This chapter reveals the heart of the shepherd who seeks, not what is his, but what is for the sake of the church of God. In the midst of his anguish that he despaired even of life (8), as though he had the sentence of death in himself; he was only preoccupied with the mutual and practical love between him and his flock. He revealed his amazing love for them through the following: Whether he is afflicted or consoled, it is for the sake of their salvation (6; 7) He is in need of their prayers for his sake (11). He is their boast, as they are his, in the day of the Lord Jesus (14) He longs to visit them (15-24). He determined not to come to them while they are in sorrow, but to partake of their joy (24); because his joy is the joy of them all! A series of unceasing mutual love (2: 3). 1- The apostolic blessing1 - 3 2- Enduring all the suffering in Christ for their sake4 - 10 3- Their prayers for him while he was suffering11 4- He is their boast, and they are his12 - 14 5- His longing to visit them15 – 24 1- THE APOSTOLIC BLESSING: “Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, to the church of God which is at Corinth, with all the saints who are in all Achaia” (1) He did not begin by the name of the addressee as it was the custom at that time, but by the sender. But as an apostle writing to 9 his congregation, he begins with his name, as it was the custom of rulers and judges. He added Timothy to himself, not that he needed his help, but on account of that “on the testimony of two persons the word is realized”. He called him “our brother” to honor him in the sight of the people of Corinth, as a brother in the same faith, and as a partner in ministry, albeit not an apostle; as he did not say: “Paul and Timothy the apostles”. However, in his epistle to the Philippians, he added Timothy’s name without calling himself an apostle; as there was no need to confirm his apostleship to the Philippians. What an amazing humility, to call such a young man “his brother”, as an appreciation of his faith, his preaching and shepherding work! In his first epistle, he said: “Paul, called to be an apostle”, but here, in his second epistle, having already confirmed his apostleship, he says: “Paul, an apostle of Jesus Christ by the will of God”. He is committing them to accept it, as his mission will not depend upon their will, nor that of anyone else, but according to the will of God who called him, and his own consent that made it steadfast. The Lord Jesus has personally called him to preach among the Gentiles, according to the will of the Father which is One with that of the Lord Jesus. Again Paul calls the Corinthians “a church”, to gather all together; And he calls them “saints”, so that if there is someone defiled among them, he would be exempted from this greeting1. (St. John Chrysostom) The expression “with all the saints” is somewhat vague. He either means all the saints who accompanied him, or those in Corinth2. (St. Dedymus the blind) Two make a symphony of joyful mutual love, he mentioned: “Paul and Sosthenes our brother” (1 Corinthians 1); and “Paul 1 In 2 Cor. Hom 1: 2. 2 Pauline Commentary from the Greece Church. 10 and Timothy our brother” (2 Corinthians 1), sent to the same congregation1. (The scholar Origen) St. John Chrysostom believes that Paul refers here to the Christians in the entire province of Achaia, and not only to those of Corinth, on account of that all were going through the same problems, and all were in need of the same treatment2. Despite what some members of the church of Corinth had of spiritual, doctrinal, and behavioral problems, yet the apostle’s eyes looked at that church as a holy bride to a Holy Bridegroom; and because its congregation were seeking holiness, he counted them as saints. The church, following the lead of her Holy Groom, is the light of the world. In his work ‘Contra Celsum’, the scholar Origen calls on his opponents to compare between the heathen countries and the Christian churches established in them, in particular those in Corinth and Alexandria. Compared to the congregations among which the churches established By Christ, the churches appear as flames of light in the world. Who among us do not see that the few members of the churches, are mostly better than the multitudes in those civil congregations?! Comparing the council of God’s church with a city council, we shall find that certain members of the church councils are worthy of being honorable members of a divine city, in case such a city is found in the world. Whereas, we shall find that the civil members in a city council, by their questionable ethics, are unworthy of the prominent positions they occupy among their fellow citizens. In the same way, taking into consideration the virtues of the two categories; if we compare between the head of each church with the heads of these cities, we shall find those occupying even 1 Commentary on Matthew, 14: 1. 2 In 2 Cor. Hom 1: 2. 11 the lowest positions in the churches, to be superior to to all the civil rulers1. (The scholar Origen) “Grace to you and peace from God our Father and the Lord Jesus Christ” (2) Talking about his own compassionate fatherhood, and his giving for the sake of all, the apostle Paul seeks from them to look at the fatherhood of God the Father, and to the salvation work of Christ, to realize that the fatherhood of the apostle and his love for their salvation, are nothing but a shadow and fruit of the fatherhood of God the Father, and the giving of God the Son. The works done by the Father is also done by the Son, and the gifts presented by the Father are also granted by the Son. From this we understand that, although we know God being the Father, we still are counted as ministers of Jesus Christ. We do not call Him “Brother”, but “Lord”; on account of that He is the Only begotten Son, by nature, and not by adoption; and of that He is the Lord of all those He made the children of God2. (St. Dedymus the blind) “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comforts” (3) Talking about the sufferings, he and some of the Corinthians are going through, he starts by talking about the comforts coming from God; so that no one would concentrate his thoughts on the sufferings, but on the divine comforts. He presented God the Father here by three titles: 1- Father of our Lord Jesus Christ. 2- Father of mercies; who is compassionate to the soul as well as to the body; in this present time, as well as in eternity. 3- God of all comforts. The Old Covenant used to call God “The God of Abraham, Isaac, and Jacob” (Exodus 3: 15, 16; 4: 5; 7: 15), to confirm that 1 Contra Celsum 3: 27. 