Bible Verses and Early Church Commentary | Historical Christian Faith

¹ Would to God ye could bear with me a little in my folly: and indeed bear with me. ² For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. ³ But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. ⁴ For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him. ⁵ For I suppose I was not a whit behind the very chiefest apostles. ⁶ But though I be rude in speech, yet not in knowledge; but we have been throughly made manifest among you in all things. ⁷ Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? ⁸ I robbed other churches, taking wages of them, to do you service. ⁹ And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. ¹⁰ As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia. ¹¹ Wherefore? because I love you not? God knoweth. ¹² But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we. ¹³ For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. ¹⁴ And no marvel; for Satan himself is transformed into an angel of light. ¹⁵ Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works. ¹⁶ I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little. ¹⁷ That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting. ¹⁸ Seeing that many glory after the flesh, I will glory also. ¹⁹ For ye suffer fools gladly, seeing ye yourselves are wise. ²⁰ For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face. ²¹ I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also. ²² Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. ²³ Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. ²⁴ Of the Jews five times received I forty stripes save one. ²⁵ Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; ²⁶ In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; ²⁷ In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. ²⁸ Beside those things that are without, that which cometh upon me daily, the care of all the churches. ²⁹ Who is weak, and I am not weak? who is offended, and I burn not? ³⁰ If I must needs glory, I will glory of the things which concern mine infirmities. ³¹ The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not. ³² In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me: ³³ And through a window in a basket was I let down by the wall, and escaped his hands.

[AD 384] Ambrosiaster on 2 Corinthians 11:1

Paul says that he is being foolish when he starts to talk about himself but that he is forced to do so because these people were harboring unworthy thoughts, when they of all people ought to be thinking well of him.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:1-2

Would that you could bear with me in a little foolishness and, indeed you do bear with me.

Being about to enter upon his own praises he uses much previous correction. And he does this not once or twice, although the necessity of the subject, and what he had often said, were sufficient excuse for him. For he that remembers sins which God remembered not, and who therefore says that he was unworthy of the very name of the Apostles, even by the most insensate is seen clearly not to be saying what he is now going to say, for the sake of glory. For if one must say something startling, even this would be especially injurious to his glory, his speaking something about himself; and to the more part it is offensive. But nevertheless he regarded not timidly any of these things, but he looked to one thing, the salvation of his hearers. But still in order that he might not cause harm to the unthinking by this, by saying, I mean, great things of himself, he employs out of abundant caution these many preparatory correctives, and says, "Would that you could bear with me," while I play the fool in some little things, yea, rather, "ye do indeed bear with me." Beholdest thou wisdom? For when he says, "would that," it is as putting it at their disposal: but when he even asserts [that they do], it is as confiding greatly in their affection, and as declaring that he both loves and is loved. Yea, rather, not from bare love merely, but from a sort of warm and insane passion he says that they ought to bear with him even when he plays the fool. And therefore he added, "For I am jealous over you with a godly jealousy. " He did not say, 'for I love you,' but uses a term far more vehement than this. For those souls are jealous which burn ardently for those they love, and jealousy can in no other way be begotten than out of a vehement affection. Then that they may not think, that it is for the sake of power, or honor, or wealth, or any other such like thing, that he desires their affection, he added, "with a jealousy of God." For God also is said to be jealous, not that any should suppose passion, (for the Godhead is impassible,) but that all may know that He does all things from no other regard than their sakes over whom He is jealous; not that Himself may gain anything, but that He may save them. Among men indeed jealousy arises not from this cause, but for the sake of their own repose; not because the beloved ones sustain outrage, but lest these who love them should be wounded, and be outshone in the good graces, and stand lower in the affections, of the beloved. But here it is not so. 'For I care not,' he says, 'for this, lest I should stand lower in your esteem; but lest I should see you corrupted. For such is God's jealousy; and such is mine also, intense at once and pure.' Then there is also this necessary reason;

"For I espoused you to one husband, as a pure virgin." 'Therefore I am jealous, not for myself, but for him to whom I have espoused you.' For the present time is the time of espousal, but the time of the nuptials is another; when they sing, 'the Bridegroom has risen up.' Oh what things unheard of! In the world they are virgins before the marriage, but after the marriage no longer. But here it is not so: but even though they be not virgins before this marriage, after the marriage they become virgins. So the whole Church is a virgin. For addressing himself even to all, both husbands and wives, he speaks thus. But let us see what he brought and espoused us with, what kind of nuptial gifts. Not gold, not silver, but the kingdom of heaven. Wherefore also he said, "We are ambassadors on behalf of Christ," and beseeches them, when he was about to receive the Bride. What happened in Abraham's case was a type of this. [Genesis 24:4, etc.] For he sent his faithful servant to seek a Gentile maiden in marriage; and in this case God sent His own servants to seek the Church in marriage for His son, and prophets from of old saying, "Hearken, O daughter, and consider, and forget your own people and your father's house, and the King shall desire your beauty." [Psalm 45:10-11] Do you see the prophet also espousing? Do you see the Apostle too expressing the same thing himself with much boldness, and saying, "I espoused you to one husband that I might present you as a pure virgin to Christ?" Do you see wisdom again? For having said, 'You ought to bear with me,' he did not say, 'for I am your teacher and I speak not for my own sake:' but he uses this expression which invested them with special dignity, placing himself in the room of her who promotes a match, and them in the rank of the bride; and he adds these words...

Source: Homily 23 on Second Corinthians

[AD 418] Pelagius on 2 Corinthians 11:1

Paul calls himself foolish in order to demonstrate that it is those who boast about themselves who really are the foolish ones.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 11

[AD 458] Theodoret of Cyrus on 2 Corinthians 11:1

Paul realizes that wise people do not boast of themselves, but he has been forced to do so.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 340

[AD 215] Clement of Alexandria on 2 Corinthians 11:2

Directly in point is the instance of the apostle, who says, writing the Corinthians: "For I have espoused you to one man, that I may present you as a chaste virgin to Christ".
Zelo enim vos zelo Dei; despondi enim vos uni viro, virginem cast am exhibere Christo.".
"Vere or autem, ne sicut serpens seduxit Evam in astutia, corrumpantur sensus vestri a simplicitate, quae in Christo est"

Source: Clement of Alexandria The Instructor Book I

[AD 220] Tertullian on 2 Corinthians 11:2

When also he (in a later passage) enjoins us "to cleanse ourselves from all filthiness of flesh and blood" (since this substance enters not the kingdom of Gods ); when, again, he "espouses the church as a chaste virgin to Christ," a spouse to a spouse in very deed, an image cannot be combined and compared with what is opposed to the real nature the thing (with which it is compared).

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 11:2

For flesh not yet manumitted to Christ, for whom it was being kept, used to be contaminated with impunity: so now, after manumission, it no more receives pardon.

Source: On Modesty

[AD 253] Origen of Alexandria on 2 Corinthians 11:2

The apostle Paul says, “But I want you all to present yourselves as a pure virgin to one man, Christ. For I fear lest, as the serpent seduced Eve by his cunning, your minds may be corrupted from the simplicity which is in Christ.” Therefore, Paul wants “all the Corinthians” to present themselves as a pure “virgin to Christ”; certainly he would never want that unless it would seem possible. Whence also it would appear wonderful how these, who although corrupted by diverse sins, came to the faith of Christ, all at once are called “a pure virgin”; a virgin which is so holy and so pure that she is worthy also to be joined in marriage to Christ. However, since we cannot refer these things to the chastity of the flesh, it is sure that they refer to the chastity of the soul, whose “simplicity of the faith which is in Christ,” according to the understanding of Paul himself, was called his virginity.

Source: HOMILIES ON LEVITICUS 12.5

[AD 258] Novatian on 2 Corinthians 11:2

May purity, then—that purity which goes above and beyond the will and which we should will always to possess—be also given to us for the sake of redemption, so that what has been consecrated by Christ cannot be corrupted. If the apostle states that the church is the bride of Christ, I ask you now to reflect just what purity is required of you, when the church herself is given in marriage as a virgin bride.

Source: IN PRAISE OF PURITY 1

[AD 258] Cyprian on 2 Corinthians 11:2

For there are not many spouses of Christ, since the apostle says, "I have espoused you, that I may present you as a chaste virgin to Christ; "

Source: Epistle LXXIV

[AD 311] Methodius of Olympus on 2 Corinthians 11:2

Who sees her daughters after a long separation, she embraced and kissed each one of us with great joy, saying, 'O, my daughters you have come with toil and pain to me who am earnestly longing to conduct you to the pasture of immortality; toilsomely have you come by a way abounding with many frightful reptiles; for, as I looked, I saw you often stepping aside, and I was fearing lest you should turn back and slip over the precipices. But thanks to the Bridegroom to whom I have espoused.
If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy; "meaning by Jerusalem, as I said, these very undefiled and incorrupt souls, which, having with self-denial drawn in the pure draught of virginity with unpolluted lips, are "espoused to one husband "to be presented "as a chaste virgin to Christ"

Source: Methodius Discourse III. Thaleia

[AD 384] Ambrosiaster on 2 Corinthians 11:2

Paul is making it clear that what he is about to say he will say out of love for them, so that it may be conducive to their progress as much as to his praise and that they may learn from it how to do a favor to their father in the gospel. For to speak ill of a father harms the sons, and the praise of sons is a father’s glory.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:2

Paul uses a word here which is far stronger than mere love. Jealous souls burn ardently for those whom they love, and jealousy presupposes a strong affection. Then, in order that they should not think that Paul is after power, wealth or honor, he adds that his jealousy is “divine.” For God is said to be jealous, not in a human way but so that everyone may know that he claims sovereign rights over those whom he loves and does what he does for their exclusive benefit. Human jealousy is basically selfish, but divine jealousy is both intense and pure.Note the difference between human brides and the church. In the world, a woman is a virgin before her marriage, when she loses her virginity. But in the church, those who were anything but virgins before they turned to Christ acquire virginity in him. As a result, the whole church is a virgin.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.1

[AD 430] Augustine of Hippo on 2 Corinthians 11:2

Why does Paul address all these different people as a “chaste virgin,” unless he is referring to their faith, hope and love?

Source: FEAST OF THE NATIVITY 188

[AD 430] Augustine of Hippo on 2 Corinthians 11:2

To the same church the apostle says: “For I have promised you to one spouse, that I might present you as a chaste virgin to Christ.” … The church, then, like Mary, has inviolate integrity and incorrupt fecundity. What Mary merited physically, the church has guarded spiritually, with the exception that Mary brought forth one Child, while the church has many children destined to be gathered into one body by One.

Source: FEAST OF THE NATIVITY 195.2

[AD 430] Augustine of Hippo on 2 Corinthians 11:2

Do you wish to know how the church is a virgin? Hear the apostle Paul; hear the friend of the Bridegroom who is zealous not for himself but for the Bridegroom: “I betrothed you to one spouse.” He spoke to the church. To which church? To all that his letter could reach. “I betrothed you to one spouse, that I might present you a chaste virgin to Christ. But I fear lest,” he said, “as the serpent seduced Eve by his guile …” That serpent never physically defiled Eve, did he? Yet he did destroy her virginity of heart. On that account Paul said: “I fear lest … your minds may be corrupted from that chastity which is in Christ.” Therefore, the church is a virgin; she is a virgin, may she be a virgin. Let her beware of the deceiver, lest he turn out to be a corrupter. The church is a virgin. Are you, perhaps, going to say to me: “If the church is a virgin, how does she bring forth children? Or, if she does not bring forth children, how did we give our names so that we might be born of her?” I answer: “She is a virgin and she also brings forth children.” She imitates Mary, who gave birth to the Lord. Did not the holy Mary bring forth her Child and remain a virgin? So, too, the church both brings forth children and is a virgin. And if you would give some consideration to the matter, she brings forth Christ, because they who are baptized are his members.

Source: CONVERTS AND THE CREED 213.7

[AD 542] Caesarius of Arles on 2 Corinthians 11:2

The souls of all men and women know that they are spouses of Christ if they are willing to preserve both bodily chastity and virginity of heart. For Christ is to be understood as the spouse of their souls, not of their bodies.

