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1 Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you: 2 But I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh. 3 For though we walk in the flesh, we do not war after the flesh: 4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) 5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; 6 And having in a readiness to revenge all disobedience, when your obedience is fulfilled. 7 Do ye look on things after the outward appearance? If any man trust to himself that he is Christ's, let him of himself think this again, that, as he is Christ's, even so are we Christ's. 8 For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed: 9 That I may not seem as if I would terrify you by letters. 10 For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible. 11 Let such an one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present. 12 For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. 13 But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you. 14 For we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ: 15 Not boasting of things without our measure, that is, of other men's labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly, 16 To preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand. 17 But he that glorieth, let him glory in the Lord. 18 For not he that commendeth himself is approved, but whom the Lord commendeth.
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[AD 384] Ambrosiaster on 2 Corinthians 10:1
Paul is saying that he is the same person whether present or absent. He refers here to the meekness and gentleness of Christ because he does not want to appear to be harsher in person than in a letter. At the same time, he warns them that he can be severe with them if he has to be and that if they do not put things right in his absence, they may get an unpleasant surprise when he comes.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 10:1-2
Now I Paul myself entreat you by the meekness and gentleness of Christ, I who in your presence am lowly among you, but being absent am of good courage toward you: yea, I beseech you, that I may not when present show courage with the confidence, wherewith I count to be bold against some, which count of us as if we walked according to the flesh.

Having completed, in such sort as behooved his discourse of almsgiving, and having shown that he loves them more than he is loved, and having recounted the circumstances of his patience and trials, he now opportunely enters upon points involving more of reproof, making allusion to the false apostles, and concluding his discourse with more disagreeable matter, and with commendations of himself. For he makes this his business also throughout the Epistle. Which also perceiving, he hence oftentimes corrects himself, saying in so many words ; "Do we begin again to commend ourselves?" [2 Corinthians 3:1] and further on; "We commend not ourselves again, but give you occasion to glory:" [2 Corinthians 5:12] and afterwards; "I have become a fool in glorying; you have compelled me." [2 Corinthians 12:11] And many such correctives does he use. And one would not be wrong in styling this Epistle an eulogium of Paul; he makes such large mention both of his grace and his patience. For since there were some among them who thought great things of themselves, and set themselves above the Apostle, and accused him as a boaster, and as being nothing, and teaching no sound doctrine; (now this was in itself the most certain evidence of their own corruptness;) see how he begins his rebuke of them; "Now I Paul myself." Do you see what severity, what dignity, is here? For what he would say is this, 'I beseech you do not compel me, nor leave me to use my power against those that hold us cheap, and think of us as carnal.' This is severer than those threats towards them uttered in the former Epistle; "Shall I come unto you with a rod, or in love and a spirit of meekness?" [1 Corinthians 4:21] and then again; "Now some are puffed up as though I were not coming to you; but I will come, and will know, not the word of them that are puffed up, but the power." (ib. 18, 19.) For in this place he shows both things, both his power, and his philosophy and forbearance; since he so beseeches them, and with such earnestness, that he may not be compelled to come to a display of the avenging power pertaining to him, and to smite and chastise them and exact the extreme penalty. For he implied this in saying, "But I beseech you, that I may not when present show courage with the confidence, wherewith I count to be bold against some which count of us as if we walked according to the flesh." For the present, however, let us speak of the commencement. "Now I Paul myself." Great emphasis, great weight is here. So he says elsewhere, "Behold I Paul say unto you;" [Galatians 5:2] and again, "As Paul the aged;" [Philemon 9] and again in another place, "Who has been a succorer of many, and of me." [Romans 16:2] So also here, "Now I Paul myself." This even is a great thing, that himself beseeches; but that other is greater which he added, saying, "by the meekness and gentleness of Christ." For with the wish of greatly shaming them, he puts forward that "meekness and gentleness," making his entreaty in this way more forcible; as if he had said, 'Reverence the gentleness of Christ by which I beseech you.' And this he said, at the same time also showing that although they should lay ever so strong a necessity upon him, he himself is more inclined to this: it is from being meek, not from want of power, that he does not proceed against them: for Christ also did in like manner.

"Who in your presence am lowly among you, but being absent am of good courage toward you." What, pray, is this? Surely he speaks in irony, using their speeches. For they said this, that 'when he is present indeed, he is worthy of no account, but poor and contemptible; but when absent, swells, and brags, and sets himself up against us, and threatens.' This at least he implies also afterwards, saying, "for his letters," say they, "are weighty, but his bodily presence is weak, and his speech of no account." [2 Corinthians 10:10] He either then speaks in irony, manifesting great severity and saying, 'I, the base, I, the mean, when present, (as they say,) and when absent, lofty:' or else meaning that even though he should utter great things, it is not out of pride, but out of his confidence in them.

"But I beseech you, that I may not when present show courage with the confidence, wherewith I count to be bold against some which count of us as if we walked according to the flesh." Do you see how great his indignation, and how complete his refutation of those sayings of theirs? For he says, 'I beseech you, do not compel me to show that even present I am strong and have power.' For since they said that 'when absent, he is quite bold against us and exalts himself,' he uses their very words, 'I beseech therefore that they compel me not to use my power.' For this is the meaning of, "the confidence." And he said not, 'wherewith I am prepared,' but 'wherewith I count.' 'For I have not yet resolved upon this; they however give me reason enough, but not even so do I wish it.' And yet he was doing this not to vindicate himself, but the Gospel. Now if where it was necessary to vindicate the Message, he is not harsh, but draws back and delays, and beseeches that there may be no such necessity; much more would he never have done anything of the kind in his own vindication. 'Grant me then this favor,' he says, 'that you compel me not to show, that even when present I am able to be bold against whomsoever it may be necessary; that is, to chastise and punish them.' Do you see how free he was from ambition, how he did nothing for display, since even where it was matter of necessity, he hesitates not to call the act, boldness. "For I beseech you," he says, "that I may not when present show courage with the confidence, wherewith I think to be bold" against some. For this especially is the part of a teacher, not to be hasty in taking vengeance, but to work a reformation, and ever to be reluctant and slow in his punishments. How, pray, does he describe those whom he threatens? "Those that count of us as though we walked according to the flesh:" for they accused him as a hypocrite, as wicked, as a boaster.

