TRV
John Chrysostom
Nicene & Post-Nicene · AD 325–500 · 7,356 passages across 56 books
Commentary
2 Corinthians 12:20
For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:
"For I fear, lest by any means when I come, I should not find you such as I would, and should myself be found of you such as ye would not." He is going to say something great and offensive. And therefore he also inserts this excuse [for it], both by saying, "All things are for your edifying," and by adding, "I fear," softening the harshness of what was presently going to be said. For it was not here out of arrogance nor the authority of a teacher, but out of a father's tender concern, when he is more fearful and trembling than the sinners themselves at that which is likely to reform them. And not even so does he run them down or make an absolute assertion; but says doubtingly, "lest by any means when I come, I should not find you such as I would." He did not say, 'not virtuous,' but "not such as I would," everywhere employing the terms of affection. And the words, "I should find," are of one who would express what is out of natural expectation, as are also those, "I shall be found by you." For the thing is not of deliberate choice, but of a necessity originating with you. Wherefore…
"For I fear, lest by any means when I come, I should not find you such as I would, and should myself be found of you such as ye would not."
He is going to say something great and offensive. And therefore he also inserts this excuse [for it], both by saying, "All things are for your edifying," and by adding, "I fear," softening the harshness of what was presently going to be said. For it was not here out of arrogance nor the authority of a teacher, but out of a father's tender concern, when he is more fearful and trembling than the sinners themselves at that which is likely to reform them. And not even so does he run them down or make an absolute assertion; but says doubtingly, "lest by any means when I come, I should not find you such as I would." He did not say, 'not virtuous,' but "not such as I would," everywhere employing the terms of affection. And the words, "I should find," are of one who would express what is out of natural expectation, as are also those, "I shall be found by you." For the thing is not of deliberate choice, but of a necessity originating with you. Wherefore he says, "I should be found such as ye would not." He said not here, "such as I would not," but, with more severity, "such as ye wish not." For it would in that case become his own will, not indeed what he would first have willed, but his will nevertheless. For he might indeed have said again, 'such as I would not,' and so have showed his love: but he wishes not to relax his hearer. Yea rather, his words would in that case have been even harsher; but now he has at once dealt them a smarter blow and showed himself more gentle. For this is the characteristic of his wisdom; cutting more deeply, to strike more gently. Then, because he had spoken obscurely, he unveils his meaning, saying,
"Lest there be strife, jealousy, wraths, backbitings, whisperings, swellings."
And what he might well put first, that he puts last: for they were very proud against him. Therefore, that he may not seem principally to be seeking his own, he first mentions what was common. For all these things were gendered of envy, their slanderings, accusations, dissensions. For just like some evil root, envy produced wrath, accusation, pride, and all these other evils, and by them was increased further.
He is going to say something great and offensive. And therefore he also inserts this excuse [for it], both by saying, "All things are for your edifying," and by adding, "I fear," softening the harshness of what was presently going to be said. For it was not here out of arrogance nor the authority of a teacher, but out of a father's tender concern, when he is more fearful and trembling than the sinners themselves at that which is likely to reform them. And not even so does he run them down or make an absolute assertion; but says doubtingly, "lest by any means when I come, I should not find you such as I would." He did not say, 'not virtuous,' but "not such as I would," everywhere employing the terms of affection. And the words, "I should find," are of one who would express what is out of natural expectation, as are also those, "I shall be found by you." For the thing is not of deliberate choice, but of a necessity originating with you. Wherefore he says, "I should be found such as ye would not." He said not here, "such as I would not," but, with more severity, "such as ye wish not." For it would in that case become his own will, not indeed what he would first have willed, but his will nevertheless. For he might indeed have said again, 'such as I would not,' and so have showed his love: but he wishes not to relax his hearer. Yea rather, his words would in that case have been even harsher; but now he has at once dealt them a smarter blow and showed himself more gentle. For this is the characteristic of his wisdom; cutting more deeply, to strike more gently. Then, because he had spoken obscurely, he unveils his meaning, saying,
"Lest there be strife, jealousy, wraths, backbitings, whisperings, swellings."
And what he might well put first, that he puts last: for they were very proud against him. Therefore, that he may not seem principally to be seeking his own, he first mentions what was common. For all these things were gendered of envy, their slanderings, accusations, dissensions. For just like some evil root, envy produced wrath, accusation, pride, and all these other evils, and by them was increased further.
2 Corinthians 12:21
And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.
