EPISTOLA II AD CORINTHIOS

• 551A

After the penance performed by the Corinthians, the Apostle writes them a consolatory Epistle from Troas by Titus; and, praising them, he exhorts them to better things, showing them indeed made sorrowful, but amended.

VERS. 1.-- Paul, an apostle. First he sets a salutation before, after the accustomed manner. Then he gives thanks to God for the good things conferred through grace, speaking to the perfect: afterwards he invites them by his own example to the endurance of suffering; then, putting down the false apostles, he refutes them, uncovering their craftiness. And he commends himself in many ways. At the last a moral admonition is subjoined, with a repetition of the blessing. Setting the salutation first therefore, against 551Bfalse pride, Paul; and against the presumption of the heart, an apostle, he names himself, saying: Paul, etc.

VERS. 2.-- Blessed. First he speaks to the perfect concerning tribulation, setting himself forth as an example of patience and of the consolation received from God, reckoning for praise what others reckon for disgrace. God. The creator of all things. The Father of the Lord. Through whom he is the Father of us also. The Father of mercies. Fatherly giving pardon of sins, and good works, and constancy in tribulation. And the God. The giver of all perfect consolation: as great as it befits God to give to those who suffer for Christ. That God is of consolation is plain from this, that he consoles.

VERS. 4.-- Wherewith we are exhorted. That is, which God 551Cgave to this end, not only that he might console, but also exhort: and so our consolation avails also to exhort others, that we may truly be able to console.

VERS. 9.-- We ourselves. Not only others concerning us, but in ourselves also, etc., because our nature promised nothing but death or failing. He signifies that so great an insolence of the ungodly had risen up against the preachers of the faith, that they had death before their eyes. For they had been so afflicted that they despaired of the present life. But because God does not deny his helps to those set in despair, and most of all to his own, he rescued them, despairing of themselves, but trusting in God. For under too great a pressure they professed that they would fail unless God were at hand.

VERS. 10.-- And hath delivered. God does not deny his helps 551Dto his own when they are set in necessity

VERS. 12.-- For our glory. Therefore both you and others ought to pray for us Or therefore your prayers will be able to help us: because that wherein we glory is so honourable, namely: The testimony. These are good works, which bear witness outwardly what is in the conscience. The testimony, that is, a conscience that does not bite back, but bears witness, that in simplicity, etc.

The sincerity of God. As the conscience is a great punishment to the ungodly, 552Aso is it a joy to the godly. Not as though they gloried proudly therein, but gave the whole to God; therefore he rightly does not say: Our glory is the testimony of another's malice or of a lesser grace, but of our own conscience. Which, because it is hidden, is not subject to another's judgment, and therefore let no man presume either to think or to pronounce sentence against it. Not in fleshly wisdom. It belongs to fleshly wisdom to love pleasures, to shun labours, or to preach according to the natures of things and not against them, as the false apostles did, whose painted preaching he reproves

VERS. 13.-- And I hope. He hopes that they profit, because they had begun to be made better, the Apostle's affection toward them being known, and they gloried in him.

VERS. 14.-- That we are your glory. You shall know 552Bthat we are your glory, that is, through us you ought to obtain eternal glory, and we through you well instructed, which would not be, if we received stumbling-blocks from you.

VERS. 15.-- In this confidence. Because the life of certain of them was clean or amended, he wished to see those whom before it was unworthy to see. If then he did not go, he wished it to be understood that there were some among them on whose account the Apostle did not fulfil his own will, and these ought to apply diligence that they may now purge themselves. I was minded to come to you first, that a second grace, etc. First, because in the former Epistle he had promised that he would come, and had not come: and therefore he seemed a liar and fickle, which he now excuses. For he did not do this, except for their fault. He is not to be judged a liar who says what is false which he thinks true: because, so far as in him lies, he himself does not deceive, but is deceived. 552COn the contrary he lies who says what is true which he thinks false, nor is he free from a lie; he who with his mouth unknowingly speaks the truth, but knowing it not to be true, lies by his will.

VERS. 17.-- That with me there should be, it is and it is not. That is, that I should set my own will before profit; as if he should say: Not so, because profit is to be set before will, and so have I done.

VERS. 18.-- But God is faithful, for our word which was with you was not, etc. As if he should say: In this I am not to be believed to lie, because in nothing else have I lied to you. And this can be believed, because God is faithful, who promised teachers of the truth.

VERS. 20.-- Unto our glory. Because by this we are proved to preach things that are true. Ours, I say, for I ascribe it not 552Donly to ourselves, but to God, because he who confirms is God.

VERS. 21.-- With you in Christ. Then, if you are firm in Christ, it is the more established concerning us, through whom you have been confirmed.

VERS. 23.-- But I, etc. As if he should say: Not for fickleness or for earthly advantage did I let it go, but sparing you. The spiritual man then does not fulfil what he has appointed, when he devises something more providently unto salvation.

553AVERS. 23.-- Not because we lord it. Lest they should be indignant as at a lordship, because he had said, sparing you I came not, he subjoins: Not because we lord it, etc.

VERS. 1.-- But I determined. Sparing you I came not, but I determined this same thing: which I promised when I sent the first epistle, namely that I would not come again: or else there would again be sorrow as there was, their sins having been heard.

VERS. 2.-- For if I make you sorrowful. By correcting, by rebuking in whatsoever manner, either by epistle or by presence.

VERS. 4.-- Not that you should be made sorrowful. For to this end did the Apostle rebuke, that he might show with what love he loved them 553Bover whose sins he grieved more than they did. He who rebukes not with this affection makes sorrowful. For he insults, who does not grieve with his brother.

VERS. 5.-- But if any one hath caused grief. He commands that the fornicator, whom before he had declared must be delivered over to Satan, be received back, because he had been corrected. But in part, that I may not burden, etc. I lay the burden of sorrow not upon all, on account of those who have grieved for their sins.

VERS. 6.-- This rebuke, which is made by many, so that on the contrary rather. Which, although in respect of the length of time or in some other manner it seem a punishment not sufficiently worthy, yet in this it is not to be esteemed small, that it is made by many, at whose gathering he was delivered over to Satan. Surely he suffers great grief who sees many abhor his offence. And so it suffices, that by many 553Che be rebuked.

VERS. 7.-- You should forgive and console. Rightly does he command that a man afflicted for his sin be pardoned and be helped by consolations. For if, being corrected, he grieves in mind, he presently has the fruit. For this is true penance, to cease from sin.

VERS. 9.-- For to this end also did I write. Since I have written for the receiving back of that man, for this also I wrote, that those whom I have found obedient to me in the casting out, I may know whether they will be obedient in all things.

