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1 It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. 2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. 3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) 4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. 5 Of such an one will I glory: yet of myself I will not glory, but in mine infirmities. 6 For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me. 7 And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. 8 For this thing I besought the Lord thrice, that it might depart from me. 9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. 10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong. 11 I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing. 12 Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. 13 For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong. 14 Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. 15 And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved. 16 But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile. 17 Did I make a gain of you by any of them whom I sent unto you? 18 I desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps? 19 Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying. 20 For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults: 21 And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.
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[AD 160] Shepherd of Hermas on 2 Corinthians 12:1
Hear, then, the parables of the tower; for I will reveal all to you, and give me no more trouble in regard to revelation: for these revelations have an end, for they have been completed. But you will not cease praying for revelations, for you are shameless.

Source: Shepherd of Hermas Vision Third
[AD 384] Ambrosiaster on 2 Corinthians 12:1
Paul is now going to describe how he has been raised up in order that the Corinthians might understand how great and how wonderful the things said to him were and that they might realize that he is not inferior in any way to the other apostles.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 12:1
It is not expedient for me doubtless to glory, [for] I will come to visions and revelations of the Lord.

What is this? Does he who has spoken such great things say, [It is not expedient] "doubtless to glory?" as if he had said nothing? No; not as if he had said nothing: but because he is going to pass to another species of boasting, which is not intended indeed by so great a reward, but which to the many (though not to careful examiners) seems to set him off in brighter colors , he says, "It is not expedient for me doubtless to glory." For truly the great grounds of boasting were those which he had recounted, those of his trials; he has however other things also to tell of, such as concern the revelations, the unspeakable mysteries. And wherefore, says he, "It is not expedient for me?" he means, 'lest it lift me up to pride.' What do you say? For if you speak not of them, yet do you not know of them? But our knowing of them ourselves does not lift us up so much as our publishing them to others. For it is not the nature of good deeds that uses to lift a man up, but their being witnessed to, and known of, by the many. For this cause therefore he says, "It is not expedient for me;" and, 'that I may not implant too great an idea of me in those who hear.' For those men indeed, the false apostles, said even what was not true about themselves; but this man hides even what is true, and that too although so great necessity lies upon him, and says, "It is not expedient for me;" teaching one and all even to superfluity to avoid anything of the sort. For this thing is attended with no advantage, but even with harm, except there be some necessary and useful reason which induces us thereto. Having then spoken of his perils, trials, snares, dejections, shipwrecks, he passes to another species of boasting, saying...

Source: Homily 26 on Second Corinthians
[AD 407] John Chrysostom on 2 Corinthians 12:1
It is not so much the deeds themselves which are the cause of pride, as our telling them to others. Good deeds will not puff anybody up unless they are witnessed to and remarked upon by others.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 26.1
[AD 202] Irenaeus on 2 Corinthians 12:2
For that there are spiritual creatures in the heavens, all the Scriptures loudly proclaim; and Paul expressly testifies that there are spiritual things when he declares that he was caught up into the third heaven,

Source: Against Heresies Book II
[AD 220] Tertullian on 2 Corinthians 12:2
It, too, has eyes and ears of its own, by means of which Paul must have heard and seen the Lord; it has, moreover all the other members of the body by the help of which it effects all processes of thinking and all activity in dreams.

Source: A Treatise on the Soul
[AD 235] Hippolytus of Rome on 2 Corinthians 12:2
Paul the apostle, he says, knew of this gate, partially opening it in a mystery, and stating "that he was caught up by an angel, and ascended as far as the second and third heaven into paradise itself; and that he beheld sights and heard unspeakable words which it would not be possible for man to declare."

Source: Hippolytus Refutation of All Heresies Book V
[AD 311] Methodius of Olympus on 2 Corinthians 12:2
For the apostle, he says, does not suppose paradise to be in the third heaven, in the opinion of those who knew how to observe the niceties of language, when he says, "I know such a man caught up to the third heaven; and I know such a man, whether in the body or out of the body, God knoweth, that was caught up into paradise."