Source: SERMON 155.4

[AD 215] Clement of Alexandria on 2 Corinthians 11:3

Sponsa et Ecclesia; quam cast am esse oportet, et ab iis quae strut intus, cogitation bus, quae sunt contrariae veritati; et ab iis, qui tentant extrinsecus, hoc est ab iis, qui sectantur haereses, et persuadent vobis fornicari ab uno viro, nempe omnipotenti Deo: "Ne sicut set pens decepit Evam".
Jam veto vel invitum cogit Paulam generationem ex deceptione deducere, cure dicit: "Vere or autem, ne sicut serpens Evam decepit, corrupti sint sensus vestri a simplicitate, quae est in Christo."

Source: Clement of Alexandria Stromata Book III

[AD 220] Tertullian on 2 Corinthians 11:3

But, to come now to Moses, why, I wonder, did he merely at the time when Joshua was battling against Amalek, pray sitting with hands expanded, when, in circumstances so critical, he ought rather, surely, to have commended his prayer by knees bended, and hands beating his breast, and a face prostrate on the ground; except it was that there, where the name of the Lord Jesus was the theme of speech-destined as He was to enter the lists one day singly against the devil-the figure of the cross was also necessary, (that figure) through which Jesus was to win the victory? Why, again, did the same Moses, after the prohibition of any "likeness of anything," set forth a brazen serpent, placed on a "tree," in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry, they were suffering extermination by serpents, except that in this case he was exhibiting the Lord's cross on which the "serpent" the devil was "made a show of," and, for every one hurt by such snakes-that is, his angels -on turning intently from the peccancy of sins to the sacraments of Christ's cross, salvation was outwrought? For he who then gazed upon that (cross) was freed from the bite of the serpents.

Source: An Answer to the Jews

[AD 384] Ambrosiaster on 2 Corinthians 11:3

Paul is saying that glory has been given to him not so that he might praise himself but so that he might cast blame on those who, in the name of Christ, were preaching against Christ and by whom the Corinthians were being seduced.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:3

Paul does not say that this will happen, but he is afraid that it might. He stands midway between trust and doubt, hoping that they will do the right thing but not being entirely certain of it.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.1

[AD 407] John Chrysostom on 2 Corinthians 11:3

"But I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is toward Christ. "

'For although the destruction be yours [alone], yet is the sorrow mine as well.' And consider his wisdom. For he does not assert, although they were corrupted; and so he showed when he said, "When your obedience is fulfilled," [2 Corinthians 10:6] and "I shall bewail many which have sinned already;" [2 Corinthians 12:21] but still he does not leave them to get shameless. And therefore he says, "lest at any time." For this neither condemns nor is silent; for neither course were safe, whether to speak out plainly or to conceal perpetually. Therefore he employs this middle form, saying, "lest at any time." For this is the language neither of one that entirely distrusts, nor entirely relies on them, but of one who stands between these two. In this way then he palliated, but by his mention of that history threw them into an indescribable terror, and cuts them off from all forgiveness. For even although the serpent was malignant, and she senseless, yet did none of these things snatch the woman from punishment. 'Beware then,' he says, 'lest such be your fate, and there be naught to screen you. For he too promising greater things, so deceived.' Whence it is plain that these too, by boasting and puffing themselves up, deceived. And this may be conjectured not from this place only, but also from what he says afterwards...

Source: Homily 23 on Second Corinthians

[AD 418] Pelagius on 2 Corinthians 11:3

The serpent deceived Eve by lying to her about God, saying that God merely threatened men with death, but would never actually kill anyone. Likewise, the false apostles in Paul’s day were saying that the gospel was merely added to the Old Testament and that it was therefore necessary to go on keeping the law of Moses as before. In our own time, there are those who claim that hell is merely a threat, either because it does not exist at all or because it is not an eternal punishment—notions which are contrary to the teaching of Scripture.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 11

[AD 407] John Chrysostom on 2 Corinthians 11:4

What probably happened was that false teachers appeared from elsewhere and added to what the apostles had already taught. Their claim would have been that the apostles had not said all that there was to say, which Paul is at pains to deny.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.2

[AD 407] John Chrysostom on 2 Corinthians 11:4

"If he that comes preaches another Jesus, whom we did not preach, or if you receive a different Spirit which you did not receive, or a different Gospel which you did not accept, you do well to bear with him."

And he does not say, 'Lest by any means as Adam was deceived.' but shows that those men are but women who are thus abused, for it is the part of woman to be deceived. And he did not say, 'so you also should be deceived.' but keeping up the metaphor, he says, "so your minds should be corrupted from the simplicity that is toward Christ." 'From the simplicity, I say, not from wickedness; neither out of wickedness [is it], nor out of your not believing, but out of simplicity.' But, nevertheless, not even under such circumstances are the deceived entitled to forgiveness, as Eve showed. But if this does not entitle to forgiveness, much more will it not do so, when through vain-glory any is so.

2. "For if he that comes preaches another Jesus whom we did not preach:" showing hereby that their deceivers were not Corinthians, but persons from some other quarter previously corrupted: wherefore he says, "he that comes."

"If you receive a different Spirit, if a different Gospel which you did not accept, you do well to bear" with him. What do you say? You that said to the Galatians, "If any preach another Gospel to you than that you have received, let him be anathema;" do you now say, "you do well to bear" with him? And yet on this account it were meet not to bear with, but to recoil, from them; but if they say the same things, it is meet to bear with them. How then do you say, 'because they say the same things, it is not meet to bear with them?' for he says, 'if they said other things, it were meet to bear with them.' Let us then give good heed, for the danger is great, and the precipice deep, if men run past this carelessly; and what is here said gives an entrance to all the heresies. What then is the sense of these words? Those persons so boasted as if the Apostles taught incompletely, and they were introducing somewhat more than they. For it is probable that with much idle talk, they were bringing in senseless rubbish so as to overlay these doctrines. And therefore he made mention of the serpent and of Eve who was thus deceived by the expectation of acquiring more. And alluding to this in the former Epistle also, he said, "Now you have become rich, you have reigned as kings without us;" and again, "we are fools for Christ's sake, but you are wise in Christ." [1 Corinthians 4:8] Since then it was probable that using the wisdom which is without, they talked much idly, what he says is this: that 'if these persons said anything more, and preached a different Christ who ought to have been preached, but we omitted it, "you do well to bear" with them.' For on this account he added, "whom we did not preach." 'But if the chief points of the faith are the same, what have ye the more of them? For whatsoever things they may say, they will say nothing more than what we have said.' And observe with what precision he states the case. For he did not say, 'if he that comes says anything more;' for they did say something more, haranguing with more authority and with much beauty of language; wherefore he did not say this, but what? [If] "he that comes preaches another Jesus," a thing which had no need of that array of words: "or you receive a different Spirit," (for neither was there need of words in this case;) that is to say, 'makes you richer in grace;' or "a different Gospel which you did not accept," (nor did this again stand in need of words,) "you do well to bear" with him. But consider, I pray you, how he every where uses such a definition as shows that nothing very great, nor indeed anything more, had been introduced by them. For when he had said, "If he that comes preaches another Jesus," he added, "whom we did not preach;" and "you receive a different Spirit," he subjoined, "which you did not receive; or a different Gospel," he added, "which you did not accept," by all these showing that it is meet to attend to them, not simply if they say something more, but if they said anything more which ought to have been said and was by us omitted. But if it ought not to have been said, and was therefore not said by us; or if they say only the same things as we, why gape ye so admiringly upon them? 'And yet if they say the same things,' says one, 'wherefore do you hinder them?' Because that using hypocrisy, they introduce strange doctrines. This however for the present he does not say, but afterwards asserts it, when he says, "They fashion themselves into Apostles of Christ;" [2 Corinthians 11:13] for the present he withdraws the disciples from their authority by less offensive considerations; and this not out of envy to them, but to secure these. Else why does he not hinder Apollos, who was, however, a "learned man, and mighty in the Scriptures;" [Acts 18:24; 1 Corinthians 16:12] but even beseeches him, and promises he will send him? Because together with his learning he preserved also the integrity of the doctrines; but with these it was the reverse. And therefore he wars with them and blames the disciples for gaping admiringly upon them, saying, 'if anything that should have been said we omitted and they supplied, we do not hinder you from giving heed to them: but if all has been fully completed by us and nothing left deficient, whence is it that they caught you?'

Source: Homily 23 on Second Corinthians

[AD 384] Ambrosiaster on 2 Corinthians 11:5

Paul does not think that he is inferior to the other apostles because he has taught the same things and done the same miracles.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:5

Paul does not appeal to what he taught but to who he is. His status is at least equal (indeed, it is far superior) to that of those who had led the Corinthians astray.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.3

[AD 407] John Chrysostom on 2 Corinthians 11:5

"For I reckon that I am not a whit behind the very chiefest Apostles," no longer making comparison of himself with them, but with Peter and the rest. 'So that if they know more than I do, [they know more] than they also.' And observe how here also he shows modesty. For he did not say, 'the Apostles said nothing more than I,' but what? "I reckon," so I deem, "that I am not a whit behind the very chiefest Apostles." For since this also appeared to bespeak an inferiority in him, that those having preceded him were of greater name; and more respect was entertained for them, and these persons were intending to foist themselves in; therefore he makes this comparison of himself with them with the dignity that becomes him. Therefore he also mentions them with encomiums, not speaking simply of "the Apostles," but "the very chiefest," meaning Peter and James and John.

Source: Homily 23 on Second Corinthians

[AD 215] Clement of Alexandria on 2 Corinthians 11:6

Wherefore also he proceeds to add, "And if I am rude in speech, yet I am not in knowledge."

Source: Clement of Alexandria Stromata Book VI

[AD 384] Ambrosiaster on 2 Corinthians 11:6

This does not refer to the apostles, who were unlettered men of no eloquence, but to the false teachers whose rhetorical skill the Corinthians preferred. Paul did not mean by this that he did not know how to speak but that commendation did not depend on mere eloquence. A person of little eloquence is not guilty before God, but someone who does not know God is liable to be charged with ignorance, because it was a sin to be ignorant of what is conducive to salvation. It was not eloquence which would commend Paul’s message but the power to save which accompanied it.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:6

The false apostles obviously had the gift of eloquence which Paul lacked. But that means nothing as far as the substance of the preaching is concerned and may even cast a shadow over the glory of the cross, which is anything but superficially attractive.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.3

[AD 407] John Chrysostom on 2 Corinthians 11:6

"But though I be rude in speech, yet am I not in knowledge."

For since those that corrupted the Corinthians had the advantage in this, that they were not rude; he mentions this also, showing that he was not ashamed of, but even prided himself upon it. And he said not, "But though I be rude in speech," yet so also are they , for this would have seemed to be accusing them as well as himself, and exalting these: but he overthrows the thing itself, the wisdom from without. And indeed in his former Epistle he contends even vehemently about this thing, saying that it not only contributes nothing to the Preaching, but it even throws a shadow on the glory of the Cross; [1 Corinthians 2:1] for he says, I came not with excellency of speech or of wisdom unto you, lest the cross of Christ should be made void; [1 Corinthians 1:17] and many other things of the same kind; because "in knowledge" they were "rude," which is also the extremest form of rudeness. When therefore it was necessary to institute a comparison in those things which were great, he compares himself with the Apostles: but when to show that which appeared to be a deficiency, he no longer does this, but grapples with the thing itself and shows that it was a superiority. And when indeed no necessity urged him, he says that he is "the least of the Apostles," and not worthy even of the title; but here again when occasion called, he says that he is "not a whit behind the very chiefest Apostles." For he knew that this would most advantage the disciples. Wherefore also he adds,

"Nay, in every thing we have made it manifest among all men to youward." For here again he accuses the false Apostles as "walking in craftiness." [2 Corinthians 4:2] And he said this of himself before also, that he did not live after the outward appearance, nor preach handling the word deceitfully [2 Corinthians 4:2] and corrupting it. But those men were one thing and appeared another. But not so he. Wherefore also he every where assumes a high tone, as doing nothing with a view to men's opinion nor concealing anything about himself. As he also said before, "by the manifestation of the truth commending ourselves to every man's conscience," [2 Corinthians 4:2] so now again he says "in every thing we have made it manifest to you." But what does this mean? 'We are rude,' he said, 'and do not conceal it: we receive from some persons and we do not keep it secret. We receive then from you, and we pretend not that we do not receive, as they do when they receive, but we make every thing that we do manifest unto you;' which was the conduct of one that both had exceeding confidence in them, and told them every thing truly. Wherefore he also calls them witnesses, saying now, "among all men to youward," and also before, "For we write none other things unto you, than what you read or even acknowledge." [2 Corinthians 1:13]

Then after he had defended his own conduct he goes on next to say with severity...

