Fragments on 2 Corinthians

The Boasting of the Gospel and the Conscience§1

Severianus on 2 Corinthians 2§2

2God: the matter of deciding through God to come about is not a light thing. Having decided to come to you, I promised this not out of recklessness or carelessness; for not according to the flesh do I decide, but spiritually. It is proper that one deciding concerning spiritual things should nowhere be false, so that his yes may be yes and his no, no.

Indeed, whether it is to come or not to come is not in me, but the setting forth in me (2 Cor 1:18). If, therefore, the proclamation had yes and no, my decision regarding my arrival to you would justly have yes and no; but if the word is true, then the whole decision is true. I believe to God that none of those things which we preached is a lie (2 Cor 1:19). For even the Son of God, our Lord Jesus, did not become a liar (2 Cor 1:19). Through Christ we send up the amen to God the Father, the confirmation toward Christ we received through God; and through the one having sealed us, He demonstrated our belonging to God and our separation from the evil one (2 Cor 1:20–22). For even shepherds place their own seal upon the flocks, distinguishing them from the strangers. Having said 'earnest', He presented that we have received a small deposit of the knowledge, but the perfection is owed to us; for the earnest is a part of the whole.

Because there were many complaints against them, he did not want, having gone, to condemn them (2 Cor 1:23–24). The word is spoken incompletely; for he wants to say that I desired to come to you, but not as one who is lord and teacher of your faith. To correct those among you who stumble, and those among us who stumble, so that we might become fellow-workers of the joy according to God. To believe in you, and in us the correcting of those stumbling, so that we might become fellow-workers of the grace of God. And he says 'joy according to God'; for the apostle would not have joined in with them for a worldly joy. Having spoken of faith, he presented that they are left without works. Therefore, since they have faith as unfruitful and still incomplete, he says he is a fellow-worker to them.

Because of this I did not come, not so that I might not grieve you but myself, and so that I might not condemn anyone on account of what they are doing (2 Cor 2:1). You do not grieve me from those who are alike, and I you; for you grieve me from those from whom you sin, but I grieve you from those whom I strike (2 Cor 2:2). But rejoice...

He appears to be feeling sorrow—for he who has not been grieved clearly shows that he did not even take heed when rebuked (2 Corinthians 2:2). For even if I grieve you, I am doing a proper thing; cooperate toward my joy regarding your own benefit.

I wrote this, that sparing you, I did not come, so that at the end of this letter, where it lies, lest having come, God might humble me (2 Corinthians 2:3). And because of this I wrote, so that in gladness I might find you having been corrected, so that you might not grieve. Not looking to my own, but to yours I said this; for I know that if you see me rejoicing, you rejoice, and if you see me grieving, you grieve. I wrote these things so that if you wish for me to come to you, you might beforehand correct the faults.

Showing that he makes the same faults his own, he brought grief and tears, which he has love toward them (2 Corinthians 2:4). Having said, I wrote to you, not that you might simply be grieved, but that the joy according to God might take away the grief.

If anyone has grieved even him whom you love, he has not grieved me alone, but in part also you, so that I might not burden you by saying even Christ (2 Cor 2:6). And he fell silent from saying 'and Christ,' so that he might not burden you even by saying it.

He says 'reproof' is the condemnation from the many (2 Corinthians 2:6). To forgive him this (2 Kor 2:8). Obey me in condemning, obey me also in recalling him who has been condemned (2 Cor 2:9). Forgive him this, he says; for you know that of those ch you forgive to this man, I also desire to forgive (2 Kor 2:10). And because of this he shows that he wants them to think the same things about themselves by a disposition toward them.

He appears to have been grieved toward those in Troas, because they did not do much regarding Titus, nor did they hold him until his arrival, but as if they had become lawless concerning the faith, they departed (2 Cor 2:12-13). Thus, admonishing them as unworthy, he departed even though a door had been opened and no one was closing against the proclamation. Or indeed because of this he departed, as being able easily to correct the things there later upon arrival, as no one being there to hinder.

