Commentary on 2 Corinthians (Super II Epistolam ad Corinthios Lectura)

Ministers of our God, it shall be said to you, Is. LXI, v. 6. In these words the subject matter of this second epistle to the Corinthians is fittingly touched upon. For in the first epistle the Apostle deals with the sacraments themselves, but in this second he deals with the ministers of these sacraments, both good and bad. Now the reason for writing this epistle was that the Corinthians, after his preaching, had admitted false apostles, whom they preferred to the Apostle. On account of this he writes them this epistle, in which he commends the apostles and shows the dignity of the true apostles; he also shows and censures the falsity of the false apostles.

He commends the dignity of the true apostles from this, that they are ministers of God. Ministers, he says, of God, it shall be said to you, namely to the apostles, who indeed are called ministers with respect to three things.

First, with respect to the dispensing of the sacraments. I Cor. IV, 1: let a man so account of us as of ministers, et cetera. For Christ is the institutor of the sacraments, but the apostles and their successors dispense them, and therefore it is added in the aforesaid authority, and dispensers of the mysteries of God.

Second, with respect to governance, namely insofar as they govern the people of God. Sap. c. VI, 5: when you were ministers, you did not judge rightly, et cetera. For God governs all things through prudence. Hence whoever governs anything is called a minister of God.

Third, with respect to the working of human salvation, namely insofar as by their ministry and preaching, men were converted to salvation: of which salvation God alone is the author, because he it is who came to save what had perished, while the apostles are ministers. I Cor. III, v. 4 s.: what then is Apollo? What is Paul? Ministers of him in whom you believed, et cetera.

Of these ministers, then, the Apostle treats here, showing in this epistle their dignity, even while writing to the Corinthians. In this epistle he sets down certain things beforehand. First, the salutation; second, he continues the epistle, at the place blessed be God, etc.

Now in the salutation he sets down three things: for first he describes the persons who greet; second, the persons greeted, at the place to the Church which is, etc.; third, the goods wished for, at the place grace to you, etc.

Concerning the first, first the principal person who greets is described, namely Paul; second, the person joined to him, namely Timothy.

The person greeting is described from humility, since Paul, in Latin, is said to mean small. This is that small one of whom Isaiah 60:22 speaks: the smallest shall become a thousand, etc. Or from teaching, since Paul is said to be the mouth of a trumpet. This is that trumpet of which Zechariah 9:14 speaks: the Lord shall sound the trumpet, etc. And what is said in Isaiah 58:1 fits: lift up your voice like a trumpet, etc. From the authority of dignity, since apostle, etc.

Here three things are set down. First, that he is an envoy, whence he is called apostle, that is, one sent in a principal way. For only the twelve chosen apostles were sent by Christ. Luke 6:13: he chose twelve, whom also apostles, etc. But the other disciples were not sent in a principal way, but in a secondary way. And hence it is that bishops succeed the apostles, who have special care of the Lord's flock. But the other priests succeed the seventy-two disciples, who carry out the duties entrusted to them by the bishops. His dignity, then, is that he is an apostle. 1 Corinthians 9:2: if to others I am not an apostle, yet to you I am, etc. Galatians 2:8: he who worked in Peter, etc.

But why does he call himself apostle here, saying Paul, apostle, when in the epistle to the Romans he writes of himself as servant? The reason for this is that he rebukes the Romans for dissension and pride, which is the mother of dissension, since among the proud there are always quarrels. Hence, in order to call them back from dissension, he leads them to humility, by calling himself servant. But the Corinthians were stubborn and rebellious, and therefore, in order to repress their insolence, he here uses the name of dignity, calling himself apostle.

Second, it is set down whose envoy he is, namely of Jesus Christ. Below, 5:20: we discharge an embassy for Christ. Third, the manner is set down by which he obtained the embassy, namely that he did not thrust himself forward like a false one. Jeremiah 23:21: I did not send them, and they ran. He was not given to the people out of divine fury, according to that word of Job 34:30: who makes a hypocrite to reign, etc. Hosea 13:11: I will give you a king, but in my fury. He obtained the apostolate from the will and good pleasure of God. Acts 9:15: this man is a vessel of election to me. And therefore he says through the will of God.