Source: Homily 21 on Second Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:1
Here Paul is speaking ironically, using the words of his critics to good effect.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 21.1
[AD 458] Theodoret of Cyrus on 2 Corinthians 10:1
Some Jewish believers were ordering Gentile converts to follow the law of Moses. They condemned Paul, calling him base and stupid, and claiming that although he kept the law in secret himself, he was prepared to dispense the Gentiles from it publicly, because he thought they were too ignorant to be able to keep it. Paul refutes this charge by reminding the Corinthians of the miracles which he had done among them and of the gifts which they had received because of him.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 337
[AD 384] Ambrosiaster on 2 Corinthians 10:2
Paul is referring here to those who did not accept that his teaching was spiritual.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 10:2
Having completed his discourse on almsgiving, Paul now turns to less pleasant matters, concluding his epistle with denunciations of the false apostles. He offers explanations of himself and his ministry. Indeed, it would not be wrong to say that the whole epistle is an apology for Paul, because he makes so much mention of the grace and patience given to him.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 21.1
[AD 215] Clement of Alexandria on 2 Corinthians 10:3
And again he says, "Though in the flesh, we do not war after the flesh.".
"For though we walk in the flesh, we do not war after the flesh; for the weapons of our warfare are not carnal, but mighty through God to the demolition of fortifications, demolishing thoughts, and every high thing which exalteth itself against the knowledge of Christ."

Source: Clement of Alexandria Stromata Book II
[AD 384] Ambrosiaster on 2 Corinthians 10:3
This means that although we are living in the body we act in a spiritual way. Anyone who does what is pleasing to God is acting spiritually.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 10:3
For though we walk in the flesh, we do not war according to the flesh.

Here he goes on to alarm them also by the figure he uses, 'for,' says he, 'we are indeed encompassed with flesh; I own it, but we do not live by the flesh;' or rather, he said not even this, but for the present reserves it, for it belongs to the encomium on his life: but first discourses of the Preaching, and shows that it is not of man, nor needs aid from beneath. Wherefore he said not, 'we do not live according to the flesh,' but, "we do not war according to the flesh," that is, 'we have undertaken a war and a combat; but we do not war with carnal weapons, nor by help of any human succors.'

Source: Homily 21 on Second Corinthians
[AD 458] Theodoret of Cyrus on 2 Corinthians 10:3
Although we are surrounded by the world, we do not give in to it.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 337
[AD 220] Tertullian on 2 Corinthians 10:4
But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbe

Source: On Idolatry
[AD 379] Basil of Caesarea on 2 Corinthians 10:4
Here, also, one who examines each word minutely can gain a very accurate knowledge of the meaning of the Holy Scripture, so that there is no excuse for any of us being led astray into the snare of sin by an erroneous belief that some sins are punished while others may be committed with impunity. For, what says the apostle?— “destroying counsels and every height that exalts itself against the knowledge of God”; so that every sin, because it is an expression of contempt for the divine law, is called a “height that exalts itself against the knowledge of God.”

Source: ON THE JUDGMENT OF GOD
[AD 384] Ambrosiaster on 2 Corinthians 10:4
All worldly things are corrupt, but Paul is strong because he is fighting with uncorrupted weapons.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 10:4
By “worldly weapons” he means wealth, glory, power, loquaciousness, cleverness, half-truths, flatteries, hypocrisies and so on. The apostle does not use such weapons but only those which are spiritual.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 21.2
[AD 407] John Chrysostom on 2 Corinthians 10:4
And he said not, 'we are not carnal,' but, "our weapons." For as I said, for the present he discourses of the Preaching, and refers the whole power to God. And he says not, 'spiritual,' although this was the fitting opposite to "carnal," but "mighty," in this implying the other also, and showing that their weapons are weak and powerless. And mark the absence of pride in him; for he said not, 'we are mighty,' but, "our weapons are mighty before God." 'We did not make them such, but God Himself.' For because they were scourged, were persecuted, and suffered wrongs incurable without number, which things were proofs of weakness: to show the strength of God he says, "but they are mighty before God." For this especially shows His strength, that by these things He gains the victory. So that even though we are encompassed with them, yet it is He that wars and works by them. Then he goes through a long eulogium upon them, saying, "To the casting down of strong holds."

Source: Homily 21 on Second Corinthians
[AD 428] Theodore of Mopsuestia on 2 Corinthians 10:4
By “worldly weapons” Paul means the law of Moses.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 215] Clement of Alexandria on 2 Corinthians 10:5
For "to bring themselves into captivity "and to slay themselves, putting to death "the old man, who is through lusts corrupt "and raising the new man from death, "from the old conversation "by abandoning the passions, and becoming free of sin, both the Gospel and the apostle enjoin.
[AD 311] Methodius of Olympus on 2 Corinthians 10:5
And the apostle too, in another place: "Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.".
that ye may be able to stand against the wiles of the devil; "casting down imaginations, and every high thing that exalteth itself against the knowledge of Christ"

Source: Methodius From the Discourse on the Resurrection
[AD 379] Basil of Caesarea on 2 Corinthians 10:5
A very wicked convention, however, leads us astray, and a perverted human tradition is the source of great evil for us; I mean that tradition according to which some sins are denounced and others are viewed indifferently. Crimes like homicide and adultery are the object of a violent but feigned indignation, while others, such as anger or reviling or drunkenness or avarice, are not considered deserving of even a simple rebuke.… And certainly, where every height that exalts itself against the knowledge of God is brought into captivity to the obedience of Christ and every disobedience receives just punishment, there nothing is left undestroyed.