VERS. 11.-- That we be not overreached. Therefore we ought to forgive, lest we be deceived by Satan through too great harshness. For often, because of harsher censures, the weak man is cast headlong into despair.

553DVERS. 12.-- And when I was come to Troas, etc. After the interposition concerning the receiving back of the fornicator, he returns to them, showing that, as it was their fault that he came not to Corinth, so too that he did not advance at Troas, while Titus, hindered among them, was delayed, without whom he could not advance there, because perhaps Titus could use their tongue more expressly.

VERS. 13.-- Because I found not Titus my brother. Because being alone he could not instruct the faithful, and at the same time withstand the unbelievers making their din.

VERS. 14.-- The odour of his knowledge, etc. That is, Christ, who, as an odour proceeding from the Father, makes known him who is invisible: as some thing which is not seen is known by its odour, and it is understood in what place it is. 554AOr understand by the name of odour either miracles or the words of doctrine by which men come to the knowledge of him.

VERS. 15.-- A good odour. Namely, as of old the victim of the law, so now the true preaching and sincere report of the apostles. The odour of God the Father is Christ: the odour of Christ are the apostles, in whose life and preaching Christ is shown forth, not blasphemed. As it is said of the wicked: The name of the Lord is blasphemed among the Gentiles through you.

VERS. 16.-- The odour of death. So that from our preaching death proceeds, to those who thereby rush into eternal damnation.

VERS. 17.-- As very many. Here he touches the false apostles, who by corrupt teaching violated the truth, of whom Isaias says: Thy tavern-keepers mingle water with the wine. [Vulg. Is. I, 22 vinum tuum mistum est aqua, "thy wine is mingled with water," with no tavern-keepers]

• 554B

VER. 1.-- Do we begin again. Because he knew that they took his commendation of himself amiss, as also in the first Epistle, as though he sought his own glory; he begins, against their opinion, to show that he seeks not his own glory, but God's.

VERS. 3.-- Written not. You are the representation of Christ and of me, and this is written firmly in our hearts, not so as to be blotted out, as what is written with ink: or not with the foul characters of heretical depravity, such as they set in who bring in heresies. Not in tables. Stone signifies nothing but a will most hard, and unbending against God. Of flesh. That is, having feeling, not of stone and without feeling.

554CVERS. 4.-- Confidence. He said that he had no need of letters, now he says that he commends not himself, but Christ; as if he should say: You are the epistle of Christ, and ours, but the confidence of saying such things we refer not to you, but to God.

VERS. 5.-- Not that we are sufficient. (AUG., lib. II, contra duas epist. Pelag., c. 8.) Who would not see that thinking is before believing? For no one believes anything unless he has first thought that it is to be believed. And yet believing itself is nothing else than to think with assent. If therefore to think what is good is not of ourselves, neither is it to believe.

But our sufficiency. Let them give heed here and weigh these words, who think that the beginning of faith is of ourselves, and its completion of God. For he commends grace, 554Dwhich is not given according to any merits, but effects all good merits.

VERS. 6.-- Who also hath made us fit. Here he commends himself by the dignity of his office, namely of the Gospel, preferring himself not only to the false apostles who preach fleshly observances, but even to Moses himself, the minister of the law.

VERS. 9.-- Much more aboundeth. That is, in praise than the old: because the glory of God is more in salvation than in death. For although he justly condemns what was done under the law, yet it profits more unto praise if he pardons, that the guilty man may be able to correct himself; which is granted through grace in the New Testament.

VERS. 10.-- For neither was it glorified. It truly abounds, so far that in comparison with it that other is not even to be called glory.

555AWhich was glorious. Namely Moses in this aforesaid part, that is, his face. Or, it is not glorious in this part, that is, in respect of this our part. For that glory was as great as ought to have been entrusted to a servant. But this is as great as is the glory of the begetter of Christ: because Christ is in the glory of God the Father, so that there is as much between the glory of Moses and that of Christ, as between the image and the truth.

VERS. 12.-- Having. That is, the dignity of the New and of the Old Testament having been shown, he shows the use of each. Much confidence. By use we exercise ourselves in good works, whence confidence grows for us. For we shall see so much as we believe, and because the glory is open, we hide not our meaning, as Moses did, but speak openly.

VERS. 14.-- The selfsame. Because they now understand no otherwise 555Bthan before the coming of Christ. Which is made void in Christ. Whence in the passion of Christ the veil of the temple was rent, that it might be signified that through the passion of Christ the sacraments of the law and of prophecy are revealed. For he says a veil in comparison with prophecy, that it should not nou be understood.

VERS. 15.-- But until, etc. For those who are in Christ it is made void: but upon their heart there is a veil, that is, a blindness pressing down their reason: when, that is, although, there is read, that is, expounded, to them, Moses. And so two things stand in the way, why they understand not, both a veil, that is, obscurity is in the reading, and blindness upon their hearts, and this even unto the present day.

VERS. 16.-- But when he shall be converted. That is, when their mind, having laid aside the hardness of heart and its own 555Cblindness, shall have been converted by believing. The veil shall be taken away. So that the wine may be understood to lie hid in the water, for all prophecy, Christ not being understood, is a thing insipid and foolish.

VERS. 17.-- Now the Lord is a spirit. The order of the words is: The Holy Spirit is Lord, that is, he can work what he wills, and therefore what he wills he enlightens; and what he wills he leaves in darkness. But wheresoever the Spirit of the Lord is, that is, of the Son, through whom the Holy Spirit is given, there is liberty: and therefore the Jews, who have not the Spirit, cannot understand freely as we do. Or, the Lord to whom they are converted is a spirit, that is, a spiritual essence, and so he makes them understand spiritually.

555DVERS. 18.-- We with face unveiled. On which there is a veil for the Jews. In a mirror nothing but an image is discerned. This therefore we strive after, that through this image, that is, reason, which is what we are, we may in some sort see him by whom we were made, as through a mirror. Into the same image. Because the same image of God is the glory of God, as above: The man indeed is the image of God, and the glory of God.--He is transformed. We pass from form into form, from a dark one into a bright: because that dark image also is the image of God in which men were created, whereby they are set over the beasts. Which excelling nature, when it is justified by God, is changed from a deformed form into a comely form. For even among vices there is a good nature. Or this is understood of the glory of creation into the glory of justification. Or 556Aof the glory of faith, where we are sons of God; into the glory of sight, where we shall be like to him, when we shall see him as he is.

VERS. 2.-- Commending. That your light may shine before men. Before God. Not that they may be seen by men.

VERS. 4.-- In whom. The order of the words can be such: In whom that perish, the true and just God hath blinded the minds of the unbelievers of this world.