Now the person joined to him is Timothy. Hence he says, and Timothy the brother. Brother, I say, on account of the faith, Matthew 23:8: you are all brothers, etc., and on account of dignity, since he was a bishop; and hence it is that the Pope calls all bishops brothers. Now he numbers Timothy along with himself, because, since he himself had passed through them, as he said in the first epistle, in the last chapter, they might believe that he had maliciously reported to the apostle those things about which he himself writes to them.

Consequently the persons greeted are set down, first the principal ones, second those joined to the principal ones, in what he says, to the Church of God, which is the whole faithful people, both clergy and laity. 1 Timothy 3:15: that you may know how you ought to conduct yourself. Which is at Corinth, since Corinth was the metropolis of Achaia. But the persons joined are all the saints, who are reborn by the grace of the one Holy Spirit. 1 Corinthians 6:11: but you have been washed, but you have been sanctified, etc. Who are in Achaia, whose metropolis is Corinth.

Now to these persons greeted the Apostle wishes good things. Hence he says, grace to you, etc. And concerning this he does two things. First he sets down the goods themselves; second, their author, at the place from God the Father, etc.

Now he sets down these two extreme goods, so that in them the intermediate ones may be understood. For the first good is grace, which is the principle of all goods. For before grace there is nothing in us but what is diminished. But the last of all goods is peace, since peace is the general end of the mind. For however peace is taken, it has the nature of an end; and in eternal glory, and in governance, and in conduct of life, the end is peace. Psalm 147:3: who has placed peace as your boundaries.

But who is the author of these goods he shows, adding from God the Father, etc. And these two can be distinguished in two ways, since when he says from God the Father, it can be understood of the whole Trinity. For although the person of the Father is said to be the Father of Christ by nature, yet the whole Trinity is our father by creation and governance. Isaiah 63:16: and now, Lord, you are our father. Jeremiah 3:19: you shall call me father. From God our father, then, that is, from the whole Trinity, goods come forth. Matthew 7:11: if you, though you are evil, etc.

But if God our father is taken for the whole Trinity, why is the person of the Son added, when he says and the Lord Jesus Christ? Is he then another person besides the Trinity? It must be said that he is added not on account of another person but on account of another nature, namely of the humanity assumed by the Son into the divine person; and this indeed he numbers along with the Trinity, since all goods come to us from the Trinity through the incarnation of Christ; and first grace, John 1:17: grace and truth, etc., second peace, Ephesians 2:14: he himself is our peace, etc.

Likewise, when he says from God our father, the person of the Father alone can be understood; and although the whole Trinity is our father, as has been said, yet the person of the Father is our father by appropriation; and thus what he says, and the Lord Jesus Christ, is understood of the person of the Son. But no mention is made here of the person of the Holy Spirit, because, as Augustine says, since he is the bond of the Father and the Son, wherever the person of the Father and the person of the Son are set down, the person of the Holy Spirit is understood.

Here begins the epistle, in which the Apostle does two things. For first he excuses himself for not having gone to them, as he had promised; second, he pursues his intention, in chapter 3, where he says "we begin again," etc. Concerning the first he does two things. First he sets down his excuse for the delay; second he assigns the cause of the delay, in the second chapter, where he says "but I determined," etc.

Concerning the first he does two things. First he renders them well disposed; second he sets forth his excuse, where he says "and with this confidence," etc. Concerning the first he does two things. First he wins their goodwill by relating certain things in general; second, certain things in particular, where he says "for not," etc. Now the Apostle wins their goodwill by showing that whatever he does, he does it all for their benefit. And concerning this he does two things. First he sets forth beforehand the benefit that comes to others from him; second he assigns the reason for these things, where he says "for as they abound," etc.

Concerning the first he does three things. First the act of thanksgiving is set down; second the manner of the thanksgiving, where he says "who comforts," etc.; third the cause, where he says "that we also may be able to comfort." He gives thanks, therefore, to the whole Trinity, from whom every good comes. And so he says "blessed be God," that is, the whole Trinity. Likewise to the person of the Father, when he says "and the Father of our Lord Jesus Christ," through whom, namely Christ, the Father has given us all things.

But it should be known that we bless God, and God blesses us, but in different ways. For God's speaking is his doing. Ps. 32:9: "He spoke, and they were made." Hence God's blessing is to do good and to pour in good, and thus it has the character of causality. Gen. 1:28, and 22:17: "Blessing I will bless you," etc. But our speaking is not causal, but recognitive or expressive. Hence our blessing is the same as recognizing the good. When therefore we give thanks to God, we bless him, that is, we recognize him as good and as the giver of all goods. Tob. 12:6: "Bless the God of heaven," etc. Dan. 3:57: "Bless, all ye works," etc.