Source: ON THE JUDGMENT OF GOD
[AD 384] Ambrosiaster on 2 Corinthians 10:5
Paul takes an intellect captive when he conquers it just as it is contradicting him by its reasonings, and he leads it, humbled and tame, to the Christian faith.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 10:5
The arguments referred to here are those of Greek philosophy, of which they were so proud. The word captive sounds bad, because it might be thought to suppress freedom, but here Paul gives it its own special meaning. It might also indicate something which has been so violently overpowered that it will never rise again. This is the sense in which Paul uses it here. Moreover, the captivity in question is one of obedience to Christ, which means the passage from slavery to liberty, from death to life and from destruction to salvation.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 21.5
[AD 407] John Chrysostom on 2 Corinthians 10:5
And lest when hearing of strong holds you should think of anything material , he says, "Casting down imaginations."

First giving emphasis by the figure, and then by this additional expression declaring the spiritual character of the warfare. For these strongholds besiege souls, not bodies. Whence they are stronger than the others, and therefore also the weapons they require are mightier. But by strongholds he means the Grecian pride, and the strength of their sophisms and their syllogisms. But nevertheless, 'these weapons,' he says, 'confounded every thing that stood up against them; for they cast down imaginations,

'And every high thing that is exalted against the knowledge of God.' He persisted in the metaphor that he might make the emphasis greater. 'For though there should be strongholds,' he says, 'though fortifications, though any other thing soever, they yield and give way before these weapons.

"And bringing every thought into captivity to the obedience of Christ." And yet the name, "captivity," has an ill sound with it; for it is the destruction of liberty. Wherefore then has he used it? With a meaning of its own, in regard to another point. For the word "captivity" conveys two ideas, the loss of liberty, and the being so violently overpowered as not to rise up again. It is therefore in respect to this second meaning that he took it. As when he shall say "I robbed other churches," [2 Corinthians 11:8] he does not intend the taking stealthily, but the stripping and taking their all, so also here in saying, "bringing into captivity." For the fight was not equally maintained, but he conquered with great ease. Wherefore he did not say, 'we conquer and have the better,' only; but 'we even bring "into captivity;"' just as above, he did not say, 'we advance engines against the "strongholds:"' but, 'we cast them down, for great is the superiority of our weapons.' 'For we war not with words,' he says, but with deeds against words, not with fleshly wisdom, but with the spirit of meekness and of power. How was it likely then I should hunt after honor, and boast in words, and threaten by letters;' (as they accused him, saying, "his letters are weighty,") 'when our might lay not in these things?' But having said, "bringing every thought into captivity to the obedience of Christ," because the name of "captivity" was unpleasant, he presently afterwards put an end to the metaphor, saying, "unto the obedience of Christ:" from slavery unto liberty, from death unto life, from destruction to salvation. For we came not merely to strike down, but to bring over to the truth those who are opposed to us.

Source: Homily 21 on Second Corinthians
[AD 500] Desert Fathers on 2 Corinthians 10:5
A brother came to Poemen and said to him, ‘Many thoughts come into my mind and put me in danger.’ He sent him out into the open air, and said, ‘Open your lungs and do not breathe.’ He replied, ‘I can’t do that.’ Then he said to him: ‘Just as you can’t stop air coming into your lungs, so you can’t stop thoughts coming into your mind. Your part is to resist them.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 384] Ambrosiaster on 2 Corinthians 10:6
Paul avenges disobedience when he condemns it through obedience, destroying it at the same time as he leads those who resist to the faith, in order that unbelief may be condemned by those who used to defend it.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 10:6
"And being in readiness to avenge all disobedience, when your obedience shall be fulfilled."

Here he alarmed these also, not those alone: 'for,' says he, 'we were waiting for you, that when by our exhortations and threatenings we have reformed you, and purged and separated you from their fellowship; then, when those only are left who are incurably diseased, we may visit with punishment, after we see that you have really separated from them. For even now indeed ye obey, but not perfectly.' 'And yet if you had done it now,' says one, you would have wrought greater gain.' 'By no means, for if I had done it now, I should have involved you also in the punishment. Howbeit it behooved to punish them, indeed, but to spare you. Yet if I spared, I should have seemed to do it out of favor: now this I do not desire, but first to amend you, and then to proceed against them.' What can be tenderer than the heart of the Apostle? Who because he saw his own mixed up with aliens, desires indeed to inflict the blow, but forbears, and restrains his indignation until these shall have withdrawn, that he may smite these alone; yea rather, not these even. For he therefore threatens this, and says he is desirous to separate unto punishment them alone, that they also being amended by the fear may change, and he let loose his anger against no one. For just like a most excellent physician, and common father, and patron, and guardian , so did he all things, so cared he for all, removing impediments, checking the pestilent, running about every whither. For not by fighting did he so achieve the work, but advancing as if to a ready and an easy victory, he planted his trophies, undermining, casting down, overthrowing the strongholds of the devil, and the engines of the demons; and carried over their whole booty to the camp of Christ. Nor did he even take breath a little, bounding off from these to those, and from those again to others, like some very able general, raising trophies every day, or rather every hour. For having entered into the battle with nothing but a little tunic , the tongue of Paul took the cities of his enemies with their men and bows and spears and darts and all.