This is to the one proclaiming our insults and the circumstances through Christ (2 Cor 2:14). But he confesses a greater grace regarding those things through which he is made worthy to triumph through Christ. And he says these things also because of the Corinthians; for it was feared lest they might perhaps slay him because of the things...

The Law as Ministry of Death vs the Spirit as Ministry of Life§3

Transformation from Law to Spirit§4

The Weight of Glory and the Two Dwellings§5

5It is said: he who seeks his own glory is not true, but he who seeks the glory of the one who sent him, he is true. If we were proclaiming ourselves, it would be suspected that we are deceiving with the word, but if we proclaim Christ and his glory, there is no deception in the preaching.

In the face of Jesus Christ (2 Cor 4:6), instead of 'through Jesus Christ', through him. Toward the illumination of knowledge, that the knowledge was not found by reasoning, but was revealed through revelation. Instead of 'through Jesus Christ' it shone in our hearts, and the knowledge was not found by reasoning, but was made known through revelation and illumination; for no man could ever reach this, having taken on flesh (2 Cor 4:7–9).

Through these and the following, he shows that God does not allow to be tested beyond what we are able. For even if we are being afflicted by those who persecute, yet we are not so distressed as to have no escape or recourse anywhere; for God widens the way for those afflicted through piety, as David says: 'In affliction you widened me' (Psalm 4:1).

We always carry the death, always risking because, being partakers of the sufferings of Christ, we are at risk (2 Cor 4:11). The Lord was delivered unto death for us, but we for ourselves through Jesus, so that we might become partakers of his life (2 Corinthians 4:11).

Because of the preaching the apostles were risking, but they proclaimed so that the believing ones might live, and this is the life in you (2 Corinthians 4:12). Since, he says, there is a spirit of slavery in the law, but a spirit of adoption in the grace. And he said that we have the same spirit which David also had; the same spirit added the faith, not of the legal slavery. Having, he says, the same spirit as David who spoke according to faith, just as he said: 'I believed, therefore I spoke' (Psalm 116:10). Then, having said 'the spirit added the faith', for this is common to new and old only, since in the law there was a spirit of slavery, but in the grace a spirit of adoption.

If deaths and dangers and temptations follow (2 Cor 4:17–18), how is the affliction lighter? How is it being spent away? For the temptations remained with him and were driving him into old age. How then is the affliction of the saints light? Or is it evident that, being weighed against the glory of the coming age and against the prepared good things for the righteous, even the heaviest temptations appear light to me? And the afflictions are not merely light, but excessive, yet these afflictions fall far short of the greatness of the glory; for the great thing is a body and is heavy. Or he said 'weight' by way of a metaphor of the scales; for the glory, being weighed against the afflictions, is found to be most heavy of all. And he says 'spent away' regarding the temporal; for even if the crushing is long and causes grief, it appears temporal as compared to the infinite glory.

A dwelling, a tent; not the tent but the dwelling (2 Cor 5:1–2); for the dwelling here ceases, but the tent rises up. And he said 'dwelling' for the conduct, both the mortal and the expected. Furthermore, he shows that he calls the corruption and the incorruption 'dwellings'. He says 'dwelling, tent' regarding the body, which, he says, even if it should be corrupted in temptations and dangers through Christ, we shall lay it aside as a corruptible dwelling among the last of things made by hands. But we shall find in the heavens another dwelling, which God provides, incorruptible and not made by hands. Through these things, he shows both the mortal conduct and the immortal. Through the 'putting on', he shows that the corruptible flesh rises up and puts on the immortal; for the 'putting on' is said in reference to another garment. And he says 'two dwellings', the mortal and the expected; and 'two habitations', the corruption and the incorruption, because we are being laid aside from the one and are putting on the other. And he calls the one from heaven 'habitation'—the incorruption from the heavens—since it is not made by hands but is a gift of God. All indeed are righteous and unrighteous (2 Cor 5:3)...