Rightly, therefore, he gives thanks to the Father, because he is merciful, hence he says "Father of mercies," and because he is a comforter, hence he says "and God of all comfort." And he gives thanks for two things, of which men have the greatest need. For first they need evils to be taken away from them, and this mercy does, which takes away misery; and to have mercy is proper to a father. Ps. 102:13: "As a father has mercy on his children," etc. Second they need to be sustained in the evils that come upon them. And this is properly to be comforted, because unless a man had something in which his heart might rest, when evils came upon him, he would not endure. Then, therefore, someone comforts another, when he brings him some refreshment, in which he may rest amid evils. And although in some evils a man can be comforted and rest and be sustained by something, still God alone is he who comforts us in all evils.

And therefore he says "God of all comfort"; because if you sin, God comforts you, because he himself is merciful. If you are afflicted, he comforts you, either by rescuing you from the affliction through his power, or by judging through his justice. If you labor, he comforts you by rewarding, Gen. 15:1: "I am your reward," etc. And therefore it is said, Matth. 5:5: "Blessed are they that mourn," etc.

But he adds the matter of the thanksgiving, saying "who comforts," etc. As if he were to say: therefore blessed, because he comforts us in all tribulation. Below, 7:6: "who comforts," etc. But he sets down the cause of this, when he says "that we also may be able to comfort." Here it should be noted that there is an order in the divine gifts. For God gives special gifts to some for this purpose, that they may pour them out for the benefit of others. For he does not give light to the sun, that it may shine for itself alone, but for the whole world. Hence he wills that from all our goods, whether they be riches, or power, or knowledge, or wisdom, some benefit should accrue to others. 1 Pet. 4:10: "As every man has received grace," etc.

This, therefore, is what the Apostle says: "he comforts us in all tribulation." But why? Not that this alone should be for our good, but also that it may benefit others. Hence he says "that we also may be able to comfort them," etc. For we can comfort others by the example of our own comfort. For he who has not been comforted does not know how to comfort. Ecclus. 34:11: "He who has not been tempted, what does he know?" "Who are in all" - that is, in whatever distress. Is. 61:1f.: "The spirit of the Lord has sent me," etc., "that I might comfort all who mourn," etc.; Ecclus. 48:27: "he comforted them that mourn," etc.

We can, I say, comfort by exhortation to the endurance of sufferings, promising eternal rewards, by which, namely, we exhort you through the Scriptures and interior inspirations, that we may patiently endure, and exhort others by our example, and through the Scriptures themselves. 1 Cor. 11:23: "For I have received of the Lord," etc. Is. 21:10: "What I have heard from the Lord," etc.

Having set down the benefit that comes from the apostles to others, he consequently assigns the reason for what has been said, saying "for as they abound," etc. And because he had said two things, namely that God comforts us in all tribulation, and that we also may, etc., here he explains the reason for these two things, and first he shows how God comforts us in all tribulation; second, how our comfort is turned into the comfort of others, where he says "but whether we are in tribulation," etc.

He says, therefore: rightly I say that he comforts us in all our tribulation, because according as the sufferings of Christ abound in us, etc. He says "of Christ," that is, begun by Christ. Ez. 9:6: "Begin at my sanctuary." For in Christ the sufferings for our sins began, because he himself bore our sins in his body upon the tree, 1 Pet. 2:24, then through the apostles, who said "we are put to death all the day," Ps. 43:22, etc., then through the martyrs, who "were cut asunder, were tempted," etc., Heb. 11:37; lastly the sinners themselves will patiently bear the wrath of the Lord for their own sins, because they have sinned against him. Or, "sufferings of Christ," that is, those which we endure on account of Christ: Acts 5:41: "the apostles went rejoicing," etc. And Ps. 43:22: "For your sake we are put to death," etc. As, I say, sufferings of this kind abound, so through Christ our comfort abounds. Ps. 93:19: "According to the multitude of my sorrows," etc.

After the Apostle has shown that God consoles his servants in tribulations — namely, the ministers of the faith and the preachers — here he consequently shows that their consolation redounds to the good of others. And concerning this he does two things. First he shows how their consolation is for the benefit and salvation of others; second he sets forth the order of this consolation and salvation, at the place *which worketh patience*, etc.