The god of this world. That is, God who not only rules the good, but also casts down the evil according to their desert, giving them what they will, that is, that they should not believe: which malice does not do, but justice. Or, the god of this world is pride or gluttony, or the devil the prince of the world, who over worldly men 556Bbears rule.

VERS. 5.-- For we preach not ourselves. As if he should say: I speak well unto the glory of Christ, or: We have commended ourselves before God in the manifestation of the truth, and we do other such things; and this for Christ's sake.

VERS. 6.-- Light to shine. Which was in the separation of the elements. For darkness began from the time when the confused mass of heaven and earth began to be: afterwards, the light being added, which was done; it is rendered better. In which the disposition of the man who makes progress is signified, whence you were heretofore darkness, but now light in the Lord (Ephes. V). In the face of Jesus. It has this sense: Since the divine nature falls not under sight, it is beheld, so far as is permitted, through the assumed humanity that shines back with the divine light and sends forth lightnings. And hence 556Cit is also manifest that God did not send in unbelief, who has abundantly furnished to all the splendour of the light that gives understanding: but they indeed loved unbelief, while he, when they would not look, did not furnish them the ray. Of the knowledge of the brightness. The knowledge of the glory of God is that whereby we know that there is a light by which our darkness is enlightened.

VERS. 7.-- We have. Thus far he has treated of the height of knowledge: here of the frailty of the flesh, which is unto glory, although it seem the contrary. A treasure. The mystery of God, which is dispensed to the faithful, is hidden from the faithless; he affirms it to be a treasure.

VERS. 10.-- Always the mortification, etc. There is no doubt that in the martyrs Christ is slain, and that in 556Dthose who suffer for the faith, whether departures, or bonds, or stripes, are the passions of Christ, that his life also may be made manifest in their body. For the sufferings are they which show the merit unto the life to come, which Christ promised, whence the Apostle says in another place: When I am weak, then am I powerful, and again: Through tribulations, etc. May be made manifest. For certain men doubted concerning the resurrection.

VERS. 12.-- Therefore death, etc. Because through death we obtain the life of Jesus: therefore death is not useless, but works something great in us. But the life wherein you delight in earthly things works in you eternal death. Or else, then, passively, that is, for the hope of the life of Jesus death is wrought, that is, by the aforesaid sufferings 557Ait is effected in us, that is, we permit it to be effected: but through this, life is effected in you, that is, faith is planted.

VERS. 14.-- With you. Not you with us, as inferiors, but that you may be our equals, if you will. And I well affirm concerning you, that we do all these things for the instructing of you by our example. So all things look to you: that the grace of God abounding in us may abound in you, and through you in others, and through you many it may abound in thanksgiving, that both you and they may give thanks to God. Unto the glory of God, that is, to show God glorious.

VERS. 1.-- For we know that if our earthly house of this habitation be dissolved, that we have a building, etc. That is, we shall have an immortal body, 557Bif the body be dissolved through tribulations, and therefore, since it shall be so dissolved, so that the condition and the cause is set down first. Not made with hands, but eternal. That is, not made by the embrace of men, namely, not brought forth by the work of human generation nor increased by human fomentations, but ineffably framed together by God. Eternal. Because in it there shall be abiding without end.

VERS. 2.-- For. Not only for the present habitation, but also, in this, that is, in the consideration of this so great glory, we groan. From the delay of desire: which we should not do, unless we were certain. In figure of which thing Axa the daughter of Caleb asked for the upper watering and the lower watering, that we should pour out tears, not only for the misery of our present sojourning, but for the delay of the glory above. We groan, because 557Cwe long beyond the invocation of the soul, which we have already received. From heaven. That is, we desire to have an immortal and impassible body, after the likeness of the heavenly.

For we also who, etc. As if he should say: We who are more perfect groan for the delay, because even the less perfect groan, who cherish the flesh. But the Apostle numbers himself among these, lest they should think the less of themselves.

VERS. 3.-- If so be that clothed with the glory of the promise; not naked. This the saints desire, lest, rising again with the body received back, they be found naked, that is, strangers to the promised glory. For this is what is needful: that, being clothed with the body, they may be clothed upon with glory, which is a change into brightness. Being burdened with that body: by which nevertheless we do not wish death to be taken from us, but to be clothed upon, that is, to be clothed by God with the robe 557Dof immortality which shall destroy mortality, not that it should come over it.

VERS. 4.-- We that are in the tabernacle. We who love the habitation of this body, for which there is no need to care, since it is not a tabernacle save for a time, do groan with the desire of the heavenly. We, I say, being burdened, as if he should say: It is no wonder if we groan: because we are far removed from blessedness. For we groan even over this lesser thing, that we are stripped of this body. For that. That is, for that reason we groan. Because we would not be despoiled, if this could be done. Or, we groan with the desire of the heavenly. But God hath wrought this. Or, we would not be despoiled: God nevertheless hath wrought it that we should desire immortality. That it may be swallowed up, etc. So that mortality may be nowhere. 558ANot beneath, not above, not within, not without. For death is swallowed up in victory.

VERS. 6.-- Being confident. God makes us to will immortality, and makes us also certain through the Spirit, and therefore we are confident. We are absent from the Lord. How? when it is written elsewhere: In him we live, and move, and are? (Act. XVII.) Because, although God is everywhere, yet he is not seen here as in heaven. We are absent therefore not by faith, but by sight.

VERS. 10.-- That every one may render. Even children, who, if not by themselves, have done by others, while through them they believed or believed not, according to which they are judged, not according to what they were about to do if they lived long. For he says: according as he hath done in the body, not as he was about to do if he lived, in vain therefore does a man promise himself after this 558Bbody what here in the body he neglected to procure. We persuade. The apostles persuade that the rest, living well, believe and provide for themselves, because by the perverse speech of certain men the day of the Lord is come into doubt

VERS. 11.-- But to God we are manifest, because we preach this which God commands.

VERS. 13.-- For whether in mind. As if he should say: Of us assuredly you may glory, because whatsoever we do is either the honour of God or the profit of our neighbour. Or whether we go beyond, that is, if we commend ourselves (wherein we are thought senseless), it is to God, that is, unto the honour of God, who has so exalted us. Or whether sober: that we speak not high things of ourselves, this is unto your profit. For whether we go beyond in mind. The Apostle speaks of a certain ineffable contemplation and rapture, where he heard what 558Cit is not lawful for a man to speak. It is to God: not to you, who cannot receive it.