For he spoke only; and, falling upon his enemies more fiercely than any fire, his words drove out the demons and brought over unto him the men that were possessed of them. For when he cast out that demon, the evil one, fifty thousand sorcerers coming together burnt their books of magic and revolted to the truth. [See Acts 19:19] And like as in a war, when a tower has fallen or a tyrant been brought low, all his partizans cast away their arms and run unto the [opposing] general; so truly did it happen then also. For when the demon was cast out, they all having been besieged, and having cast away, yea rather having destroyed, their books, ran unto the feet of Paul. But he setting himself against the world as though against a single army, no where stayed his march, but did all things as if he were some man endued with wings : and now restored a lame, now raised a dead man, now blinded a third, (I mean the sorcerer,) nor even when shut up in a prison indulged in rest, but even there brought over to himself the jailor, effecting the goodly captivity we treat of.

Let us also imitate him after our power. And why do I say, after our power? For he that wills may come even near unto him, and behold his valor, and imitate his heroism. For still he is doing this work, "casting down imaginations, and every high thing that is exalted against the knowledge of God." And although many heretics have attempted to cut him in pieces; yet still, even though dismembered, he displays a mighty strength. For both Marcion and Manichæus use him indeed, but after cutting him in pieces; but still even so they are refuted by the several members. For even a hand only of this champion being found among them puts them utterly to the rout; and a foot only, left among others, pursues and prostrates them, in order that you may learn the superabundance of his power, and that, although shorn of his limbs even, he is able to destroy all his adversaries. 'This however,' says one, 'is an instance of perversion, that those who are battling with each other should all use him.' An instance of perversion certainly, but not in Paul, (God forbid,) but in them who use him. For he was not parti-colored , but uniform and clear, but they perverted his words to their own notions. 'And wherefore,' says one, 'were they so spoken as to give handles to those that wished for them?' He did not give handles, but their frenzy used his words not rightly; since this whole world also is both wonderful and great, and a sure proof of the wisdom of God, and "the heavens declare the glory of God, and day unto day utters speech, and night unto night declares knowledge;" [Psalm 19:1-2] but nevertheless, many have stumbled at it and in contrary directions to one another. And some have admired it so much above its worth as to think it God; while others have been so insensible of its beauty as to assert it to be unworthy of God's creating hand , and to ascribe the greater share in it to a certain evil matter. And yet God provided for both points by making it beautiful and great that it might not be deemed alien from his wisdom; yet defective and not sufficient unto itself that it might not be suspected to be God. But nevertheless those who were blinded by their own reasonings fell away into contradictory notions, refuting one another, and becoming each the other's accuser, and vindicating the wisdom of God even by the very reasonings which led them astray. And why do I speak of the sun and the heaven? The Jews saw so many marvels happen before their eyes, yet straightway worshipped a calf. Again they saw Christ casting out demons, yet called him one that had a demon. But this was no imputation against him that cast them out, but an accusation of their understanding who were so blinded. Condemn not then Paul on account of their judgment who have used him amiss; but understand well the treasures in him, and develop his riches, so shall you make noble stand against all, fenced by his armor. So shall you be able to stop the mouths both of Greeks and Jews. 'And how,' says one, 'seeing they believe him not?' By the things wrought through him, by the reformation effected in the world. For it was not of human power that so great things could be done, but the Might of the Crucified, breathing on him, made him such as he was, and showed him more powerful than orators and philosophers and tyrants and kings and all men. He was not only able to arm himself and to strike down his adversaries, but to make others also such as himself. Therefore in order that we may become useful both to ourselves and to others, let us continually have him in our hands, using his writings for a meadow and garden of delight. For so shall we be able both to be delivered from vice and to choose virtue, and to obtain the promised good things, whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father with the Holy Spirit, be glory, might, honor, now and for ever, and world without end. Amen.

Source: Homily 21 on Second Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:6
Paul says that he will punish those who deserve it in due course, but first he wants to make sure that the Corinthians have been properly counseled. He sees that his people are mixed up with strangers. He wants them to withdraw from them first, before admonishing the latter. This is yet another sign of his great pastoral skill.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 21.3
[AD 458] Theodoret of Cyrus on 2 Corinthians 10:6
Paul explains why he is being patient. He wants to try to persuade as many as possible to amend their ways. He will punish only those who continue to resist his exhortations.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 338
[AD 384] Ambrosiaster on 2 Corinthians 10:7
Paul is criticizing those who in the inflated pride of their own presumption have a lower opinion of him than he deserved and who imagined that they had no need of his teaching.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 10:7
You look at the things that are before your face. If any man trusts in himself that he is Christ's, let him consider this again with himself that even as he is Christ's, so also are we.

What one may especially admire in Paul among other things is this, that when he has fallen upon an urgent necessity for exalting himself, he manages both to accomplish this point, and also not to appear offensive to the many on account of this egotism; a thing we may see particularly in his Epistle to the Galatians. For having there fallen upon such an argument, he provides for both these points; a matter of the very utmost difficulty and demanding much prudence; he is at once modest and says somewhat great of himself. And observe how in this place also he makes it of great account, "You look at the things that are before your face." Behold here also prudence. For having rebuked those that deceived them, he confined not his remarks to them, but he leaps away from them to these too; and he does so constantly. For, in truth, he scourges not those only that lead astray , but the deceived also. For had he let even them go without calling them to an account , they would not so easily have been reformed by what was said to the others; but would have been greatly elated even, as not being amenable to accusations. Therefore he scourges them also. And this is not all that is to be admired in him, but this farther, that he rebukes either party in a manner suitable to each. Hear at least what he says to these, "You look at the things that are before your face." The accusation is no light one; but a mark of men exceedingly easy to be deceived. Now what he says is this, 'you test by what appear, by things carnal, by things bodily.' What is meant by 'what appear?' If one is rich, if one is puffed up, if one is surrounded by many flatterers, if one says great things of himself, if one is vain-glorious, if one makes a pretence of virtue without having virtue, for this is the meaning of, "you look at the things that are before your face."

