you into bondage, if a man devour you, if a man take from you, if a man be lifted up, if a man strike you on the face.
21a I seek according to dishonour, as if we had been weak in this part.
V
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1. first, he gives the reason, namely, that they should bear with him
 
 
Chapter 11
19 For you gladly suffer the foolish: whereas yourselves are wise.
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2. second, he shows wherein they bear with the foolish
11:20
416
Chapter 11
20 For you suffer if a man bring you into bondage, if a man devour you, if a man take from you, if a man be lifted up, if a man strike you on the face.
21a I seek according to dishonour, as if we had been weak in this part.
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1. first, he points out five cases of oppression imposed by the false apostles
 
 
Chapter 11
20 For you suffer if a man bring you into bondage, if a man devour you, if a man take from you, if a man be lifted up, if a man strike you on the face.
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1. first, the yoke of slavery
 
 
Chapter 11
20a For you suffer if a man bring you into bondage,
>
1. first, as to this he says, for you bear it if a man, i.e., one of the false apostles, brings you into bondage
 
 
*
1. first, as if to say: through Christ you were freed from the bondage of the law, which is in fear, and were raised to the freedom of the sons of God, which is charity: so, brethren, we are not children of the slave but of the free woman (Gal 4:31)
 
 
*
2. second, and yet you bear with the false apostles, who take such liberty from you and reduce you to the slavery of the law, because they compel you to observe the ceremonies of the law: do not submit again to a yoke of slavery (Gal 5:1)
 
 
*
2. second, with greater reason, then, should you bear with me, who want to preserve you in the freedom of Christ, than with the false apostles, who wish to reduce you to the slavery of the law
 
 
V
>
2. second, there is a very heavy burden because the false apostles live sumptuously on your goods, but we do not
 
 
Chapter 11
20b if a man devour you,
*
1. first, I do not mean that others should be eased and you burdened, but by an equality (2 Cor 8:13)
 
 
*
2. second, therefore he says: if a man devours you
 
 
*
3. third, woe to you scribes and Pharisees, hypocrites, because you devour the houses of widows, praying long prayers. For this you shall receive the greater judgment (Matt 23:14)
 
 
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3. third, there is degradation and despoliation because they literally took everything from them with soft words and under the pretext of piety
 
 
Chapter 11
20c if a man take from you,
*
1. first, as to this he says, if a man takes from you, i.e., smoothly deceives you by taking your property
 
 
*
2. second, by fair and flattering words they deceive the hearts of the simple-minded (Rom 16:18)
 
 
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4. fourth, there is their excessive vaunting of themselves over them along with contempt for the Corinthians
 
 
Chapter 11
20d if a man be lifted up,
*
1. first, therefore he says: if a man is lifted up
 
 
*
2. second, do not exalt yourself through your soul’s counsel, lest your soul be torn in pieces like a bull (Sir 6:2)
 
 
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5. fifth, there is verbal abuse, for the false apostles not only oppressed them in these ways but added reproaches by saying insulting things to them and especially about their low estate
 
 
Chapter 11
20e if a man strike you on the face.
*
1. first, for because they were Jews and worshippers of the one true God, they called themselves noble and the Corinthians ignoble, because they were not of the seed of Abraham or circumcised, but descended from idolaters
 
 
*
2. second, as to this he says, if a man strikes you on the face, i.e., insults you publicly and says harmful things
 
 
V
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2. second, these sorts of injuries are according to dishonor, which they cast on you, or the ignominy they inflict
11:21a
 
Chapter 11
21a I seek according to dishonour, as if we had been weak in this part.
*
1. first, and yet you bear with them and not with us
 
 
*
2. second, as if we had been weak in this part and for the glory you have attributed to them by preferring them to us
 
 
>
3. third, especially since the false apostles say that the reason we do not say or do such things to you is that we are weak in this part
 
 
*
1. first, i.e., because we are lowly
 
 
*
2. second, we are weak, but you are strong. You are held in honor, but we in disrepute (1 Cor 4:10)
 
 
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2. second, he makes the commendation, at wherein if any man dares
 
417
[Chapter 11:21b through Chapter 12]
V
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1. first, he shows himself equal to the false apostles and others who commended themselves
 
 
Chapter 11
21b Wherein if any man dare (I speak foolishly), I dare also.
22 They are Hebrews: so am I. They are Israelites: so am I. They are the seed of Abraham: so am I.
23a They are the ministers of Christ
>
1. first, but glory is of two kinds
 
 
>
1. first, one is according to the flesh
 
 
*
1. first, it is slight and worthy of scorn
 
 
*
2. second, hence he says to the Philippians: but whatever gain I had, I counted as loss for the sake of Christ (Phil 3:7)
 
 
>
2. second, the other is according to Christ
 
 
*
1. first, because it is great glory to follow the Lord (Sir 23:38)
 
 
*
2. second, and this should be sought: but far be it from me to glory except in the cross of our Lord Jesus Christ (Gal 6:14)
 
 
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>
2. second, the Apostle therefore makes himself equal to them in regard to both glories
 
 
Chapter 11
21b Wherein if any man dare (I speak foolishly), I dare also.
22 They are Hebrews: so am I. They are Israelites: so am I. They are the seed of Abraham: so am I.
23a They are the ministers of Christ
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1. first, in regard to the first, according to the flesh
 
418
Chapter 11
21b Wherein if any man dare (I speak foolishly), I dare also.
22 They are Hebrews: so am I. They are Israelites: so am I. They are the seed of Abraham: so am I.
V
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1. first, he shows himself equal to them in general
 