2 Pauline Comm. From the Greek Church. 12 He is the God of the covenant with the fathers and their seed. Here, however, he refers to the Son, to confirm the new covenant between God the Father and the believers through the blood of our Lord Jesus Christ; As, according to the same apostle: “To Abraham and his Seed were the promises made. He does not say, ‘And to seeds’, as of many, but as of one, ‘And to your Seed’, who is Christ” (Galatians 3: 16). He calls Him as well, “The Father of mercies”, for He finds pleasure and rejoices in presenting mercy; As according to the prophet Micah: “Who is a God like You, pardoning iniquity, and passing over the transgression of the remnant of all His heritage?” (Micah 7: 18). He also calls Him, “God of all comforts”, For from Him proceeds the Holy Spirit (John 15: 26), the Helper, and the Source and the Fountain of all comfort. The violence of some of the Corinthians has not taken away from the apostle his great compassion toward them; because, together with them, he enjoys the divine compassion and comforts, despite the faults of all. These comfort are supporting us amid the labors and sufferings of this world. He speaks here about “God of mercies”, to plant in them the spirit of hope, that God anticipates their repentance to grant them His mercies, and to reform their life. The apostle intends to give them some comfort, to spare them being destroyed by rebuke and firmness. By using the plural tense, he confirms to them that however great their iniquities are, yet God’s mercies and comforts are greater and stronger. God, being alone, “Holy and Good”, sanctifies the others and makes them good. Being alone, “the Blessed”, He grants the blessing, and does not take it from another; And, in the same way, being “the Father of mercies” by nature, He is the Source of all mercies, and does not seek it from another1. (St. Dedymus the blind) 1 Pauline Comm. From the Greek Church. 13 Paul, starting, not by the suffering, but by the comfort, he presents thanksgiving for it even before it happens; and clarifies that comfort dwells through suffering1. (Theodor, Bishop of Messisa) Believing in the “Comforter”, we know that this title equally applies to the Father, to the Son, and to the Holy Spirit, on the same level, according to the testimony of the inspired Holy Book, in which God the Son gave this title to Himself, and equally to the Holy Spirit, and to God the Father. David says to the Father: “You, O Lord, helped me and comforted me”; And the great apostle, in the same way, applies it to God the Father, saying: “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comforts” (3). John the apostle, as well, in one of his catholic epistles, uses the same title “the Comforter” for the Son; Then the Lord Himself says that He will send another Comforter, meaning the Holy Spirit2. (St. Gregory, Bishop of Nyssa) 2- ENDURING ALL THE SUFFERINGS IN CHRIST FOR THEIR SAKE: “Who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God” (4) The apostle’s heart flows with a perpetual thanksgiving to God, the Grantor of comforts amid the tribulations. In this epistle, referring to the exalted comforts of God in all situations, the apostle talks about God’s comfort to those who unjustly suffer for the sake of their belief in the Lord Christ; And His comfort to the sinners who return to God by repentance, to let them enjoy the fellowship with Him. The apostle probably refers to the comforts, to let them feel, even amid their sufferings, that they, themselves, could be of benefit to others. They should not stop at enjoying comforts, but 1 Pauline Commentary from the Greek Church. 2 Against Eunomius, 2: 14. 14 should flow them over their brethren who suffer like them. He probably wrote this to raise them up from the state of discouragement that dwelt upon them because of not visiting them. The Corinthians were very disappointed because the apostle did not come to them despite his promise to do so; Because he spent all the time in Macedonia, they assumed that he prefers the Macedonians to them. That is why Paul prepares their souls, and deals with their feelings against him, by proclaiming the reason for his delay, albeit not in a direct way1. He, who is loving, and is perpetually attached to God, would not be harmed by the violent waves, however abundant they may be, But, on the contrary, he would emerge out of them with a new strength. Whereas he, who is weak and failing, would often fall, even if there are nothing to bother him2. (St. John Chrysostom) He also reminded them of God’s comforts, to make them long to share them with others, to give the chance to them who fall then repent, to Experience them, and not to fall into despair. Paul wrote about this beforehand, as he intended to talk about the person who was condemned because of his grave sin; that he should be given the chance to be reconciled to the comforting power of God3. (Severian, Bishop of Gebalah) St. Gregory, Bishop of Nyssa, believes that these comforts are a deposit of the pleasures of the eternal life, which we experience in our depths here, to enjoy it to perfection in eternity. What is meant by saying that the kingdom of God is inside us? But that the pleasure coming from High up to the souls by the Spirit, would be like an image, deposit, or a model of the eternal grace, to be enjoyed by the saints in the life to come. God calls us, by the work of the Spirit for salvation, through our 1 In 2 Cor. Hom. 3: 1. . 2 العنایة الإلهیة، ترجمة عیدة حنا، ص 12 3 Pauline Commentary from the Greek Church. 15 sufferings, to a fellowship with the goodness and graces of the Spirit1. (St. Gregory, Bishop of Nyssa) “For as the sufferings of Christ abound in us, so our consolation also abounds through Christ” (5) It is as though the apostle proclaims that he who recognizes faith, only through studying books and listening to sermons, is miserable; as he does not gain the abundance of God’s comforts through the practical fellowship with the suffering Christ. The apostle Paul presents to us his own experience, that the abundance of his sufferings is giving him more strength, on account of that they open before him the door of the divine comforts. Instead of complaining of the abundance of his sufferings, he exhorts all to experience the blessings of the road of sufferings, in order to gain heavenly glories. Paul, not intending to grieve his disciples by presenting a full account of his sufferings, he, instead proclaims the greatness of the comforts he has got, reminding them of Christ2. Christ exalts our souls, counting those sufferings as His. What a joy dwells on us to become fellows of Christ, and to suffer for His sake. How glorious are the sufferings by which we liken His death! The way the goldsmith does when he casts a piece of gold into the furnace to go through fire for a certain time to be purified; So does God when he allows for humanity to be tested by the furnace of afflictions to be purified and to gain great benefit … I wish therefore that we would not be disturbed nor despair when temptations dwell upon us; because as the goldsmith knows for sure the exact time he should leave the piece of gold in the furnace, and takes it out at the right time, before it gets corrupted and burnt; How much more would God know that. Once He sees us purified, 1 On the Christian Mode of Life. 2 In 2 Cor. Hom. 1: 4. 