"If any man trust in himself that he is Christ's, let him consider this again with himself, that even as he is Christ's, even so also are we." For he does not wish to be vehement at the beginning, but he increases and draws to a head little by little. But observe here how much harshness and covert meaning there is. He shows this by using the words "with himself." For he says, 'Let him not wait to learn this from us; that is, by our rebuke of himself,' but "let him consider this with himself, that even as he is Christ's, so also are we;" not that he was Christ's in such manner as the other was, but, "that even as he is Christ's, so also am I Christ's." Thus far the community holds good: for it is not surely the case that he indeed is Christ's, but I some other's. Then having laid down this equality between them, he goes on to add wherein he exceeded, saying...

Source: Homily 22 on Second Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:7
Paul criticizes not only the deceivers but the deceived as well, for they are also accountable for their actions. Furthermore, he rebukes each one in the way which is most appropriate to their case. Those who imagine they belong to Christ must consider who Paul belongs to. If the answer is also Christ, then they must listen to what he has to say to them.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 22.1
[AD 418] Pelagius on 2 Corinthians 10:7
No one is more foolish than the person who thinks that he alone belongs to Christ.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 10
[AD 471] Gennadius of Constantinople on 2 Corinthians 10:7
This is to be read as a censorious remark, for the people were not judging the truth from works but from superficial appearances only.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 407] John Chrysostom on 2 Corinthians 10:8
Paul ascribes his gift to God and points out that it was given for the common good. His work of answering arguments, detecting what is unsound and laying the proper foundation is all intended for the upbuilding of the community. But if anybody is hostile and wants to do battle with him, he also has the power to answer arguments and will use it as and when it is appropriate to do so.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 22.1
[AD 407] John Chrysostom on 2 Corinthians 10:8
For though I should glory somewhat abundantly concerning our authority which the Lord gave for building you up, and not for casting you down, I shall not be put to shame.

For since he was going to say somewhat great, observe how he softens it. For nothing does so offend the majority of hearers as for any one to praise himself. Wherefore to cut at the root of this offensiveness, he says, "For though I should glory somewhat abundantly." And he did not say, 'if any man trust that he is Christ's let him think that he is far short of us. For I possess much authority from Him, so as to punish and to kill whomsoever I choose;' but what? "For though I should glory even somewhat abundantly." And yet he possessed more than can be told, but nevertheless he lowers it in his way of speaking. And he said not, 'I glory,' but, "if I should glory," if I should choose to do so: at once both showing modesty, and declaring his superiority. If therefore he says, "I should glory concerning the authority which the Lord gave me." Again, he ascribes the whole to Him, and makes the gift common. "For building up, and not for casting down." Do you see how again he allays the envy his praises might give rise to, and draws the hearer over to himself by mentioning the use for which he received it? Then why does he say, "Casting down imaginations?" Because this is itself a special form of building up, the removing of hindrances, and detecting the unsound, and laying the true together in the building. For this end therefore we received it, that we might build up. But if any should spar and battle with us, and be incurable, we will use that other power also, destroying and overthrowing him. Wherefore also he says, "I shall not be put to shame," that is, I shall not be proved a liar or a boaster.

Source: Homily 22 on Second Corinthians
[AD 220] Tertullian on 2 Corinthians 10:9
Come, now, if he had not "wholly saddened" so many persons in the first Epistle; if he had "rebuked" none, had "terrified" none; if he had "smitten" the incestuous man alone; if, for his cause, he had sent none into panic, had struck (no) "inflated" one with consternation,-would it not be better for you to suspect, and more believing for you to argue, that rather some one far different had been in the same predicament at that time among the Corinthians; so that, rebuked, and terrified, and already wounded with mourning, he therefore-the moderate nature of his fault permitting it-subsequently received pardon, than that you should interpret that (pardon as granted) to an incestuous fornicator? For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the "apostle of Christ," the "teacher of the nations in faith and verity," the "vessel of election," the founder of Churches, the censor of discipline, (in the guilt of) levity so great as that he should either have condemned rashly one whom he was presently to absolve, or else rashly absolved one whom he had not rashly condemned, albeit on the ground of that fornication which is the result of simple immodesty, not to say on the ground of incestuous nuptials and impious voluptuousness and parricidal lust,-(lust) which he had refused to compare even with (the lusts of) the nations, for fear it should be set down to the account of custom; (lust) on which he would sit in judgment though absent, for fear the culprit should "gain the time; " (lust) which he had condemned after calling to his aid even "the Lord's power," for fear the sentence should seem human.

Source: On Modesty
[AD 407] John Chrysostom on 2 Corinthians 10:9-11
"But that I may not seem as if I would terrify you: for his letters, say they, are weighty and strong: but his bodily presence is weak, and his speech of no account. Let such a one reckon this, that what we are in word by letters when we are absent, such are we also in deed when we are present."

What he says is this: 'I could boast indeed, but that they may not say the same things again, to wit, that I boast in my letters, and am contemptible when present, I will say nothing great.' And yet afterwards he did say something great, but not about this power by which he was formidable, but about revelations and at greater lengths about trials. 'Therefore, that I may not seem to be terrifying you, "let such an one reckon this, that what we are by letters when we are absent, such are we also in deed when we are present.'" For since they said, 'he writes great things of himself, but when he is present he is worthy of no consideration,' therefore he says these things, and those again in a moderated form. For he did not say, 'as we write great things, so when we are present we also do great things,' but in more subdued phrase. For when he addressed himself to the others indeed, he stated it with vehemency, saying, "I beseech you that I may not when present show courage with the confidence wherewith I think to be bold against some:" but when to these, he is more subdued. And therefore he says, 'what we are when present, such too when absent, that is, lowly, modest, no where boasting.