Source: Methodius From the Discourse on the Resurrection
[AD 384] Ambrosiaster on 2 Corinthians 12:2
Paul mentions both things because either is possible. It may seem to someone that it is nothing much to be caught up into the third heaven, since that is where the moon is, but that is not right. What this means is that he was caught up beyond all the stars of the universe into the heaven which is third in the hierarchy of spiritual heavens.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 390] Gregory of Nazianzus on 2 Corinthians 12:2
Had Paul been able to express the experiences gained from the third heaven and his progress, ascent or assumption to it, we should perhaps have known more about God—if this really was the secret meaning of his rapture. But since they were ineffable, let them have the tribute of our silence. Let us give this much attention to Paul when he says: “We know in part and we prophesy in part.” This and the like is the confession of one who is no mere layman in knowledge, of one who threatens to give proof of Christ speaking in him, of a great champion and teacher of truth.

Source: THEOLOGICAL ORATION 28
[AD 407] John Chrysostom on 2 Corinthians 12:2-5
"I knew a man, fourteen years ago (whether in the body, I know not; or out of the body, I know not: God knows;) such an one caught up even to the third heaven. And I know how that he was caught up into Paradise, (whether in the body, I know not; or out of the body, I know not;) and heard unspeakable words, which it is not lawful for a man to utter. On behalf of such an one will I glory: but on my own behalf I will not glory."

Great indeed was this revelation. But this was not the only one: there were many others besides, but he mentions one out of many. For that there were many, hear what he says: "Lest I should be exalted overmuch through the exceeding greatness of the revelations." 'And yet,' a man may say, 'if he wished to conceal them, he ought not to have given any intimation whatever or said anything of the sort; but if he wished to speak of them, to speak plainly.' Wherefore then is it that he neither spoke plainly nor kept silence? To show by this also that he resorts to the thing unwillingly. And therefore also he has stated the time, "fourteen years." For he does not mention it without an object, but to show that he who had refrained for so long a time would not now have spoken out, except the necessity for doing so had been great. But he would have still kept silence, had he not seen the brethren perishing. Now if Paul from the very beginning was such an one as to be counted worthy of such a revelation, when as yet he had not wrought such good works; consider what he must have grown to in fourteen years. And observe how even in this very matter he shows modesty, by his saying some things, but confessing that of others he is ignorant. For that he was caught up indeed, he declared, but whether "in the body" or "out of the body" he says he does not know. And yet it would have been quite enough, if he had told of his being caught up and had been silent [about the other]; but as it is, in his modesty he adds this also. What then? Was it the mind that was caught up and the soul, while the body remained dead? Or was the body caught up? It is impossible to tell. For if Paul who was caught up and whom things unspeakable, so many and so great, had befallen was in ignorance, much more we. For, indeed, that he was in Paradise he knew, and that he was in the third heaven he was not ignorant, but the manner he knew not clearly. And see from yet another consideration how free he is from pride. For in his narrative about "the city of the Damascenes" [2 Corinthians 11:32] he confirms what he says, but here not; for it was not his aim to establish this fact strongly, but to mention and intimate it only. Wherefore also he goes on to say, "Of such an one will I glory;" not meaning that he who was caught up was some other person, but he so frames his language in the best manner he possibly could, so as at once to mention the fact, and to avoid speaking of himself openly. For what sequence would there be in bringing some one else forward, when discoursing about himself? Wherefore then did he so put it? It was not all one to say, 'I was caught up,' and, "I knew one that was caught up;" and 'I will glory of myself,' and, "I will glory of such an one." Now if any should say, 'And how is it possible to be caught up without a body?' I will ask him, 'How is it possible to be caught up with a body?' for this is even more inexplicable than the other, if you examine by reasonings and do not give place to faith.

But wherefore was he also caught up? As I think, that he might not seem to be inferior to the rest of the Apostles. For since they had companied with Christ, but Paul had not: He therefore caught up unto glory him also. "Into Paradise." For great was the name of this place, and it was everywhere celebrated. Wherefore also Christ said, "Today you shall be with Me in Paradise." [Luke 23:43]

"On behalf of such an one will I glory?" wherefore? For if another were caught up, wherefore do you glory? Whence it is evident that he said these things of himself. And if he added, "but of myself I will not glory," he says nothing else than this, that, 'when there is no necessity, I will say nothing of that kind fruitlessly and at random;' or else he is again throwing obscurity over what he had said, as best he might. For that the whole discourse was about himself, what follows also clearly shows; for he went on to say...