 
Chapter 11
21b Wherein if any man dare (I speak foolishly), I dare also.
>
1. first, saying: receive me as one who is foolish, provided it is foolish, for I speak hypothetically
 
 
*
1. first, because whatever any one dares to boast of or to take for granted about himself and to commend himself, I can dare and commend myself on the same matters in which they commend themselves
 
 
*
2. second, because they have no better reason than I to commend themselves
 
 
>
2. second, I speak foolishly, i.e., I say that I am acting foolishly
 
 
*
1. first, yet he was acting wisely, because he was not doing this to boast
 
 
*
2. second, but to humiliate the false apostles: I suppose that I have done nothing less than the great apostles (2 Cor 11:5)
 
 
V
>
2. second, he shows in detail that he is equal to them, indicating one by one the points in which he is equal to them and in which the false apostles found glory;
 
419
Chapter 11
22 They are Hebrews: so am I. They are Israelites: so am I. They are the seed of Abraham: so am I.
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1. first, but they took glory and commended themselves on three points
 
 
Chapter 11
22 They are Hebrews: so am I. They are Israelites: so am I. They are the seed of Abraham: so am I.
V
*
1. first, in their nationality and tongue, because they called themselves Hebrews
 
 
Chapter 11
22a They are Hebrews: so am I.
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2. second, in their race, because they said they were of the race of Israel
 
 
Chapter 11
22b They are Israelites: so am I.
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3. third, in the promise, because they said they were partakers of the promise to Abraham, since they were of his seed
 
 
Chapter 11
22c They are the seed of Abraham: so am I.
>
2. second, of these three things the following is said
 
 
>
1. first, in Philippians
 
 
*
1. first, if any other man thinks he has reason for confidence in the flesh, I have more, circumcised on the eighth day (Phil 3:4-5), as to the third point
 
 
*
2. second, of the people of Israel, of the tribe of Benjamin (Phil 3:5), as to the second point
 
 
*
3. third, a Hebrew born of Hebrews (Phil 3:5), as to the first
 
 
*
2. second, likewise in Romans: I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin (Rom 11:1)
 
 
*
3. third, thus, it is clear that I am not inferior to them as to the glory, which is according to the flesh
 
420
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2. second, in regard to the second, according to Christ
 
 
Chapter 11
23a They are the ministers of Christ
*
1. first, nor even as to the glory which is according to Christ
 
 
>
2. second, because they are the ministers of Christ, i.e., they say so to deceive you; I am more so:
 
 
*
1. first, this is how one should regard us, as servants of Christ (1 Cor 4:1)
 
 
*
2. second, who has also made us fit ministers of the New Testament (2 Cor 3:6)
 
 
V
>
2. second, he prefers himself to all the apostles and to the false, at I speak as one less wise
11:23b
421
[Chapter 11:23b through Chapter 12]
V
>
1. first, in regard to evils endured
 
 
Chapter 11
23b (I speak as one less wise): I am more; in many more labours, in prisons more frequently, in stripes above measure, in deaths often.
24 Of the Jews five times did I receive forty stripes save one.
25 Thrice was I beaten with rods: once I was stoned: thrice I suffered shipwreck: a night and a day I was in the depth of the sea.
26 In journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren:
27 In labour and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness:
28 Besides those things which are without: my daily instance, the solicitude for all the churches.
29 Who is weak, and I am not weak? Who is scandalized, and I am not on fire?
30 If I must needs glory, I will glory of the things that concern my infirmity.
31 The God and Father of our Lord Jesus Christ, who is blessed for ever, knoweth that I lie not.
32 At Damascus, the governor of the nation under Aretas the king, guarded the city of the Damascenes, to apprehend me.
33 And through a window in a basket was I let down by the wall: and so escaped his hands.
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>
1. first, he prefers himself as to evils endured
 
 
Chapter 11
23b (I speak as one less wise): I am more; in many more labours, in prisons more frequently, in stripes above measure, in deaths often.
24 Of the Jews five times did I receive forty stripes save one.
25 Thrice was I beaten with rods: once I was stoned: thrice I suffered shipwreck: a night and a day I was in the depth of the sea.
26 In journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren:
27 In labour and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness:
28 Besides those things which are without: my daily instance, the solicitude for all the churches.
29 Who is weak, and I am not weak? Who is scandalized, and I am not on fire?
30 If I must needs glory, I will glory of the things that concern my infirmity.
31 The God and Father of our Lord Jesus Christ, who is blessed for ever, knoweth that I lie not.
V
>
1. first, he proposes that he should be preferred to the others
 
422
Chapter 11
23b1 (I speak as one less wise): I am more;
*
1. first, he says, therefore: I am talking like a madman; because I commend myself and make myself equal to the others, how less wise will I seem to you, if I prefer myself to them
 
 
V
>
2. second, therefore he says
 
 
Chapter 11
23b1 (I speak as one less wise): I am more;
*
1. first, not only am I a minister of Christ, as the others
 
 
V
*
2. second, but as one less wise according to your opinion,
 
 
Chapter 11
23b1i (I speak as one less wise):
V
>
3. third, I say that I am more so a minister of Christ than they
 
 
Chapter 11
23b1ii I am more;
*
1. first, and as to this he says that he should be preferred to them
 
 
*
2. second, I magnify my ministry (Rom 11:13) by placing it ahead of the ministry of the others
 