Death to the World and the New Creation§6

6They are clothed in incorruption. But if anyone is handed over to punishment, he is no different from being naked (2 Corinthians 5:3). The following is intended: that which we want to be clothed with is incorruption, but not to strip off the body itself into corruption. Therefore also it has led to this: so that the mortal might be swallowed up by life (2 Cor 5:5). For this very purpose, it is evident, to become incorruptible (2 Corinthians 5:4).

Instead of thinking that, while living in the body, that is to say, still passing through this world in the flesh (2 Cor 5:6), we hope through faith toward God (2 Cor 5:7); for his appearance is not visible to us; but this we believe, that we shall depart to him, when we shall see him, insofar as it is possible to see God as a man (2 Cor 5:8). For Moses also saw bodily, and angels see as it is possible for them to see; for no one has ever seen God, and every creature of God leaves behind the sight (2 Cor 5:8).

If you are pleasing here, you will be even more pleasing there without contradiction, no longer struggling but secure in being pleasing (2 Cor 5:9). And it enters into the thought that we walk through faith, not through sight, and concerning the economy of the God the Word to be spoken, since he himself was not among those who had seen the Lord in the flesh before the passion (2 Corinthians 5:16).

Those who please men and boast not through piety, it is evident they boast through the face of men; for the heart is observed by God (2 Cor 5:11). Boasting is called ecstasy (2 Cor 5:12). Let us boast so that he may be glorified; let us keep silence regarding boasting—which he says is to be prudent—in order that I may teach you not to boast (2 Cor 5:13). But ecstasy is called the one who, having to flee from boasting, is compelled to boast. The boasting regarding the state of affairs is called ecstasy; for boasting has gone out of bounds, while the prudent ones measure. Often, therefore, we are compelled to step out and boast, so that God may be glorified through us. But we strive to be prudent and to measure, so that I may also teach you not to boast. And he says ecstasy regarding the one who, having to speak, is compelled to boast, to come to this.

Desiring to be silent, we are compelled to boast, being compelled by the love of Christ, so that he might be glorified (2 Cor 5:14–15).

All have died; he speaks of the faithful as being dying to the world both through baptism and through life. And they no longer live for themselves; for even I, if I were living for myself, I would not have boasted, but since I live for Christ, through him I am silent if it would be for your benefit, and through him I boast, so that he might be glorified. Whether we are beside ourselves or we act with prudence for you, we do everything through the love of Christ (2 Corinthians 5:13-14). Since he who dies for some rescues those already judged from death, and insofar as we were dead regarding what concerns us, if one died for all, therefore all have died insofar as to the condemnation. But he speaks of the faithful, who through baptism were crucified to the world, no longer living for themselves but for Christ; for Christ, having died for all and having paid the common debt, made the world his debtor.

Thus we from now on know no one according to the flesh (2 Cor 5:16). Since circumcision is of the flesh, and this to eat and that not to eat, and the Sabbath, he says that we of the faithful know no one according to the flesh. But since it was expedient for the Lord to be circumcised and to keep the Sabbath, he says this opportunely, so that he might benefit those under the law. But now we do not yet... have known this; for he does not want us to live according to the law. This was said not only to crucify the desires, but also not even to obey the law any longer; for even if Christ was circumcised and became subject to the observances of the law—that is, even if we knew Christ according to the flesh—but now we no longer know him. For when he was among men, as a man he lived out his citizenship fulfilling the law by his life; but having died and having risen, incorruptible, he abolished the things of the law and showed the way of the heavenly citizenship. Therefore also those being baptized, as if dying to bodily citizenships, imitate the pure conduct in the heavens and join themselves according to the heart to God. If anyone lives in Christ and is baptized, this one is a new creation (2 Cor 5:17), no longer living according to the law but according to the new grace of the Spirit. For whether you say law or grace, all flow from...