Source: Homily 26 on Second Corinthians
[AD 407] John Chrysostom on 2 Corinthians 12:2
Paul specifies that it was fourteen years before in order to show that he would not normally have spoken about it at all had he not been provoked. And even then, notice that there are some things he is still ignorant about. He knows that he was in paradise, but whether he was in the body or not he cannot tell. Why did this happen to him? I think it was probably so that he would not feel inferior to the other apostles, who had all been with Christ while he was on earth.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 26.1-2
[AD 418] Pelagius on 2 Corinthians 12:2
You see how pressed Paul was to make his point, if he had to recall something which had happened as long as fourteen years before.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 12
[AD 202] Irenaeus on 2 Corinthians 12:3
If they do maintain that they are more excellent than he, let them prove themselves so by their works, for they have never pretended to anything like .
because the strength of God is made perfect in weakness,

Source: Against Heresies Book II
[AD 384] Ambrosiaster on 2 Corinthians 12:3
Paul says that he was caught up twice—first into the third heaven and then into paradise, which is where the Lord said that the thief on the cross would be with him..

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 202] Irenaeus on 2 Corinthians 12:4
Wherefore also the elders who were disciples of the apostles tell us that those who were translated were transferred to that place (for paradise has been prepared for righteous men, such as have the Spirit; in which place also Paul the apostle, when he was caught up, heard words which are unspeakable as regards us in our present condition

Source: Against Heresies Book V
[AD 220] Tertullian on 2 Corinthians 12:4
Never mind those who pass sentence on apostles! It is a happy fact that Peter is on the same level with Paul in the very glory of martyrdom. Now, although Paul was carried away even to the third heaven, and was caught up to paradise, and heard certain revelations there, yet these cannot possibly seem to have qualified him for (teaching) another doctrine, seeing that their very nature was such as to render them communicable to no human being.

Source: The Prescription Against Heretics
[AD 220] Tertullian on 2 Corinthians 12:4
Why should I add more touching these two planks (as it were) of human salvation, caring more for the business of the pen than the duty of my conscience? For, sinner as I am of every dye, and born for nothing save repentance, I cannot easily be silent about that concerning which also the very head and fount of the human race, and of human offence, Adam, restored by exomologesis to his own paradise, is not silent.

Source: On Repentance
[AD 235] Hippolytus of Rome on 2 Corinthians 12:4
Now this (mystery) was not made known to previous generations, as he says, it has been written, "By revelation was made known unto me the mystery; " and, "I have heard inexpressible words which it is not possible for man to declare." The light, (therefore,) which came down from the Ogdoad above to the Son of the Hebdomad, descended from the Hebdomad upon Jesus the son of Mary, and he had radiance imparted to him by being illuminated with the light that shone upon him. This, he says, is that which has been declared: "The Holy Spirit will come upon thee," (meaning) that which proceeded from the Sonship through the conterminous spirit upon the Ogdoad and Hebdomad, as far as Mary; "and the power of the Highest will overshadow thee," (meaning) the power of the anointing, (which streamed) from the (celestial) height above (through) the Demiurge, as far as the creation, which is (as far as) the Son. And as far as that (Son) he says the world consisted thus. And as far as this, the entire Sonship, which is left behind for benefiting the souls in Formlessness, and for being the recipient in turn of benefits,-(this Sonship, I say,) when it is transformed, followed Jesus, and hastened upwards, and came forth purified. And it becomes most refined, so that it could, as the first (Sonship), hasten upwards through its own instrumentality. For it possesses all the power that, according to nature, is firmly connected with the light which from above shone down (upon earth).

Source: The Refutation of All Heresies - Book 7
[AD 253] Origen of Alexandria on 2 Corinthians 12:4
This means that they cannot be expressed in a human language.

Source: ON FIRST PRINCIPLES 2.7.4
[AD 386] Cyril of Jerusalem on 2 Corinthians 12:4
Elijah was taken up to heaven only, but Paul into heaven and paradise (for it was but fitting that the disciples of Jesus should receive more manifold grace) and “heard secret words that man may not repeat.” But Paul came down again from heaven, not because he was unworthy to abide in the third heaven but after enjoying gifts beyond man’s lot.