Source: Homily 23 on Second Corinthians

[AD 420] Jerome on 2 Corinthians 11:6

Paul was learned in Hebrew letters and sat at the feet of Gamaliel, whom he was not ashamed to acknowledge, but he showed a contempt for Greek eloquence, or at least he kept quiet about it because of his humility, so that his preaching lay not in the persuasiveness of his words but in the power of his signs.

Source: Against Rufinus 1.17

[AD 384] Ambrosiaster on 2 Corinthians 11:7

Paul refused payment for two reasons. He would not resemble the false apostles who were preaching for their own advantage and not for the glory of God, nor would he allow the vigor of his message to become sluggish. For the person who accepts payment from sinners loses the authority to censor them.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:7-8

"Or did I commit a sin in abasing myself that you might be exalted?"

And in explanation of this, he adds,

"I robbed other churches, taking wages of them that I might minister unto you."

What he says is this; 'I lived in straitness;' for this is the force of "abasing myself." 'Can you then lay this to my charge? And do you therefore lift up yourselves against me, because I abased myself by begging, by enduring straits, by suffering, by hungering, that you might be exalted?' And how were they exalted by his being in straits? They were more edified and were not offended; which also might [well] be a very great accusation of them and a reproach of their weakness; that it was not possible in any other way to lead them on than by first abasing himself. 'Do ye then lay it to my charge that I abased myself? But thereby you were exalted.' For since he said even above that they accused him, for that when present he was lowly, and when absent bold, in defending himself he here strikes them again, saying, 'this too was for your sakes.'

"I robbed other churches." Here finally he speaks reproachfully, but his former words prevent these from seeming offensive; for he said, "Bear with me in a little foolishness:" and before all his other achievements makes this his first boast. For this worldly men look to especially, and on this also those his adversaries greatly prided themselves. Therefore it is that he does not first enter on the subject of his perils, nor yet of his miracles, but on this of his contempt of money, because they prided themselves on this; and at the same time he also hints that they were wealthy. But what is to be admired in him is this, that when he was able to say that he was even supported by his own hands, he did not say this; but says that which especially shamed them and yet was no encomium on himself, namely, 'I took from others.' And he did not say "took," but "robbed," that is, 'I stripped them, and made them poor.' And what surely is greater, that it was not for superfluities, but for his necessities, for when he says 'wages,' he means necessary subsistence. And what is more grievous yet, "to minister unto you." We preach to you; and when I ought to be supported by you, I have enjoyed this at others' hands. The accusation is twofold, or rather three-fold; that when both living among them and ministering to them, and seeking necessary support, he had others supplying his wants. Great the excess, of the one negligence, of the other in zeal! For these sent to him even when at a great distance, and those did not even support him when among them.

5. Then because he had vehemently scourged them, he quietly again relaxes the vehemence of his rebuke, saying...

Source: Homily 23 on Second Corinthians

[AD 384] Ambrosiaster on 2 Corinthians 11:8

Paul makes it clear that not only did other churches encourage him in his ministry to the Corinthians but also that they gave him significant financial support.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:8

Paul is clearly exaggerating for effect, but we must remember that he warned the Corinthians at the beginning of the chapter to bear with a little foolishness as he made his point.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.4

[AD 384] Ambrosiaster on 2 Corinthians 11:9

Paul accepted contributions from the Macedonians because they corrected their faults. But he refused anything from the Corinthians because they were less ready to correct theirs.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:9

"And when I was present with you, and was in want, I was not a burden on any man."

For he did not say, 'ye did not give to me,' but, 'I did not take,' for as yet he spares them. But nevertheless even in the subduedness of his language he covertly strikes them again, for the word, "present," is exceedingly emphatic, and so is "in want." For that they might not say, 'what matter then, if you had [enough]?' he added, "and was in want."

"I was not a burden" on you. Here again he hits them gently, as making such contributions reluctantly, as feeling them a burden. Then comes the reason also, full of accusation and fraught with jealousy. Wherefore also he introduced it, not in the way of a leading point , but as informing them whence and by whom he was supported, so as to stimulate them again, in an unsuspicious way, as to the point of almsgiving;

"For the measure of my want," he says, "the brethren which came from Macedonia supplied." Do you see how he provokes them again, by bringing forward those that had ministered to him? For inspiring them first with a desire of knowing who these could be, when he said, "I robbed other churches;" he then mentions them also by name; which would incite them also unto almsgiving. For he thus persuades those who had been beaten [by them] in the matter of supporting the Apostle, not to be also beaten in the succor they gave to the poor. And he says this also in his Epistle to the Macedonians themselves, "For in my necessities ye sent unto me once and again, even in the beginning of the Gospel;" [Philippians 4:16] which point also was a very great commendation of them, that from the very beginning they shone forth. But observe how everywhere he mentions his "necessity," and no where a superfluity. Now therefore by saying "present," and in "want" he showed that he ought to have been supported by the Corinthians; and by the words, "they supplied the measure of my want," he shows that he did not so much as ask. And he assigns a reason which was not the real one. What then is this? That he had received from others; "for," says he, "the measure of my want those that came supplied." 'For this reason,' he says, 'I was not a burden; not because I had no confidence in you.' And yet it is for this latter reason that he so acts, and he shows it in what follows; but does not say it plainly, but throws it into the shade , leaving it to the conscience of his hearers. And he gives proof of it covertly in what follows, by saying,

"And in every" thing "I kept myself from being burdensome, and so will I keep" myself. "For think not," says he, "that I say these things that I may receive." Now the words "so will I keep myself," are severer, if he has not even yet confidence in them; but once for all had given up the idea of receiving anything from them. He shows, moreover, that they even considered this to be a burden; wherefore he said, "I have kept myself from being burdensome, and so will I keep myself." He says this in his former Epistle also, "I write not this that it may be so done unto me; for" it were "good for me rather to die, than that any man should make my glorying void." [1 Corinthians 9:15] And here again, "I have kept myself from being burdensome unto you, and so will I keep" myself.

Then, that he may not seem to speak these things for the sake of winning them on the better [to do this], he says...

Source: Homily 23 on Second Corinthians

[AD 458] Theodoret of Cyrus on 2 Corinthians 11:9

This is the greatest condemnation of the Corinthians imaginable. For while he was benefiting them, Paul was being funded by others elsewhere.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 343

[AD 384] Ambrosiaster on 2 Corinthians 11:10

Paul urges the whole of Achaia to give aid to the saints, but at the same time he refuses to take anything for himself from any of them.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:10

"As the truth of Christ is in me." 'Do not think that I therefore have spoken, that I may receive, that I may the rather draw you on: for,' says he, as the truth is in me,

"No man shall stop me of this glorying in the regions of Achaia." For that none should think again that he is grieved at this, or that he speaks these things in anger, he even calls the thing a "glorying." And in his former Epistle too he dressed it out in like terms. For so that he may not wound them there either, he says, "What then is my reward?" "That when I preach the Gospel, I may make the Gospel of Christ without charge." [1 Corinthians 9:18] And as he there calls it "reward," so does he here "glorying," that they may not be excessively ashamed at what he said, as if he were asking and they gave not to him. 'For, what, if even ye would give?' says he, 'Yet I do not accept it.' And the expression, "shall not stop me," is a metaphor taken from rivers, or from the report, as if running every where, of his receiving nothing. 'You stop not with your giving this my freedom of speech.' But he said not, 'ye stop not,' which would have been too cutting, but it "no man shall stop me in the regions of Achaia." This again was like giving them a fatal blow, and exceedingly apt to deject and pain them, since they were the only persons he refused [to take from]. 'For if he made that his boast, it were meet to make it so every where: but if he only does so among us, perchance this is owing to our weakness.' Lest therefore they should so reason and be dejected, see how he corrects this.

Source: Homily 23 on Second Corinthians

[AD 384] Ambrosiaster on 2 Corinthians 11:11

Paul wanted the Corinthians to understand that his love for them was beneficial, not harmful.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:11

By giving love as the motive for his behavior, Paul makes his admonition even more serious.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.6

[AD 407] John Chrysostom on 2 Corinthians 11:11

"Wherefore? Because I love you not? God knows."

Quickly [is it done], and by an easy method. But still, not even so did he rid them of those charges. For he neither said, 'you are not weak,' nor yet, 'you are strong;' but, "I love you," which very greatly aggravated the accusation against them. For the not receiving from them, because they felt it an exceeding grievance, was a proof of special love toward them. So he acted in two contrary ways out of love; he both did receive, and did not receive: but this contrariety was on account of the disposition of the givers. And he did not say, 'I therefore do not take of you, because I exceedingly love you,' for this would have contained an accusation of their weakness and have thrown them into distress; but he turned what he said to another reason. What then is this?

Source: Homily 23 on Second Corinthians

[AD 311] Methodius of Olympus on 2 Corinthians 11:12

For those who are the better, and who embrace the truth more clearly, being delivered from the evils of the flesh, become, on account of their perfect purification and faith, a church and help-meet of Christ, betrothed and given in marriage to Him as a virgin, according to the apostle,

Source: Methodius Discourse III. Thaleia

[AD 407] John Chrysostom on 2 Corinthians 11:12

This was the point on which the false apostles evidently felt they could attack Paul, and so he had to refute them at such great length.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.6

[AD 407] John Chrysostom on 2 Corinthians 11:12

"That I may cut off occasion from them that desire an occasion; that wherein they glory, they may be found even as we."

For since this they sought earnestly, to find some handle against him, it is necessary to remove this also. For this is the one point on which they pique themselves. Therefore that they might not have any advantage whatever, it was necessary to set this right; for in other things they were inferior. For, as I have said, nothing does so edify worldly people as the receiving nothing from them. Therefore the devil in his craftiness dropped this bait especially, when desirous to injure them in other respects. But it appears to me that this even was in hypocrisy. And therefore he did not say, 'wherein they have well done,' but what? "wherein they glory;" which also was as jeering at their glorying; for they gloried also of that which they were not. But the man of noble spirit not only ought not to boast of what he has not, but not even of what he possesses; as this blessed saint was wont to do, as the patriarch Abraham did, saying, "But I am earth and ashes." [Genesis 18:27] For since he had no sins to speak of, but shone with good works; having run about in every direction and found no very great handle against himself, he betakes himself to his nature; and since the name of "earth" is in some way or other one of dignity, he added to it that of "ashes." Wherefore also another says, "Why is earth and ashes proud?" [Sirach 10:9]

For tell me not of the bloom of the countenance, nor of the uplifted neck, nor of the mantle, and the horse, and the followers; but reflect where all these things do end, and put that to them. But and if you tell me of what appears to the eye, I too will tell you of things in pictures, brighter far than these. But as we do not admire those for their appearance, as seeing what their nature is, that all is clay; so therefore let us not these either, for these too are but clay. Yea rather, even before they are dissolved and become dust, show me this uplifted [neck] a prey to fever and gasping out life; and then will I discourse with you and will ask, What has become of all that profuse ornament? Whither has that crowd of flatterers vanished, that attendance of slaves, that abundance of wealth and possessions? What wind has visited and blown all away? Nay, even stretched upon the bier, he bears the tokens of that wealth and that pride; a splendid garment thrown over him, poor and rich following him forth, the assembled crowds breathing words of good omen. Surely this also is a very mockery; howbeit even this besides is presently proved naught, like a blossom that perishes. For when we have passed over the threshold of the city gates, and after having delivered over the body to the worms, return, I will ask you again, where is that vast crowd gone to? What has become of the clamor and uproar? Where are the torches? Where the bands of women? Are not these things, then, a dream? And what too has become of the shouts? Where are those many lips that cried, and bade him 'be of good cheer, for no man is immortal?' These things ought not now to be said to one that hears not, but when he made prey of others, when he was overreaching, then with a slight change should it have been said to him, 'Be not of good cheer, no man is immortal; hold in your madness, extinguish your lust;' but 'Be of good cheer' is for the injured party. For to chant such things over this man now, is but like men exulting over him and speaking irony; for he ought not for this now to be of good cheer, but to fear and tremble.