16 he will release us from the temptations, before we fall down and collapse because of the multitude of our evils. When something unexpected dwells upon us, we should not murmur, and get disturbed, but endure the ordinances of God who elaborately knows how to purify our hearts by the fire of temptations, the way it pleases Him. He does all these things with one goal, namely, the benefit of those tempted. Hence the wise advice is to submit to God in everything, because He knows for sure when to take us out of the furnace of evil (Wisdom of Joshua 1: 1, 2). We should perpetually submit to Him, thank Him, and endure everything with perseverance; whether He grants us blessings, or chastisements, which are, as well, a kind of blessing. The physician does not only allows for us to go to cheerful parks, and to enjoy good things, but he sometimes, as well, has to use on us the scalpel and the surgical knife; In both cases he is the physician. And the father sometimes treats his son with compassion, and some other times he punishes and chastises him; and in either case he is a father. … Knowing for sure that God is more compassionate than physicians and fathers, we should not question His treatment, nor seek an account from Him thereof; But whatever He finds good in His sight, let Him do, whether He relieves us from temptations, or chastises us; Because in either case He intends to bring us back to the good path, and to give us fellowship with Him. He is aware of our needs, of what suit everyone of us, and of the way we are to be saved1. (St. John Chrysostom) If the more the sufferings of Christ abound in us, so our consolation also abounds through Christ; Let us then welcome the encouraging sufferings of Christ, and let them abound in us. The abounding consolation by which all the sorrowful enjoy, are not the same for everyone of us, because if they are the same, it would not be written that “the more the sufferings of Christ abound in us, so our consolation also abounds through Christ”; 1 یسوع والمفلوجان: للقدیس ذهبي الفم، ترجمة تادرس یعقوب ملطي، 1966 ، ص 35 الخ. 17 … and that those who partake of the sufferings, will also partake of the consolation according to their fellowship in the passion of Christ1. (The scholar Origen) The apostle draws our attention to enjoy seeing the suffering and the crucified Christ instead of being preoccupied with our own sufferings. The word “consolation” here came to refer to the enjoyment of the soul of seeing Christ present at the time of affliction. It is obvious that Christ Himself for whose sake we suffer, is present with us, consoling us, and saving us from labor through His divine intervention2. (Amrosiaster) By consolation, he means ‘Theoria’, interpreted as the “vision of the soul”; as the vision gives birth to consolation3. (Mar Isaac the Syrian) “Now if we are afflicted, it is for your consolation and salvation, which is effective, for enduring the same sufferings which we also suffer. Or if we are comforted, it is for your consolation and salvation” (6) Commenting on the two verses 6 and 7, St. John Chrysostom confirms the role of both the preacher and the listeners; all of them are committed to endure the sufferings for the sake of salvation. On another aspect, he interprets the expression “which is effective” as (which energizes itself); as it does not mean just “effective”, but (effective in themselves), to reveal that grace is effective in them, and contributes the more to the wish of their mind4. By that, the apostle confirms the role of the believer and his acceptance of the sufferings by his own free will, that the grace of 1 Exhortation to Martyrdom, 42. 2 Csel 81: 197. 3 Ascetical Homilies, 74. 4 In 2 Cor. Hom. PG 61: 428. 18 God will dwell upon him more and more; As grace responds the more to him who wishes for the salvation of his own soul. What he says is this: Your salvation is not only through our own doing, but through yours as well. Preaching the word to you, we endure sorrows; And receiving it, you would endure the same things. We endure to bring you forth what you should receive; and you endure to receive what you are granted, and not to lose it. Your salvation will be realized, not only through mere faith, but through sufferings and enduring the same thing together with us. Your salvation likens a boxer in an arena, full of the energy and of being “effective in himself”. This energy is revealed, increases, and exalts, the more you feel the need to suffer and to endure everything with dignity. (St. John Chrysostom) Dedicating his life to the account of the kingdom of God, and coveting the salvation of everyone, the minister becomes a holy tool in the hand of God, who would work through him, both in his afflictions, as well as in his comforts; would work by his words, as well as by his actions, the inner purity of his heart, and his apparent behavior; Namely God would work by his whole being. If the sufferings of the apostle bring forth in him the consolation of beholding the crucified and partaking of His crucifixion; He, in the midst of both his suffering and his consolation, would abide to his fatherhood of his congregation. If he moans, it would be for the sake of their salvation; And if he is consoled, it is to have them partake of his consolation, that he gets from the Lord. What could be compared to such a humility, when Paul obviously lifts those who fall down, up to his own level, as equal to him? Our salvation is to be more prominently realized when we endure everything with dignity. The work of salvation 19 does not include faith alone, but to endure the evils that would come upon us, as well1. Paul endured that cross, not only for his own sake, but to let everyone else learn to follow his lead; So he says: “Brethren, join in following my example, and