Source: Catechetical Lecture 14:16
[AD 428] Theodore of Mopsuestia on 2 Corinthians 12:4
He saw the beautiful appearance of paradise, the dances of the saints in it and the harmonious sound of its hymnody.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 430] Augustine of Hippo on 2 Corinthians 12:4
But, even if the angels, whose nature is simple and spiritual, are said to have tongues with which they sing praises to their Lord and Creator and give him unceasing thanks, much more must the spiritualized bodies of men do so after the resurrection. For all the members of their glorified flesh will have tongues in their mouths, and they will give voice to their speaking tongues, and thus they will utter divine praises, the outpouring in words of their love and of the joys that fill even their senses. Doubtless the Lord will add this to the grace and glory of his saints in the time of his kingdom, that the more perfectly they attain to this blessed condition of body by a happy transformation, the more fully will they sing with tongue and voice. Being established in their spiritual bodies, they may speak, perchance, not with the tongues of men but with those of angels, such as the apostle heard in paradise.
[AD 458] Theodoret of Cyrus on 2 Corinthians 12:4
Some argue that here Paul is referring to things which he actually saw, like the beauty of paradise and the choirs of the saints which are to be found there.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 348
[AD 700] Isaac of Nineveh on 2 Corinthians 12:4
All that is heard by the ears can be spoken. He did not hear audible sounds, nor did he see a vision composed of the corporeal images of sense perception, but it was by the intuitions of the understanding, being in rapture, while his will had no fellowship with the body.

Source: ASCETICAL HOMILIES 4
[AD 990] Oecumenius on 2 Corinthians 12:4
So much for those who write false revelations!

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 220] Tertullian on 2 Corinthians 12:5
of instincts and resources, -thereby teaching us that greatness has its proofs in lowliness, just as (according to the apostle)there is power even in infirmity -imitate, if you can, the cells of the bee, the hills of the ant, the webs of the spider, and the threads of the silkworm; endure, too, if you know how, those very creatures which infest your couch and house, the poisonous ejections of the blister-beetle, the spikes of the fly, and the gnat's Sheath and sting.

Source: Against Marcion Book I
[AD 407] John Chrysostom on 2 Corinthians 12:5
It is obvious that Paul was talking about himself, but he says this in order to show that it does not matter to him in the slightest. He would prefer not to talk about it at all.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 26.2
[AD 384] Ambrosiaster on 2 Corinthians 12:6
Paul says this because if someone proclaims his own worth in God’s sight he is not unwise, for what he says is true. So if anyone talks about the things which have been revealed to him, he is not foolish, though if he keeps quiet about them he is wise.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 12:6
"But if I should even desire to glory, I shall not be foolish; for I shall speak the truth."

How then did you say before, "Would that you could bear with me a little in my foolishness;" [2 Corinthians 11:1] and, "That which I speak, I speak not after the Lord, but as it were foolishly;" [2 Corinthians 11:17] but here, "Though I should even desire to glory, I shall not be foolish?" Not in regard of glorying, but of lying; for if glorying be foolishness, how much more lying?

It is then with regard to this that he says, "I shall not be foolish." Wherefore also he added,

"For I shall speak the truth; but I forbear, lest any man should account of me above that which he sees , or that he hears from me." Here you have the acknowledged reason; for they even deemed them to be gods, on account of the greatness of their miracles. As then in the case of the elements, God has done both things, creating them at once weak and glorious; the one, to proclaim His own power; the other, to prevent the error of mankind : so truly here also were they both wonderful and weak, so that by the facts themselves were the unbelievers instructed. For if while continuing to be wonderful only and giving no proof of weakness, they had by words tried to draw away the many from conceiving of them more than the truth; not only would they have nothing succeeded, but they would even have brought about the contrary. For those dissuasions in words would have seemed rather to spring of lowliness of mind, and would have caused them to be the more admired. Therefore in act and by deeds was their weakness disclosed. And one may see this exemplified in the men who lived under the old dispensation. For Elias was wonderful, but on one occasion he stood convicted of faint-heartedness; and Moses was great, but he also fled under the influence of the same passion. Now such things befell them, because God stood aloof and permitted their human nature to stand confessed. For if because he led them out they said, 'Where is Moses?' what would they not have said, if he had also led them in? Wherefore also [Paul] himself says, "I forbear, lest any should account of me." He said not, 'say of me,' but, "lest any should even account of me" beyond my desert.' Whence it is evident from this also that the whole discourse relates to himself. Wherefore even when he began, he said, "It is not expedient for me doubtless to glory," which he would not have said, had he been going to speak the things which he said of another man. For wherefore is it "not expedient to glory" about another? But it was himself that was counted worthy of these things; and therefore it is that he goes on to say...

Source: Homily 26 on Second Corinthians
[AD 202] Irenaeus on 2 Corinthians 12:7
But he said unto me, My grace is sufficient for thee; for strength is made perfect in weakness. Gladly therefore shall I rather glory in infirmities, that the power of Christ may dwell in me."