 
V
>
2. second, he shows in what he should be preferred, and says, in many more labors, as if to say: in this I am more, because I am more obviously a minister of Christ
 
423
Chapter 11
23b2 in many more labours, in prisons more frequently, in stripes above measure, in deaths often.
24 Of the Jews five times did I receive forty stripes save one.
25 Thrice was I beaten with rods: once I was stoned: thrice I suffered shipwreck: a night and a day I was in the depth of the sea.
26 In journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren:
27 In labour and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness:
28 Besides those things which are without: my daily instance, the solicitude for all the churches.
29 Who is weak, and I am not weak? Who is scandalized, and I am not on fire?
V
>
1. first, as to the evils inflicted
 
 
Chapter 11
23b2 in many more labours, in prisons more frequently, in stripes above measure, in deaths often.
24 Of the Jews five times did I receive forty stripes save one.
25 Thrice was I beaten with rods: once I was stoned: thrice I suffered shipwreck: a night and a day I was in the depth of the sea.
V
>
1. first, he mentions in general the evils inflicted, saying: I am more, namely, a proven minister
 
 
Chapter 11
23b2i in many more labours,
*
1. first, in many more labors than they, even though they have undertaken some labors
 
 
*
2. second, I worked harder than any of them (1 Cor 15:10)
 
 
V
>
2. second, he lists those evils in detail
 
 
Chapter 11
23b2ii in prisons more frequently, in stripes above measure, in deaths often.
24 Of the Jews five times did I receive forty stripes save one.
25 Thrice was I beaten with rods: once I was stoned: thrice I suffered shipwreck: a night and a day I was in the depth of the sea.
V
>
1. first, as to the squalor of prison,
 
 
Chapter 11
23b2iiA in prisons more frequently,
*
1. first, because in prisons more frequently, namely, than they
 
 
*
2. second, and when they had inflicted many blows upon them—namely, on Paul and his companions—they threw them into prison (Acts 16:23)
 
 
V
>
2. second, as to the pains of floggings,
 
 
Chapter 11
23b2iiB in stripes above measure,
>
1. first, because in stripes above measure, i.e., the measure of human virtue
 
 
*
1. first, or above the measure of human custom
 
 
*
2. second, in stripes, in prisons, in seditions, in labors, in watchings, in fastings (2 Cor 6:5)
 
 
>
2. second, but this seems to be contrary to what is stated in 1 Corinthians
 
 
*
1. first, God is faithful, and he will not let you be tempted beyond your strength (1 Cor 10:13)
 
 
*
2. second, therefore, not above the measure of human virtue.
 
 
*
3. third, I answer that God does not permit us to be tried without the help of divine grace; that is why the Apostle said: not I, but the grace of God which is with me (1 Cor 15:10)
 
 
V
>
3. third, then as to the terror of death; hence he says, in deaths often, i.e., in the dangers and terrors of death
 
 
Chapter 11
23b2iiC in deaths often.
*
1. first, hence he said: for your sake we are being killed all the day long (Rom 8:26)
 
 
*
2. second, I die daily for your glory (1 Cor 15:31)
 
 
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>
4. fourth, then, when he says from the Jews, five times I received forty stripes less one, he manifests the two extreme dangers he underwent
11:24
424
Chapter 11
24 Of the Jews five times did I receive forty stripes save one.
25 Thrice was I beaten with rods: once I was stoned: thrice I suffered shipwreck: a night and a day I was in the depth of the sea.
V
>
1. first, the danger of lashes,
 
425
Chapter 11
24 Of the Jews five times did I receive forty stripes save one.
25a Thrice was I beaten with rods:
V
>
1. first, but he shows the danger of lashes by citing those he suffered from his own, that is, from the Jews; hence he says, from the Jews, five times I received forty stripes less one
 
 
Chapter 11
24 Of the Jews five times did I receive forty stripes save one.
>
1. first, it should be noted that, as it is said: a number of stripes in proportion to his offense. Forty stripes may be given him, but not more; lest, if one should go on to beat him with more stripes than these, your brother be degraded in your sight (Deut 25:2)
 
 
*
1. first, this shows that men should be whipped for lesser sins, yet so that the victim never receive more than forty stripes
 
 
*
2. second, but the Jews, to appear merciful, always acted short of the law, giving less than forty, according as it appeared to them
 
 
*
2. second, therefore, because they hated Paul, whenever they flogged him, they omitted the least possible number of strokes below the law’s limit, namely, giving only one less, i.e., thirty-nine; and this is what he received five times, namely, forty lashes less one
 
 
V
>
2. second, he indicates the perils he endured from outsiders, namely, the gentiles, saying: three times I was beaten with rods
11:25a
 
Chapter 11
25a Thrice was I beaten with rods:
*
1. first, the magistrates tore the garments off them and gave orders to beat them with rods (Acts 16:22)
 
 
*
2. second, the tribune commanded him to be brought into the barracks, and ordered him to be examined by scourging (Acts 22:14)
 
 
V
>
2. second, the danger of death
 
426
Chapter 11
25b once I was stoned: thrice I suffered shipwreck: a night and a day I was in the depth of the sea.
V
>
1. first, and first of all those inflicted by men, saying: once I was stoned
 
 
Chapter 11
25b1 once I was stoned:
*
1. first, this happened in the city of Lycaonia, where he was struck down with stones and almost killed
 
 
*
2. second, they stoned Paul and dragged him out of the city, supposing that he was dead (Acts 14:18)
 
 
V
>
2. second, the perils endured from the works of nature, and particularly from the sea; he amplifies these
 