Concerning the first, it should be noted that the Apostle says he has received three things: tribulation, when he says *in all our tribulation*; consolation, when he says *who comforteth us*; exhortation, when he adds *that we also may be able*, etc. Taking these three, then, passively, we say that the apostles are consoled, are afflicted, and are exhorted. Hence the Apostle also shows that three things redound to the consolation of others, and this in a certain order.

And first, their tribulation, when he says, *whether*, he says, *we be in tribulation*, etc. As if he were to say: truly, whatever we receive is for your good, because whether we are in tribulation, it is *for your exhortation and salvation*, namely because by our example God admonishes you to the endurance of sufferings, whence eternal salvation comes to you. Hence in 1 Maccabees 6:34 it is read that they showed the elephants the blood of grapes and of mulberries, that they might provoke them to battle. This happens when the sufferings of the saints are set before the lukewarm and the slothful as an example.

Second, he shows that their consolation redounds to the benefit of others, when he says *or whether we be comforted*. As if he were to say: our very consolation, by which we are consoled by hope of the reward, is for your consolation, inasmuch as, by our example, you also, having the same hope of the reward, rejoice.

Third, he shows that their being exhorted is for the good of others, saying *or whether we be exhorted*, through interior inspiration or through scourges, that is, *for your exhortation*, namely that you may be encouraged to greater things, and may hope for salvation. Hence it is said in 2 Maccabees, the last chapter, that *being exhorted by the words of Judas*, etc. *And you helping withal*, etc.

Now he sets forth the order of this consolation and salvation, when he adds *which worketh patience*, etc. And concerning this he does two things. First he shows the patience had in adversities; second he manifests the fruit which comes from patience, at the place *that hope may be steadfast*, etc.

He says therefore: I say that these things redound to your salvation, which salvation is yours in this: inasmuch as by our example you are strong for the endurance of sufferings, and so that you patiently endure the sufferings which we also suffer. Luke 21:19: *in your patience you shall possess your souls*. James 5:10: *take, my brethren, for an example*, etc. From this patience indeed a fruit comes to you, because from this our hope is firm on your behalf, that you may be made heirs of eternal life. Romans 5:3f: *tribulation worketh patience, and patience, hope*. Gregory: the more grievous things a man has endured for his name, so much the more solid does hope in God arise. For from the sufferings which the saints of God endure for Christ, hope of eternal life arises for them. And the cause of this hope is that *we are knowing* that as you are partakers of our sufferings, you shall be partakers also of the consolation, that is, of eternal life. 2 Timothy 2:11: *a faithful saying: for if we be dead with him, we shall live also with him*, etc. 1 Peter 4:13: *communicating in the sufferings of Christ, rejoice*, etc.

Next, when he says *for we do not wish you*, he wins their good will, by recounting certain things in particular. And concerning this he does three things. For first he describes the persecution which he suffered in Asia; second, the special consolation bestowed upon him, at the place *who out of so great*, etc.; third he adds the cause of the consolation, at the place *for glory*, etc.

He says therefore the first: not only is it good for you to know the things which have been said about tribulations in general, but we do not wish you to be ignorant, because to know is useful for you, inasmuch as by our example you are more patient. *We do not wish*, I say, *you to be ignorant concerning our tribulation*, etc. Lamentations 3:19: *remember my poverty*, etc.

This is that persecution concerning which it is read in Acts 19:23ff, which was brought upon the Apostle by a certain silversmith of Asia stirring up the people against him — a persecution which the Apostle indeed magnifies from three things. From the place, because it was in Asia — and this is what he says: *which*, namely the tribulation, *was made in Asia*, that is, at Ephesus, which is in Asia, where he ought rather to have been honored and consoled. From the bitterness, because it was beyond the wont of human sufferings, and therefore he says *because we are above measure*, etc. Also beyond power, and therefore he says *above strength*.

But against this, 1 Corinthians 10:13: *God is faithful, who will not suffer you to be tempted above*, etc. I answer. It must be said that to suffer above strength can be understood in two ways. Either above natural strength, and he speaks of this here — above which God sometimes permits the saints to be tempted; or above the strength of grace, and of this that text of 1 Corinthians 10:13 is understood — *God is faithful*, etc. — above which God does not permit anyone to be tempted.