Source: Against Heresies Book V
[AD 220] Tertullian on 2 Corinthians 12:7
The right to tempt a man is granted to the devil … whether God or the devil initiates the plan or for the purpose of the judgment of a sinner, who is handed over to the devil as to an executioner. This was the case with Saul. “The spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled and stifled him.” Again, it may happen in order to humble a man, as St. Paul tells us that there was given to him a thorn, a messenger of Satan, to buffet him, and even this sort of thing is not permitted for the humiliation of holy men through torment of the flesh, unless it be done so that their power to resist may be perfected in weakness. The apostle himself handed Phigellus and Hermogenes over to Satan so that by being chastised they might not blaspheme. And so you see that, far from possessing power in his own right, the devil can more easily be granted it by the servants of God.

Source: FLIGHT IN TIME OF PERSECUTION 2.7
[AD 220] Tertullian on 2 Corinthians 12:7
But what will excite my surprise still more is the case (next supposed by Marcion), that a God so good and gracious, and so averse to blows and cruelty, should have suborned the angel Satan-not his own either, but the Creator's-"to buffet" the apostle, and then to have refused his request, when thrice entreated to liberate him! It would seem, therefore, that Marcion's god imitates the Creator's conduct, who is an enemy to the proud, even "putting down the mighty from their seats.

Source: Against Marcion Book V
[AD 220] Tertullian on 2 Corinthians 12:7
Plainly, the selfsame apostle delivered to Satan Hymenaeus and Alexander, "that they might be emended into not blaspheming," as he writes to his Timotheus. "But withal himself says that `a stake was given him, an angel of Satan, 'by which he was to be buffeted, lest he should exalt himself" If they touch upon this (instance) withal, in order to lead us to understand that such as were "delivered to Sam" by him (were so delivered) with a view to emendation, not to perdition; what similarity is there between blasphemy and incest, and a soul entirely free from these,-nay, rather elated from no other source than the highest sanctity and all innocence; which (elation of soul) was being restrained in the apostle by "buffets," if you will, by means (as they say) of pain in the ear or head? Incest, however, and blasphemy, deserved to have delivered the entire persons of men to Satan himself for a possession, not to "an angel" of his.

Source: On Modesty
[AD 220] Tertullian on 2 Corinthians 12:7
"And the Spirit of the Lord," says Scripture, "departed from Saul, and an evil spirit from the Lord troubled and stifled him; " or the design is to humble, as the apostle tells us, that there was given him a stake, the messenger of Satan, to buffet him; and even this son of thing is not permitted in the case of holy men, unless it be that at the same time strength of endurance may be perfected in weakness.

Source: On Flight in Persecution
[AD 258] Cyprian on 2 Corinthians 12:7
Thus, moreover, the Apostle Paul, after shipwrecks, after scourgings, after many and grievous tortures of the flesh and body, says that he is not grieved, but benefited by his adversity, in order that while he is sorely afflicted he might more truly be proved. "There was given to me," he says, "a thorn in the flesh, the messenger of Satan to buffet me, that I should not be lifted up: for which thing I besought the Lord thrice, that it might depart from me; and He said unto me, My grace is sufficient for thee, for strength is made perfect in weakness." When, therefore, weakness and inefficiency and any destruction seize us, then our strength is made perfect; then our faith, if when tried it shall stand fast, is crowned; as it is written, "The furnace trieth the vessels of the potter, and the trial of tribulation just men." This, in short, is the difference between us and others who know not God, that in misfortune they complain and murmur, while adversity does not call us away from the truth of virtue and faith, but strengthens us by its suffering.