And if even this advice is now of no use to him since he has run his course, yet at least let those of the rich who labor under the same disease, and follow him to the tomb, hear it. For although beforehand through the intoxication of wealth, they have no such thing in mind, yet at that season when the sight of him that is laid out even confirms what is said, let them be sober, let them be instructed: reflecting that yet a little while and they will come that shall bear them away to that fearful account, and to suffer the penalty of their acts of rapacity and extortion. 'And what is this to the poor?' says one. Why, to many this also is a satisfaction, to see him that has wronged them punished. 'But to us it is no satisfaction, but the escaping suffering ourselves.' I praise you exceedingly and approve of you in that you exult not over the calamities of others, but seek only your own safety. Come then, I will ensure you this also. For if we suffer evil at the hands of men, we cut off no small part of our debt by bearing what is done to us nobly. We receive therefore no injury; for God reckons the ill-treatment towards our debt, not according to the principle of justice but of His loving-kindness; and because He succored not him that suffered evil. 'Whence does this appear?' says one. The Jews once suffered evil at the hand of the Babylonians; and God did not prevent it: but they were carried away, children and women; yet afterwards did this captivity become a consolation to them in respect of their sins. Therefore He says to Isaiah, "Comfort ye, comfort ye My people, you priests: speak unto the heart of Jerusalem, for she has received of the Lord's hand double for sins." [Isaiah 40:1-2] And again; "Grant us peace, for You have repaid us every thing." [Isaiah 26:12, Septuagint] And David says; "Behold mine enemies, for they are multiplied; and forgive all my sins." [Psalm 25:19] And when he bore with Shimei cursing him, he said, "Let him alone, that the Lord may see my abasement, and requite me good for this day." [389 11, 12] For when He aids us not when we suffer wrong, then most of all are we advantaged; for He sets it to the account of our sins, if we bear it thankfully.

So that when you see a rich man plundering a poor, leave him that suffers wrong, and weep for the plunderer. For the one puts off filth, the other bedaubs himself with more filth. Such was the fate of Elisha's servant in the story of Naaman [2 Kings 5:20, etc.] For though he took not by violence, yet he did a wrong; for to get money by deceit is a wrong. What then befell? With the wrong he received also the leprosy; and he that was wronged was benefited, but he that did the wrong received the greatest possible harm. The same happens now also in the case of the soul. And this is of so great force that often by itself it has propitiated God; yea though he who suffers evil be unworthy of aid; yet when he so suffers in excess, by this alone he draws God unto the forgiveness of himself, and to the punishment of him that did the wrong. Wherefore also God said of old to the heathen, "I indeed delivered them over unto a few things, but they have set themselves on together unto evil things;" [Zechariah 1:15. Septuagint] they shall suffer ills irremediable. For there is nothing, no, nothing, that does so much exasperate God as rapine and violence and extortion. And why forsooth? Because it is very easy to abstain from this sin. For here it is not any natural desire that perturbs the mind, but it arises from wilful negligence. How then does the Apostle call it, "a root of evils." [1 Timothy 6:10] Why, I say so too, but this root is from us, and not from the nature of the things. And, if you will, let us make a comparison and see which is the more imperious, the desire of money or of beauty ; for that which shall be found to have struck down great men is the more difficult to master. Let us see then what great man the desire of money ever got possession of. Not one; only of exceeding pitiful and abject persons, Gehazi, Ahab, Judas, the priests of the Jews: but the desire for beauty overcame even the great prophet David. And this I say, not as extending forgiveness to those who are conquered by such a lust, but rather, as preparing them to be watchful. For when I have shown the strength of the passion, then, most especially, I show them to be deprived of every claim to forgiveness. For if indeed you had not known the wild beast, you would have this to take refuge in; but now, having known, yet falling into it, you will have no excuse. After him , it took possession of his son still more completely. And yet there was never man wiser than he, and all other virtue did he attain; still, however, he was seized so violently by this passion, that even in his vitals he received the wound. And the father indeed rose up again and renewed the struggle, and was crowned again; but the son showed nothing of the kind.

Therefore also Paul said, "It is better to marry than to burn:" [1 Corinthians 7:9] and Christ, "He that is able to receive it, let him receive it." [Matthew 14:12] But concerning money He spoke not so, but, "whoever has forsaken" his goods "shall receive an hundredfold." [Matthew 14:29] 'How then,' says one, 'did He say of the rich, that they shall hardly obtain the kingdom.' Again implying their weakness of character; not the imperiousness of money, but their utter slavery. And this is evident also from the advice which Paul gave. For from that lust he leads men quite away, saying, "But they that desire to be rich fall into temptation;" [1 Timothy 6:9] but in the case of the other not so; but having separated them "for a season" only, and that by "consent," he advises to 'come together again' [1 Corinthians 7:5] For he feared the billows of lust lest they should occasion a grievous shipwreck. This passion is even more vehement than anger. For it is not possible to feel anger when there is nothing proving it, but a man cannot help desiring even when the face which moves to it is not seen. Therefore this passion indeed He did not cut off altogether, but added the words, "without a cause." [Matthew 5:22] Nor again did He abolish all desire, but only that which is unlawful, for he says, "Nevertheless, because of desires , let every man have his own wife." [1 Corinthians 7:2] But to lay up treasure He allowed not, either with cause or without. For those passions were implanted in our nature for a necessary end; desire, for the procreation of children, and anger, for the succor of the injured, but desire of money not so. Therefore neither is the passion natural to us. So then if you are made captive by it, you will suffer so much the more the vilest punishment. Therefore surely, it is, that Paul, permitting even a second marriage, demands in the case of money great strictness, saying, "Why not rather take wrong? Why not rather be defrauded?" [1 Corinthians 6:7] And when treating of virginity, he says, "I have no commandment," [1 Corinthians 7:25] and "I speak this for your profit, not that I may cast a snare upon you;" [1 Corinthians 7:35] but when his discourse is of money, he says, "Having raiment and food, let us be therewith content." [1 Timothy 6:8] 'How then is it,' says one, 'that by this, more than the other, are many overcome?' Because they stand not so much on their guard against it as against lasciviousness and fornication; for if they had thought it equally dangerous, they would not, perhaps, have been made its captives. So also were those wretched virgins cast out of the bridechamber, because that, having struck down the great adversary, they were wounded by one weaker, and who was nothing. [Matthew 25:1, etc.] Besides this, one may say further, that if any, subduing lust, is overcome by money, often he does not in fact subdue lust, but has received from nature the gift of suffering no great uneasiness of that sort; for all are not equally inclined to it. Knowing then these things, and revolving frequently with ourselves the example of the virgins, let us shun this evil wild beast. For if virginity profited them nothing, but after countless toils and labors they perished through the love of money, who shall deliver us if we fall into this passion? Wherefore I beseech you to do all you can, both that you be not taken captive by it, and that if taken, you continue not in captivity, but break asunder those hard bonds. For so shall we be able to secure a footing in heaven and to obtain the countless good things; whereunto may all we attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, might, honor, now and for ever, and world without end. Amen.

Source: Homily 23 on Second Corinthians

[AD 220] Tertullian on 2 Corinthians 11:13

when he designates "false apostles, deceitful workers transforming themselves" into likenesses of himself, of course by their hypocrisy, he charges them with the guilt of disorderly conversation, rather than of false doctrine.

Source: Against Marcion Book V

[AD 380] Apostolic Constitutions on 2 Corinthians 11:13

And after this manner the most atheistical heresy of the Simonians was first established in Rome; and the devil wrought by the rest of the false apostles

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 400] Pseudo-Clement on 2 Corinthians 11:13

Beloved brethren! That a man should build up and establish the brethren on the faith in one God, this also is manifest and well-known. This too, again, is comely, that a man should not be envious of his neighbour. And moreover, again, it is suitable and comely that all those who work the works of the Lord should work the works of the Lord in the fear of God. Thus is it required of them to conduct themselves. That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perishes, but for that food which abides unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent."

Source: Two Epistles on Virginity

[AD 407] John Chrysostom on 2 Corinthians 11:13

For such are false apostles, deceitful workers, fashioning themselves into Apostles of Christ.

What do you say? They that preach Christ, they that take not money, they that bring not in a different gospel, "false apostles?" 'Yes,' he says, and for this very reason most of all, because they make pretense of all these things for the purpose of deceiving. "Deceitful workers," for they do work indeed, but pull up what has been planted. For being well aware that otherwise they would not be well received, they take the mask of truth and so enact the drama of error. 'And yet,' says one, 'they take no money.' That they may take greater things; that they may destroy the soul. Yea rather, even that was a falsehood; and they took money but did it secretly: and he shows this in what follows. And indeed he already hinted this where he said, "that wherein they glory, they may be found even as we:" [2 Corinthians 11:12] in what follows, however, he hinted it more plainly, saying, "If a man devour you, if a man take you captive, if a man exalt himself, you bear with him." [2 Corinthians 11:20] But at present he accuses them on another account, saying, "fashioning themselves." They had only a "fashion;" the skin of the sheep was but outside clothing.

Source: Homily 24 on Second Corinthians

[AD 407] John Chrysostom on 2 Corinthians 11:13

The false apostles looked good on the surface, but underneath they robbed the soul. Indeed, they took money as well, though they were careful to conceal that as much as possible.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.1

[AD 215] Clement of Alexandria on 2 Corinthians 11:14

Further, let those who say that philosophy took its rise from the devil know this, that the Scripture says that "the devil is transformed into an angel of light."

Source: Clement of Alexandria Stromata Book VI

[AD 220] Tertullian on 2 Corinthians 11:14

Demanding then a law of God, you have that common one prevailing all over the world, engraven on the natural tables to which the apostle too is wont to appeal, as when in respect. of the woman's veil he says, "Does not even Nature teach you? " -as when to the Romans, affirming that the heathen do by nature those things which the law requires, he suggests both natural law and a law-revealing nature.

Source: De Corona

[AD 220] Tertullian on 2 Corinthians 11:14

Source: An Answer to the Jews

[AD 220] Tertullian on 2 Corinthians 11:14

God forbid, however, that we should suppose that the soul of any saint, much less of a prophet, can be dragged out of (its resting-place in Hades) by a demon. We know that "Satan himself is transformed into an angel of light" -much more into a man of light-and that at last he will "show himself to be even God," and will exhibit "great signs and wonders, insomuch that, if it were possible, he shall deceive the very elect.

Source: A Treatise on the Soul

[AD 220] Tertullian on 2 Corinthians 11:14

The Holy Ghost had even then foreseen that there would be in a certain virgin (called) Philumene an angel of deceit, "transformed into an angel of light," by whose miracles and illusions Apelles was led (when) he introduced his new heresy.

Source: The Prescription Against Heretics

[AD 220] Tertullian on 2 Corinthians 11:14

If "Satan himself, too, is transformed into an angel of light," such an assertion must not be used to the prejudice of the Creator.

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 11:14

But if you maintain that a transfiguration and a conversion amounts to the annihilation of any substance, then it follows that "Saul, when changed into another man," passed away from his own bodily substance; and that Satan himself, when "transformed into an angel of light," loses his own proper character.

Source: On the Resurrection of the Flesh

[AD 258] Cyprian on 2 Corinthians 11:14

He invented heresies and schisms to undermine faith, pervert truth and break unity. Unable to keep us in the dark ways of former error, he draws us into a new maze of deceit. He snatches men away from the church itself and, just when they think they have drawn near to the light and escaped the night of the world, he plunges them unawares into a new darkness. Though they do not stand by the gospel and discipline and law of Christ, they call themselves Christians. Though they are walking in darkness, they think they are in the light, through the deceitful flattery of the adversary who, as the apostle said, transforms himself into an angel of light and adorns his ministers as ministers of righteousness. They call night day, death salvation, despair hope, perfidy faith, antichrist Christ, cunningly to frustrate truth by their lying show of truth. That is what happens, my brothers, when we do not return to the fount of truth, when we are not looking to the head and keeping the doctrine taught from heaven.