And that the Apostle here speaks of natural strength, he shows next when he says *so that it wearied us to live*. For it is clear that among other things, to live is desired more. When therefore there is so great a persecution that even life itself is rendered wearisome, it is manifest that it is above the strength of nature. And this is what he says, *so that*, etc.; as if he were to say: the persecution was so grievous that life was wearisome to us. Job 10:1: *my soul is weary of my life*.

Against this, James 1:2: *count it all joy, my brethren*, etc. I answer. It must be said that tribulation can be considered in two ways. Either in itself, and so it is wearisome; or in comparison to its end, and so it is pleasant, inasmuch as it is endured for the sake of God and the hope of eternal life.

And not only was life wearisome to us, but we were certain of death. Hence he says *but we ourselves had in ourselves the answer of death*, that is, the certainty of death; as if he were to say: my own opinion dictated to me this, that I ought to die. Or otherwise, *the answer of death*, that is, reason itself would say and choose to die on account of the weariness of life.

He also magnifies the tribulation from its cause, hence he says *that we should not be in ourselves*, etc., namely that human pride might be repressed. Jeremiah 16:19: *O Lord, my strength and my might*, etc. But in all things let us trust in God. Jeremiah 17:7: *blessed is he who trusts in the Lord*, etc. And therefore he says *but in God who raiseth*, etc. 1 Kings 2:6: *the Lord killeth and maketh alive*.

But because the Lord does not forsake those who hope in him, therefore the Apostle adds the consolation made to him by the Lord, saying *who out of so great dangers*, etc. And concerning this he does three things. First he describes the present consolation against past evils; second, the future consolation; third, the cause of hope.

He says therefore: we have been consoled by God, who delivered us in the past from so great dangers, and delivers us in the present, because he does not cease to free us — Isaiah 43:2: *when thou shalt pass through the waters*, etc. — in whom we hope, because he will deliver; and he added in the future, Ecclesiasticus 2:9: *you who fear the Lord, hope in him*.

Now your prayers furnish us the cause of this hope. Hence he says *you helping withal in prayer*, which you make for us. Proverbs 18:19: *a brother that is helped by his brother*, etc. Romans 15:30: *I beseech you, brethren, through our Lord Jesus Christ, and by the charity of the Holy Spirit, that you help me in your prayers*, etc.

These prayers indeed are necessary, because God confers many good things on one at the prayers of many. The reason for this is that for the good things which he confers, God wishes thanks to be shown to him, and that many should thereby be bound to acts of thanksgiving; and this happens when, from the fact that he gives to one at the prayers of many, he obligates to himself all at whose prayers he confers some good, so that thus not only he to whom it is given, but also those very ones who ask, may render thanks to God. And this is what he says: *that from the persons of many*. And he says *from many faces* — whether as to age, or as to condition, or as to the diversity of nations or of customs. *Of that gift which is in us*, that is, for that gift, namely of faith, which is in us, thanks may be given to God for us by many. Ephesians 5:20: *giving thanks to God and the Father*.

Or otherwise: *that from the persons of many faces*, that is, of the persons of conditions. I say, of that gift which is in us, that is, who have the same gift, namely of faith or of charity — that is, from many persons of those who are in the faith of Christ — thanks may be given, etc. And thus, according to this exposition, by the different faces are understood different virtues, so that the face of each one is said to be that virtue in which he excels: as the face of Job, patience; the face of David, humility; and so of the others.

Having set forth the consolation given to the apostle by God after persecution, here he consequently assigns the cause of the consolation, which concerns the hope of divine help. And concerning this he does two things. First, he sets forth the cause of hope; second, he adduces for this the testimony of those to whom he writes, at the place "for not other things," etc. He says therefore: I say that we still hope to be delivered by the Lord and consoled, for our glory, etc. — as if to say: the cause of this is our good conscience. For hope is the expectation of future things, arising from grace and merits. Hence concerning this he does three things. First, he shows the glory which he has from the testimony of a pure conscience; second, he intimates the cause of this glory, at the place "that in simplicity"; third, he makes clear from where this cause proceeds, at the place "and not in fleshly wisdom."