note those who so walk, as you have us for a pattern” (Philippians 3: 17).; And: “The things which you learned and received and heard and saw in me, these do” (Philippians 4: 9); And also: “For to you, it had been granted, on behalf of Christ, not only to believe in Him , but also to suffer for His sake” (Philippians 1: 29). Human honors appear in a better way, when they gather in one person; but in spiritual things it is different: honors would have more splendor when shared by many, and would not be confined to one person2. (St. John Chrysostom) If the apostles had to suffer, how much more should the others suffer like them3? (Severian, Bishop of Gebalah) “And our hope for you is steadfast, because we know that as you are partakers of the sufferings, so also you would partake of the consolation” (7) The apostle never had any doubt that his suffering people would enjoy the divine consolation. By love, it is not possible to separate the apostle from his people; As, whether in his anguish or in his consolation, he aims to their salvation. It is therefore befitting of them not to separate themselves from him, but to partake of his sufferings and consolations, as though they are their own. This is the clear line in the whole epistle. 1 In 2 Cor. Hom. 2: 1. . 2 في مدیح القدیس بولس، عظة 7 3 Pauline Commentary from the Greek Church. 20 His hope in them is not shaken by their behavior. Paul also tells them that when he is consoled, so they will be; If the Corinthians count Paul’s sufferings as their own, his consolations would also become their consolations. By so saying, the apostle hopes to encourage them, and to make them accept his delay in visiting them more easily1. (St. John Chrysostom) “For we do not want you to be ignorant, brethren, of our trouble which came to us in Asia; that we were burdened beyond measure, above strength, so that we despaired even of life” (8) It is befitting of the churches to realize what the true ministers endure of troubles to the account of the kingdom of God. Here, the apostle does not refer to specific troubles, whether it was that provoked by Demetrius the silversmith (Acts 19); the plot of the Jews to kill him (Acts 20: 3); the confrontation of the beasts at Ephesus, as it came in the his first epistle to the Corinthians (15: 32); or others of the many near deaths met by him. It is obvious that the troubles with which the apostle was burdened, were beyond the limits of human endurance, so that he, and those who were with him, despaired even of life. It is also obvious that the apostle confronted a very great anguish just before writing this epistle, not mentioned in his history; and came to the knowledge of the Corinthians. And despite the life of perseverance of which the apostle Paul was known, he was moaning amid the great anguish he confronted; and we even see him admitting that he despaired even of life. Yet, hastening to raise his eyes up to God, his Savior, he was filled with joyful hope.. I think that Paul refers here to the riot provoked by Demetrius the silversmith in Ephesus2. (Theodoret, Bishop of Cyrus) By parading his troubles, Paul intended to let the Corinthians realize that what they, themselves, endure, are nothing compared 1 In 2 Cor. Hom. 2: 2. 2 PG 82: 379. 21 with what he does. When the disciple grieves for what he endures of troubles, he will find comfort when he realizes that his master suffers more than he does1. It would be very consoling for men to know about what the others are going through. If the news are bad, that would be of benefit to them to know how to keep themselves from falling like the others; And if the news are good, all will rejoice together. Here, as we can see, the news were very bad indeed2. (St. John Chrysostom) “Yes we had the sentence of death in ourselves, that we should not trust in ourselves, but in God who raises the dead” (9) God allows for His people to get into afflictions to make them realize their helplessness to save themselves on their own; then they would lean on Him as a Savior who is capable to raise them from the dead, and restore them to life. They would have the practical experience of their father Abraham, who believed in Him who gives life to the dead (Romans 4: 17). Although Paul expected to die, yet that did not happen. According to the nature of events that he went through, he should have died; but God did not allow it yet, to teach him not to lean upon himself, but upon God3. Those who have the honor of being affiliated to the army, wear a decorated uniform, and may have golden chains around their necks. But Paul was shackled with iron chains around his feet instead of golden ones around his neck; he bore the cross, was chased, scourged, and suffered hunger. Therefore, beloved brother, do not feel sad for Paul, for his adornments by God were better and more honorable. Bearing the cross is not in vain. It is amazing that Paul in his chains, scourges, and wounds, had more splendor than if he wore a royal robe and a crown. His attire made him more exalted! 1 Comm. On 2 Cor. 2 In 2 Cor. Hom. 2: 3. 3 In 2 Cor. Hom. 2: 3. 22 If we apply this to someone gravely ill, we shall find that jewelry and fantastic attire would not take away his fever; But when Paul’s handkerchiefs or aprons were put on the sick, the diseases left them and the evil spirits went out of them (Acts 19: 12); which is only befitting of the bearer of the cross. The way thieves will flee away if they see the sign of the king; how much more will ailments and demons do when they see the cross1?! (St. John Chrysostom) The perfect piety is realized by not clinging to this life; by putting in mind the response to death; and by not leaning upon ourselves, the beginning would be realized through being liberated from all external things: worldly possessions, vain glory and evil desires, as did the two disciples of the Lord: James and his brother John, who forsook their father and their boat on which they depended in their whole life; and as did Mathew who forsook his position as a tax-collector and followed the Lord, not only forsaking the profits of his prominent job, but not caring about the risks that would certainly dwell upon him and his family on the hands of the rulers for his desertion and negligence of his official duties. As for Paul, the world was crucified to him, and he to the world2. (St. Basil the Great) He first talked about the affliction, being the royal way to enjoy the divine consolations; and being the way of mutual love between the believer and his crucified Christ; as well as between him and his brethren. Then he crossed over to talk about the experience of death, as he despaired even of life; Yet for a limited time, then, in the midst of his anguish, he came to realize that he is indebted for his whole new life, raised from death, to his Christ raised from the dead. This practical experience, he lived in the past, saying, “delivered us from so great a death”; and is, as well, a present live experience, “and does deliver us”; and will extend by the spirit of hope in the future, “He will still deliver us” (10). . 