Source: Treatise I. On the Unity of the Church 3

[AD 311] Methodius of Olympus on 2 Corinthians 11:14

And hence he wishes to seem a fig-tree or vine, and to produce sweetness and joy, and is "transformed into an angel of light"

Source: Methodius Discourse X. Domnina

[AD 386] Cyril of Jerusalem on 2 Corinthians 11:14

Evil apes respectability, and tares do their best to look like wheat, but however close a similarity to wheat they have in appearance their taste completely undeceives the discerning. Even the devil “transforms himself into an angel of light,” not meaning to ascend again to his former place (for he possesses a heart as hard as an anvil and has no intention of repenting ever) but to snare those who are living the angelic life in blinding darkness and infest them with a condition of faithlessness. There are many wolves going about “in sheep’s clothing,” but though they wear the coats of sheep, they possess nonetheless both talons and teeth. They wrap themselves in the gentle creature’s hide and with this disguise deceive the innocent only to inject with their teeth the deadly poison of their irreligion. We therefore need the grace of God, a sober mind and watchful eyes, so as not to eat tares for wheat and come to harm for not knowing better; so as not to mistake the wolf for a sheep and be ravaged; and so as not to take the death-dealing devil for a good angel and be devoured.

Source: Catechetical Lecture 4:1

[AD 400] Pseudo-Clement on 2 Corinthians 11:14

To this Aquila answered: "How, then, are men in fault, if the wicked one, transforming himself into the brightness of light, [2 Corinthians 11:14] promises to men greater things than the Creator Himself does?" Then Peter answered: "I think," says he "that nothing is more unjust than this; and now listen while I tell you how unjust it is. If your son, whom you have trained and nourished with all care, and brought to man's estate, should be ungrateful to you, and should leave you and go to another, whom perhaps he may have seen to be richer, and should show to him the honour which he owed to you, and, through hope of greater profit, should deny his birth, and refuse you your paternal rights, would this seem to you right or wicked?" Then Aquila answered: "It is manifest to all that it would be wicked." Then Peter said: "If you say that this would be wicked among men, how much more so is it in the case of God, who, above all men, is worthy of honour from men; whose benefits we not only enjoy, but by whose means and power it is that we began to be when we were not, and whom, if we please, we shall obtain from Him to be for ever in blessedness! In order, therefore, that the unfaithful may be distinguished from the faithful, and the pious from the impious, it has been permitted to the wicked one to use those arts by which the affections of every one towards the true Father may be proved. But if there were in truth some strange God, were it right to leave our own God, who created us, and who is our Father and our Maker, and to pass over to another?" "God forbid." said Aquila. Then said Peter: "How, then, shall we say that the wicked one is the cause of our sin, when this is done by permission of God, that those may be proved and condemned in the day of judgment, who, allured by greater promises, have abandoned their duty towards their true Father and Creator; while those who have kept the faith and the love of their own Father, even with poverty, if so it has befallen, and with tribulation, may enjoy heavenly gifts and immortal dignities in His kingdom. But we shall expound these things more carefully at another time. Meantime I desire to know what Simon did after this."

Source: Recognitions (Book II)

[AD 407] John Chrysostom on 2 Corinthians 11:14-15

"And no marvel; for if even Satan fashions himself into an angel of light, is it a great thing if his ministers also fashion themselves as ministers of righteousness?"

So that if one ought to marvel, this is what he ought to marvel at, and not at their transformation. For when their teacher dares do anything, no marvel that the disciples also follow. But what is "an angel of light?" That has free liberty to speak, that stands near to God. For there are also angels of darkness; those which be the devil's, those dark and cruel ones. And the devil has deceived many so, fashioning himself "into," not becoming, "an angel of light." So do also do these bear about them the form of an Apostle, not the power itself, for this they cannot. But nothing is so like the devil as to do things for display. But what is "a ministry of righteousness?" That which we are who preach to you a Gospel having righteousness. For he either means this, or else that they invest themselves with the character of righteous men. How then shall we know them? "By their works," as Christ said. Wherefore he is compelled to place his own good deeds and their wickedness side by side, that the spurious may become evident by the comparison. And when about again to enter upon his own praises, he first accuses them, in order to show that such an argument was forced upon him, lest any should accuse him for speaking about himself, and says...

Source: Homily 24 on Second Corinthians

[AD 407] John Chrysostom on 2 Corinthians 11:14

An angel of light is one who is free to speak because he stands close to God. This is what the devil pretends to be.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.1

[AD 430] Augustine of Hippo on 2 Corinthians 11:14

These illusions are apparitions of that spirit who seeks to ensnare unhappy souls in the deceptive rites of a multitude of false gods and to turn them aside from the true worship of the true God, by whom alone they can be purified and healed.

Source: City of God 10.10

[AD 430] Augustine of Hippo on 2 Corinthians 11:14

So powerful is the attraction of the virtue of purity that practically every human being is pleased to hear it praised, and no one is so sunk in depravity as to have lost all sense of decency. Hence, unless the malignity of the demons somewhere “transforms itself into an angel of light,” as we read in our Scripture, it cannot carry out its business of deception.

[AD 430] Augustine of Hippo on 2 Corinthians 11:14

Satan sometimes transforms himself into an angel of light in order to test those who need testing or to deceive those who deserve deception. Nothing but the great mercy of God can save a man from mistaking bad demons for good angels and false friends for true ones and from suffering the full damages of this diabolical deception which is all the more deadly in that it is wily beyond words.

Source: City of God 19.9

[AD 430] Augustine of Hippo on 2 Corinthians 11:14

As for the power of darkness, what is it but the power of the devil and his angels, who, after being angels of light, did not use their free will to stand in the truth but by falling from it became darkness? I am not teaching you this; I am advising you to call to mind what you know. So, the human race became subject to this power of darkness by the fall of the first man who was induced by that power to commit sin, and in him we have all fallen.

Source: LETTER 217, TO VITALIS

[AD 384] Ambrosiaster on 2 Corinthians 11:15

The servants of righteousness are the apostles, whose associates these people falsely pretended to be, so as to deceive their hearers.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 458] Theodoret of Cyrus on 2 Corinthians 11:15

It is the devil’s custom to imitate the things of God. He sets up false prophets to oppose the true ones and assumes the form of an angel in order to deceive men.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 344

[AD 384] Ambrosiaster on 2 Corinthians 11:16

Paul returns here to what he said at the beginning of the chapter. What he is about to say is true, though it may make him appear to be foolish, because these truths redound to his praise. Paul is not really boasting but merely wants to show that others who boast have nothing more to show for themselves than he has, so that if they are worthy of praise so is he.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:16

"Again I say." For he had even already used much preparatory corrective: 'But nevertheless I am not contented with what I have said, but I say yet again,'

"Let no man think me foolish." For this was what they did — boasted without a reason. — But observe, I pray you, how often, when about to enter upon his own praises, he checks himself. 'For indeed it is the act of folly,' he says, 'to boast: but I do it, not as playing the fool, but because compelled. But if you do not believe me, but though ye see there is a necessity will condemn me; not even so will I decline the task.' Do you see how he showed that there was great necessity for his speaking. For he that shunned not even this suspicion, consider what violent impulsion to speak he must have undergone, how he travailed and was constrained to speak. But, nevertheless, even so he employs this thing with moderation. For he did not say, 'that I may glory.' And when about to do "a little," again he uses yet another deprecatory expression, saying...

Source: Homily 24 on Second Corinthians

[AD 384] Ambrosiaster on 2 Corinthians 11:17

God does not approve of boasting, so this mode of speaking does not come from him. But the content of what he is saying is still true.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:17

"That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorifying."

Do you see how glorying is not "after the Lord?" For He says, "When you shall have done all, say, We are unprofitable servants." [Luke 17:10] Howbeit, by itself indeed it is not "after the Lord," but by the intention it becomes so. And therefore he said, "That which I speak," not accusing the motive, but the words. Since his aim is so admirable as to dignify the words also. For as a manslayer, though his action be of those most strictly forbidden, has often been approved from the intention; and as circumcision, although it is not 'after the Lord,' has become so from the intention, so also glorying. And wherefore then does he not use so great strictness of expression? Because he is hastening on to another point, and he freely gratifies even to superfluity those who are desirous to find a handle against him, so that he may say only the things that are profitable; for when said they were enough to extinguish all that suspicion. "But as in foolishness." Before he says, Would that you could bear with me in a little foolishness,'' [2 Corinthians 11:4] but now "as in foolishness;" for the farther he proceeds, the more he clears his language. Then that you may not think that he plays the fool on all points, he added, "in this confidence of glorying." In this particular he means: just as in another place he said, "that we be not put to shame," and added, "in this confidence of glorying." [2 Corinthians 9:4] And again, in another place, having said, "Or what I purpose do I purpose according to the flesh, that with me there should be the yea yea, and the nay nay?" [2 Corinthians 1:17] And having shown that he cannot in all cases even fulfil what he promises, because he does not purpose after the flesh, lest any should make this suspicion stretch to the doctrine also, he adds, "But as God is faithful our word towards you was not yea and nay." [2 Corinthians 1:18]

2. And observe how after having said so many things before, he again sets down yet other grounds of excuse, saying further thus...

Source: Homily 24 on Second Corinthians

[AD 458] Theodoret of Cyrus on 2 Corinthians 11:17

Jesus said that when we have done all, we should confess that we are no more than unprofitable servants. This is why Paul says here that he is not speaking with the Lord’s authority.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 344

[AD 220] Tertullian on 2 Corinthians 11:18

Plainly, a Christian will "glory" even in the flesh; but (it will be) when it has endured laceration for Christ's sake, in order that the spirit may be crowned in it, not in order that it may draw the eyes and sighs of youths after it.

Source: On the Apparel of Women Book II

[AD 384] Ambrosiaster on 2 Corinthians 11:18

Paul is saying this because some Jewish believers were claiming superiority as children of Israel. To glorify oneself according to the flesh is to claim nobility of the flesh. The Jews claimed this because they are the children of Abraham, who believed in God. Commentary on Paul’s Epistles.

[AD 407] John Chrysostom on 2 Corinthians 11:18

What are these worldly things Paul will boast of? His birth, his wealth, his wisdom, his being circumcised, his Hebrew ancestry and his popular reputation. Of course he knew that none of these things mattered in the slightest, which is why he called this way of speaking foolish.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.2

[AD 407] John Chrysostom on 2 Corinthians 11:18

"Seeing that many glory after the flesh, I will glory also."

What is, "after the flesh?" Of things external, of high birth, of wealth, of wisdom, of being circumcised, of Hebrew ancestry, of popular renown. And behold wisdom. He sets down those things which he shows to be nothings , and then, folly also. For if to glory in what are really good things be folly, much more is it so [to glory in] those that are nothing. And this is what he calls, "not after the Lord." For it is no advantage to be a Hebrew, or any such like things soever. 'Think not, therefore, that I set these down as a virtue; no; but because those men boast I also am compelled to institute my comparison on these points.' Which he does also in another place, saying, "If any man thinks that he may trust in the flesh, I more:" [Philippians 3:4] and there, it is on their account that trusted in this. Just as if one who had come of an illustrious race but had chosen a philosophic life, should see others priding themselves greatly on being well-born; and being desirious of taking down their vanity, should be compelled to speak of his own distinction; not to adorn himself, but to humble them; so, truly, does Paul also do. Then leaving those, he empties all his censure upon the Corinthians, saying...

Source: Homily 24 on Second Corinthians

[AD 300] Theonas of Alexandria on 2 Corinthians 11:19

And do thou, my dearest Lucianus, since thou art wise, bear with good-will the unwise;

[AD 384] Ambrosiaster on 2 Corinthians 11:19

Paul gives the name of fools to those who prided themselves in the circumcision of the flesh. It was because these people were accepted by the Corinthians that Paul wants them to recognize that he too can boast of this. But he does not glorify himself as a result. On the contrary, he points out that such boasting is foolish and worldly.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:19

To boast about such things was a sign of foolishness, and Paul ridicules them accordingly.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.2

[AD 407] John Chrysostom on 2 Corinthians 11:19

"For you bear with the foolish gladly." 'So that you are to blame for this, and more than they. For if you had not borne with them, and so far as it lay in them received damage, I would not have spoken a word; but I do it out of a tender care for your salvation, and in condescension. And behold, how he accompanies even his censure with praise. For having said, "ye bear with the foolish gladly;" he added,

"Being wise yourselves." For it was a sign of folly to glory, and on such matters. And yet it behooved to rebuke them, and say, 'Do not bear with the foolish;' he does this, however, at greater advantage. For in that case he would have seemed to rebuke them because he himself was destitute of these advantages; but now having showed himself to be their superior even in these points, and to esteem them to be nothing, he corrects them with greater effect. At present, however, before entering upon his own praises and the comparison, he also reproaches the Corinthians with their great slavishness, because they were extravagantly submissive to them. And observe how he ridicules them.