Paul's exhortation and the Macedonian example§7

7Of God; for we do not even say that the law is not from God, even if it reached its end. He says the proclamation is a ministry of reconciliation, through which believing ones shall be reconciled to God (2 Cor 5:18-19). Thus it must be understood: that God was reconciling the world to himself in Christ. Thus then it must be grasped: that God was in Christ reconciling the world to himself, which is to say through Christ (2 Cor 5:19).

Now we are ambassadors instead of Christ, entreating you by God through us (2 Cor 5:20). Then also he shows that he is grieved because of those keeping the law; for on account of Christ, he says, not on account of the law (2 Cor 5:20). And God entreats through us as through Christ, of whom we are ministers and servants (2 Cor 5:20).

He showed from here how he is grieved because of those striving who keep the law; for keeping the law, he says, we have become sinners (2 Cor 5:21). Christ has become sin, so that he might deliver us from sin (2 Cor 5:21). And God provided these things; receive the reconciliation, turning away from keeping the legalities (2 Cor 6:1).

It was permitted to the apostles not only to entreat but also to cooperate and suffer with them toward salvation, so that they might sincerely receive the grace from God (2 Corinthians 6:1). As an unbreakable foundation, endurance is pre-laid, which enduring, it is easy to face every trial (2 Corinthians 6:4).

The weapons of righteousness: the right hand to do good works, and the left to avoid evil deeds, and through both of these righteousness is established; for it is clear that when one is absent, the other becomes idle (2 Cor 6:7). Through the glory, indeed, of those receiving the word and marveling at it, and through the dishonor of those insulting the believing ones; and the same word is also regarding the following (2 Cor 6:8).

Having said 'do not be compressed in us', he teaches this: instead of 'we do not compress you with the saving teaching, nor shall there be a lack from us'; for our heart has been widened and our mouth has been opened for teaching (2 Cor 6:11-13). And you therefore, as in a response, widen your own mind and receive the teaching; for your heart has not been enlarged in such a way as to receive the teachings from me. So that you are not compressed by yourselves, not being more than we...

And they are receptive. 2 Cor 7:9 'Receive us, saying, so that in nothing we may be harmed by us.' For if I kept silent, he says, and did not strike, you were not grieved; but if you were not grieved, you would have been harmed if you were not repenting. I rejoice, he says, over your afflictions, because they are not worldly but spiritual. And he remembers next the things happening to him through Christ in Asia. 2 Cor 7:12 And indeed because of this he wrote. But as it seems and as the outcome showed, not because of this I wrote, but so that your eagerness and your obedience might be shown; so that through another appearance, another was understood. 2 Cor 7:13 In this he has been refreshed, because they were obeying his teaching.

2 Cor 8:2 In which, he says, they are greatly afflicted being persecuted, in this they rejoice more, and their poverty according to the depth overflowed into the wealth of their generosity. And the apostle testifies to the Macedonians that being poor they became bountiful in well-doing, so that also the Corinthians might be stirred toward fruitfulness. 2 Cor 8:6 The eagerness of the Macedonians toward well-doing prompted us to entreat Titus to come to you, so that he might also prompt you toward fruitfulness. And because of this he also said this, since they had from him the grace of the teaching. 2 Cor 8:8 Through the others, he says, of the Macedonians.

2 Cor 8:18— This joining to the fact that we sent along the brother, whose praise is in the gospel, so that with much and vigorous well-doing from those of the Gentiles they might suffice to serve, being restrained and guarded, lest anyone should blame us as hindering the well-doing toward the saints. Before the Lord it is good to serve in well-doing, and before men not to be blamed and slandered in the vigor of the ministry. 2 Cor 10:2–6 Not as the soldiers of the world receive pay, so also we preach regarding receiving pay. And having readiness to avenge every disobedience, when your obedience is fulfilled. Because I knew that some are persuaded by speech and exhortation, I was not willing immediately to use the sword, as I consider against some, since they did not seem to be obeying by speech alone. First, however...