For whether we are sober. By condescending. To you. Because we so speak that you may be able to receive it. These are the angels of whom the Lord says in the Gospel: You shall see heaven opened, and the angels ascending and descending upon the Son of man; these same angels Jacob saw upon the ladder ascending and descending.

VERS. 14.-- For the charity of Christ, etc. Because Christ died for us out of charity, it is evident that all died in Adam; for whom Christ died, that he might free them from death. And lest that grace be useless to men, the apostles, that they may allure them, of necessity praise themselves; for through the glory and merit of the apostles the grace and benefit of Christ is acknowledged. 558DIf one for all. That is, if Christ died for all as far as in him lay, although he profited not all, therefore all men also ought to die for his honour.

VERS. 15.-- Who live in the body, should live not to themselves, but to the will of God. Which indeed they ought: because although Christ even unto death was weak and wronged, yet now after the resurrection he is not so, but appears what he seemed to be. Whence: When you shall have lifted up the Son of man, then shall you know that I am he (Joan. VIII). Let them therefore render him recompense as to God, not to a mere man who suffered for them.

VERS. 16.-- We know no man. That is, we praise. According to the flesh. That is, one seeking his own things, not those 559Awhich are Christ's: temporal things, not eternal. Nor ought anyone to do this, because although Christ was mortal as I am, whereby I thought him to be a man only, while I was unbelieving: yet now he is immortal, and so we are secure of the reward. If therefore anyone is born again new in Christ, for him mortality has already passed away in hope, and shall pass away, and a new immortality shall be given. Or, if anyone is new, the old law has passed away for him, and he has a new one. No man not according to the flesh. He holds the life to come with a hope so sure, as though it were already present: which was fulfilled in Christ rising again, which is not according to the flesh: not but that we shall rise again in the same substance of flesh, but that it will not be in the same quality of corruption, which is signified by the name of flesh. And if we have known according to the flesh. Because although, while he was unbelieving, 559Bhe understood Christ to have been promised in the law according to the flesh, so that he observed the things of the law and commanded them to be kept: yet nevertheless after his conversion he does not now believe it to be so any longer, but the shadow wholly ceases.

VERS. 17.-- The old things. Wholly the Old Testament and all things pertaining to the old man, as such. New things. There have come the New Testament, and all things of the new man. The old things. As the error of idolatry, upon which the knowledge of the one true God has followed.

VERS. 19.-- God was in Christ. By this it is understood that the Father is in the Son, and the Son in the Father, because their substance is one. There is unity, where there is no diversity: and therefore the one is in the other, because both their image and their likeness is one.

VERS. 20.-- Be ye reconciled. We are reconciled by confessing 559Cour sins, and by repenting to him who reconciles us to himself.

VERS. 51.-- VERS. 51. He hath made him sin for us. It is the usage of the Old Testament that sacrifices for sins are called sins, or, sin is said to be the likeness of the flesh of sin. Whence it is said: Of sin he blotted out or condemned sin, that is, out of the likeness of the flesh of sin: because God sent his own Son in the likeness of the flesh of sin. So also a curse is taken for death, which comes of the curse of God, that what is said in the law may be understood as truly said: Cursed is every one that hangeth on a tree (Deut. XXI). [Vulg. Deut. XXI, 23 maledictus a Deo est qui pendet in ligno, "cursed of God"; the reading with omnis is that of Gal. III, 13] What is it that he says, cursed? that is, earth thou art, into earth shalt thou go (Gen. III). [Vulg. Gen. III, 19 pulvis es et in pulverem reverteris, "dust thou art, and into dust shalt thou return"] What is it that he says, every one? Because Christ, who hung on the tree, though he was the true life, died a true death, not a feigned one.

• 559D

VERS. 1.-- Lest in vain. The grace of God is the remission of sins, which he receives in vain who is not willing to exercise himself in good works, or who trusts in the things of the law.

VERS. 2.-- Now is the time. Which was not in the old law, or, now, not tomorrow, not a year hence: because straightway, at the death of a faithful man: salvation is given.

VERS. 3.-- That it be not blamed. Which would surely come to pass, if what we teach by word we did not show forth by the example of our work.

VERS. 4.-- As the ministers of God. These do not flatter, as the false apostles do, being eager for gain. In much patience, in 560Atribulations. Amid so many hard things the burden of Christ is light, and is rest, while within the Holy Spirit gives life and the hope of what is to come softens all things, for love makes all things savage and monstrous easy and well-nigh nothing. And according to this understand what is said: Come to me, all you that labour and are burdened, and I will refresh you (Matth. XI). And again: Take up my yoke upon you, and you shall find rest to your souls. For my yoke is sweet (Ibid.), etc.

VERS. 6.-- In chastity being had, in knowledge, that all may know how to act chastely, and mingle in nothing of adulterate opinion. In sweetness, being had, in the Holy Spirit: that is to say, that they be sweet and affable according to God, not like those who by sweet discourses seduce the hearts of the innocent. In charity not feigned. That charity is feigned which forsakes 560Bin adversity.

VERS. 7.-- In the power of God. Let us not hope in man or in goods; if there is anything of good, let us attribute it to God. Or he says this, because he who has the things aforesaid works miracles for the conversion of unbelievers.

VERS. 8.-- By glory and dishonour. Let us show ourselves as the ministers of God. By glory. Whether we are glorious among men, or ignoble and despised, let us neither be puffed up thereby, nor thereby sink down or grieve. In the same way if we are defamed for some crime, or have a good repute for some work. Likewise let us show ourselves to God, held as seducers among some, which is false. And he does not say simply, held seducers, but adds: as, and thence comes the ill fame. And among others held as true. As if to say: this is true, 560Cyet let us neither be proud at a good esteem, nor grieve at a bad. Likewise held among others, as chastised, etc.

VERS. 10.-- As sorrowful. The enemies thought that the apostles would not escape the threats of the wicked. They themselves, by the help of God, are safe from death present and to come. Possessing all things. Such are they who, casting away earthly riches, already hold the heavenly by faith. As having nothing they possess all things, who, keeping earthly things for use or for the work of mercy, hope that they shall one day have the heavenly riches. The glory of the apostles was to possess nothing at all, to be without care: and to possess both the things and the lords of them, because all things were laid at their feet.

VERS. 11.-- Our mouth. As if to say: I have said many things 560Dabout you, but all these, said amply and diffusely, look to your correction, O Corinthians, and not to my own pride; and so you are foolish, who have dismissed me.

VERS. 14.-- Bear not the yoke, etc. The reason is, because you are just, they wicked: and therefore in nothing ought you to have fellowship with them.