 
Chapter 11
25b2 thrice I suffered shipwreck: a night and a day I was in the depth of the sea.
V
*
1. first, from their number, because three times I suffered shipwreck
 
 
Chapter 11
25b2A thrice I suffered shipwreck:
V
>
2. second, from their duration, because a night and a day I was in the depth of the sea, which is more grievous
 
 
Chapter 11
25b2B a night and a day I was in the depth of the sea.
*
1. first, for the text says that although he suffered shipwreck a number of times, he remained in the water for a day and a half under the protection of God’s power
 
 
*
2. second, hence he could say with Jonah: for you cast me into the deep, into the heart of the seas, and the flood was round about me (Jonah 2:4)
 
 
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>
2. second, as to evils voluntarily assumed, at in journeying often
11:26
 
Chapter 11
26 In journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren:
27 In labour and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness:
28 Besides those things which are without: my daily instance, the solicitude for all the churches.
29 Who is weak, and I am not weak? Who is scandalized, and I am not on fire?
V
>
1. first, external evils
 
 
Chapter 11
26 In journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren:
27 In labour and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness:
V
*
1. first, as to the evils that occur on journeys
 
428
Chapter 11
26 In journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren:
V
*
2. second, as to those in houses
11:27
429
Chapter 11
27 In labour and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness:
V
*
2. second, internal evils, at besides those things which are without
11:28
429
Chapter 11
28 Besides those things which are without: my daily instance, the solicitude for all the churches.
29 Who is weak, and I am not weak? Who is scandalized, and I am not on fire?
V
>
3. third, he confirms some of the statements, or say that above he speaks about the evils he commendably suffered; but here about the evils he prudently avoided; but because the avoidance of evils that arise against the faith seems to imply weakness, therefore, at if I must glory, I will glory
11:30
435
Chapter 11
30 If I must needs glory, I will glory of the things that concern my infirmity.
31 The God and Father of our Lord Jesus Christ, who is blessed for ever, knoweth that I lie not.
V
>
1. first, he states that he wishes to glory in those that imply weakness, therefore, he suggests that the things in which one should glory
 
436
Chapter 11
30 If I must needs glory, I will glory of the things that concern my infirmity.
*
1. first, if he must glory, saying: if, i.e., because, I must glory, I will glory of the things that concern my infirmity
 
 
*
2. second, as if to say: others may glory in their race and other worldly things: they glory in their shame, with minds set on earthly things (Phil 3:19), and I when compelled gloried in them
 
 
*
3. third, yet if I must glory, I will glory in my weakness: gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me (2 Cor 12:9)
 
 
V
*
2. second, he proposes an oath to confirm his statements, at God and Father
11:31
437
Chapter 11
31 The God and Father of our Lord Jesus Christ, who is blessed for ever, knoweth that I lie not.
*
3. third, he shows how he avoided some evils, at at Damascus [see next line]
 
 
V
*
2. second, as to the manner in which he avoided evils, at at Damascus
11:32
438
Chapter 11
32 At Damascus, the governor of the nation under Aretas the king, guarded the city of the Damascenes, to apprehend me.
33 And through a window in a basket was I let down by the wall: and so escaped his hands.
V
>
2. second, as to benefits received, in chapter twelve; the Apostle continues to commend himself and shows the pre-eminence of his dignity in regard to good things received from God; for he first gloried in his weaknesses, but now in his good things, at if I must glory
12:1
440
Chapter 12
1 If I must glory (it is not expedient indeed) but I will come to visions and revelations of the Lord.
2 I know a man in Christ: above fourteen years ago (whether in the body, I know not, or out of the body, I know not: God knoweth), such a one caught up to the third heaven.
3 And I know such a man (whether in the body, or out of the body, I know not: God knoweth):
4 That he was caught up into paradise and heard secret words which it is not granted to man to utter.
5 For such an one I will glory: but for myself I will glory nothing but in my infirmities.
6 For though I should have a mind to glory, I shall not be foolish: for I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me, or any thing he heareth from me.
7 And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me.
8 For which thing, thrice I besought the Lord that it might depart from me.
9 And he said to me: My grace is sufficient for thee: for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me.
10 For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ. For when I am weak, then am I powerful.
11 I am become foolish. You have compelled me: for I ought to have been commended by you. For I have no way come short of them that are above measure apostles, although I be nothing.
12 Yet the signs of my apostleship have been wrought on you, in all patience, in signs and wonders and mighty deeds.
13 For what is there that you have had less than the other churches but that I myself was not burthensome to you? Pardon me this injury.
14 Behold now the third time I am ready to come to you and I will not be burthensome unto you. For I seek not the things that are yours, but you. For neither ought the children to lay up for the parents, but the parents for the children.
15 But I most gladly will spend and be spent myself for your souls: although loving you more, I be loved less.
16 But be it so: I did not burthen you: but being crafty, I caught you by guile.
17 Did I overreach you by any of them whom I sent to you?
18 I desired Titus: and I sent with him a brother. Did Titus overreach you? Did we not walk with the same spirit? Did we not in the same steps?
19 Of old, think you that we excuse ourselves to you? We speak before God in Christ: but all things, my dearly beloved, for your edification.
20 For I fear lest perhaps, when I come, I shall not find you such as I would, and that I shall be found by you such as you would not. Lest perhaps contentions, envyings, animosities, dissensions, detractions, whisperings, swellings, seditions, be among you.
21 Lest again, when I come, God humble me among you: and I mourn many of them that sinned before and have not done penance for the uncleanness and fornication and lasciviousness that they have committed.
V
>
1. first, he commends himself on the good things received from God
 