"And lest when I come again, my God should humble me among you." And the word "again," too, is as smiting them. For he means, 'What happened before is enough;' as he said also in the beginning [of the Epistle], "to spare you, I came not as yet to Corinth." Seest thou how he shows both indignation and tender affection? But what means, "will humble me?" And yet this is glorious rather, to accuse, to take vengeance, to call to account, to be seated in the place of judge; howbeit he calls it a humbling. So far was he from being ashamed of that [cause of] humbling, because, "his bodily presence was weak, and his speech of no account," that he wished to be even for ever in that case, and deprecated the contrary. And he says this more clearly as he proceeds; and he counts this to be especially humbling, to be involved in such a necessity as the present, of punishing and taking vengeance. And wherefore did he not say, 'lest when I come I shall be humbled,' but, "lest when I come my God will humble me." 'Because had it not been for His sake, I should have paid no attention nor been anxious…
"And lest when I come again, my God should humble me among you."
And the word "again," too, is as smiting them. For he means, 'What happened before is enough;' as he said also in the beginning [of the Epistle], "to spare you, I came not as yet to Corinth." Seest thou how he shows both indignation and tender affection? But what means, "will humble me?" And yet this is glorious rather, to accuse, to take vengeance, to call to account, to be seated in the place of judge; howbeit he calls it a humbling. So far was he from being ashamed of that [cause of] humbling, because, "his bodily presence was weak, and his speech of no account," that he wished to be even for ever in that case, and deprecated the contrary. And he says this more clearly as he proceeds; and he counts this to be especially humbling, to be involved in such a necessity as the present, of punishing and taking vengeance. And wherefore did he not say, 'lest when I come I shall be humbled,' but, "lest when I come my God will humble me." 'Because had it not been for His sake, I should have paid no attention nor been anxious. For it is not as possessing authority and for my own pleasure, that I demand satisfaction, but because of His commandment.' Now above, indeed, he expressed himself thus, "I shall be found;" here, however, he relaxes and adopts milder and gentler language, saying,
"I shall mourn for many of them who have sinned." Not simply, "who have sinned," but,
"Who have not repented." And he said not, 'all,' but "many;" nor made it clear who these were either, thereby making the return unto repentance easy to them; and to make it plain that a repentance is able to right transgressions, he bewails those that repent not, those who are incurably diseased, those who continue in their wounds. Observe then Apostolic virtue, in that, conscious of no evil in himself, he laments over the evils of others and is humbled for other men's transgressions. For this is the especial mark of a teacher, so to sympathize with the calamities of his disciples, and to mourn over the wounds of those who are under him. Then he mentions also the specific sin.
"Of the lasciviousness and uncleanness which they committed." Now in these words he alludes indeed to fornication; but if one carefully examine the subject, every kind of sin can be called by this name. For although the fornicator and adulterer is preeminently styled unclean, yet still the other sins also produce uncleanness in the soul. And therefore it is that Christ also calls the Jews unclean, not charging them with fornication only, but with wickedness of other kinds as well. Wherefore also He says that they made the outside clean, and that "not the things which enter in defile the man, but those which come out from him;" and it is said in another place, "Every one that is proud in heart is unclean before the Lord."
And the word "again," too, is as smiting them. For he means, 'What happened before is enough;' as he said also in the beginning [of the Epistle], "to spare you, I came not as yet to Corinth." Seest thou how he shows both indignation and tender affection? But what means, "will humble me?" And yet this is glorious rather, to accuse, to take vengeance, to call to account, to be seated in the place of judge; howbeit he calls it a humbling. So far was he from being ashamed of that [cause of] humbling, because, "his bodily presence was weak, and his speech of no account," that he wished to be even for ever in that case, and deprecated the contrary. And he says this more clearly as he proceeds; and he counts this to be especially humbling, to be involved in such a necessity as the present, of punishing and taking vengeance. And wherefore did he not say, 'lest when I come I shall be humbled,' but, "lest when I come my God will humble me." 'Because had it not been for His sake, I should have paid no attention nor been anxious. For it is not as possessing authority and for my own pleasure, that I demand satisfaction, but because of His commandment.' Now above, indeed, he expressed himself thus, "I shall be found;" here, however, he relaxes and adopts milder and gentler language, saying,
"I shall mourn for many of them who have sinned." Not simply, "who have sinned," but,
"Who have not repented." And he said not, 'all,' but "many;" nor made it clear who these were either, thereby making the return unto repentance easy to them; and to make it plain that a repentance is able to right transgressions, he bewails those that repent not, those who are incurably diseased, those who continue in their wounds. Observe then Apostolic virtue, in that, conscious of no evil in himself, he laments over the evils of others and is humbled for other men's transgressions. For this is the especial mark of a teacher, so to sympathize with the calamities of his disciples, and to mourn over the wounds of those who are under him. Then he mentions also the specific sin.