Source: Homily 24 on Second Corinthians

[AD 220] Tertullian on 2 Corinthians 11:20

"Know ye not that we are to judge angels? " Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): "Ye are already enriched! ye are already satiated! ye are already reigning!" and, "If any thinks himself to know, he knoweth not yet how it behaves him to know I" Is he not even then "smiting some one's face," in saying, "For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received? " Is he not withal "smiting them upon the mouth," (in saying): "But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice.

Source: On Modesty

[AD 384] Ambrosiaster on 2 Corinthians 11:20

Paul is referring to certain Jews who were maltreating them because they were uncircumcised. They were claiming high rank for themselves and humiliating everyone else.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:20

"For you bear with a man," he says, "if he devour you."

How then did you say, "that wherein they glory, they may be found even as we?" [2 Corinthians 11:12] Do you see that he shows that they did take of them, and not simply take, but even in excess: for the term "devour" plainly shows this,

"If a man bring you into bondage." 'You have given away both your money,' he says, 'and your persons, and your freedom. For this is more than taking of you; to be masters not only of your money, but of yourselves also.' And he makes this plain even before, where he says, "If others partake of this right over you, do not we much more?" [1 Corinthians 9:12] Then he adds what is more severe, saying,

"If a man exalt himself." 'For neither is your slavery of a moderate sort, nor are your masters gentle, but burdensome and odious.'

"If a man smite you on the face." Do you see again a further stretch of tyranny? He said this, not meaning that they were stricken on the face, but that they spat upon and dishonored them.

Source: Homily 24 on Second Corinthians

[AD 407] John Chrysostom on 2 Corinthians 11:21

"I speak by way of disparagement," for you suffer no whit less than men smitten on the face. What now can be stronger than this? What oppression more bitter than this? When having taken from you both your money and your freedom and your honor, they even so are not gentle towards you nor suffer you to abide in the rank of servants, but have used you more insultingly than any bought slave.

"As though we had been weak." The expression is obscure. For since it was a disagreeable subject he therefore so expressed it as to steal away the offensiveness by the obscurity. For what he wishes to say is this. 'For cannot we also do these things? Yes, but we do them not. Wherefore then do ye bear with these men, as though we could not do these things? Surely it were something to impute to you that you even bear with men who play the fool; but that you do this, even when they so despise you, plunder you, exalt themselves, smite you, can admit neither of excuse nor any reason at all. For this is a new fashion of deceiving. For men that deceive both give and flatter; but these both deceive, and take and insult you. Whence ye cannot have a shadow of allowance, seeing that you spit on those that humble themselves for your sakes that you may be exalted, but admire those who exalt themselves that you may be humbled. For could not we too do these things? Yes, but we do not wish it, looking to your advantage. For they indeed sacrificing your interests seek their own, but we sacrificing our own interests seek for yours.' Do you see how in every instance, while speaking plainly to them, he also alarms them by what he says. 'For,' he says, 'if it be on this account that you honor them, because they smite and insult you, we also can do this, enslave, smite, exalt ourselves against you.'

Do you see how he lays upon them the whole blame, both of their senseless pride and of what seems to be folly in himself. 'For not that I may show myself more conspicuous, but that I may set you free from this bitter slavery, am I compelled to glory some little. But it is meet to examine not simply things that are said, but, in addition, the reason also. For Samuel also put together a high panegyric upon himself, when he anointed Saul, saying, "Whose ass have I taken, or calf, or shoes? Or have I oppressed any of you?" [1 Samuel 12:3, Septuagint] And yet no one finds fault with him. And the reason is because he did not say it by way of setting off himself; but because he was going to appoint a king, he wishes under the form of a defense [of himself] to instruct him to be meek and gentle. And observe the wisdom of the prophet, or rather the loving kindness of God. For because he wished to turn them from [their design,] bringing together a number of grievous things he asserted them of their future king, as, for instance, that he would make their wives grind at the mill, [1 Samuel 8:11-18] the men shepherds and muleteers; for he went through all the service appertaining to the kingdom with minuteness. But when he saw that they would not be hindered by any of these things, but were incurably distempered; he thus both spares them and composes their king to gentleness. [1 Samuel 12:5] Therefore he also takes him to witness. For indeed no one was then bringing suit or charge against him that he needed to defend himself, but he said those things in order to make him better. And therefore also he added, to take down his pride, "If you will hearken, you and your king," [1 Samuel 12:14] such and such good things shall be yours; "but if you will not hearken, then the reverse of all." Amos also said, "I was no prophet, nor the son of a prophet, but only a herdsman, a gatherer of sycamore fruit. And God took me." [Amos 7:14-15] But he did not say this to exalt himself, but to stop their mouths that suspected him as no prophet, and to show that he is no deceiver, nor says of his own mind the things which he says. Again, another also, to show the very same thing, said, "But truly I am full of power by the spirit and might of the Lord." [Micah 3:8] And David also when he related the matter of the lion and of the bear, [1 Samuel 17:34, etc.] spoke not to glorify himself, but to bring about a great and admirable end. For since it was not believed possible he could conquer the barbarian unarmed, he that was not able even to bear arms; he was compelled to give proofs of his own valor. And when he cut off Saul's skirt, he said not what he said out of display, but to repel an ill suspicion which they had scattered abroad against him, saying, that he wished to kill him. [1 Samuel 24:4, etc.] It is meet therefore every where to seek for the reason. For he that looks to the advantage of his hearers even though he should praise himself, not only deserves not to be found fault with, but even to be crowned; and if he is silent, then to be found fault with. For if David had then been silent in the matter of Goliath, they would not have allowed him to go out to the battle, nor to have raised that illustrious trophy. On this account then he speaks being compelled; and that not to his brethren, although he was distrusted by them too as well as by the king; but envy stopped their ears. Therefore leaving them alone, he tells his tale to him who was not as yet envious of him.

For envy is a fearful, a fearful thing, and persuades men to despise their own salvation. In this way did both Cain destroy himself, and again, before his time, the devil who was the destroyer of his father. So did Saul invite an evil demon against his own soul; and when he had invited, he again envied his physician. For such is the nature of envy; he knew that he was saved, yet he would rather have perished than see him that saved him had in honor. What can be more grievous than this passion? One cannot err in calling it the devil's offspring. And in it is contained the fruit of vainglory, or rather its root also; for both these evils are wont mutually to produce each other. And thus in truth it was that Saul even thus envied, when they said, "David smote by ten thousands," [1 Samuel 18:7] than which what can be more senseless? For why do you envy? Tell me! 'Because such an one praised him?' Yet surely you ought to rejoice; besides, thou dost not know even whether the praise be true. And do you therefore grieve because without being admirable he has been praised as such? And yet you ought to feel pity. For if he be good, you ought not to envy him when praised, but yourself to praise along with those that speak well of him; but if not such, why are you galled? Why thrust the sword against yourself? 'Because admired by men.' But men today are and tomorrow are not. 'But because he enjoys glory?' Of what sort, tell me? That of which the prophet says that it is "the flower of grass." [Isaiah 40:6. Septuagint] Are you then therefore envious because you bear no burden, nor carry about with you such loads of grass? But if he seems to you to be enviable on this account, then why not also woodcutters who carry burdens every day and come to the city [with them]? For that burden is nothing better than this, but even worse. For theirs indeed galls the body only, but this has oftentimes harmed the soul even and occasioned greater solicitude than pleasure. And should one have gained renown through eloquence, the fear he endures is greater than the good report he bears; yea, what is more, the one is short, the other perpetual. 'But he is in favor with those in authority?' In that too again is danger and envy. For as you feel towards him, so do many others feel. 'But he is praised continually?' This produces bitter slavery. For he will not dare to do fearlessly anything of what according to his judgment he should, lest he should offend those that extol him, for that distinction is a hard bondage to him. So that the more he is known to, so many the more masters he has, and his slavery becomes the greater, as masters of his are found in every quarter. A servant indeed, when he is released from the eye of his master, both takes breath and lives in all freedom; but this man meets with masters at every turn, for he is the slave of all that appear in the forum. And even should some necessary object press, he dares not set foot in the forum, except it be with his servants following, and his horse, and all his other show set in array, lest his masters condemn him. And if he sees some friend of those who are truly so , he has not the boldness to talk with him on an equal footing: for he is afraid of his masters, lest they depose him from his glory. So that the more distinguished he is, so much the more he is enslaved. And if he suffer anything that is disagreeable, the insult is the more annoying, both in that he has more to witness it and it seems to infringe his dignity. It is not only an insult, but a calamity also, for he has also many who exult at it; and in like way if he come to the enjoyment of any good thing, he has more who envy and detract and do their vigilance to destroy him. Is this then a good? Tell me. Is this glory? By no means; but ingloriousness, and slavery, and bonds, and every burdensome thing one can say. But if the glory that comes of men be so greatly to be coveted in your account, and if it quite disquiets you that such and such an one is applauded of the many; when you behold him in the enjoyment of that applause, pass over in your thought to the world to come and the glory which is there. And just as when hurrying to escape the onset of a wild beast, you enter into a cabin and shut the doors; so now also flee unto the life to come, and that unspeakable glory. For so shall you both tread this under your feet, and will easily lay hold upon that, and will enjoy the true liberty, and the eternal 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 ever, and world without end. Amen.

Source: Homily 24 on Second Corinthians

[AD 407] John Chrysostom on 2 Corinthians 11:21

Yet whereinsoever any is bold, (I speak in foolishness,) I am bold also.

See him again drawing back and using depreciation and correctives beforehand, although he has already even said many such things: "Would that you could bear with me in a little foolishness;" [2 Corinthians 11:1] and again, "Let no man think me foolish: if you do, yet as foolish receive me." [2 Corinthians 11:16] "That which I speak, I speak not after the Lord, but as in foolishness." [2 Corinthians 11:17] "Seeing that many glory after the flesh, I will glory also;" [2 Corinthians 11:18] and here again, "Whereinsoever any is bold, (I speak in foolishness) I am bold also." Boldness and folly he calls it to speak anything great of himself, and that though there was a necessity, teaching us even to an excess to avoid anything of the sort. For if after we have done all, we ought to call ourselves unprofitable; of what forgiveness can he be worthy who, when no reason presses, exalts himself and boasts? Therefore also did the Pharisee meet the fate he did, and even in harbor suffered shipwreck because he struck upon this rock. Therefore also does Paul, although he sees very ample necessity for it, draw back nevertheless, and keep on observing that such speaking is a mark of foolishness. And then at length he makes the venture, putting forward the plea of necessity, and says...

Source: Homily 25 on Second Corinthians

[AD 407] John Chrysostom on 2 Corinthians 11:21

Paul means by this that he can do all the things mentioned here, but he does not do so. Meanwhile, the false apostles exalt the Corinthians publicly and then rob them privately. But the people seem not to notice, having been deceived by them.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.2

[AD 384] Ambrosiaster on 2 Corinthians 11:22

Paul is making it clear that he is the equal of the men to whom he referred above. His purpose was to show that the disparaging opinions by which they were judging him were false.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:22-23

Not all Hebrews were Israelites, for the Ammonites and the Moabites were Hebrews as well.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 25.1

[AD 407] John Chrysostom on 2 Corinthians 11:22-23

"Are they Hebrews? So am I. Are they Israelites? So am I."

For it was not all Hebrews that were Israelites, since both the Ammonites and Moabites were Hebrews. Wherefore he added somewhat to clear his nobility of descent, and says,

"Are they the seed of Abraham? So am I. Are they ministers of Christ. (I speak as one beside himself,) I more."