 
Chapter 12
1 If I must glory (it is not expedient indeed) but I will come to visions and revelations of the Lord.
2 I know a man in Christ: above fourteen years ago (whether in the body, I know not, or out of the body, I know not: God knoweth), such a one caught up to the third heaven.
3 And I know such a man (whether in the body, or out of the body, I know not: God knoweth):
4 That he was caught up into paradise and heard secret words which it is not granted to man to utter.
5 For such an one I will glory: but for myself I will glory nothing but in my infirmities.
6 For though I should have a mind to glory, I shall not be foolish: for I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me, or any thing he heareth from me.
7 And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me.
8 For which thing, thrice I besought the Lord that it might depart from me.
9 And he said to me: My grace is sufficient for thee: for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me.
10 For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ. For when I am weak, then am I powerful.
V
>
1. first, he extols the greatness of the things conferred on him by God
 
 
Chapter 12
1 If I must glory (it is not expedient indeed) but I will come to visions and revelations of the Lord.
2 I know a man in Christ: above fourteen years ago (whether in the body, I know not, or out of the body, I know not: God knoweth), such a one caught up to the third heaven.
3 And I know such a man (whether in the body, or out of the body, I know not: God knoweth):
4 That he was caught up into paradise and heard secret words which it is not granted to man to utter.
5 For such an one I will glory: but for myself I will glory nothing but in my infirmities.
6 For though I should have a mind to glory, I shall not be foolish: for I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me, or any thing he heareth from me.
V
>
1. first, he mentions a good divinely conferred
 
 
Chapter 12
1 If I must glory (it is not expedient indeed) but I will come to visions and revelations of the Lord.
2 I know a man in Christ: above fourteen years ago (whether in the body, I know not, or out of the body, I know not: God knoweth), such a one caught up to the third heaven.
3 And I know such a man (whether in the body, or out of the body, I know not: God knoweth):
4 That he was caught up into paradise and heard secret words which it is not granted to man to utter.
V
>
1. first, he shows in general that this was divinely bestowed
 
441
Chapter 12
1 If I must glory (it is not expedient indeed) but I will come to visions and revelations of the Lord.
*
1. first, the good divinely bestowed on the Apostle are revelations made to him by God; it is of these that he wishes to glory
 
 
V
>
2. second, hence he says: if I must glory, i.e., because I must glory for your sake, although in itself there is nothing to be gained by it
 
 
Chapter 12
1a If I must glory (it is not expedient indeed)
*
1. first, because a person who glories in a good he has received runs the risk of losing what he has
 
 
*
2. second, through this, i.e., by vain glory, are the treasures of the virtues opened, and the clouds fly out like birds. (Sir 43:15)
 
 
*
3. third, and this is signified in Hezekiah, when he showed the treasures of the Lord’s house to the messengers of the king in Babylon (Isa 39:2)
 
 
V
>
3. third, and although, absolutely speaking, it is not expedient to glory, nevertheless, for some special reason a man may glory, as is clear from what has been stated above
 
 
Chapter 12
1b but I will come to visions and revelations of the Lord.
V
*
1. first, therefore he says: because I must boast, I will leave off commending myself on my infirmities and I will come by commending myself to visions and revelations of the Lord
 
 
Chapter 12
1b but I will come to visions and revelations of the Lord.
>
2. second, here it should be noted the difference between a vision and a revelation
 
442
>
1. first, for a revelation includes a vision, but not vice versa
 
 
*
1. first, for sometimes things are seen, the understanding and significance of which are hidden from the beholder
 
 
*
2. second, in that case it is only a vision, as in the visions of Pharaoh and Nebuchadnezzar (Dan 2:1; Gen 41:1)
 
 
>
3. third, but when the significance of the understanding of those things which are seen is had with the vision, then it is revelation
 
 
*
1. first, whence in regard to Pharoah and Nebuchadnezzar, the vision of ears of corn and of the statue was only a vision
 
 
*
2. second, but in regard to Joseph and Daniel, who understood the meaning of what was seen, it was a revelation and a prophecy
 
 
>
2. second, both, however, namely vision and revelation
 
 
>
1. first, are sometimes produced by God
 
 
*
1. first, there is a God in heaven who reveals mysteries (Dan 2:28)
 
 
*
2. second, it was I who multiplied visions (Hos 12:10)
 
 
*
3. third, open my eyes, that I may behold wondrous things out of your law (Ps 119:18)
 
 
*
2. second, but sometimes by an evil spirit: they prophesied by Baal and led my people Israel astray (Jer 23:13)
 
 
>
3. third, to the Apostle were made both vision and revelation
 
 
*
1. first, because he fully understood the secret things he saw
 
 
*
2. second, they were produced by the Lord and not by an evil spirit; hence he says: I will come to visions and revelations of the Lord
 
 
>
3. third, now a revelation is a removing of a veil; but a veil can be of two kinds
 
 
>
1. first, on the part of the beholder
 
 
*
1. first, and this is unbelief or sin or hardness of heart
 
 
*
2. second, of this veil he said above: even until this day, when Moses is read, the veil is upon their heart (2 Cor 3:15)
 
 
>
2. second, the other is on the part of the object seen
 
 
*
1. first, namely, when spiritual things are proposed to someone under the figures of sense-perceptible objects
 