"Of the lasciviousness and uncleanness which they committed." Now in these words he alludes indeed to fornication; but if one carefully examine the subject, every kind of sin can be called by this name. For although the fornicator and adulterer is preeminently styled unclean, yet still the other sins also produce uncleanness in the soul. And therefore it is that Christ also calls the Jews unclean, not charging them with fornication only, but with wickedness of other kinds as well. Wherefore also He says that they made the outside clean, and that "not the things which enter in defile the man, but those which come out from him;" and it is said in another place, "Every one that is proud in heart is unclean before the Lord."
2 Corinthians 13:1
· 2 passages
This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.
The wisdom of Paul and his much tender affection, one may observe in many other circumstances, but especially in this, his being so abundant and vehement in his admonitions, but so tardy and procrastinating in his punishments. For he did not chastise them immediately on their sinning, but warned them once and again; and not even so, upon their paying no attention, does he exact punishment, but warns again, saying, "This is the third time I am coming to you;" and "before I come I write again." Then, that his procrastinating may not produce indifference, see how he corrects this result also, by threatening continually and holding the blow suspended over them, and saying, "If I come again I will not spare;" and "lest when I come again I should mourn for many." These things, then, he doeth and speaketh, in this too imitating the Lord of all: because that God also threateneth indeed continually and warneth often, but not often chastiseth and punisheth.
He joins the unwritten to the written, as he has done also in another place, saying, "He that is joined to an harlot is one body; for the twain," saith He, "shall become one flesh." Howbeit, this was spoken of lawful marriage; but he diverted its application unto this thing conveniently, so as to terrify them the more. And so he doth here also, setting his comings and his warnings in the place of witnesses. And what he says is this: "I spoke once and again when I was with you; I speak also now by letter. And if indeed ye attend to me, what I desired is accomplished; but if ye pay no attention, it is necessary henceforth to stop speaking, and to inflict the punishment."
2 Corinthians 13:2
· 3 passages
I told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare:
Then that they may not think now also that there will be again a putting off, and merely a threat in words, therefore he both said before, "At the mouth of two witnesses or three shall every word be established;" and [now], "If I come again, I will not spare." Now what he means is this: "I will no longer put off, if (which God forbid) I find you unamended; but will certainly visit it, and make good what I have said."
Having showed before that he is unable to do this unless he is compelled, and having called the thing a mourning, and a humbling; (for he saith, "lest my God should humble me before you, and I should mourn for them that have sinned heretofore, and not repented;") and having made his excuse unto them, namely, that he had told them before, once and twice and thrice, and that he does and contrives all he can so as to hold back the punishment, and by the fear of his words to make them better, he then used this unpleasing and terrifying expression, "If I come again, I will not spare." He did not say, "I will avenge and punish and exact satisfaction:" but again expresses even punishment itself in paternal language; showing his tender affection, and his heart to be grieved along with them; because that he always to "spare" them put off.
"For if at the mouth of two witnesses or three every word shall be established, and I have come twice and spoken, and speak now also by this Epistle; it follows, I must after this keep my word. For think not, I pray you, that my writing is of less account than my coming; for as I spoke when present, so now I write also when absent." Seest thou his fraternal solicitude? Seest thou forethought becoming a teacher? He neither kept silence nor punished, but he both foretells often, and continues ever threatening, and puts off the punishment, and if they should continue unamended, then he threatens to bring it to the proof.
2 Corinthians 13:3
· 6 passages
Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you.
Then with much anger and vehement indignation against those who make a mock of him as weak, and ridicule his presence, and say, "his presence is weak, and his speech of no account;" aiming his efforts at these men, he says, "Seeing that ye seek a proof of Christ that speaketh in me." For he said this, dealing at once a blow at these, and at the same time lashing those also. Now what he means is this; "Since ye are desirous of proving whether Christ dwelleth in me, and call me to an account, and on this score make a mock of me as mean and despicable, as I were destitute of that Power; ye shall know that we are not destitute, if ye give us occasion, which God forbid."
Then, as I said, by transferring the argument from himself to Christ, he enhances their fear, he increases his threat. And what he says is this; "for even supposing I should do something and chastise and take vengeance on the guilty ones, is it I that chastise and take vengeance? it is He that dwelleth in me, Christ Himself. But if ye do not believe this, but are desirous of receiving a proof by deeds of Him that dwelleth in me, ye shall know presently; For he is not weak to you-ward, but is even powerful." And wherefore added he "to you-ward," seeing He is mighty everywhere? for should He be minded to punish unbelievers, He is able; or demons, or anything whatsoever. What then is the import of the addition? The expression is either as shaming them exceedingly by remembrance of the proofs they have already received; or else as declaring this, that meanwhile He shows His power in you who ought to be corrected.
But if he doth not display His power nor punish, (for thenceforward the Apostle transferred what he said from himself to Christ, thus making his threat more fearful,) it is not from weakness; for He can do it: but from long suffering. Let none then think His forbearance to be weakness. For why marvellest thou that He doth not now proceed against sinners, nor in his forbearance and long suffering exacts satisfaction, seeing that He endured even to be crucified, and though suffering such things punished not?