1 في مدیح القدیس بولس، عظة 7 2 The Long Rules, 8. 23 “Who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us” (10) Their hope in God who delivers from death is not set on a bare view, but on practical experience. Having already delivered them, and is delivering them, there would be no doubt that He will still deliver them in the future till the end. He is the Keeper of His Kingdom which He has set, and sets in our depths. Recalling God’s dealings with us in the past would bring forth in us the spirit of thanksgiving, increase our faith in God’s work, and fill our souls with surety and joy in salvation. Although the resurrection is something that concerns the future, yet Paul reveals that it is happening every day, when man is delivered from the gates of death, which is a kind of resurrection. The same thing could be said about being saved from a serious illness or from unbearable temptations1. (St. John Chrysostom) 3- THEIR PRAYERS FOR HIM WHILE HE WAS SUFFERING: “You also helping together in prayer for us , that thanks may be given by many persons, on our behalf for the gift granted to us through many” (11) Imitating Paul, St. John Chrysostom sought from his congregation to pray for him, saying to them: [The bishop is in need of such prayers more than you do … The higher the rank of man, the more would also be his shortcomings. One virtue in a bishop is enough to lift him up to heaven, and a single transgression could cast him down into hell2]. Paul so said to exhort them to pray for one another; and to get used to thank God for what happen to them and to others. So doing for the sake of others, they would much more do it for their own sake. If someone of such a high rank cries out, saying 1 In 2 Cor. Hom. 2: 4. .99- 2 للمؤلف: الحب الرعوي؟، ص 98 24 that he was saved by their prayers, how much more it would be befitting of them to be meek and humble on their part1?! (St. John Chrysostom) The apostle’s perfect trust in the work of God would not lead him to seclusion, but rather to resort to the whole congregation to pray for his sake, to support him in his ministry. Every member is committed to pray for his own sake, as well as for that of his brethren, and to seek their prayers for him. What an amazing feeling in the heart of the apostle Paul; being indebted to God for His work in him and in his brethren; and at the same time,being indebted to his congregation who pray for his sake, and for his ministry. By such feeling, pride would never crawl into the heart of the apostle, so amazing in both his success and in his humility. 4- HE IS THEIR BOAST, AND THEY ARE HIS: “For our boasting is this: the testimony of our conscience that we conducted ourselves in the world in simplicity and godly sincerity, not with fleshy wisdom, but by the grace of God, and more abundantly toward you” (12) What the apostle cherish the most is the testimony of his inner conscience, and not the commendation or the condemnation of men. This inner conscience, lightened by the Holy Spirit, testifies to his simplicity and faithfulness in his behavior, by the grace of God, whether in his relationship with the world, or with the church in Corinth. He conducted himself in simplicity, namely, with an obvious goal, without diversion, in blameless sincerity, by the grace of God that knows nothing but uprightness; and not according to the human wisdom, that often resorts to deception and craftiness, under the pretence of ‘wisdom’. He works by the heavenly grace of God, seeking nothing but what is heavenly; and not by human wisdom, that cares for what is temporal and earthly. In his first epistle, the apostle Paul criticized the teachings that are set upon earthly human wisdom (1 Corinthians 1: 17; 2: 1 In 2 Cor. Hom 2: 5. 25 16); And here he refers again to this issue; counting those who teach them as preaching according to the world wisdom, for gaining material benefit, or temporal honor. That is what made the apostle reject any material benefit for his ministry. By the world here he means both the Jews and the Gentiles; as he covets the salvation of the whole humanity, their edification, and their glory. Those who live uprightly, will see the power of God work in their life, and will be consoled1. (St. John Chrysostom) It is befitting of virtue not to seek glory, honor, or authority; although a good person would ultimately gain all that in a good way; as these things would certainly follow virtue.. There is no true virtue, but that which seeks to reach the ultimate goal of true goodness2. The best virtue is that which seeks no human verdict, other than that of the inner conscience of man himself3. (St. Augustine) “For we are not writing any other thing to you than what you read or understand. Now I trust you will understand, even to the end” (13) Here he refers to his first epistle to them. As he wrote before, he is writing now about the divine Truth, from which he hopes they will never divert, but will abide till the end. Having been attacked by some, the apostle Paul presents his life, thoughts, and all his works, harmonizing with his preaching, and testifying to the truth of his ministry. The apostle Paul says that he preaches nothing other than what he has learned by the grace of God, with no addition on his part4. 1 In 1 Cor. Hom. 3: 1. 2 Cizy of Gld 5: 12. 3 The City of God, 5: 12. 4 Com. On Cor. 292. 