Source: Homily 22 on Second Corinthians
[AD 458] Theodoret of Cyrus on 2 Corinthians 10:9
This is what Paul’s enemies were saying he was trying to do.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 339
[AD 418] Pelagius on 2 Corinthians 10:10
Paul is saying all this precisely in order to avoid charges of this kind.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 10
[AD 384] Ambrosiaster on 2 Corinthians 10:11
Someone to whom power has not been given is capable of being bold when absent but when present he is put to shame. The apostle will not be put to shame when issuing his rebuke. He is doing this in bold reliance on his spiritual power.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 215] Clement of Alexandria on 2 Corinthians 10:12
Ne "quis, cure "recte "stare videatur"
[AD 384] Ambrosiaster on 2 Corinthians 10:12
People who commend themselves are those who wish to dominate, claiming authority for their own name. A person who is sent on a mission lays claim to power, not on his own behalf but on behalf of the one who sent him. Here Paul is saying that he has been chosen as a steward of the Lord. By not presuming to anything beyond what has been granted to him, he is not associating himself with those who preach without a commission. Commentary on Paul’s Epistles.
[AD 407] John Chrysostom on 2 Corinthians 10:12
"For we are not bold to number, or compare in ourselves with some that commend themselves."

Here he both shows that those false Apostles are boasters and say great things of themselves: and ridicules them as commending themselves. 'But we do no such thing: but even if we shall do anything great, we refer all unto God, and compare ourselves with one another.' Wherefore also he added,

"But they themselves measuring themselves by themselves and comparing themselves among themselves are without understanding." Now what he says is this: 'we do not compare ourselves with them, but with one another.' For further on he says, "in nothing am I behind the very chiefest Apostles;" [2 Corinthians 12:11] and in the former Epistle, "I labored more abundantly than they all;" [1 Corinthians 15:10] and again, "Truly the signs of an Apostle were wrought among you in all patience." [2 Corinthians 12:12] 'So that we compare ourselves with ourselves, not with those that have nothing: for such arrogance comes of folly.' Either then he says this with reference to himself, or with reference to them, that 'we dare not compare ourselves with those who contend with one another and boast great things and do not understand:' that is, do not perceive how ridiculous they are in being thus arrogant, and in exalting themselves among one another.

Source: Homily 22 on Second Corinthians
[AD 430] Augustine of Hippo on 2 Corinthians 10:12
The fundamental fallacy of these men, who prefer to walk in roundabout error than keep to the straight path of truth, is that they have nothing but their own tiny, changing, human minds to measure the divine mind, infinitely capacious and utterly immutable, a mind that can count uncountable things without passing from one to the next. Such men, to use the words of the apostle, “comparing themselves with themselves,” end by understanding nothing. Of course, every time such philosophers decide to do something, they have to form a new mental resolution because their minds are mutable, and they imagine it is the same with God. Without having a notion of God, they mistake themselves for him, and instead of measuring God by God, they compare themselves to themselves.

Source: City of God 12.17
[AD 533] Fulgentius of Ruspe on 2 Corinthians 10:12
As often as you think of the perfection of the virtues, do not consider what others have less than you have but what you have less than you ought to have. You should not think that you are perfect in virtue if you see other women given over to sins; nor consequently should you credit yourself with any greater speed if you see some women either backsliding or walking feebly. Nor, therefore, must one with watery eyes be proclaimed to have healthy eyes because a blind man seems thoroughly closed off from the light, nor must someone be declared healthy who lies half-dead with a serious wound, if another is found dead because of a more serious wound. Nor must anyone lay claim to glory as a victor who, although not killed by the enemy, still is being held captive by the enemy. Therefore, do not compare yourself to others but to yourself. Hear the apostle doing this and salutarily warning us to do the same. For, writing to the Corinthians, he says, “Not that we dare to class or compare ourselves with some of those who recommend themselves. But when they measure themselves by one another and compare themselves with one another, they are without understanding.”

Source: TO PROBA
[AD 215] Clement of Alexandria on 2 Corinthians 10:13
), which is the perfection of faith, goes beyond catechetical instruction, in accordance with the magnitude of the Lord's teaching and the rule of the Church.

Source: Clement of Alexandria Stromata Book VI
[AD 220] Tertullian on 2 Corinthians 10:13
Touching such, however, as are betrothed, I can with constancy "above my small measure" pronounce and attest that they are to be veiled from that day forth on which they shuddered at the first bodily touch of a man by kiss and hand.

Source: On Prayer
[AD 258] Cyprian on 2 Corinthians 10:13
In the Epistle of Peter to them of Pontus: "Nor let any of you suffer as a thief, or a murderer, or as an evil-doer, or as a minder of other people's business,

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 384] Ambrosiaster on 2 Corinthians 10:13
Paul takes advantage of his authority only to the extent that he glories in the progress of believers, so that his power may be conducive to salvation and not self-aggrandizement. He did not boast beyond the power that was given to him, nor did he claim any authority in places where his preaching had not been heard.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 10:13
Excessive boasting was evidently a characteristic of the false apostles.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 22.2
[AD 407] John Chrysostom on 2 Corinthians 10:13
"But we will not glory beyond our measure:" as they do.

For it is probable that in their boasting they said, 'we have converted the world, we have reached unto the ends of the earth,' and vented many other such like big words. 'But not so we,' he says,

"But according to the measure of the province which God apportioned to us as a measure, to reach even unto you." So that his humility is evident on either hand, both in that he boasted nothing more than he had wrought, and that he refers even this itself to God. For, "according to the measure of the province," says he, "which God apportioned to us, a measure to reach even unto you." Just as if portioning out a vine to husbandmen, even so He meted out unto us. As far then as we have been counted worthy to attain to, so far we boast.

Source: Homily 22 on Second Corinthians
[AD 604] Gregory the Dialogist on 2 Corinthians 10:13
I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. For I dare not to speak of any of those things which Christ hath not wrought by me,
[AD 384] Ambrosiaster on 2 Corinthians 10:14
Paul did not go too far in what he was doing but stayed within the limits set for his task by God. He makes this explicit here so that the Corinthians will know that God has sent him to them and so they ought to obey his warnings. Otherwise they might appear to be resisting God, by whom Paul was sent.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 10:14
"For we stretch not ourselves overmuch, as though we reached not unto you: for we came even as far as unto you in preaching the Gospel of Christ."