Defense of Apostolic Integrity and the Nature of Paul's Afflictions§8

8I struck with the word, so that those being restored by it might correct themselves, and those disobedient to the word might be reproved, while those needing a separation by deeds are identified.

Knowing that some are being persuaded even while hearing, I do not wish to use separation yet; rather, when those obeying appear, it may be shown who are being instructed by the word and who are in need of a turning back. Test accurately each one according to the worthiness of the face's conduct (2 Cor 10:7). This he sees regarding the apostles; for since it was destined to reprove those from circumcision, and they were putting forward Peter and James and John, be certain, he says, lest the status of faces might ever prevent you from perceiving the truth. We write these things not imitating those commending themselves—for this is not good (2 Cor 10:12)—for they do not perceive that they themselves measure themselves within themselves and are not able to compare themselves to another; for when compared to others they are nothing. We do not boast beyond our measure as if we were superior to greater things (2 Cor 10:14); for even unto you we came and proclaimed the word (2 Corinthians 10:14). They boast of their own labors regarding our things, but we do not, but according to law we boast of the rule and the measure allotted to us, hoping to evangelize even beyond you as your faith increases. And he says 'rule' to mean reaching as far as them (2 Corinthians 10:15). Even if we boast, it is not as if we were rectifying by our own wisdom, but by the grace of the Spirit (2 Corinthians 10:17). You died, he says, to the law, and have become another man, to the one risen from the dead. How then could a pure virgin have been previously married? But having been reborn through the bath of regeneration and having passed into another life, a pure virgin is justly so named. Faith in Christ and the brightness of the Spirit confirm the Christian life (2 Cor 11:4). If then you did not receive these things, you seek well those who still wish to live according to the law (2 Cor 11:10–12). Not reproaching the Corinthians, he says this, but reproving those who use the preaching as a matter of commerce. Therefore he says that I do not stop boasting.

He means that I have not made the preaching a commercial venture like those; for I neither received anything from you nor do I receive, not as one not loving you—for I do love—but so that I might cut off the pretext of the accusers, so that whether they boast falsely or truly, they may be revealed just as we also are revealed (2 Corinthians 11:12).

To show this a strong, immortal soul; for if he had known it was mortal, he would not have been wavering whether he saw the vision outside the body or in the body. And regarding the third heaven, he said the third of the expanse; for if he had ascended up to the three heavens, he certainly would have heard the unspeakable words there and not in Paradise. And let no one suppose Paradise to be above the heaven; for according to the east it is planted upon the earth in the place of Eden, whence also Adam was formed, as Moses recounts. And he speaks of persecutions as weaknesses, not a bodily passion as some suppose (2 Cor 12:7).

It is suspected by many as having a pain around the head, but the truth is he speaks of persecutions, since the temptations came from a diabolical energy. And he called the one serving the temptation to the devil a Satanic angel, from a transformation of the angels serving God. And that which was given according to the forgiveness of God should be understood as also regarding Job; for God does not give evil (2 Corinthians 12:7).

You have an apostolic grace; do not seek this and succeed even without temptations; for my power is perfected in persecutions and tribulations (2 Corinthians 12:9). If then you have nothing to accuse me of, that I, having desisted from seeking sustenance despite the need, received nothing from you, in which even if you think I have sinned, forgive me and grant me grace for this injustice which you think is being done by me (2 Corinthians 12:13).

This testifies to them regarding the second and third time to be toward them because of the preaching (2 Cor 13:4). Just as Christ was said to have become sin and a curse, being neither sin nor a curse, but he took upon himself our evils so that we might be delivered from them; so also now, he is said to have been crucified not from his own weakness, but from that which he received on our behalf, the dispensations on our behalf.