26 Despite all the accusations against him, the apostle Paul says that he does not preach something, and thinks of something different; And all the facts themselves speak and confirm what is true1. (Theodoret, Bishop of Cyrus) What Paul says is supported by what he does. As through the works we may learn what a certain man truly thinks2. (St. Ambrose) Paul is not boasting; as all what he does is to write facts, that the Corinthians themselves know to be true3. (St. John Chrysostom) As also you have understood us in part) that we are your boast as you also are ours, in the day of the Lord Jesus” (14) Despite their close attachment to the apostle Paul, and getting to know him, yet their understanding of him remains in part; they still know nothing about his inner life, as they should. Some believe that, by saying “in part”, he does not mean their knowledge of him is not complete, but that not all the Corinthians know him, only some of them; having not benefited from his ministry, his preaching, his epistles, or his counsel. “In the day of the Lord”, that great day in which the depths of every man, his intentions, and his inner glories, will be proclaimed; when the believers would receive the fellowship of glory with Christ; when the Corinthians would boast of their apostle, and he would boast of them; and when they rejoice in his glory, and he exults in theirs in the Lord. Despite their in-part understanding of the apostle Paul, and of his inner life, yet it is enough to be a live testimony to the authenticity of his apostleship, to make them boast of him, and to respond to the word of God that he preaches, which makes him in turn boast of them. They cherish his practical gospel harmonizing 1 PG 82: 382. 2 CSEL 81: 200. 3 In 2 Cor. Hom 3: 1. 27 with his preaching; and he, on his part, cherishes the work of God in them through him; and both parties enjoy the eternal glories. Paul confirms that his boasting in his children is obvious, which will be for their benefit in the day of the Lord1. (St. Ambrose) You know us, not through hearsay, but through practical experience. The word “in part”, he says as a kind of humility. By his talk, Paul severs the roots of envy in the Corinthians; by making them his fellows in the glories of his good works2. (St. John Chrysostom) Paul says that the Corinthians understood him only in part; having not still rejected the vain accusations against him3. (Theodoret, Bishop of Cyrus) 5- HIS LONGING TO VISIT THEM: “And in this confidence I intended to come to you before, that you might have a second benefit” (15) In this confidence in that he is their boast, and they are his, as well, in the day of the Lord, he intended to visit them, that they might have more blessings; as he previously promised them in his first epistle (1 Corinthians 16: 5). Writing to them, as well as his future visit would increase their enjoyment of the blessed life, and the experience of the heavenly grace. They trust in his wisdom, whether he writes or visits, or postponed his visit. According to St. John Chrysostom, by the word “grace” he means (joy) 4. “that you might have a second joy”. The joy will be doubled by writing to them, then by visiting them5. (St. John Chrysostom) 1 CSEL 81: 200-201. 2 In 2 Cor. Hom. 3: 2 3 PG 82: 382/ 4 PG 61: 444 5 In 2 Cor. Hom. 3:2. 28 “to pass by way of you to Macedonia, to come again from Macedonia to you, and be helped by you on my way to Judea” (16) That was his original plan which was not allowed by God. Some believe that he promised the Corinthians in his first epistle that he would visit them after visiting the Macedonians first; but having been not ready to wait, he had to explain to them what was on his mind1. (Theodoret, Bishop of Cyrus) “Therefore, when I was planning this, did I do it lightly? Or the things I plan, do I plan according to the flesh, that with me there should be Yes, Yes, and No, No?” (17) When he wrote to them, planning to visit them, he did not do it lightly, namely, without serious thinking, and taking every thing into consideration, nor has so decided according to the flesh, but his goal was spiritual, that touches their spiritual growth. He was not seeking a temporal benefit, but to present to them a double grace. By that, Paul intended to respond to the accusation that he is not trustworthy, by proclaiming that he did not lightly change his mind, but new strong circumstances have compelled him to alter his original plan. When a spiritual person does not do what he intended to do, there has to be something else of more importance that concern the salvation of someone in particular2. (Ambrosiaster) He means to say that he did not change his plan to visit them, lightly or carelessly; but because he submits and is obedient to the Holy Spirit. As far as the carnal man is concerned, who is attracted to the present world, and is completely under its spell; he, being outside the spiritual influence, is free to go wherever he intends 1 PG 82: 382. 2 CSEL 81: 201-2 29 to go, and to do whatever he wishes to do; The spiritual man, on the other hand, is not free to do what he wishes to do, but is completely under the authority of the HolySpirit. So was Paul; he could not go to visit Corinth, because it was not according to the will of the Spirit1. (St. John Chrysostom) “But as God is faithful, our word to you was not Yes or No” (18) According to St. John Chrysostom2, by saying “our word” he means his preaching, work, and movements; all of which are not personally his own; but referring them to God, he says: “As God is faithful”. Yes, he did reveal to them his intention to visit them; yet his movements are not up to him, but up to the will of God. Putting the faithful God before his eyes, he presented to them nothing but the truth that knows no twisting by saying Yes sometimes, and No some other times. Namely, what he previously said and could not realize, was not a fault on his part, but because of either some circumstances concerning them that made him postpone the visit, or because of some other circumstances that concern the salvation of others, and compelled him not to forsake them. The apostle said that for fear that they might probably connect between the postponement of the visit, and his preaching or his gospel, and might wrongly assume that he easily changes his mind, and is not steadfast as far as the truth is concerned3. The apostle Paul had to explain the reason why he could not realize his promise to come to visit them, so that the Corinthians would not lose confidence in his preaching. His preaching was indeed trustworthy; but his promise was a personal intention, that was not allowed by God4. (St. John Chrysostom) 1 In 2 Cor. Hom. 3: 3. 2 PG 61: 446. 3 CSEL 81: 202. 4 In 2 Cor. Hom. 3: 3. 