He is not content with his former deprecation, but uses it again here also. "I speak as one beside himself, I more." I am their superior and their better. And indeed he possessed clear proofs of his superiority, but nevertheless even so he terms the thing a folly. And yet if they were false Apostles, he heeded not to have introduced his own superiority by way of comparison, but to have destroyed their claim to "be ministers" at all. Well, he did destroy it, saying, "False Apostles, deceitful workers, fashioning themselves into Apostles of Christ," [2 Corinthians 11:13] but now he does not proceed in that way, for his discourse was about to proceed to strict examination; and no one when an examination is in hand simply asserts; but having first stated the case in the way of comparison, he shows it to be negatived by the facts, a very strong negative. But besides, it is their opinion he gives, not his own assertion, when he says, "Are they ministers of Christ?" And having said, "I more," he proceeds in his comparison, and shows that not by bare assertions, but by furnishing the proof that facts supply, he maintains the impress of the Apostleship. And leaving all his miracles, he begins with his trials; thus saying,

"In labors more abundantly, in stripes above measure." This latter is greater than the former; to be both beaten and scourged.

"In prisons more abundantly." Here too again is there an increase. "In deaths oft." [1 Corinthians 15:31] For, "I die," says he, "daily." But here, even in reality; 'for I have oft been delivered into mortal dangers. '

Source: Homily 25 on Second Corinthians

[AD 407] John Chrysostom on 2 Corinthians 11:22

Not all Hebrews were Israelites, for the Ammonites and the Moabites were Hebrews as well.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 25.1

[AD 215] Clement of Alexandria on 2 Corinthians 11:23

Wherefore also Paul rejoices for Christ's sake that he was "in labours, more abundantly, in stripes above measure, in deaths oft."

Source: Clement of Alexandria Stromata Book IV

[AD 220] Tertullian on 2 Corinthians 11:23

Of the Jews five times received I forty stripes, save one; thrice was I beaten with rods; once was I stoned," and the rest.

Source: Scorpiace

[AD 384] Ambrosiaster on 2 Corinthians 11:23

The other apostles labored, but not as much as Paul. He used to earn his living with his own hands, from early morning until about eleven o’clock, and from then until four in the afternoon he would engage in public disputation with such energy that he would usually persuade those who spoke in opposition to him.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:23

No one else has been granted such a love of the Lord as this blessed spirit. I mean, as though freed from the body and raised on high, so to say, and not considering himself to tread the earth, he delivers himself of all these remarks. You see, desire for God and burning love elevated his thinking from material things to spiritual, from present to future, from visible to unseen. This is what faith is like, after all, and love of God. For proof of his sound attitude, see this man, with his great love for the Lord and his burning desire for him hunted, persecuted, chastised, suffering countless abuses and exclaiming, “In toils more frequently, in scourgings beyond counting, at death’s door often; at the Jews’ hands I five times received forty lashes bar one; I was thrice beaten with rods; once I was stoned; a day and night I spent adrift at sea, always traveling, at peril from rivers, at peril from false brothers, in toil and hardship”—and while suffering such things he rejoiced and was glad. You see, he was quite convinced that the labors of the present life proved an occasion of great reward for him, and dangers were the source of a crown. After all, if out of love for Rachel Jacob regarded as a few days the period of seven years, much more did this blessed man count it all of no consequence, on fire as he was with love of God and prepared to endure everything for the Christ he loved. Let us too, therefore, I beseech you, be concerned to love Christ. Christ looks for nothing else from you, in fact, Scripture says, than loving him with all your heart and carrying out his commands.

Source: HOMILIES ON GENESIS 55

[AD 407] John Chrysostom on 2 Corinthians 11:24

There was an ancient law that anyone who received more than forty lashes would be permanently disgraced among the Jews. So in order to prevent this from happening as a result of the impetuosity of the executioner, the law decreed that the forty lashes should be inflicted excepting one, so that even if the executioner overdid it he would not go past forty.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 25.1

[AD 407] John Chrysostom on 2 Corinthians 11:24

"Of the Jews five times received I forty stripes save one."

Why, "save one?" There was an ancient law that he who had received more than the forty should be held disgraced among them. Lest then the vehemence and impetuosity of the executioner by inflicting more than the number should cause a man to be disgraced, they decreed that they should be inflicted, "save one," that even if the executioner should exceed, he might not overpass the forty, but remaining within the prescribed number might not bring degradation on him that was scourged.

Source: Homily 25 on Second Corinthians

[AD 373] Ephrem the Syrian on 2 Corinthians 11:25

The East has grown luminous with the saints, with them the West has become brilliant, the North is raised up by them, from them the South has learned. They have ascended to the firmament and opened it, they have gone down to the sea and explored it.

Source: HYMNS ON PARADISE 6.22

[AD 384] Ambrosiaster on 2 Corinthians 11:25

Paul suffered the beating with rods at the hands of Gentiles. He was stoned by the Jews in a city of Lycaonia. Someone who sailed as much as he did would easily have been shipwrecked three times. He was adrift at sea on his journey to Rome, when he had appealed to Caesar..

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:25

"Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck."

And what has this to do with the Gospel? Because he went forth on long journeys; and those by sea.

"A night and a day I have been in the deep." Some say this means out on the open sea, others, swimming upon it, which is also the truer interpretation. There is nothing wonderful, at least, about the former, nor would he have placed it as greater than his shipwrecks.

Source: Homily 25 on Second Corinthians

[AD 384] Ambrosiaster on 2 Corinthians 11:26

Paul was in danger from rivers in winter, when there was constant rain and rivers often overflowed their banks. The danger at sea which he is alluding to here was the danger that in a shipwreck the soldiers guarding prisoners on board would kill them all rather than risk letting them swim to safety..

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:26

"In perils of rivers."

For he was compelled also to cross rivers. "In perils of robbers, in perils in the city, in perils in the wilderness." 'Everywhere were contests set before me, in places, in countries, in cities, in deserts.'

"In perils from the Gentiles, in perils among false brethren."

Behold another kind of warfare. For not only did such as were enemies strike at him, but those also who played the hypocrite; and he had need of much firmness, much prudence.

Source: Homily 25 on Second Corinthians

[AD 430] Augustine of Hippo on 2 Corinthians 11:26

Therefore, there are some who occupy the pastoral chair in order to care for the flock of Christ, but there are others who sit in it to gratify themselves by temporal honors and worldly advantages. These are the two kinds of pastors, some dying, some being born, who must needs continue in the Catholic church itself until the end of the world and the judgment of the Lord. If there were such men in the times of the apostles, whom the apostle lamented as false brothers when he said: “Perils from false brothers,” yet whom he did not proudly dismiss but bore with them and tolerated them, how much more likely is it that there should be such men in our times. Letter , To Felicia.

[AD 430] Augustine of Hippo on 2 Corinthians 11:26

What great complaints the apostle Paul makes of false brothers. Yet he was not defiled by their physical companionship, because he was set apart from them by this distinction: purity of heart.

Source: LETTER 108, TO MACROBIUS

[AD 220] Tertullian on 2 Corinthians 11:27

Thereafter He prescribed to fasts a law-that they are to be performed "without sadness: " for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons: for what wonder if the same operation is the instrument of the iniquitous spirit's egress as of the Holy Spirit's ingress? Finally, granting that upon the centurion Cornelius, even before baptism, the honourable gift of the Holy Spirit, together with the gift of prophecy besides, had hastened to descend, we see that his fasts had been heard, I think, moreover, that the apostle too, in the Second of Corinthians, among his labours, and perils, and hardships, after "hunger and thirst," enumerates "fasts" also "very many"

Source: On Fasting

[AD 379] Basil of Caesarea on 2 Corinthians 11:27

Such exertion is beneficial not only for bringing the body into subjection but also for showing charity to our neighbor, so that through us God might grant sufficiency to the weak among us.

Source: THE LONG RULES 37

[AD 384] Ambrosiaster on 2 Corinthians 11:27

Some of Paul’s sleepless nights were voluntary, but others were forced on him. When he was in dire straits, he had to stay awake and seek God’s help. Furthermore he taught not only in the daytime but at night as well. He was cold and exposed when he was shipwrecked on the island of Malta, where the local people came to his rescue..

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:27-28

"In labor and travail."

Perils succeed to labors, labors to perils, one upon other and unintermitted, and allowed him not to take breath even for a little.

"In journeyings often, in hunger and thirst and nakedness, besides those things that are without."

What is left out is more than what is enumerated. Yea rather, one cannot count the number of those even which are enumerated; for he has not set them down specifically, but has mentioned those the number of which was small and easily comprehended, saying, "thrice" and "thrice," [2 Corinthians 11:25] and [again] "once;" but of the others he does not mention the number because he had endured them often. And he recounts not their results as that he had converted so many and so many, but only what he suffered on behalf of the Preaching; at once out of modesty, and as showing that even should nothing have been gained but labor, even so his title to wages has been fulfilled.

"That which presses upon me daily." The tumults, the disturbances, the assaults of mobs, onsets of cities. For the Jews waged war against this man most of all because he most of all confounded them, and his changing sides all at once was the greatest refutation of their madness. And there breathed a mighty war against him, from his own people, from strangers, from false brethren; and every where were billows and precipices, in the inhabited world, in the uninhabited, by land, by sea, without, within. And he had not even a full supply of necessary food, nor even of thin clothing, but the champion of the world wrestled in nakedness and fought in hunger; so far was he from enriching himself. Yet he murmured not, but was grateful for these things to the Judge of the combat.

"Anxiety for all the Churches." This was the chief thing of all, that his soul too was distracted, and his thoughts divided. For even if nothing from without had assailed him; yet the war within was enough, those waves on waves, that sleet of cares, that war of thoughts. For if one that has charge of but a single house, and has servants and superintendents and stewards, often cannot take breath for cares, though there be none that molests him: he that has the care not of a single house, but of cities and peoples and nations and of the whole world; and in respect to such great concerns, and with so many spitefully entreating him, and single-handed, and suffering so many things, and so tenderly concerned as not even a father is for his children — consider what he endured. For that you may not say, What if he was anxious, yet the anxiety was slight , he added further the intensity of the care, saying...

Source: Homily 25 on Second Corinthians

[AD 384] Ambrosiaster on 2 Corinthians 11:28

This happened because Paul adopted the habit of teaching the people entrusted to him on a daily basis. He worked during the day and taught at night, for he did not hesitate to put himself out for their sakes..

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 258] Cyprian on 2 Corinthians 11:29

That you bewail and grieve over the downfall of our brethren I know from myself, beloved brethren, who also bewail with you and grieve for each one, and suffer and feel what the blessed apostle said: "Who is weak," said he, "and I am not weak? who is offended, and I burn not? " And again he has laid it down in his epistle, saying, "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it." I sympathize with you in your suffering and grief, therefore, for our brethren, who, having lapsed and fallen prostrate under the severity of the persecution, have inflicted a like pain on us by their wounds, inasmuch as they tear away part of our bowels with them,-to these the divine mercy is able to bring healing. Yet I do not think that there must be any haste, nor that anything must be done incautiously and immaturely, lest, while peace is grasped at, the divine indignation be more seriously incurred. The blessed martyrs have written to me about certain persons, requesting that their wishes may be examined into. When, as soon as peace is given to us all by the Lord, we shall begin to return to the Church, then the wishes of each one shall be looked into in your presence, and with your judgment.

Source: Epistle XI

[AD 258] Cyprian on 2 Corinthians 11:29

With excessive grief of mind, and not without tears, dearest, brethren, I have read your letter which you wrote to me from the solicitude of your love, concerning the captivity of our brethren and sisters. For who would not grieve at misfortunes of that kind, or who would not consider his brother's grief his own, since the Apostle Paul speaks, saying, "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it; " and in another place he says, "Who is weak, and I am not weak? " Wherefore now also the captivity of our brethren must be reckoned as our captivity, and the grief of those who are endangered is to be esteemed as our grief, since indeed there is one body of our union; and not love only, but also religion, ought to instigate and strengthen us to redeem the members of the brethren.