Source: Treatise VII. On the Mortality
[AD 258] Cyprian on 2 Corinthians 12:7
That all good and righteous men suffer more, but ought to endure because they are proved. In Solomon: "The furnace proveth the vessels of the potter, and the trial of tribulation righteous men." Also in the fiftieth Psalm: "The sacrifice to God is a contrite spirit; a contrite and humbled heart God will not despise." Also in the thirty-third Psalm: "God is nearest to them that are contrite in heart, and He will save the lowly in spirit." Also in the same place: "Many are the afflictions of the righteous, but out of them all the Lord will deliver them." Of this same matter in Job: "Naked came I out of my mother's womb, naked also shall I go under the earth: the Lord gave, and the Lord hath taken away: as it hath pleased the Lord, so it is done; blessed be the name of the Lord. In all these things which happened to him Job sinned in nothing with his lips in the sight of the Lord." Concerning this same thing in the Gospel according to Matthew: "Blessed are they that mourn, for they shall be comforted." Also according to John: "These things have I spoken unto you, that in me ye may have peace. But in the world ye shall have affliction; but have confidence, for I have overcome the world." Concerning this same thing in the second Epistle to the Corinthians: "There was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted. For which thing I thrice besought the Lord, that it should depart from me. And He said unto me, My grace is sufficient for thee; for strength is perfected in weakness." Concerning this same thing to the Romans: "We glory in hope of the glory of God. And not only so, but we also glory in afflictions: knowing that affliction worketh patience; and patience, experience; and experience, hope: and hope does not confound; because the love of God is infused in our hearts by the Holy Spirit, which is given unto us." On this same subject, according to Matthew: "How broad and spacious is the way which leadeth unto death, and many there are who go in thereby: how straight and narrow is the way that leadeth to life, and few there are that find it!" Of this same thing in Tobias: "Where are thy righteousnesses? behold what thou sufferest." Also in the Wisdom of Solomon: "In the places of the wicked the righteous groan; but at their ruin the righteous will abound."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 384] Ambrosiaster on 2 Corinthians 12:7
Paul is testifying that God makes provision for those who have done well, while at the same time he allows them to be cast down by various trials. This is both so that they shall not be deprived of the fruits of their labors and that they may be enriched by their trials so that they may have even greater eternal rewards.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 12:7
There are some who have said that Paul is referring to a pain in the head caused by the devil, but God forbid! The body of Paul could never have been given over to the devil, especially when we remember that the devil submitted to Paul when he was bidden to. In Hebrew, any adversary can be called Satan. What Paul means is that God would not allow the preaching of the gospel to go forward, so that his proud thoughts might be checked. Instead, Paul was attacked by adversaries like Alexander the coppersmith, the party of Hymenaeus and Philetus and all the opponents of the Word. These were the messengers of Satan.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 26.2
[AD 407] John Chrysostom on 2 Corinthians 12:7
"And that I should not be exalted overmuch, through the exceeding greatness of the revelations, there was given to me a thorn in the flesh, a messenger of Satan, to buffet me."

What do you say? He that counted not the kingdom to be anything; no, nor yet hell in respect of his longing after Christ; did he deem honor from the many to be anything, so as both to be lifted up and to need that curb continually? For he did not say, 'that he "might" buffet me,' but "that he" may "buffet me." Yet who is there would say this? What then is the meaning of what is said? When we have explained what is meant at all by the "thorn," and who is this "messenger of Satan," then will we declare this also. There are some then who have said that he means a kind of pain in the head which was inflicted of the devil; but God forbid! For the body of Paul never could have been given over to the hands of the devil, seeing that the devil himself submitted to the same Paul at his mere bidding; and he set him laws and bounds, when he delivered over the fornicator for the destruction of the flesh, and he dared not to transgress them. What then is the meaning of what is said? An adversary is called, in the Hebrew, Satan; and in the third Book of Kings the Scripture has so termed such as were adversaries; and speaking of Solomon, says, 'In his days there was no Satan,' that is, no adversary, enemy, or opponent. [1 Kings 5:4] What he says then is this: God would not permit the Preaching to progress, in order to check our high thoughts; but permitted the adversaries to set upon us. For this indeed was enough to pluck down his high thoughts; not so that, pains in the head. And so by the "messenger of Satan," he means Alexander the coppersmith, the party of Hymenæus and Philetus, all the adversaries of the word; those who contended with and fought against him, those that cast him into a prison, those that beat him, that led him away to death; for they did Satan's business. As then he calls those Jews children of the devil, who were imitating his deeds, so also he calls a "messenger of Satan" every one that opposes. He says therefore, "There was given to me a thorn to buffet me;" not as if God puts arms into such men's hands, God forbid! not that He does chastise or punish, but for the time allows and permits them.