Not simply 'we came,' but, 'we announced, we preached, we persuaded, we succeeded.' For it is probable that they having merely come to the disciples of the Apostles, ascribed the whole to themselves, from their bare presence among them. 'But not so we: nor can any one say that we were not able to come as far as to you, and that we stretched our boasting as far as to you in words only; for we also preached the word to you.'

Source: Homily 22 on Second Corinthians
[AD 215] Clement of Alexandria on 2 Corinthians 10:15
The primacy of knowledge the apostle shows to those capable of reflection, in writing to those Greeks of Corinth, in the following terms: "But having hope, when your faith is increased, that we shall he magnified in you according to our rule abundantly, to preach the Gospel beyond you."

Source: Clement of Alexandria Stromata Book VI
[AD 384] Ambrosiaster on 2 Corinthians 10:15
Someone who takes pride in his own work is not being excessively proud of himself. A prudent man does not rely on the labors of others. This is why Paul does not claim any credit for those who have come to faith by the preaching of other evangelists.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 10:15
Paul accuses the false apostles not merely of boasting too much but also of claiming the credit for other people’s labors.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 22.3
[AD 407] John Chrysostom on 2 Corinthians 10:15-16
"Not glorying beyond" our "measure," that is, "in other men's labors, but having hope that as your faith grows, we shall be magnified in you according to our province unto further abundance, so as to preach the Gospel even unto the parts beyond you, and not to glory in another's province in regard of things ready to our hand."

He sets forth a large accusation of them on these grounds, both that they boasted of things without their measure, and of other men's labors; and that while the whole of the toil was the Apostles', they plumed themselves upon their labors. 'But we,' says he, 'showed these things in our deeds. We will not imitate those men therefore, but will say such things where our deeds bear us witness. And why,' says he, 'do I say, you?' "for I have hope that as your faith grows;" for he does not assert absolutely, preserving his own character, but, 'I hope,' he says, 'if you make progress, that our province will be extended even farther, "to preach the Gospel in the regions beyond." For we shall advance farther yet,' he says, 'so as to preach and labor, not so as to boast in words of what other men have labored.' And well did he call it "province and measure," as though he had come into possession of the world, and a rich inheritance; and showing that the whole was wholly God's. 'Having then such works,' he says, 'and expecting greater, we do not boast as they do who have nothing, nor do we ascribe any part to ourselves, but the whole to God.

Source: Homily 22 on Second Corinthians
[AD 384] Ambrosiaster on 2 Corinthians 10:16
What Paul wants is to preach the gospel to those to whom the message has not yet been given, so that God will be glorified by his labor.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 2 Corinthians 10:17
By saying this Paul intimates that even his assurance and pride are to be given to the Lord, because it is by his favor that he has them. Someone who has confidence in the power of the gospel has confidence in the God who enables it. Thus God is glorified by all godly work. A person who has not received power from God cannot glory in the Lord, because he is seeking his own glory.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 400] Ignatius of Antioch on 2 Corinthians 10:17
Keep thyself pure as the habitation of God. Thou art the temple of Christ. Thou art the instrument of the Spirit. Thou knowest in what way I have brought thee up. Though I am the least of men, do thou seek to follow me, be thou an imitator of my conduct. I do not glory in the world, but in the Lord. I exhort Hero, my son; "but let him that glorieth, glory in the Lord." May I have joy of thee, my dear son, whose guardian may He be who is the only unbegotten God, and the Lord Jesus Christ! Do not believe all persons, do not place confidence in all; nor let any man get the better of thee by flattery. For many are the ministers of Satan; and "he that is hasty to believe is light of heart."

Source: Epistle of Pseudo-Ignatius to Hero, a Deacon of Antioch
[AD 407] John Chrysostom on 2 Corinthians 10:17
"He that glories, let him glory in the Lord." This also, he says, accrues to us from God.

Source: Homily 22 on Second Corinthians
[AD 384] Ambrosiaster on 2 Corinthians 10:18
God does not commend someone whom he does not send.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 10:18
Paul did not claim this for himself but left it to the Lord. Paul is modest, but not to the point where he neglects to tell the truth about himself. It is possible to do harm by ill-timed modesty or to do good by saying something admirable of oneself at the right time. There was a real danger that the disciples might be persuaded to have a low opinion of Paul, precisely because of his modesty. Paul did not seek human praise, but when he was accused of being a braggart he defended himself.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.3
[AD 407] John Chrysostom on 2 Corinthians 10:18
"For not he that commends himself is approved, but whom the Lord commends."

He did not say, we are so, "but whom the Lord commends." Do you see how modestly he speaks? But if as he proceeds he stirs up loftier words, wonder not, for this also comes of Paul's prudence. For if he had gone on in every part to speak lowly words, he would not have hit these men so effectually, nor have extricated the disciples from their error. For it is possible both by modesty ill-timed to do harm, and by saying something admirable of one's self at a proper time to do good. As therefore he also did. For there was no little danger in the disciples being persuaded into any mean opinion of Paul. Not that Paul sought the glory that comes of men. For had he sought this, he would not have kept silence so long on those great and marvellous matters of "fourteen years ago;" [2 Corinthians 12:20] nor would he, when necessity was laid upon him, have so shrunk back and hesitated to speak of them; very evidently he would not even then have spoken, had he not been compelled. Certainly then it was not from a desire after the glory which comes from men that he said these things, but out of tender care for the disciples. For since they cast reproaches at him as a braggart, and as boastful in words but able to show nothing in deeds, he is compelled subsequently to come to those revelations. Although he had it in his power to convince them by his deeds, at the time when he said these things: yet he still persists, nevertheless, in using menaces in words. For he was most especially free from vain-glory; and this his whole life proves, both before and after this. For instance, it was because of this that he changed all at once; and having changed, confounded the Jews and cast away all that honor he had from them, although he was himself their head and their champion. But he considered none of those things when he had found the truth; but took instead their insults and contumely; for he looked to the salvation of the many, thinking this everything. For he that thinks nothing of hell nor of heaven nor of ten thousand worlds in regard of his longing after Christ, how should he hunt after the glory which comes from the many? By no means; but he is even very lowly when he may be so, and brands his former life with infamy when he calls himself, "a blasphemer, and a persecutor, and injurious." [1 Timothy 1:13] And his disciple Luke too says many things of him, evidently having learned them from himself, himself displaying fully his former life no less than that after his conversion.