30 “For the Son of God, Jesus Christ, who was preached among you by us – by me, Silvanus, and Timothy – was not ‘Yes’, and ‘No’, but in Him it is always ‘Yes’” (19) What the apostle Paul, or any other apostle or minister preach, is the Person of the Son of God, Jesus Christ, the untwisted Truth, in whom is the ‘Yes’, and not the ‘No’. When, as humans, we confess that we lie, we are saying the truth, knowing that we lie; But the Word, namely, God, who is greater than us, would never do that. He is the divine Truth who speaks about the Father in a unique way; The power of the Word is great; He could not lie; In Him there is no ‘Yes’ and ‘No’, but ‘Yes’ ‘Yes’ and ‘No’ ‘No’. According to Ambrosister: [It is befitting of the qualified preachers to be clear in what they say; and not to utter anything that is not of benefit; as our human will often tends to lean to contradictory directions. Paul insists that he does not do according to his will, but according to what he knows to be of benefit. As far as Christ is concerned, this problem does not exist, Always intending what is of benefit; Hence His will is unchangeable, and unswayable1]. I say nothing but what I said before. My talk now is not different from what I have already said; Otherwise it would not be faith, but only distracted mind2! (St. John Chrsostom) “For in Him every one of God’s promises is a ‘yes’, and in Him ‘Amen’, to the glory of God through us” (20) According to St. John Chrysostom3, promises are set in God, are realized in Him, and not from man. Preaching the divine promises is a call to receive the Person of Christ, in whom we enjoy those true and faithful promises; In Him we find the Truth and the mercy, and God is glorified in us. He is the ‘New Covenant’, by which we enjoy the reconciliation 1 CSEL 81: 202-3. 2 In 2 Cor. Hom 3: 4. 3 PG 61: 447. 31 with God, and the eternal enjoyment of His love. And as said by the apostle: “Jesus has become a surety of a better covenant” (Hebrew 7: 22). By saying “through us”, the apostle confirms that what the Corinthians have enjoyed of exalted divine promises, have been realized in Jesus Christ, through the preaching of the apostle Paul and other apostles; And that what ended up to the glory of God the Father, is but through the Only begotten Son, preached through the apostle. In other words, through the apostles, the preaching of Christ was realized, in whom humanity has gained the divine promises, and in Him the Father was glorified. How could he then behave lightly, or with an unbefitting goal?! Paul’s preaching presents many promises: He says that we shall be raised up to life anew, and will ascend to heaven, He talks about non-corruption, and the great rewards waiting for us. These promises are unchangeable, not like Paul’s promise to visit them. They are always true1. (St. John Chrysostom) ”Now He who establishes us with you in Christ and has anointed us is God” (21) While defending himself, saying that he did not act lightly, the apostle Paul draws the attention of his readers to the work of the Holy Trinity: The Father who presented the exalted divine promises; the Only begotten Sin in whom those promises are realized; and the Holy Spirit who establishes the people together with the apostles in Christ, where they gain the anointment of sanctification, and the divine holy seal for their protection. God anoints His believers with the anointment of His Holy Spirit, to be established in what they gain in Jesus Christ, of the realization of the divine promises. Here the apostle joins himself with the people, to enjoy together with them the anointment of the Holy Spirit, granted by God to His believers to be established in Christ, the Only begotten 1 In 2 Cor. Hom 3: 4. 32 Son, to enjoy His divine power, and to gain the spirit of triumph over the enemy, the devil. Paul says that Christ will establish the Gentiles in the faith promised to the Jews; having made us all one1. (Ambrosiaster) If the source and the fountain have been established in a fitting way, how could we not enjoy the fruition coming from them? Each of them would lead to the other2. (St. John Chrysostom) After such words; having denied Satan, and there is no more mutual thing in you for him; and having established a covenant with Christ; and become completely His, he commands you to be sealed (anointed) with Christ, and to have the sign of the cross put on your forehead. Yet, that vicious beast would not shy away; hearing these words, he would become more vicious; and as expected, he would intend to charge against you in a spectacle; Hence God anoints your features, and seals them with the sign of the cross; by which the evil enemy would be reigned; and would no more dare to behold that scene; But once he sees the rays of the sun on your face, his eyes would be blinded and would jump away. Through the Mayroon (the anointment), the cross would seal you … You should know that it is God Himself, and not the priest, who anoints you; Just listen to the apostle Paul say: “He who establishes us with you in Christ and has anointed us is God”3(21). (St. John Chrysostom) The baptism: A seal of ‘Sphragis’4: “Who has also sealed us and given us the Spirit in our hearts as a deposit” (22) In the Old Covenant, The circumcision was like a seal inscribed on the body, without which man would lose his reference 1 CSEL 81: 203-4. 2 In 2 Cor. Hom. 3: 4. 3 Baptismal instructions 11: 27. . 4 المؤلف: الروح القدس بین المیلاد الجدید والتجدید المستمر، 1981 ، باب 5 :2 33 to the people of God, would be counted as a betrayer of the divine covenant, and would fall under the verdict of perdition; It is the “seal of the righteousness of faith” (Colossians 2: 11, 12). In the New Covenant, on the other hand, baptism is called a seal ‘Sphragis’, by which man bears the sign of the inner membership of the church, the union with the Lord Christ, and the acceptance of the kingdom of God. This term ‘seal’ probably refers to the apostle Paul, saying: “He who establishes us with you in Christ and has anointed us is God, who has also sealed us and given us the Spirit in our hearts as a deposit” (2 Corinthians 1: 21, 22); and, “…, in whom also, having believed, you were sealed with the Holy Spirit of promise” (Ephesians 1: 13). Baptism is a blessed seal1. (St. Clement of Alexandria) During baptism, in the presence of bishops, priests, or deacons, … approaching the minister of baptism, do not look at the seen face, but remember the Holy Spirit, about whom we are speaking now, as He is present to seal your soul. He will grant you the seal that will terrify the evil spirits; a holy heavenly seal, as it is written: “in whom also, having believed, you were sealed with the Holy Spirit of promise”2. How amazing is baptism, considered as a ransom for the captives … and a holy seal, never to be cut loose3. (St. Cyril of Jerusalem) Baptism is a fellowship in the Logos, and destruction of sin; It bears us to God; It is a key to the kingdom of heaven, a garment of incorruption, and a seal of the new birth4. (St. Gregory the Nezianzen) Many fathers spoke about baptism as a seal for the soul, like St. Clement the Roman1, Hermes2, the scholar Tertullian3, and St. John Chrysostom4. 