Source: Homily 26 on Second Corinthians
[AD 425] Severian of Gabala on 2 Corinthians 12:7
Many people think this was some kind of headache, but in reality Paul is referring to the persecutions which he suffered, because they came from diabolical powers.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 430] Augustine of Hippo on 2 Corinthians 12:7
“And so,” they ask, “is the devil good because he is useful?” On the contrary, he is evil insofar as he is the devil, but God who is good and almighty draws many just and good things out of the devil’s malice. For the devil has to his credit only his will by which he tries to do evil, not the providence of God that draws good out of him. .
[AD 430] Augustine of Hippo on 2 Corinthians 12:7
Therefore, in these trials which can be both our blessing and our bane, “we don’t know how we should pray,” yet, because they are hard, because they are painful, because they go against the feeling of our human weakness, by a universal human will we pray that our troubles may depart from us. But this need of devotion we owe to the Lord our God, that, if he does not remove them, we are not to think that he has deserted us but rather, by lovingly bearing evil, we are to hope for greater good. This is how power is made perfect in infirmity. To some, indeed, who lack patience, the Lord God, in his wrath, grants them what they ask, just as, on the other hand, he in his mercy refused the apostle’s requests.
[AD 430] Augustine of Hippo on 2 Corinthians 12:7
Not everyone who spares is a friend, nor is everyone who strikes an enemy.… Love mingled with severity is better than deceit with indulgence. It is more profitable for bread to be taken away from the hungry, if he neglects right living because he is sure of his food, than for bread to be broken to the hungry, to lead him astray into compliance with wrongdoing. The one who confines the madman, as well as the one who rouses the lethargic, is troublesome to both but loves both. Who could love us more than God does? Yet he continually teaches us sweetly as well as frightens us for our good. Often adding the most stinging medicine of trouble to the gentle remedies with which he comforts us, he tries the patriarchs, even good and devout ones, by famine; he chastises a stubborn people with heavier punishments; he does not take away from the apostle the sting of the flesh, though asked three times, so as to perfect strength in weakness.

Source: LETTER 93, To Vincent
[AD 458] Theodoret of Cyrus on 2 Corinthians 12:7
By “messenger of Satan” Paul means the insults, attacks and riots which he had to face.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 349
[AD 500] Desert Fathers on 2 Corinthians 12:7-9
[Syncletica] also said, ‘When the devil does not use the goad of poverty to tempt us, he uses wealth for the same purpose. When he cannot win by scorn and mockery, he tries praise and flattery. If he cannot win by giving health, he tries illness. If he cannot win by comfort, he tries to ruin the soul by vexations that lead us to act against our monastic vows. He inflicts severe sicknesses on people whom he wants to tempt and so makes them weak, and thereby shakes the love they feel towards God. But although the body is shattered and running a high temperature and thirsting unbearably, yet you, who endure all this, are a sinner; you should therefore remember the punishments of the next world, the everlasting fire, the torments of judgement. Then you will not fail in the sufferings of this present time, indeed you should rejoice because God has visited you. Keep saying the famous text: “The Lord hath chastened and corrected me: but he hath not given me over unto death” (Ps. 118:18). Iron is cleaned of rust by fire. If you are righteous and suffer, you grow to a higher sanctity. Gold is tested by fire. When a messenger from Satan is given to you to be a thorn in your flesh, lift up your heart, for you have received a gift like that of St Paul. If you suffer from fever and cold, remember the text of Scripture, “We went through fire and water,” and “thou broughtest us out into a place of rest” (Ps. 66:12). If you have overcome suffering, you may expect rest, provided you are following what is good. Cry aloud the prophet’s words, “I am poor and destitute and in misery” (Ps. 66:29). Threefold suffering like this shall make you perfect. He said also, “Thou hast set me at liberty when I was in trouble” (Ps. 4:1). So let this kind of self-discipline test our souls, for our enemy is always in sight.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 585] Cassiodorus on 2 Corinthians 12:7
Paul begged that the flesh’s thorn be removed from him, but he was not heard by the Lord. The devil prayed that he might strike Job with the harshest of disasters, and we know that this was subsequently granted him. But Paul was denied the fulfillment of his prayer for his glory, whereas the devil was granted his for the devil’s pain. Thus it is often an advantage not to be heard even though postponement of our desires depresses us.