VERS. 15.-- But what agreement of Christ. As Christ and Belial do not agree, so the Christian and any unbeliever whatsoever. Likewise the temple of God has nothing in common with idols; and because you are the temple of God, therefore you ought not to have fellowship with those who are the temple of the devil.

VERS. 16.-- With idols? He forbids idols to be worshipped, because they separate from the one God. By all these ways he shows 561Athat the fellowship of the false apostles is to be shunned. For I will dwell in them. This can be understood of the bodily converse which Christ carried on among men. And Christ says: I will dwell among them and will walk (Baruch III), that is, I will have converse among them bodily. Whence elsewhere: He was seen upon earth, and conversed with men; and The Word Vebum was made flesh, and dwelt among us (Joan. I). And here Christ is our God, and the Church is his people: and therefore the Apostle wills them to be separated from every defilement.

VERS. 1.-- From all iniquity. [Vulg. 2Cor 7:1 mundemus nos ab omni inquinamento carnis et spiritus, "from all defilement of the flesh and of the spirit"; the received text has no iniquitate] That is, of the mind: which then comes to pass, if we follow the fear of God, because he who does these things without God is holy of the world, not of God. From all 561Bdefilement of the flesh. That is, of fleshly observance; and perfecting the sanctification which is of the Holy Spirit only.

VERS. 3.-- To die together. Either that you may suffer with me, or that you may be crowned with me.

VERS. 4.-- I am filled with consolation. Through those already corrected, he invites others to correction. I exceedingly abound, etc. This befalls the Apostle while he sees those advance for whom he suffers.

VERS. 5.-- Our flesh. He says flesh, because in adversities the soul, which is in the body that suffers, rests in the hope of what is to come. Without. This is understood of open enemies, within of false brethren, who are the more hardly borne. Or, from those who are without there is tribulation: concerning these, namely the faithful who are within, that is, in the Church, there are fears, lest they 561Cbe moved. Or, concerning those who are within, that is, in the Church, in body, not in mind: in name, not in the man, that is, concerning false brethren, as before.

VERS. 7.-- Wherewith he was consoled in you. Because I saw Titus consoled in you, I also have been consoled.

VERS. 8.-- And if before it repented me. He says this lest he seem inhuman, as one who would rejoice at the sorrow of others. Seeing. As if to say, it repents me not, but I rejoice. Seeing that, that is, although I see that the Epistle made you sorrowful; whence at first I grieved, and it repented me.

VERS. 9.-- You were made sorrowful. Not with anger, which makes men worse, but with shame, which corrects.

VERS. 10.-- Penance unto salvation. The satisfaction of penance is to cut away the causes of sins, and not to allow an entrance to their 561Dsuggestions.

But the sorrow of this world, etc. When the sinner grieves that he has been detected.

VERS. 11.-- For behold. Sorrow according to God makes a man repent unto salvation: because the things which lead to salvation work carefulness.

How great in you. He who repents is careful lest he sin anew, and does not excuse himself, but confesses: which is to defend himself from hell: and he desires to be re-formed, who knows himself deformed by sin, and has a zeal of good works, and takes vengeance in himself for what he has done amiss.

You have shewed, etc. That is, you have shown, by punishing him who had committed incest, that you are undefiled, from the 562Abusiness, that is, from the grievous sin of him who had his father's wife, by consenting to whom you had been defiled.

VERS. 12.-- Who did the wrong. As he who committed the incest. Or he touches those whom above in the first. Epistle he said had done wrongs and frauds to their brethren. And he shows that he wrote, that it might be forgiven them, not more for the sake of those who had sinned than for the sake of the Church, which has compassion upon everyone that suffers insult or fraud, and is indignant. And this is what he says: Therefore although I wrote to you, not only for his sake who did the wrong, that is, the fraud to his neighbour, nor for his sake who suffered the fraud, but to make manifest our carefulness, which, etc. [Vulg. 2Cor 7:12 nec propter eum qui passus est, with no object; the received text has no fraudem here] He shows that he has a carefulness for the whole people, namely that the unjust may be amended and the polluted sanctified, and that they may be reconciled to the Church.

562BVERS. 13.-- The more abundantly. As if he should speak of both, that is, of your correction and of the joy of Titus. But the more abundantly did we rejoice over the joy of Titus, because the Apostle rejoiced in himself not only over those corrected, but also over others whom he hoped were to be corrected.

VERS. 14.-- But as, etc. ete. In correcting, the truth of him who reproves appears, while those who are reproved amend themselves. For while the corrected are amended, they bear witness to him who reproves. Therefore the Apostle, showing his preaching to be true through the effectiveness of those men, says: But as all things in truth, etc.

And his bowels, etc. The affection of a holy man is in every good.

• 562C

VERS. 1.-- And we make known to you. Here (where it is treated of those corrected) mention is made of the collections: because he does not ask of others, whom he cannot persuade. Or, as other copies have it, to whom it profits not to give their own.

VERS. 2.-- That in much experience. Their grace was most abundant in much experience of tribulation. Because they were not scandalized at the tribulation of Paul and Silas which was there brought about: but with joy they received the word, being proved by their sufferings. And the deepest poverty. Slender in substance, rich in giving: because they wrought with a pure conscience.

VERS. 5.-- First to the Lord, amending themselves, then to the brethren, offering their own goods. Otherwise it was not to be received, because gifts blind the eyes, and 562Dbend down the rights of authority. But they who give lest they be reproved have not the fruit of giving.

VERS. 8.-- Not as commanding, etc. Not only did I ask Titus, but I myself say that you should abound, not as commanding. That is, not as enjoining a penance, because so the Corinthians would be held as by a vow.

VERS. 9.-- He became needy. He does not say, he became poor, when he had been rich: but, when he was rich. For he took up poverty, and did not lose his riches: within rich, without poor; God lying hidden in riches, man appearing in poverty.

That by poverty for him. [Vulg. 2Cor 8:9 ut illius inopia vos divites essetis, "that through his poverty you might be rich"; Migne prints the dative illi, and his own gloss immediately reads illius] For through his poverty we cast off abjicicimus the rags of iniquity, that we may be clothed with the robe of immortality. 563AAll therefore have been made rich, believing in the poor Christ. Let no man therefore despise himself, poor in his cell, rich in conscience. He sleeps more securely on the ground than the man rich in gold in his purple. Be not therefore afraid to come with thy beggary to him who, clothed with our poverty, where he made himself poor, made us rich.

VERS. 10.-- But also to will. As if to say: Some of you had willed it, but some had begun it: now, however, let both accomplish it.

VERS. 13.-- But by equality. Let each one divide with the saints as much as he has, because no more is required than he ought to keep for himself: so Zacchaeus gave the half of his goods to the poor.