 
*
2. second, concerning this it is said that the priests delivered the vessels of the sanctuary veiled to the Levites, because weaker persons cannot grasp spiritual things as they are in themselves (Num 4:15)
 
 
*
3. third, this is why the Lord spoke to the multitudes in parables (Matt 13:13)
 
 
V
>
2. second, in particular, speaking of himself as though of another person, at I know a man
 
443
Chapter 12
2 I know a man in Christ: above fourteen years ago (whether in the body, I know not, or out of the body, I know not: God knoweth), such a one caught up to the third heaven.
3 And I know such a man (whether in the body, or out of the body, I know not: God knoweth):
4 That he was caught up into paradise and heard secret words which it is not granted to man to utter.
V
>
1. first, speaking of the first vision
 
444
Chapter 12
2 I know a man in Christ: above fourteen years ago (whether in the body, I know not, or out of the body, I know not: God knoweth), such a one caught up to the third heaven.
>
1. first, the Apostle makes use of a distinction, for he says in regard to this revelation that he knew certain things, but he knew three things
 
445
*
1. first, namely, the condition of the beholder; hence he says: I know a man in Christ
 
 
>
2. second, the time of the vision, that is, over fourteen years ago
 
446
*
1. first, for fourteen years had elapsed from the time he saw the vision, until he wrote this epistle, because when he wrote this epistle he had not yet been cast into prison
 
 
*
2. second, hence it seems to have been written at the beginning of Nero’s reign, by whom he was killed much later
 
 
>
3. third, hence if we go back fourteen years from the beginning of Nero’s reign, it is clear that the Apostle had these visions at the beginning of his conversion
 
 
*
1. first, for he had been converted to Christ in the same year that the Lord suffered,
 
 
>
2. second, therefore, some say quite probably that the Apostle had these visions during those three days after he was struck down by the Lord, when he remained neither seeing nor eating nor drinking (Acts 9:9)
 
 
>
1. first, but Christ suffered near the end of Tiberius Caesar’s reign
 
 
*
1. first, who was succeeded at death by the emperor Caius, who lived four years, after which Nero became emperor
 
 
>
2. second, therefore, [based upon the following calculations]
 
 
*
1. first, between Tiberius and Nero there were four years
 
 
*
2. second, adding two years from Tiberius’s reign, because he was not yet dead, when Paul was converted
 
 
*
3. third, and from Nero’s reign the eight years which had passed until he wrote this epistle
 
 
*
2. second, there were fourteen years between the time of his conversion to the time he wrote this epistle
 
 
*
3. third, but he recalls the time of his conversion to show that if he was so pleasing to Christ from the time of his conversion that he revealed such things to him, then how much more pleasing was he after fourteen years, when he had grown in charity before God and in the virtues and graces?
 
 
*
3. third, and the high point of the vision, because he was caught up to the third heaven
 
447
*
2. second, and other things he knew not: and he says that he did not know the disposition of the beholder, whether in the body, I do not know, or out of the body, I do not know
 
456
V
>
2. second, speaking of the second rapture
12:3
458
Chapter 12
3 And I know such a man (whether in the body, or out of the body, I know not: God knoweth):
4 That he was caught up into paradise and heard secret words which it is not granted to man to utter.
V
>
1. first, he mentions the rapture
 
 
Chapter 12
3 And I know such a man (whether in the body, or out of the body, I know not: God knoweth):
4a That he was caught up into paradise
>
1. first, it should be noted that a Gloss says that this rapture was distinct from the first, and if one considers the matter well, two things are written of the Apostle to which these two raptures can be referred
 
 
>
for in Acts it is recorded that he remained for three days without seeing and without taking food or drink (Acts 9:9)
 
 
*
and the first rapture can be referred to this event, namely
 
 
*
that he was rapt to the third heaven at that time
 
 
>
but in Acts it also says that he was in a trance in the temple (Acts 22:17); hence the second rapture can refer to this
 
 
>
but this does not seem to be a similar case because when he was in the trance, the Apostle had been cast into prison
 
 
*
but the Apostle wrote this epistle long before that
 
 
*
whence before this letter was written, the Apostle had been in a trance.
 
 
>
therefore it must be said that this rapture differs from the first in regard to that into which he was rapt
 
 
*
for in the first rapture he had been rapt to the third heaven
 
 
*
but in the second to the paradise of God
 
 
>
but if you take the third heaven in a corporeal sense according to the first acceptation of the heavens, as mentioned above, or if it was an imaginary vision, it could be called a bodily paradise, so that he was rapt to an earthly paradise
 
460
*
but this is against the author’s intention, according to whom we say that he was rapt to the third heaven
 
 
*
i.e., to a vision of intelligible things according to which they are seen in themselves and in their own natures, as has been said above.
 