He says therefore: I hope and trust in God for this reason, because our glory — that is, I glory from the testimony and purity of our conscience, from which one can confidently trust in God. 1 John 3:20: "if our heart reprehend us," etc. Romans 8:16: "the Spirit himself, testimony," etc. Now it must be noted that the testimony of conscience is true, because it does not deceive. For many appear good outwardly who are not good in their own conscience. And it always endures. But he does not say "of the conscience of others" but "of ours," because a man ought always to rely more on the testimony of his own conscience about himself than on the testimony of others; which those do not do who reckon themselves good from the fact that others are evil, not from the fact that they themselves are truly good; and those who glory in the goodness of some good man who is joined to them by some kinship.

Now he intimates the cause of this glory, saying, "that in simplicity," etc.; which consists in two things. For the purity of conscience consists in two things: namely, that the things one does be good, and that the intention of the one doing them be right, and the apostle says these two things of himself. First, that he has a right intention toward God in his works, and therefore he says "in simplicity," that is, in rectitude of intention. Wisdom 1:1: "in simplicity of heart," etc. Proverbs 11:3: "the simplicity of the just," etc. Second, that the things he does are good, and therefore he says "and in sincerity of action." Philippians 1:10: "that you may be sincere and without offense."

But whence the cause of this glory proceeds, he makes clear by adding, "but not in the wisdom of the flesh." This can be read in two ways. First, so that it is referred to what immediately precedes, namely "of God"; and then it is suggestive of whence his sincerity and simplicity come; as if to say: many of the ancients were wise in earthly wisdom, like the philosophers, and many Jews lived purely, trusting in the justice of the law, but we have conducted ourselves in this world not in fleshly wisdom, which is according to the natures of things, or the desires of the flesh, but in the grace of God. Romans 8:6: "the prudence of the flesh is death," etc. 1 Corinthians 2:4: "not in the persuasive words of human wisdom," etc. 1 Corinthians 15:10: "by the grace of God I am what I am." Or also, according to this manner, "not in wisdom," etc., that is, as if leaning upon human wisdom, but upon the grace of God. Proverbs 3:5: "lean not upon your own prudence."

In another way it can be explained, so that what he says, "in simplicity," etc., is referred to purity of life; but what he says, "not in wisdom," etc., is referred to the truth of doctrine, as if to say: just as our life is in simplicity and sincerity of God, so our doctrine is not in fleshly wisdom, but in the grace of God. But nevertheless the first two are the stronger.

And although we have thus conducted ourselves well in this world, yet more abundantly toward you, because namely he had received support from other churches, but not from them. Below, 11:8: "I have despoiled other churches." And the reason for this can be that they were avaricious, hence, lest he should grieve them, he did not wish to receive support from them.

Consequently he invokes their testimony to this holy conduct of his, saying "for not other things," etc., as if to say: these things which we write to you are not unknown to you, because you have already read them in the first epistle, and you have known them through the experience of works. 1 John 2:7: "not a new commandment." And although you have not known perfectly, because you have procured for yourselves false apostles, yet I hope that even to the end, namely of life, you will know, namely perfectly, just as up to now you have known us in part. The reason for this is that when someone sees another begin something well, he ought to hope that he will always progress well. And why? Because "he who has begun a good work in you," etc., as is said in Philippians 1:6. And you will know, that we are your glory, that is, through us you ought to attain eternal glory, to which a man arrives through faith in Christ, which we preach to you. Proverbs 17:6: "the glory of children are their fathers." Thus I say we are your glory, just as you also are our glory, because through you, instructed by us, we hope to have the reward of eternal glory. 1 Thessalonians 2:19: "what is our hope, or crown of our glory? Is it not you?" And this glory will be ours from you, in the day of our Lord Jesus Christ, that is, in the day of judgment, which is called Christ's, because then he will do his own will with sinners, punishing those who in this world did their own will, sinning against the will of Christ the Lord. Psalm 74:3: "when I shall take a time, I will judge justices," etc. Apocalypse 20:12: "the books were opened," etc.

The Apostle, having won the good will of the Corinthians, next adds his excuse, and concerning this he does three things. First he sets forth his intention; second, under the form of a question, he sets out the accusation made against him by them, at the words when therefore this, etc.; third, he excuses himself, at the words but God is faithful.