As he said also in another place, "For what have I to do to judge them also that are without?" "For those that are without," he says, "He will then call to account in the day of judgment, but you even now, so as to rescue you from that punishment." But nevertheless even this instance of his solicitude, although arising from tender affection, observe how he combines with fear and much anger, saying, "Who to you-ward is not weak, but is powerful in you."
He doth not employ those words then as assigning a reason, but rather in indignation, rather as attacking those that despise him. "For," he says, "I have no desire indeed to give you such a proof, but if you yourselves should furnish cause and should choose to challenge me, ye shall know by very deeds." And observe how grievous he makes what he says. For he said not, "Since ye seek a proof of me," but "of Christ that speaketh in me," showing that it was against Him they sinned. And he did not say merely, "dwelling in me," but "speaking in me," showing that his words are spiritual.
What then? tell me. Dost thou therefore punish, because they seek a proof? "No," he says; for had he sought this, he would have punished them at the first on their sinning, and would not have put off. But that he does not seek this, he has shown more clearly as he proceeds, saying, "Now I pray that ye do no evil, not that we may appear approved, but that ye may be approved, though we be as reprobates."
2 Corinthians 13:4
· 6 passages
For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you.
And he said this to draw the example unto his own case. For since the Corinthians beheld them persecuted, driven about, despised, and not avenging nor visiting it, in order to teach them that neither do they so suffer from want of power, nor from being unable to visit it, he leads on the argument up to The Master, because "He too," saith he, "was crucified, was bound, suffered ten thousand things, and He visited them not, but continued to endure things which appeared to argue weakness, and in this way displaying His Power, in that although He punishes not nor requites, He is not injured any thing at all. For instance, the Cross did not cut asunder His life, nor yet impeded His resurrection, but He both rose again and liveth."
"For though He was crucified through weakness, yet He liveth through the Power of God." These words have much obscurity and give disturbance to the weaker sort. Wherefore it is necessary to unfold them more clearly, and to explain the signification of the expression as to which the obscurity exists, that no one may be offended, even of the simpler sort.
And when thou hearest of the Cross and of life, expect to find the doctrine concerning the Incarnation for all that is said here hath reference to that. And if he says "through the Power of God," it is not as though He were Himself void of strength to quicken His flesh; but it was indifferent with him to mention either Father or Son. For when he said, "the Power of God," he said by His own Power. For that both He Himself raised it up and sustains it, hear Him saying, "Destroy this temple, and in three days I will raise it up." But if that which is His, this he saith to be the Father's, be not disturbed; "For," He saith, "all My Father's things are Mine." And again, "All Mine are Thine, and Thine are Mine." "As then He that was crucified was nothing harmed," he says, "so neither are we when persecuted and warred against."
What is, "though He was crucified through weakness?" "For though He chose," he says, "to endure a thing which seems to carry a notion of weakness, still this in no way breaks in upon His Power. That still remains invincible, and that thing which seemeth to be of weakness, hath nothing harmed it, nay this very thing itself shows His Power most of all, in that He endured even such a thing, and yet His Power was not mutilated." Let not then the expression "weakness" disturb thee; for elsewhere also he says, "The foolishness of God is wiser than men, and the weakness of God is stronger than men;" although in God is nothing either foolish or weak: but he called the Cross so, as setting forth the conception of the unbelieving regarding it.
He doth not then say this, that because He was weak He was crucified. Away with the thought! For that He had it in His power not to have been crucified He showed throughout; when He now cast men down prostrate, now turned back the beams of the sun, and withered a fig-tree, and blinded their eyes that came against Him, and wrought ten thousand other things. What then is this which he says, "through weakness!" That even although He was crucified after enduring peril and treachery, (for we have showed that peril and treachery are called weakness,) yet still He was nothing harmed thereby.
"For even we also if we are weak in Him, yet we shall live with Him through the Power of God." What is the meaning of "we are weak in Him?" We are persecuted, are driven here and there, suffer extremity. But what is "with Him?" "Because of the preaching," he says, "and our faith in Him. But if for His sake we undergo what is sad and disagreeable, it is quite plain that we shall what is pleasant also:" and so he added, "but we are saved with Him by the Power of God."
2 Corinthians 13:5
Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?
"For why speak I of myself," he says, "the teacher, who have so much care upon me and am entrusted with the whole world and have done such great miracles. For if ye will but examine yourselves who are in the rank of disciples, ye will see that Christ is in you also. But if in you, then much more in your teacher. For if ye have faith, Christ is in you also." For they who then believed wrought miracles. Wherefore also he added, "Try your own selves, prove your own selves, whether ye be in the faith. Know ye not as to your own selves, unless indeed that Christ is in you, ye be reprobate?"