VERS. 14.-- That there may be an equality. Not but that they differ 563Bin brightness: but because to all it is the same, and to all there will be sufficiency. As it is written. Of the manna, as a sign of this thing.

VERS. 15.-- He that had much did not abound. The saints have more in the hope of what is to come, less those who are rich in time, and yet there they shall be made equal. So that as here they support the want of the saints, so there they may be supported by them, and shall become rich in the eternal good. He that had much did not abound. So the rich man who gives much, and the poor man who gives little, if the will of both be equal, have an equal reward.

VERS. 18.-- And we have sent. The Apostle sent two brethren with Titus, but he does not name them, for perhaps the Corinthians did not know them, nor had they yet made trial of them. But since the multitude of the money collected 563Csuffices to give suspicion to the wicked, he affords security; therefore, he says, we have sent such men, and not one only, but two and three. And he commends them not from the Gospel and their election alone, but also because they have been proved, and for that cause chosen, so that they may suspect nothing.

VERS. 19.-- Unto this grace. That is, the preaching of the Gentiles, to which I am appointed, and which I will.

VERS. 20.-- Avoiding this. The Apostle does not wish to seem to act too negligently about the care of the saints, and therefore he gives warning beforehand, that his carefulness may appear as foresight. In this part. Of doctrine and of miracles, namely, that it be said, He preaches well, but he is not mindful of the saints, as the other apostles are, and as was commanded him.

VERS. 21.-- Before God. For our own sake our 563Dconscience suffices us: for your sake our good name ought not to be defiled, but to be strong among you. There are two things, conscience and good name: conscience for thyself, good name for thy neighbour: he who, trusting to his conscience, neglects his good name, is cruel.

VERS. 22.-- Confidence. As if to say: did he go because of confidence in you? and for Titus and Luke, with whom he gladly went.

VERS. 23.-- Whether. Or, whether through your fathers, the apostles of the Churches, unto the glory of God, that is, because they themselves are apostles of the Churches, that is, of the glory of God, of Christ, that is, unto the glory of Christ: because in them there is not the glory of men, but of Christ.

VERS. 24.-- The shewing. That is, your charity, 564Awhich you have shown to others, and our glory, which you have likewise shown to be true, show now, by receiving these men well, and this in the face of the Churches, that others may take example from you.

VERS. 2.-- And your emulation. By the emulation of the Corinthians other Churches (while they hear that those men, formerly entangled in errors, were afterwards made of good will) have been stirred up to a good work.

VERS. 4.-- We should be ashamed. For if this be not found which the Apostle testified concerning them, both he himself will blush and they themselves will be the more confounded.

VERS. 6.-- He that soweth sparingly. He does not sow sparingly who, having little, bestows little, if his mind be ready 564Bto give more, if he had more.

VERS. 7.-- Not out of sadness. He who gives unwillingly because of present shame has not a reward. For a cheerful giver, he who gives that he may be rid of the tedium of the one importuning him, not that he may refresh the bowels of the needy, loses both the merit and the thing. He gives largely who has the affection of giving largely, even if he have nothing that he can give.

VERS. 8.-- To abound, etc. For although what he who has little bestows be scanty, yet it abounds, because it is done with right judgment: because the question is not out of how much, but with what mind, it is given.

VERS. 9.-- For justice. He is just who reckons the goods of the world common, with a view to the end of the eternal reward.

VERS. 10.-- The increase of the fruits. Justice is holiness, and a good life: and thence the fruits, that is, the eternal 564Crecompense. The increases of alms: for which both here virtues, and in the time to come glory, shall be increased.

VERS. 11.-- Which worketh. That is, the bounty itself is the cause why thanks are given to God, of which bounty we are the ministers.

VERS. 15.-- Thanks be to God. He gives thanks to God for the alternate need, and for the alternate supplying of the need, of Christ's provincials and of Christ's soldiers. He has treated here of carnal things toward those, and after he had treated of spiritual things toward these, as one full of joys he exclaims: I give thanks, etc.

VERS. 1.-- But I myself, Paul. He begins to treat of the uncorrected, who were following the false apostles, and thought the Apostle 564Dfierce, as though he should say: The corrected I invite to almsgiving: Paul, truly humble, not proud, I myself who admonish others to almsgiving, the same to you as to them, I beseech, I say, etc.

VERS. 3.-- We do not war according to the flesh. For we do not exercise the warfare given us by God according to the flesh, that is, for earthly advantage.

VERS. 4.-- Unto the destruction of fortifications. That there may be destroyed the counsels fortified with the divers craftinesses of men or of demons. Fortifications, etc. Fortifications are the hearts of unbelievers, which the devil holds, and fortifies with divers errors, lest the word of God be able to enter in by faith, or by the likeness of fortifications. And to overcome these things let the arms of the Apostle's warfare avail, 565Aand he shows the parts of that fortification, namely, the counsels.

VERS. 6.-- And having in readiness. Because nothing bites us back, whereby we should be the less bold. To avenge, etc. Then does a man avenge disobedience, when he condemns it by obedience. Then does he destroy it, when he leads those who resist to the faith. And this is a worthy vengeance, that perfidy be condemned by those by whom it was defended.

VERS. 7.-- The things that are according to the face. I have said many things by which I have shown you that you ought rather to follow us than the false apostles, as though he should say: If the things which I have said do not suffice you, why should you follow me rather than the false apostles? See these things which are according to the face, that is, they are as evident as those things which are set before the eyes.

565BVERS. 8.-- I shall not be ashamed. Because it is both true, and not for my own glory, but this is said for your profit.

VERS. 9.-- But that I may not be thought. Here he says that, when he shall be present, he fulfils in deed what when absent he threatens in word. And he says this on the occasion of that sentence: ready to avenge all disobedience: that I may not, he says, be thought by you only to terrify with words, and not to fulfil in deed what I threaten with words, know that what I threaten with words I am about to fulfil in deeds.

VERS. 11.-- Let him think this, etc. (HIER.) Lest anyone think that I threaten those things, etc., as far as and toward sinners I stand forth strong by severity.

Such. Because if we were to stroke your vices, then we should not build up, but destroy.

565CVERS. 12.-- For we dare not, etc. Such shall we be in deed, because we are not like the false apostles, who usurp authority to themselves, and stroke vices. And this is: We do not insert ourselves among certain ones, that is, the false apostles who commend themselves, that is, who usurp authority. Which is, we do not put ourselves in the number of those men, that we should usurp authority, but we have received it from God. Or we do not compare ourselves to them, that, like them, we should flatter you and stroke your vices: which even one having authority might do.