Concerning the first, it should be known that the Apostle, in a first letter (which we do not have) sent by him to the Corinthians, or through a messenger, had promised them that he would come to them first, before going into Macedonia, and through them would go into Macedonia, and again from there would return to Achaia, in which Corinth is, and from Achaia into Judea; but afterward, in the second letter, which we have as the first, he writes to them that he would go first into Macedonia, and afterward come to Corinth. Since therefore, according to this, it seems contrary to the first promise, the Apostle now excuses himself concerning this, setting forth first the promise itself as it was first made, and therefore he says and in this confidence, as if to say: you know my purity and my sincerity, and you are my witnesses, and my glory; therefore in this confidence, that is, trusting in this — since we hope to be glorified through one another — I wished to come to you first, that you might have a second grace, because a second visitation and confirmation in the faith is called a second grace with respect to the conversion which they first had through his ministry and preaching. And through you to pass into Macedonia, and again from Macedonia to come to you, and by you to be led on into Judea. This is the order of the first promise, but in the preceding letter the order is contrary, as has been said.

Next he sets forth, under the form of a question, the accusation of this change, by which the Corinthians accused him, saying when therefore I had willed this, etc. Two things they imputed to him from this: fickleness, because he had changed his purpose — Ecclesiasticus 27:12: the fool is changed as the moon — and carnality, because it seemed to them that he had done this from some carnal and human affection. Hence he touches on these two, and first fickleness, and so he says did I use fickleness, if I did not do what I once willed? Far from it. Esther 16:9: nor should you think, if we command different things, that it comes from fickleness of mind. Psalm 34:18: in a weighty people, etc. Second he touches on carnality when he says or do the things which I think — whether to be done or to be left undone — do I think according to the flesh, that is, according to some carnal affection, so that with me there is yes and no, that is, affirmation and negation? Below, 10:2: they think that we walk according to the flesh. James 1:8: a man double-minded, etc.

Having set out their accusation, he next excuses himself, saying but God is faithful, etc., and concerning this he does two things. First he intimates that he had not lied; second he shows the manner in which he was not lying, at the words but he who confirms, etc. That he had not lied, he excuses himself in two ways, namely from custom, and from cause. From custom indeed, because it ought not to be believed that someone easily lies who has never been found a liar; and according to this exposition, but God is faithful, etc., is taken in the force of an oath, as if to say: let God be my witness, that my word — namely of preaching — which was among you, is not in it yes and no, that is, there is no falsity in it. Deuteronomy 32:4: God faithful, and without any, etc. But if but God is faithful, etc., be taken for the truth of the divine promise, then the sense is: God is faithful, that is, he keeps his promises. Now he had promised to send to you preachers of truth, Jeremiah 3:15: I will give you shepherds according to heart, etc., and therefore, since I have been sent by him, our word which was, etc., as above.

From cause he excuses himself, when he says for the Son of God. And this in two ways, namely the motive cause and the efficient cause, at the words but he who confirms, etc. Now the motive cause for not lying is this, that whoever takes up some office is naturally moved toward the things that are fitting to that office, and not toward the contrary. But it is evident that the apostolic office is to preach the truth; therefore he is not moved toward the contrary of truth, which is to lie. And concerning this he does three things. First he proves the truth of his own word through the word of Christ; second, the truth of Christ through the word of God, at the words for how many soever, etc.; third he concludes his intention, at the words therefore also through him, etc.

He says therefore first: I say that our words ought to be reckoned true, and they are true, because we have preached Christ, in whom there was no falsity. And this is what he says, for the Son of God, Christ, who has been preached by us among you; by me, namely principally, and Silvanus, secondarily (this is Silas, of whom mention is made in Acts 18:5), and Timothy, of whom mention was made above. For these two were with the Apostle when he first converted them. In him, namely the Son of God, there was not yes and no, that is, falsity, nor did he do what was not fitting. But in him there was yes, that is, truth; for the true and being are convertible. John 14:6: I am the way, the truth, and the life.

But because what he says might seem doubtful — that in Christ there was no falsity — he immediately proves this, adding for how many soever, etc. And he proves it in this way. It is evident that in that which is manifestative of the divine truth there cannot be falsity; the Son of God came to manifest the divine truth by fulfilling through himself the promises made by God; therefore in him there is no falsity. And this is what he says: in the Son of God there is not yes and no, but yes, because how many soever promises of God — namely, as have been made to men — in him, that is in Christ, are, that is, are verified and fulfilled in Christ. Romans 15:8: I say that Jesus Christ was a minister, etc. To confirm, etc.