 
>
hence, according to this we must not understand one thing by heaven and another by paradise
 
 
>
but one and the same thing by both, namely, the glory of the saints
 
 
*
but according to one thing in one case
 
 
*
and according to another thing in the other case
 
 
>
for heaven suggests a certain loftiness accompanied by brightness, but paradise a certain joyful pleasantness
 
 
>
now these two things are present in an excellent way in the saints and angels who see God
 
 
*
because there is present in them a most excellent brightness by which they see God
 
 
*
and a supreme agreeableness by which they enjoy God
 
 
>
therefore, they are said to be in heaven as to the brightness and in paradise as to the pleasantness. You shall see, and your heart shall rejoice (Isa 66:14)
 
 
>
therefore, both of these were conferred on the Apostle
 
 
*
namely to be raised up to that most excellent clearness of knowledge, which he signifies when he says, to the third heaven
 
 
>
and to experience the agreeableness of the divine sweetness; hence he says, into paradise
 
 
*
O how great is the multitude of your sweetness, O Lord (Ps 31:20)
 
 
*
to him who conquers I will give some of the hidden manna (Rev 2:17)
 
 
*
this sweetness is the delight experienced in enjoying God, and is mentioned: enter into the joy of your master (Matt 25:13)
 
 
*
thus the terminus of the rapture is clear, namely, into paradise, i.e., into that sweetness with which those who are in the heavenly Jerusalem are unceasingly refreshed
 
 
V
*
2. second, it’s excellence, at and heard secret words
 
461
Chapter 12
4b and heard secret words which it is not granted to man to utter.
V
>
2. second, he shows how he behaved in regard to glorying in it, at for such a one, I will glory
12:5
464
Chapter 12
5 For such an one I will glory: but for myself I will glory nothing but in my infirmities.
6 For though I should have a mind to glory, I shall not be foolish: for I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me, or any thing he heareth from me.
V
*
1. first, he shows that he did not glory in such revelation
 
465
Chapter 12
5 For such an one I will glory: but for myself I will glory nothing but in my infirmities.
V
*
2. second, he suggest that he has something else in which to glory, at for even if I should have a mind to glory
 
467
Chapter 12
6a For though I should have a mind to glory, I shall not be foolish: for I will say the truth.
V
*
3. third, he gives the reason why he does not glory about all things, at but I forbear, lest any man
 
468
Chapter 12
6b But I forbear, lest any man should think of me above that which he seeth in me, or any thing he heareth from me.
V
>
2. second, he discloses the remedy given to him against the danger of pride, at and lest the greatness
12:7
471
Chapter 12
7 And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me.
8 For which thing, thrice I besought the Lord that it might depart from me.
9 And he said to me: My grace is sufficient for thee: for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me.
10 For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ. For when I am weak, then am I powerful.
V
*
1. first, he mentions the remedy applied
 
472
Chapter 12
7 And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me.
V
*
2. second, he discloses his prayer to have the remedy removed, at on account of this
12:8
475
Chapter 12
8 For which thing, thrice I besought the Lord that it might depart from me.
V
>
3. third, he tells the Lord’s answer giving the reason for the remedy applied, at and he said to me
12:9
476
Chapter 12
9 And he said to me: My grace is sufficient for thee: for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me.
10 For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ. For when I am weak, then am I powerful.
V
>
1. first, he states the Lord’s answer
 
477
Chapter 12
9a And he said to me: My grace is sufficient for thee:
>
1. first, he says, therefore, I asked, but the Lord said to me, my grace is sufficient for you
 
 
>
1. first, as if to say: it is not necessary that this bodily weakness leave you
 
 
*
1. first, because it is not dangerous, for you will not be led into impatience, since my grace strengthens you
 
 
*
2. second, or that this weakness of concupiscence depart, because it will not lead you to sin, for my grace will protect you: justified by his grace as a gift (Rom 3:24)
 
 
>
2. second, and of course, God’s grace is sufficient for avoiding evil, doing good, and attaining to eternal life
 
 
*
1. first, by the grace of God I am what I am (1 Cor 15:10)
 
 
*
2. second, but the free gift of God is eternal life in Christ Jesus our Lord (Rom 6:25)
 
 
>
2. second, but on the other hand it is said: whatever you ask the Father in my name, he may give it to you (John 15:16)
 
478
*
1. first, therefore, Paul either asked discreetly and deserved to be heard, or indiscreetly and hence sinned
 
 
>
2. second, I answer that a man can speak of one and the same thing in two ways
 
 
*
1. first, in one way according to itself and the nature of things
 
 
>
2. second, in another way according to its relation to something else
 
 
*
1. first, hence, it happens that something evil according to itself and to be avoided is in relation to something else able to be sought
 
 
*
2. second, thus, a medicine, inasmuch as it is bitter should be avoided, yet, when it is considered in relation to health, a person seeks it
 
 
*
3. third, therefore a thorn in the flesh according to itself is to be avoided as troublesome, but inasmuch as it is a means to virtue and an exercise of virtue, it should be desired
 
 
>
3. third, but because that secret of divine providence, namely, that it would turn out to his advantage, had not been revealed to him yet, the Apostle considered that in itself it was bad for him
 
 
*
1. first, but God who had ordained this to the good of his humility did not oblige him, as far as his wish was concerned
 
 
*
2. second, indeed, once he understood its purpose, the Apostle gloried in it, saying, gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me
 
 
*
3. third, and although he did not oblige him as to his wish, yet he heard him and does hear his saints to their advantage; hence, Jerome says in the Letter to Paulinus: the good Lord frequently does not grant what we wish, in order to bestow what we should prefer
 
 
V
>
2. second, then he gives the reason for the Lord’s response, when he says, for power is made perfect in infirmity
 
479
Chapter 12
9b for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me.
10 For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ. For when I am weak, then am I powerful.
V
>
1. first, this is a remarkable expression: power is made perfect in infirmity; fire grows in water
 
 
Chapter 12
9b for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me.
*
1. first, but this expression, power is made perfect in infirmity, can be understood in two ways, namely, materially and by way of occasion
 
 
>
2. second, if it is taken materially
 
 
*
1. first, the sense is this: power is made perfect in infirmity
 
 
>
2. second, i.e., infirmity is the material on which to exercise virtue
 
 
*
1. first, humility, as stated above [see 478]
 