1 Kay's Writings of Clement of Alexandria, London 1835, p. 439. 2 Cat. Lect. 17: 35. 3 Procortechesis 16. 4 PG 36: 361 C. 34 Approach, and receive the sacramental seal, to be recognized by your Master, to be counted among the saints, and as one of the known flock of Christ, to be placed on His right hand5. (St. Cyril of Jerusalem) The sign by which you will be sealed now, is a sign that you have become among the flock of Christ6. (Father Theodor, Bishop of Messisa) The seal is a guarantee of keeping, and of possession. In case you have the seal on you; when your souls and bodies are anointed with the holy oil and the Spirit, What could ever happen to you?! The flock sealed with the sign, could never be easily robbed; Whereas the flock that carry no seal is an easy prey to thieves…. You may, as well die in peace,… Do not fear being denied the help of God, granted to you for the sake of your salvation7. (St. Gegory the Nezianzen) The soul that is not protected, nor beautified by the new birth; I wonder how could the angels receive her, once she leaves the body! ... when she does not bear the seal (Asphragiston), nor any sign to designate her possessor! … She would indeed be carried on air, and would wander uncomfortably; no one would pay attention to her, being without a known possessor! … She would seek comfort, yet will not find it; would cry out in vain, and would unprofitably regret8. (St. Gregory, Bishop of Nyssa) Now, your name will be inscribed, and you will be invited to enter the camp (the spiritual camp). 1 Epis. 7,6. 2 Sheph. Sim 9: 6: 3. 3 De pudic 9:9. 4 In 2 Cor. Hom, 3: 7. 5 PG 33: 372. 6 Cat. Hom 13: 17. 7 PG 36: 367; 36: 377 A 8 PG 46: 424 C. 35 Each one of you will come and present himself before God in the presence of the uncountable hosts of angels; the Holy Spirit will put a sign on your souls, to be recorded among the army of the great King1. (St. Cyril of Jerusalem) The sign printed now is a sign that you have become among the flock of the Lord Christ, a soldier of the King of heaven … He is elected after his soul and body are tested, he will then receive the seal on his hand that designates the name of the King whom he serves. Now, taken to the kingdom of heaven, you could be recognized when inspected, as a soldier of the King of heaven2. (Father Theodor, Bishop of Messisa) Baptism is the seal of God. And as the first man was created in the image of God and according to His likeness, So is he who follows the Holy Spirit, he will be sealed by Him, and will take the image of the Creator3. (St. Eronimus) Those enlightened will receive the features of Christ … On everyone of them the form, image, and features of the Word will be printed; Christ will be counted as born in everyone of them through the work of the Holy Spirit … Those who are baptized would become other Christs4. (Father Methodeus) “Moreover I call God as witness against my soul, that to spare you I came no more to Corinth” (23) The apostle calls God as witness to his words; as there were among them those who still raise doubt in his person, words, and possibilities. 1 PG 33: 333A, 428A 2 Cat. Hom 13: 17. 3 Convivum virginum. Ench. Patr n. 613. .13 ، 4 على رسالة أفسس 1 36 Here, the apostle speaks with those who obviously wish for reform, yet have not exerted any effort in this concern. To spare them, he went to somewhere else at that time, hoping that they might manage to control themselves. Paul did not want them to assume that that he despise them as unworthy of his visit; As, once they realize that hope and have their ways reformed, he will certainly come to them1. (Ambrosiaster) Keeping himself away from Corinth for sometime, if it was done as a kind of chastisement, it was neither intended by him nor by them2. (St. John Chrysostom) “Not that we have dominion over your faith, but are fellow workers for your joy; for by faith you stand” (24) Here the apostle reveals that he is not a master who commands and has dominion over the faith of others; But is a loving father who longs to support them to fill their life with joy and gladness. He does not intend to use the authority and chastisement, but, by the spirit of encouragement, to give them joy and gladness. That is why he delayed his visit. As, by the faith preached to them by the apostle Paul or by any other apostle, they stand; It would be befitting of them, not to depend on anyone, whatever his rank or role in the church, but only on God, the Subject of their faith. Paul so says because faith should never be compulsory, but the product of free will3. (Ambrosiaster) Paul adds this, as his authority was obvious, something feared by the Corinthians4. (Father Theodoret, Bishop of Cyrus) 1 CSEL 81: 204. 2 In 2 Cor. Hom. 4:1. 3 CSEL 81: 204. 4PG 82: 386. 37 “Not that we have dominion over your faith”, nor we give commands concerning these things as masters and lords; We are appointed as teachers of the word, not to have authority over anyone1. Receiving treatment depends upon the will of the patient and not of the physician. That is what is realized by such an amazing man (Paul), when he said to the Corinthians: “Not that we have dominion over your faith, but are fellow workers for your joy” (24). As only Christians are not allowed to treat sinners against their will. The world judges, on the other hand, when they arrest and try the workers of iniquity, they use the law with great authority, to keep them from doing their evil, even against their own will. In our case, however, the sinner should be reformed, not by compulsion, but by humility2. (St. John Chrysostom) 1 In Ephes., hom 11. 2 On Priesthood, book 2: 3. 38 AN INSPIRATION FROM 2 CORINTHIANS 1 YOUR LOVE ENFLAMES MY HEART WITH THE LOVE FOR HUMANITY Your love is amazing, O the exalted and everlasting Love! When I see You find pleasure in suffering for my sake, My heart, in turn, becomes wide by love, to find pleasure in suffering. I am not worthy of suffering for Your sake. And for the sake of Your beloved children. In You, we all unite together. I enjoy their prayers for my sake. And, in my turn, I never cease to pray for theirs. I boast of them, having become a wonder! And they, in turn, cherish me. As we all share Your grace Your apostle Paul longed to visit the church in Corinth. By his fiery heart, he longed to visit every man. In case one falls, he counted the whole city as lost. And in case he repented, the whole church, together with the heavenlies exult. His longings are the fruition of the work of Your amazing Spirit. Indeed, how sweet is the love that comes from You!
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