Homilies on Second Corinthians

But not for this reason only, but also because they were amended by the former; for him that had committed fornication whom before they applauded and were puffed up about, they had cut off and separated altogether. And this he shows where he says, “But if any has caused sorrow, he has caused sorrow not to me, but in part (that I press not too heavily) to you all. Sufficient to such a one is this punishment which was inflicted by the many.” And as he proceeds, he alludes again to the same thing when he says, “For behold that you were made sorry after a godly sort, what earnest care it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what longing, yea, what zeal, yea, what avenging! In every thing ye approved yourselves to be pure in this matter.” Moreover, the collection which he enjoined, they gathered with much forwardness. Wherefore also he says, “For I know your readiness of which I glory on your behalf to them of Macedonia, that Achaia has been prepared for a year past.” And Titus too, whom he sent, they received with all kindness, as he shows when he says again, “His inward affection is more abundantly toward you, while he remembers the obedience of you all, how with fear and trembling ye received him.” For all these reasons he writes the second Epistle. For it was right that, as when they were in fault he rebuked them, so upon their amendment he should approve and commend them. On which account the Epistle is not very severe throughout, but only in a few parts towards the end. For there were even among them Jews who thought highly of themselves, and accused Paul as being a boaster and worthy of no regard; whence also that speech of theirs; “His letters are weighty, but his bodily presence is weak, and his speech of no account:” meaning thereby, when he is present he appears of no account, (for this is the meaning of, “his bodily presence is weak,”) but when he is away he boasts greatly in what he writes, (for such is the signification of “his letters are weighty.”) Moreover, to enhance their own credit these persons made a pretence of receiving nothing, to which he also alludes where he says, “that wherein they glory, they may be found even as we.” And besides, possessing also the power of language, they were immediately greatly elated. Wherefore also he calls himself “rude in speech,” showing that he is not ashamed thereof; nor deems the contrary any great acquisition. Seeing then it was likely that by these persons some would be seduced, after commending what was right in their conduct, and beating down their senseless pride in the things of Judaism, in that out of season they were contentious to observe them, he administers a gentle rebuke on this subject also.

2. Such then, to speak summarily and by the way, appears to me the argument of this Epistle. It remains to consider the introduction, and to say why after his accustomed salutation he begins, as he does, with the mercies of God. But first, it is necessary to speak of the very beginning, and inquire why he here associates Timothy with himself. For, he says, “Paul an Apostle of Jesus Christ through the will of God, and Timothy our brother.” In the first Epistle he promised he would send him; and charged them, saying, “Now if Timothy come, see that he be with you without fear.” How then is it that he associates him here in the outset with himself? After he had been among them, agreeably to that promise of his teacher, “I have sent unto you Timothy who shall put you in remembrance of my ways which be in Christ,” and had set everything in order, he had returned back to Paul; who on sending him, had said, “Set him forward on his journey in peace that he may come to me, for I expect him with the brethren.”

Since then Timothy was restored to his teacher, and after having with him set in order the things in Asia, had crossed again into Macedonia; Paul not unreasonably associates him hereafter as abiding with himself. For then he wrote from Asia, but now from Macedonia. Moreover, thus associating him he at once gains increased respect for him, and displays his own exceeding humility: for Timothy was very inferior to himself, yet does love bring all things together. Whence also he everywhere makes him equal with himself; at one time saying, “as a child serves a father so he served with me;” at another, “for he works the work of the Lord, as I also do;” and here, he even calls him, “brother;” by all making him an object of respect to the Corinthians among whom he had been, as I have said, and given proof of his worth.

“To the Church of God which is at Corinth.” Again he calls them “the Church,” to bring and bind them all together in one. For it could not be one Church, while those within her were sundered and stood apart. With all the saints which are in the whole of Achaia. In thus saluting all through the Epistle addressed to the Corinthians, he would at once honor these, and bring together the whole nation. But he calls them “saints,” thereby implying that if any be an impure person, he has no share in this salutation. But why, writing to the mother city, does he address all through her, since he does not so everywhere? For instance, in his Epistle to the Thessalonians he addressed not the Macedonians also; and in like manner in that to the Ephesians he does not include all Asia; neither was that to the Romans written to those also who dwell in Italy. But in this Epistle he does so; and in that to the Galatians. For there also he writes not to one city, or two, or three, but to all who are scattered every where, saying, “Paul an Apostle, (not from men neither through man, but through Jesus Christ, and God the Father, Who raised Him from the dead,) and all the brethren which are with me, unto the Churches of Galatia. Grace to you and peace.” To the Hebrews also he writes one Epistle to all collectively; not distinguishing them into their several cities. What then can be the reason of this? Because, as I think, in this case all were involved in one common disorder, wherefore also he addresses them in common, as needing one common remedy. For the Galatians were all of them infected. So too were the Hebrews, and so I think these (Achaians) also.