VERS. 13.-- But we, etc. As those who by usurping glory beyond measure. But according to the measure. For at the beck of God he was admonished to preach the Gospel to the Corinthians. It had been apportioned to each one to whom he should be directed in his preaching, so that individuals might have 565Dcertain peoples of their own, of whose faith they might glory. But to the Apostle's rule all those belonged whom he had founded in the faith: he who had been sent by God to all.

VERS. 15.-- Not in other men's labours. To do this would be to glory beyond measure; but having hope in you: that is, to be magnified among others through you, and to preach the Gospel according to our rule, that is, according to what has been enjoined by God, not having hope to glory in another's rule.

VERS. 17.-- But he that glorieth. I will not glory in another's rule. And in like manner let him who glories, that is, who wishes to exercise authority, glory in the Lord, that is, in the measure given by God.

566AVERS. 18.-- But whom God. Him God commends, and he is approved, whom he holds worthy, and whom he sends to preach his gift: whom he does not send, he does not commend, because unsent he preaches.

VERS. 1.-- Would that you would bear with me, etc. As if: I glory in my rule (which seems foolishness). but would that you would bear with me, etc. He calls foolishness the glorying according to the flesh, lest in that he should seem to them inferior, which glorying indeed he himself does not care for, but it profits the Corinthians that he should treat of it. Of foolishness. Because it is said: Let not thy own lips praise thee, but thy neighbour's. Bear with me. As if to say: Though I be burdensome, yet do you bear it patiently.

566BVERS. 2.-- I am jealous. Emulation is a motion of the mind on account of another's state, either unto good or unto evil. Here it is of love, not of envy, because he loves them with the emulation of God, that is, with that emulation which God inspires by his Spirit, by this he shows that the things which he will say, he will say out of love for them, not that they may tend to his own praise, but to the profit of these men. You to one. He descends from the plural to the singular, wishing it to be understood that the whole Church is a virgin, and that in all her true members she keeps virginity of the mind (although not of the body). Virginity of the flesh is a body untouched: this virginity is of few. Virginity of the heart is an uncorrupted faith: this is of all the faithful.

VERS. 3.-- But I fear. (HIER.) The serpent seduced Eve by lying about God, etc., as far as that it altogether 566Cis not, or is not eternal, he affirms against the authority of all the Scriptures.

VERS. 4.-- For if he that cometh. Not sent. You might well bear with him. If anything greater should be to you through them than through us, then you might well bear with it. To the Galatians he says anathema, if they should receive another gospel, which surely would not be greater, but contrary.

VERS. 5.-- I suppose. Above he treated of the false apostles, now of the true, than whom Paul seemed inferior; because he had not had converse with Jesus.

VERS. 6.-- For although I be unskilful. This does not pertain to the apostles, because they were not eloquent, but to the false apostles, who composed their words. Therefore he that is unskilful in speech is not guilty before God, but he who has not the knowledge of God, which pertains to salvation.

566DVERS. 7.-- Because I preached the Gospel freely. I did not do less, but more: because freely, whence you are angry with me, and prefer others before me: although this is not a matter of sin, but of glory.

VERS. 10.-- There is truth. (HIER.) As Christ once appointed, and did not deny it, it is necessary that I too, not having lied, should so do. That wherein they glory. They glory in receiving, but since I do not receive, they shall not receive. For such, etc. They may be found even as we. That is, like to us. Wherein, that is, in this, that they may glory that they are like to us.

VERS. 13.-- Transforming themselves. For the tempting of those whom it is needful so to instruct. Or for the deceiving of them, according as is just. For this the great mercy of God is 567Anecessary, lest anyone, while he thinks that he has good angels for friends, should have evil demons, feigned friends; and he suffers them as enemies the more hurtful, the more crafty and deceitful they are.

VERS. 15.-- Whose end. That is, the retribution given at the end of life shall be according to their works, because as the false apostles sought after things that perish, so they themselves also shall perish, and as the ministers of eternal justice, so they themselves also shall be eternal.

VERS. 17.-- That which I speak. In this substance of glory, that is, in the glory of the flesh which they think to be substance, that is, they so love it as if they believed that they subsist through it. But as it were in foolishness. Because these things seem to pertain to the swelling of the flesh, where there is foolishness. For it is foolishness that anyone should praise himself. But because 567Bthe Apostle does it not for his own sake, but for God's, therefore he says, as it were in foolishness.

VERS. 20.-- He striketh. That is, he deceives. He is struck on the face upon whose mouth an injury is inflicted. This certain Jews did, who, because they were of the race of Abraham, disparaged them, because they were uncircumcised, and set themselves before them, claiming to themselves the nobility of the flesh: whom the Corinthians bore with, and preferred to the Apostle.

VERS. 22.-- Hebrews. They are called Hebrews from Heber, who in the confusion of tongues alone retained the natural tongue. And because there are many Hebrews who are not Israelites, as the proselytes are, he adds: They are Israelites, and so am I.

VERS. 23.-- As one less wise. (AMBR.) He shows Ostendlt 567Cthat he was compelled to break forth into his own praise.

In labours. An occasion being found, he touches even the true apostles, than whom he laboured more, lest the grace in himself should seem the less.

VERS. 24.-- Of the Jews five times. It was the custom of the Jews in the synagogue to beat with stripes, for the sake of correction, those acting against the law. Whence they beat Paul five times as one assailing the law, and in each correction they gave him thirty-nine stripes, remitting the fortieth for mercy. One less. At the last time the thong was withdrawn. Or, at each beating one less.

VERS. 26.-- In perils of robbers, etc. Whom the devil (since he could not kill him in the city) stirred up against him on the way, although he carried nothing that robbers 567Dmight desire.

VERS. 27.-- In hunger. Where then is the promise of God: Seek ye first the kingdom of God, and all these things shall be added unto you? (Luc. XII.) But the physician, to whom we have once committed ourselves, knows when to apply these helps, and when to withdraw them.

VERS. 28.-- Carefulness. The greater the charity, the greater the wounds from other men's sins. Whence: He that addeth knowledge, addeth also sorrow. [Vulg. Eccle. I, 18 qui addit scientiam, addit et laborem, "addeth also labour"]

VERS. 29.-- Am I not burned? All tribulations burn, but not unto consuming, rather unto purging. This affection purges: because it comes of charity. All who suffer scandal are the frying-pan of those that have charity, that is, of the bones which bear 568Athe flesh, that is, of the perfect who carry and rule the carnal; whence: And my bones are fried together in a frying-pan. [Vulg. Psal. CI, 4 et ossa mea sicut cremium aruerunt, "my bones are withered like fuel"]

VERS. 31.-- I lie not. Because he bears me witness by signs and wonders.