 
*
2. second, patience: the testing of your faith produces steadfastness (Jas 1:3)
 
 
*
3. third, temperance, because hunger is weakened by infirmity and a person is made temperate
 
 
>
3. third, but if it is taken as an occasion
 
 
*
1. first, then power is made perfect in weakness, i.e., infirmity is the occasion for arriving at perfect virtue
 
 
>
2. second, because a man who knows that he is weak is more careful when resisting, and as a result of fighting and resisting more he is better exercised and, therefore, stronger
 
 
*
1. first, hence it says in Judges that the Lord was not willing to destroy all the inhabitants of the land, but preserved some in order that the children of Israel might be exercised by fighting against them (Judg 3:1)
 
 
*
2. second, in the same way, Scipio also did not wish to destroy the city of Carthage, in order that the Romans, having external enemies, would not have internal enemies, against whom it is more painful to wage war than against outsiders, as he said
 
 
V
*
2. second, then the apostle mentions the effect of this answer from the Lord, saying, therefore gladly will I glory in my infirmities, that the power of Christ may dwell in me
12:10
480
Chapter 12
10 For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ. For when I am weak, then am I powerful.
V
*
2. second, he begs pardon for this commendation, alleging that he is compelled to do this, at I have become foolish
12:11
 
Chapter 12
11 I am become foolish. You have compelled me: for I ought to have been commended by you. For I have no way come short of them that are above measure apostles, although I be nothing.
12 Yet the signs of my apostleship have been wrought on you, in all patience, in signs and wonders and mighty deeds.
13 For what is there that you have had less than the other churches but that I myself was not burthensome to you? Pardon me this injury.
14 Behold now the third time I am ready to come to you and I will not be burthensome unto you. For I seek not the things that are yours, but you. For neither ought the children to lay up for the parents, but the parents for the children.
15 But I most gladly will spend and be spent myself for your souls: although loving you more, I be loved less.
16 But be it so: I did not burthen you: but being crafty, I caught you by guile.
17 Did I overreach you by any of them whom I sent to you?
18 I desired Titus: and I sent with him a brother. Did Titus overreach you? Did we not walk with the same spirit? Did we not in the same steps?
19 Of old, think you that we excuse ourselves to you? We speak before God in Christ: but all things, my dearly beloved, for your edification.
20 For I fear lest perhaps, when I come, I shall not find you such as I would, and that I shall be found by you such as you would not. Lest perhaps contentions, envyings, animosities, dissensions, detractions, whisperings, swellings, seditions, be among you.
21 Lest again, when I come, God humble me among you: and I mourn many of them that sinned before and have not done penance for the uncleanness and fornication and lasciviousness that they have committed.
V
>
2. second, he attacks those who, being deceived by them, have adhered to them
13:1
515
Chapter 13
1 Behold, this is the third time I am coming to you: In the mouth of two or three witnesses shall every word stand.
2 I have told before and foretell, as present and now absent, to them that sinned before and to all the rest, that if I come again, I will not spare.
3 Do you seek a proof of Christ that speaketh in me, who towards you is not weak, but is mighty in you?
4 For although he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him: but we shall live with him by the power of God towards you.
5 Try your own selves if you be in the faith: prove ye yourselves. Know you not your own selves, that Christ Jesus is in you, unless perhaps you be reprobates?
6 But I trust that you shall know that we are not reprobates.
7 Now we pray God that you may do no evil, not that we may appear approved, but that you may do that which is good and that we may be as reprobates.
8 For we can do nothing against the truth: but for the truth.
9 For we rejoice that we are weak and you are strong. This also we pray for, your perfection.
10 Therefore I write these things, being absent, that, being present, I may not deal more severely, according to the power which the Lord hath given me unto edification and not unto destruction.
11 For the rest, brethren, rejoice, be perfect, take exhortation, be of one mind, have peace. And the God of grace and of love shall be with you.
12 Salute one another with a holy kiss. All the saints salute you.
13 The grace of our Lord Jesus Christ and the charity of God and the communication of the Holy Ghost be with you all. Amen.
V
*
1. first, he rebukes those who have been misled
 
 
Chapter 13
1 Behold, this is the third time I am coming to you: In the mouth of two or three witnesses shall every word stand.
2 I have told before and foretell, as present and now absent, to them that sinned before and to all the rest, that if I come again, I will not spare.
3 Do you seek a proof of Christ that speaketh in me, who towards you is not weak, but is mighty in you?
4 For although he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him: but we shall live with him by the power of God towards you.
5 Try your own selves if you be in the faith: prove ye yourselves. Know you not your own selves, that Christ Jesus is in you, unless perhaps you be reprobates?
6 But I trust that you shall know that we are not reprobates.
7 Now we pray God that you may do no evil, not that we may appear approved, but that you may do that which is good and that we may be as reprobates.
8 For we can do nothing against the truth: but for the truth.
9 For we rejoice that we are weak and you are strong. This also we pray for, your perfection.
10 Therefore I write these things, being absent, that, being present, I may not deal more severely, according to the power which the Lord hath given me unto edification and not unto destruction.
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2. second, he congratulates those who remained faithful
13:11
 
Chapter 13
11 For the rest, brethren, rejoice, be perfect, take exhortation, be of one mind, have peace. And the God of grace and of love shall be with you.
12 Salute one another with a holy kiss. All the saints salute you.
13 The grace of our Lord Jesus Christ and the charity of God and the communication of the Holy Ghost be with you all. Amen.