Source: Epistle LIX

[AD 384] Ambrosiaster on 2 Corinthians 11:29

Paul is saying that he suffers in sympathy with everybody and that he shares their pain in order to provide medicine for the wound. He presses the point in order to show how carefully he is guarding and ruling the church entrusted to him. In this way he shows that he should not be considered inferior to the other apostles, seeing that he labored more than all of them.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 400] Pseudo-Clement on 2 Corinthians 11:29

This is also comely and helpful to the servants of God, because they act according to the injunctions of our Lord, who has said: "I was sick, and you visited Me, and so on." And this is comely and right and just, that we visit our neighbours for the sake of God with all seemliness of manner and purity of behaviour; as the Apostle has said: "Who is sick, and I am not sick? Who is offended, and I am not offended?" [2 Corinthians 11:29]

Source: Two Epistles on Virginity

[AD 407] John Chrysostom on 2 Corinthians 11:29

What wonderful affection in a pastor! Others’ falls, he is saying, accentuate my grief, others’ obstacles inflame the fire of my suffering. Let all those entrusted with the leadership of rational sheep imitate this and not prove inferior to the shepherd who for many years cares for irrational sheep. In that case no harm ensues even if some negligence occurs, but in our case if only one rational sheep is lost or falls to predators, the loss is extreme; the harm, terrible; the punishment, unspeakable. After all, if our Lord did not forbear to pour out his own blood for him, what excuse would such a person deserve for allowing himself to neglect the one so esteemed by the Lord and not making every effort on his part to care for the sheep?

Source: HOMILIES ON GENESIS 57

[AD 407] John Chrysostom on 2 Corinthians 11:29

"Who is weak, and I am not weak?" He did not say, 'and I share not in his dejection?' but, 'so am I troubled and disturbed, as though I myself were laboring under that very affection, that very infirmity.'

"Who is made to stumble, and I burn not?" See, again, how he places before us the excess of his grief by calling it "burning." 'I am on fire,' 'I am in a flame,' he says, which is surely greater than anything he has said. For those other things, although violent, yet both pass quickly by, and brought with them that pleasure which is unfading; but this was what afflicted and straightened him, and pierced his mind through and through; the suffering such things for each one of the weak, whosoever he might be. For he did not feel pained for the greater sort only and despise the lesser, but counted even the abject among his familiar friends. Wherefore also he said, "who is weak?" whosoever he may be; and as though he were himself the Church throughout the world, so was he distressed for every member.

Source: Homily 25 on Second Corinthians

[AD 428] Theodore of Mopsuestia on 2 Corinthians 11:29

By “weak” in this case Paul means “sinful.”

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 430] Augustine of Hippo on 2 Corinthians 11:29

Paul does not mean that he was counterfeiting their weakness but that he was sympathizing with it. Letter , To Jerome.

[AD 384] Ambrosiaster on 2 Corinthians 11:30

Paul is saying this because if a Christian must boast, he should boast in humility, from which comes growth in God’s sight.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:30

Paul boasted of his trials—the very things that showed his weakness.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 25.2

[AD 407] John Chrysostom on 2 Corinthians 11:30

"If I must needs glory, I will glory of the things which concern my weakness."

Do you see that he no where glories of miracles, but of his persecutions and his trials? For this is meant by "weaknesses." And he shows that his warfare was of a diversified character. For both the Jews warred upon him, and the Gentiles stood against him, and the false brethren fought with him, and brethren caused him sorrow, through their weakness and by taking offense:— on every side he found trouble and disturbance, from friends and from strangers. This is the special mark of an Apostle, by these things is the Gospel woven.

Source: Homily 25 on Second Corinthians

[AD 407] John Chrysostom on 2 Corinthians 11:30-33

"The God and Father of the Lord Jesus knows that I lie not. The Governor under Aretas the king guarded the city of the Damascenes, desiring to apprehend me."

What can be the reason that he here strongly confirms and gives assurance of [his truth], seeing he did not so in respect to any of the former things? Because, perhaps, this was of older date and not so well known ; while of those other facts, his care for the churches, and all the rest, they were themselves cognisant. See then how great the war [against him] was, since on his account the city was "guarded." And when I say this of the war, I say it of the zeal of Paul; for except this had breathed intensely, it had not kindled the governor to so great madness. These things are the part of an apostolic soul, to suffer so great things and yet in nothing to veer about, but to bear nobly whatever befalls; yet not to go out to meet dangers, nor to rush upon them. See for instance here, how he was content to evade the siege, by being "let down through a window in a basket." For though he were even desirous "to depart hence;" still nevertheless he also passionately affected the salvation of men. And therefore he ofttimes had recourse even to such devices as these, preserving himself for the Preaching; and he refused not to use even human contrivances when the occasion called for them; so sober and watchful was he. For in cases where evils were inevitable, he needed only grace; but where the trial was of a measured character, he devises many things of himself even, here again ascribing the whole to God. And just as a spark of unquenchable fire, if it fell into the sea, would be merged as many waves swept over it, yet would again rise shining to the surface; even so surely the blessed Paul also would now be overwhelmed by perils, and now again, having dived through them, would come up more radiant, overcoming by suffering evil.

For this is the brilliant victory, this is the Church's trophy, thus is the Devil overthrown when we suffer injury. For when we suffer, he is taken captive; and himself suffers harm, when he would fain inflict it on us. And this happened in Paul's case also; and the more he plied him with perils, the more was he defeated. Nor did he raise up against him only one kind of trials, but various and diverse. For some involved labor, others sorrow, others fear, others pain, others care, others shame, others all these at once; but yet he was victorious in all. And like as if a single soldier, having the whole world fighting against him, should move through the mid ranks of his enemies, and suffer no harm: even so did Paul, showing himself singly, among barbarians, among Greeks, on every land, on every sea, abide unconquered. And as a spark, falling upon reeds and hay, changes into its own nature the things so kindled; so also did this man setting upon all make things change over unto the truth; like a winter torrent, sweeping over all things and overturning every obstacle. And like some champion who wrestles, runs, and boxes too; or soldier engaged by turns in storming , fighting on foot, on shipboard; so did he try by turns every form of fight, and breathed out fire, and was unapproachable by all; with his single body taking possession of the world, with his single tongue putting all to flight. Not with such force did those many trumpets fall upon the stones of Jericho and throw them down, as did the sound of this man's voice both dash to the earth the devil's strong-holds and bring over to himself those that were against him. And when he had collected a multitude of captives, having armed the same, he made them again his own army, and by their means conquered. Wonderful was David who laid Goliah low with a single stone; but if you will examine Paul's achievements, that is a child's exploit, and great as is the difference between a shepherd and a general, so great the difference you shall see here. For this man brought down no Goliath by the hurling of a stone, but by speaking only he scattered the whole array of the Devil; as a lion roaring and darting out flame from his tongue, so was he found by all irresistible; and bounded everywhere by turns continually; he ran to these, he came to those, he turned about to these, he bounded away to others, swifter in his attack than the wind; governing the whole world, as though a single house or a single ship; rescuing the sinking, steadying the dizzied, cheering the sailors, sitting at the tiller, keeping an eye to the prow, tightening the yards, handling an oar, pulling at the mast, watching the sky; being all things in himself, both sailor, and pilot, and pilot's mate , and sail, and ship; and suffering all things in order to relieve the evils of others. For consider. He endured shipwreck that he might stay the shipwreck of the world; "a day and a night he passed in the deep," that he might draw it up from the deep of error; he was "in weariness" that he might refresh the weary; he endured smiting that he might heal those that had been smitten of the devil; he passed his time in prisons that he might lead forth to the light those that were sitting in prison and in darkness; he was "in deaths oft" that he might deliver from grievous deaths; "five times he received forty stripes save one" that he might free those that inflicted them from the scourge of the devil; he was "beaten with rods" that he might bring them under "the rod and the staff" of Christ; [Psalm 23:4] he "was stoned," that he might deliver them from the senseless stones; he "was in the wilderness ," that he might take them out of the wilderness; "in journeying," to stay their wanderings and open the way that leads to heaven; he "was in perils in the cities," that he might show the city which is above; "in hunger and thirst," to deliver from a more grievous hunger; "in nakedness," to clothe their unseemliness with the robe of Christ; set upon by the mob, to extricate them from the besetment of fiends; he burned, that he might quench the burning darts of the devil: "through a window was let down from the wall," to send up from below those that lay prostrate upon the ground. Shall we then talk any more, seeing we do not so much as know what Paul suffered? Shall we make mention any more of goods, or even of wife, or city, or freedom, when we have seen him ten thousand times despising even life itself? The martyr dies once for all: but that blessed saint in his one body and one soul endured so many perils as were enough to disturb even a soul of adamant; and what things all the saints together have suffered in so many bodies, those all he himself endured in one: he entered into the world as if a race-course, and stripped himself of all, and so made a noble stand. For he knew the fiends that were wrestling with him. Wherefore also he shone forth brightly at once from the beginning, from the very starting-post, and even to the end he continued the same; yea, rather he even increased the intensity of his pursuit as he drew nearer to the prize. And what surely is wonderful is that though suffering and doing such great things, he knew how to maintain an exceeding modesty. For when he was driven upon the necessity of relating his own good deeds, he ran quickly over them all; although he might have filled books without number, had he wished to unfold in detail every thing he mentioned; if he had specified the Churches he was in care for, if his prisons and his achievements in them, if of the other things one by one, the besetments , the assaults. But he would not. Knowing then these things, let us also learn to be modest and not to glory at any time in wealth or other worldly things, but in the reproaches we suffer for Christ's sake, and in these, only when need compels; for if there be nothing urging it, let us not mention these even, (lest we be puffed up,) but our sins only. For so shall we both easily be released from them and shall have God propitious to us, and shall attain the life to come; 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 Ghost, be glory, might, honor, now and for ever, and world without end. Amen.

Source: Homily 25 on Second Corinthians

[AD 215] Clement of Alexandria on 2 Corinthians 11:31

, the head] is, then, a sign of most princely rule; and otherwise we have heard it said, "The Head of Christ is the God and Father of our Lord Jesus Christ."

Source: Clement of Alexandria Stromata Book V

[AD 384] Ambrosiaster on 2 Corinthians 11:31

Paul calls God as his witness in order that what he says may be readily believed.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 311] Peter of Alexandria on 2 Corinthians 11:32

Likewise also, the renowned Paul having been oftentimes delivered up and brought in peril of death, having endured many evils, and making his boast in his numerous persecutions and afflictions, in the same city was also himself beheaded; who, in the things in which he gloried, in these also ended his life; and at Damascus he was let down by night in a basket by the wall, and escaped the hands

Source: Peter of Alexandria Canonical Epistle

[AD 384] Ambrosiaster on 2 Corinthians 11:32

The governor of Damascus, seeing that the Jews had set a trap for the apostle, wanted to bring this wicked scheme to pass by a wrongful use of his power. He intended to capture Paul both in order to keep the Jews happy and to demonstrate that he was doing his job properly. This occurred at the very beginning of Paul’s ministry..

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 384] Ambrosiaster on 2 Corinthians 11:33

Some people say that this action was not worthy of Paul, because he was not set free by the help of God. But what need was there for that when he could be delivered by the help of men? The time when God’s help is necessary is when human help fails.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 11:33

Paul did not refrain from resorting to this kind of thing when necessary, because he wanted to keep himself free for preaching the gospel. At times when evils were inevitable, grace alone sufficed, but where there were choices to be made, he did not hesitate to seize the opportunity.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 25.2

[AD 430] Augustine of Hippo on 2 Corinthians 11:33

And the apostle Paul, when he was let down from the window in a basket so that his enemy might not capture him and so escaped from his hands, did he deprive the church, which was there, of a necessary ministry, and was that duty not discharged by other brothers appointed for that purpose? The apostle so acted in deference to their wishes that he might save himself for the church, since he was the only one whom the persecutor was seeking. Therefore, let the servants of Christ, the ministers of his word and of his sacrament, do what he has commanded or permitted. Let them by all means flee from city to city when any one of them is personally sought out by persecutors, so long as the church is not abandoned by others who are not thus pursued and who may furnish nourishment to their fellow servants, knowing that otherwise these could not live. But when the danger is common to all, that is, to bishops, clerics and laity, those who depend upon others are not to be forsaken by those on whom they depend. Therefore, either all should move to places of refuge, or those who have to stay should not be abandoned by those who minister to their spiritual needs; thus all may equally live and suffer whatever the Master of the household wishes them to endure.

Source: LETTER 228, To Honoratus