Now I say these things, not that we may hear merely, but that we may learn also. For if he remembered those transgressions before the Laver, although they were all effaced, what forgiveness can we have who are unmindful of those after the Laver ourselves? What do you say, O man? You have offended God, and do you forget? This is a second offense, a second enmity. Of what sins then do you ask forgiveness? Of those which thou even know not yourself? Surely, (for is it not so?) you are deeply anxious and thoughtful how you may give account of them, thou who dost not so much as care to remember them, but sportest with what is no sporting matter. But there will come a time when our sport can go on no longer. For we must needs die: (for the great insensibility of the many obliges me to speak even of things that are evident:) and must needs rise again, and be judged, and be punished; nay rather this needs not, if we choose. For those other things are not at our own disposal; neither our end, nor our resurrection, nor our judgment, but at our Lord's; but our suffering punishment or not is at our own disposal; for this is of those things that may or may not happen. But if we choose, we shall make it of the number of impossible things; just as Paul, as Peter, as all the saints did; for it is even impossible for them to be punished. If therefore we have a mind, it is in like manner impossible also that we should suffer ought. For even if we have offended in ten thousand things, it is possible to recover ourselves so long as we are here. Let us then recover ourselves: and let the old man consider that in a little while hence he will depart, since he took his pleasure long enough in his lifetime; (although what sort of pleasure is this, to live in wickedness? But for the present I so speak in respect to his way of thinking;) let him consider, besides, that it is possible for him in a short time to wash away all. The young man again, let him also consider the uncertainty of death, and that oftentimes, when many older persons continued here, the young were carried off before them. For, for this reason, that we may not make traffic of our death, it is left in uncertainty. Wherefore also a certain wise man advises, saying, "Make no tarrying to turn unto the Lord, and put not off from day to day: for you know not what tomorrow shall bring forth." [Sirach 5:7; Proverbs 27:1] For by putting off there is danger and fear; but by not putting off manifest and secure salvation. Hold fast then by virtue. For so, even if you have departed young, you have departed in safety; and if you should come to old age, you shall arrive [at death] with great provision made, and shall have a double feast all your life long; both in that you abstain from vice, and layest hold on virtue. Say not, 'there will come a time when it may be well to turn,' for this language provokes God exceedingly. And why so? Because He has promised you countless ages, but you are not even willing to labor during this present life, this short life that endures but a season; but art so indolent and unmanly as to seek a shorter even than this. Are there not the same revellings daily? Are there not the same tables, the same harlots, the same theatres, the same wealth? How long will you love those things as though they were anything? How long will your appetite for evil remain insatiate? Consider that as often as you have fornicated, so often have you condemned yourself. For such is the nature of sin: once committed, the Judge has also passed his sentence. Have you been drunken, been gluttonous, or robbed? Hold now, turn right back, acknowledge it to God as a mercy that He snatched you not away in the midst of your sins; seek not yet another set time wherein to work evil. Many have been snatched away in the midst of their covetousness, and have departed to manifest punishment. Fear lest you also should suffer this, and without excuse. 'But God gave to many a set time for confession in extreme old age.' What then? Will He give it to you also? 'Perhaps He will,' says one. Why do you say 'perhaps,' and 'sometimes,' and 'often?' Consider that you are deliberating about your soul, and put also the contrary case, and calculate, and say, 'But what if He should not give it?' 'But what if He should give it?' says he. God has indeed given it; but still this supposition is safer and more profitable than that. For if you begin now, you have gained all, whether you have a set time granted you or not; but if you are always putting off, for this very cause perhaps you shall not have one given you. When you go out to battle, thou dost not say, 'there is no need to make my will, perhaps I shall come back safe;' nor do you when deliberating about marriage, say 'suppose I take a poor wife, many have even in this way got rich contrary to expectation;' nor when building a house, 'suppose I lay a rotten foundation, many houses have stood even so;' yet in deliberating about the soul, you lean on things more rotten still; urging your 'perhaps,' and 'often,' and 'sometimes,' and trustest yourself to these uncertainties. 'Nay,' says one, 'not to an uncertainty, but to the mercy of God, for God is merciful.' I know it too; but still this merciful God snatched those away of whom I spoke. And what if after you have had time given you, you shall still continue as thou were? For this sort of man will be listless even in old age. 'Nay,' he said, 'not so.' For this mode of reasoning even after the eighty years desires ninety, and after the ninety an hundred, and after the hundred will be yet more indisposed to act. And so the whole of life will have been consumed in vain, and what was spoken of the Jews will happen also to you; "Their days were consumed in vanity." [Psalm 78:33] And would that in vanity only, and not unto evil also. For when we have departed there bearing the heavy burden of our sins, this will be unto evil also. For we shall carry away fuel for the fire and a plentiful feast for the worm. Wherefore I pray and conjure you to halt at length in noble wise, and to desist from wickedness, that we may also obtain the promised good things: whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, and world without end. Amen.

Source: Homily 22 on Second Corinthians