From these things, therefore, he concludes that since his words are true — because he preaches the Son of God, in whom is truth — therefore also through him, namely Christ, we say, amen to God, that is, true. Apocalypse 3:14: these things says the Amen, the faithful witness, etc. Isaiah 65:16: he who is blessed on the earth shall be blessed in God, amen, etc. And this truth we say to God, that is, to the honor of God, namely manifesting his truth and our glory, because our glory is your conversion. Or our glory, because our glory is to show forth and preach the word of God.

Next, when he says but he who confirms, etc., the Apostle proves that he has not lied, through the efficient cause. For although a man, by free will, can use his tongue to speak either truth or falsehood, nevertheless God can confirm a man so firmly in truth that he speaks nothing but true things. If therefore God were to confirm someone in truth, it is manifest that he would not speak falsehood; but God confirms us in truth; therefore, etc. And therefore he says that it is God who confirms you with us in Christ, that is, in the true preaching of Christ, as if to say: if Christ were outside us, we could lie, but since he is with us, and we are in Christ, we do not lie. Psalm 74:4: I have confirmed its pillars, etc.

We are therefore in Christ in two ways, namely through grace and through glory. Through grace indeed we are in him insofar as we have been anointed with the grace of the Holy Spirit, and have been made members of Christ, and joined to him. By which grace also Christ was anointed according as he is man. Psalm 44:8: God has anointed you, etc. And from the fullness of this anointing it overflowed onto all who are his, like the ointment on the head — namely on Christ — which descended, etc. And therefore he says that God has anointed us. He has anointed us, I say, as kings and priests. Apocalypse 5:10: you have made us to God, etc. 1 Peter 2:9: but you are a chosen race, etc.

But the union which is through glory we do not have in reality, but in a certain hope, insofar as we have a firm hope of eternal life. And we have a twofold certitude of hope of attaining this union. One is through a sign, the other through a pledge. Through an evident sign, because of the faith. Hence he says he has sealed us with the sign of the faith of Christ. Likewise the sign of the cross. Ezekiel 9:4: mark thau, that is, the sign of the cross. Apocalypse 7:3: till we sign the servants of our God, etc. And this through the Holy Spirit. Romans 8:9: if anyone does not have the Spirit of Christ, etc. And therefore it is a special and certain sign of attaining eternal life to be configured to Christ. Canticle of Canticles 8:6: set me as a seal, etc. Or he has sealed us with the sign of life.

But through the pledge, the greatest, because of the Holy Spirit, and therefore he says he has given the pledge of the Spirit in our hearts. Of which it is certain that no one can take it from us. But note, in a pledge two things are to be considered, namely that it produces the hope of having the thing, and that it is worth as much as the thing is worth, or more; and these two things are found in the Holy Spirit. For if we consider the substance of the Holy Spirit, thus the Holy Spirit is worth as much as eternal life, which is God himself, because he is worth as much as all three persons. But if the manner of having be considered, thus it produces hope, and not possession, of eternal life, because we do not yet perfectly have it in this life. And therefore we are not perfectly blessed, except when we shall have it perfectly in our homeland. Ephesians 1:13: you have been sealed with the Spirit.

Next, when he says but I call God to witness, etc., he excuses himself concerning the fact that he did not come: and this through an oath, which is a greater thing. And concerning this he does three things. First he sets forth his excuse; second he answers a tacit question, at the words not that we dominate; third he explains what he says, at the words for by faith you stand.

Now he excuses himself through a twofold oath. One of attestation, when he says but I call God to witness, the other of execration, when he says upon my soul, that is, against my soul. Romans 1:9: God is my witness, etc. As witness, I say, I call upon God, because I did not come again, that is, after the first time, or after I departed from you; and this I did, sparing you, namely because he knew them to be incorrigible. Hence, if he had gone then, either he would have punished them, and thus perhaps they would have withdrawn entirely from the faith; or he would not have punished them, and thus he would have given them occasion to sin the more. But because someone might say: why do you say sparing you? Are you not our lord? He therefore next removes this, saying not, I say, that we dominate over your faith, but are helpers, etc., as if to say: I do not say this as a lord, but as a fellow-helper. 1 Peter 5:3: not as lording it over the clergy, etc. A helper, I say, of your joy, or of your amendment. But why he says, of your faith, he next explains, saying for by faith you stand, that is, you stand in this grace of Christ through faith.