VERS. 2.-- I know a man. As if concerning another, both the thing is told, and boasting is avoided. Whether in the body, or, etc. This the Apostle did not know, whether, when he was caught up, the soul was in the body, or whether it went out of the body altogether, so that the body lay dead, or whether, according to some other manner of a living body wherein the soul was, his mind was taken up to see or to hear the unspeakable things of that vision. And because this 568Bwas uncertain, therefore perhaps he said, whether in the body, or without. Caught up. Lifted up against nature.

Even unto the third heaven. That is, unto the knowledge of the Godhead. The first heaven is the airy; the second, the firmament; the third spiritual, where the angels and the holy souls enjoy the contemplation of God.

VERS. 4.-- He was caught up. (THEOPH.) See his utmost lowliness and humility, how he recounts these things as though of another: for of such a one, he says, I will glory. But for whose sake (if it was another that was caught up) dost thou glory? And so he says these things of himself. Secret words. An intimation concerning the hidden essence of God, as it were through words.

VERS. 6.-- Above that which, etc. For if I should relate great things 568Cand many, perhaps some would think that I am not weak, but an immortal man, or an angel, etc.; and therefore I speak sparingly of myself.

VERS. 7.-- And lest the greatness. I forbear to glory much, lest I be thought to be other than I am. And therefore a sting was given, pricking the flesh. Who? A malignant angel sent by Satan, that he might buffet him, that is, might repress every motion of pride by striking in tribulations, or by tempting (as some say) through lust. But a temptation to which consent is not given is not a sin, but matter for the exercise of virtue.

VERS. 9.-- He said to me. By inspiration, or by an angel. For power is made perfect in infirmity. That is the perfection of virtues which has a contrary infirmity, with which it may lawfully strive: and therefore I will glory 568Din infirmities, not unwillingly, but gladly.

VERS. 11.-- I am become foolish. In all these commendations I seem foolish, but by your fault, who ought to have commended me against the false apostles.

VERS. 12.-- In all patience. He mentions patience first, which pertains to morals: because he long bore with them, as with impatient sick men, that, the power of signs being applied as a medicine, he might heal their wounds. And mighty deeds. A mighty deed is the genus of signs and wonders, that is, every miracle. A sign is that which at any time whatsoever signifies something, and is the genus of a wonder. A wonder, that which is in the future. Or a sign and a wonder are in those things which are against nature, a mighty deed in those things which are not against nature, 569Aas to free a man from disease by the imposition of a hand and by prayer.

VERS. 14.-- For neither ought the children, etc. Carnal fathers gather for their children, but it is meet that spiritual fathers should receive their charges from their children. But here he proves that he is unwilling to receive, to such a degree that he transfers the case of the carnal father to the spiritual: and he says that not only does he spend himself for their salvation, but that he is ready even to die.

VERS. 15.-- And I will be spent over and above, etc. This indeed is perfect charity, that one should be ready to die even for the brethren. But is it so as soon as it is born? When it has been born, it is nourished: when it has been nourished, it is strengthened: when it has been strengthened, it is perfected: when it has come to perfection, it says: I desire to be dissolved, and to be with Christ.

569BVERS. 19.-- Of old you think. As if to say: Perhaps you have long thought: that I say for the sake of excuse, as one guilty, that I did not burden you, but I say (God being witness, who knows) that I did not circumvent you, and not proudly, but in the magnifying of Christ in you.

VERS. 21.-- Lest again when I come, etc. (CHRYS.) It is glory to punish, to upbraid, to exact penalties, etc., as far as but because of his commandment.

And have not done penance. It does not suffice to change one's manners for the better and to depart from evils, unless satisfaction be made to the Lord for the things which have been done, by the sorrow of penance, by the groaning of humility, by the sacrifice of a contrite heart, alms co-operating.

569CVERS. 2.-- I will not spare. After so many corrections, if any do not amend themselves, they ought not to be spared.

VERS. 3.-- Or a proof. It is the custom of divine Scripture to attribute to the person of God what he does in us, as the Apostle attributed the very speaking to him by whose gift he was speaking, that is, to Christ. Who in you is not weakened, but appeared powerful when he gave gifts. Which things having experienced, let them not doubt that they can be punished by him.

VERS. 4.-- For we also are weak. Christ lives, who before had been weak. For we also, much less than he, although weak in him, that is, although in imitation of him we suffer many things from the faithless, yet we shall live, that is, we shall have power 570Athrough him in judging you. Or, we shall live with him, that is, in a like blessedness with him: and this out of the power of God; which is such in you, that is, in your consciences: In you. Toward you. The death inflicted by the faithless is life toward believers, because rising again by the power of God they shall live with Christ.

VERS. 7.-- Now we pray, etc. This the Apostle prays, that, these men doing well, he may not find in them things to be corrected, and that so the apostles may appear reprobates: for they are seen to be approved while they judge sinners. So then, if there be none whom he may judge, authority ceasing, they seem as it were reprobate. We may be reprobates, that is, we may appear reprobate, not having anything to avenge or to judge.

VERS. 9.-- For we rejoice, etc. (HIER.) We rejoice if it be not necessary that our power should appear, 570Bas Peter's appeared in Saphira and Ananias.

VERS. 10.-- According to the power. Again he shows that he does not desire to abuse his power upon them, adding that he received it not unto destruction but unto edification, whence he subjoins: Not unto destruction. But they are not destroyed who are corrected, but being corrected they are built up.

VERS. 11.-- Rejoice, brethren. That is, work well, that you may be able to have true joy. And the God of peace shall be with you. [Vulg. 2Cor 13:11 et Deus pacis et dilectionis erit vobiscum, "and the God of peace and of love shall be with you"; Migne's lemma lacks et dilectionis, and yet the gloss beneath expounds love by name] Hence there shall be to you peace from his love, hence the taking away of all evils. This peace has saved the world, has dissolved a long war, has joined earth to heaven, this has made men angels. Let him therefore imitate this peace. For love is the mother of innumerable goods, through this we have been saved, through 570Cthis we attain all unspeakable goods.

VERS. 13.-- Grace. He desires that the whole Trinity may bless them. He assigns to each his own fitting things. Grace, that is, remission, to the Son, charity to the Father, who out of love sent the Son, communication to the Spirit, through whom union is made. And the charity of God. The love of God sent Christ, whose grace saves. And that we may possess this grace of salvation, may the communication of the deed of the Holy Spirit, or the Spirit himself, be so with you, that he may communicate and confer upon you both the grace of Christ and the charity of God. As if: May the whole Trinity be with you, giving grace for the things committed and charity through the Spirit.