Source: EXPLANATION OF THE PSALMS 21.3
[AD 384] Ambrosiaster on 2 Corinthians 12:8
Although he asked three times, his request was not granted. It is not that he was disregarded but that he was making a plea which was against his own best interests.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 12:8
Three times means repeatedly. Paul could not bear the plots which were going on behind his back, and he sought to be delivered from them.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 26.3
[AD 407] John Chrysostom on 2 Corinthians 12:8
Accordingly, whether we have our requests granted or not, let us persist in asking and render thanks not only when we gain what we ask but also when we fail to. Failure to gain, you see, when that is what God wants, is not worse than succeeding; we do not know what is to our advantage in this regard in the way he does understand. The result is, then, that succeeding or failing we ought to give thanks. Why are you surprised that we don’t know what is to our advantage? Paul, a man of such quality and stature, judged worthy of ineffable blessings, did not know what was advantageous in his requests: when he saw himself beset with trouble and diverse tribulations, he prayed to be rid of them, not once or twice but many times. “Three times I asked the Lord,” he says.… “Three” means he asked frequently without success. So let us see how he was affected by it: surely he didn’t take it badly? He didn’t turn fainthearted, did he? He didn’t become dispirited, did he? Not at all. On the contrary, what? God said, “My grace is sufficient for you; my power has its full effect in weakness.” Not only did he not free him of the troubles afflicting him, but he even allowed him to persevere in them. True enough; but how does it emerge that he did not take it badly? Listen to Paul’s own words when he learned what the Lord had decided: “I will gladly boast of my weaknesses.” Not only, he says, do I no longer seek to be rid of them, but I even boast of them with greater satisfaction. Do you see his grateful spirit? Do you see his love for God?… So we ought to yield to the Creator of our nature, and with joy and great relish accept those things that he has decided on and have an eye not to the appearance of events but to the decisions of the Lord. After all, he who knows better than we what is for our benefit also knows what steps must be taken for our salvation.

Source: HOMILIES ON GENESIS 30.16
[AD 407] John Chrysostom on 2 Corinthians 12:8
"Concerning this thing I besought the Lord thrice."

That is, oftentimes. This also is a mark of great lowliness of mind, his not concealing that he could not bear those insidious plottings, that he fainted under them and was reduced to pray for deliverance.

Source: Homily 26 on Second Corinthians
[AD 202] Irenaeus on 2 Corinthians 12:9
Long-suffering therefore was God, when man became a defaulter, as foreseeing that victory which should be granted to him through the Word. For, when strength was made perfect in weakness,

Source: Against Heresies Book III
[AD 220] Tertullian on 2 Corinthians 12:9
Still, we must realize that as you cannot have a persecution without evil on the part of the devil or a trial of faith without a persecution, the evil that seems required for the trial of faith is not the cause of persecution but only its instrument. The real cause of the persecution is the act of God’s will, choosing that there be a trial of faith; then there follows evil on the part of the devil as the chosen instrument of persecution which is the proximate cause of the trial of faith. For in other respects too, insofar as evil is the rival of justice, to that extent it provides material to give testimony of that of which it is a rival, and so justice may be said to be perfected in injustice, as strength is perfected in weakness. For the weak things of the world are chosen by God that the strong may be put to shame, and the foolish things of this world to put to shame its wisdom. Thus even evil may be used that justice may be glorified when evil is put to shame.

Source: FLIGHT IN TIME OF PERSECUTION 2.1
[AD 220] Tertullian on 2 Corinthians 12:9
All proof of abstinence is lost when excess is impossible; for sundry things have thus their evidence in their contraries. Just as "strength is made perfect in weakness," so likewise is continence made manifest by the permission to marry.

Source: Against Marcion Book I
[AD 220] Tertullian on 2 Corinthians 12:9
Is he then the same God as He who gave Satan power over the person of Job that his "strength might be made perfect in weakness? " How is it that the censurer of the Galatians still retains the very formula of the law: "In the mouth of two or three witnesses shall every word be established? " How again is it that he threatens sinners "that he will not spare" them -he, the preacher of a most gentle god? Yea, he even declares that "the Lord hath given to him the power of using sharpness in their presence!" Deny now, O heretic, (at your cost, ) that your god is an object to be feared, when his apostle was for making himself so formidable!

Source: Against Marcion Book V
[AD 220] Tertullian on 2 Corinthians 12:9
He will love the flesh which is, so very closely and in so many ways, His neighbour-(He will love it), although infirm, since His strength is made perfect in weakness; although disordered, since "they that are whole need not the physician, but they that are sick; " although not honourable, since "we bestow more abundant honour upon the less honourable members; " although ruined, since He says, "I am come to save that which was lost; " although sinful, since He says, "I desire rather the salvation of the sinner than his death; " although condemned, for says He, "I shall wound, and also heal.

Source: On the Resurrection of the Flesh
[AD 220] Tertullian on 2 Corinthians 12:9
In this way also "shall strength be made perfect in weakness," -saving what is lost, reviving what is dead, healing what is stricken, curing what is faint, redeeming what is lost, freeing what is enslaved, recalling what has strayed, raising what is fallen; and this from earth to heaven, where, as the apostle teaches the Philippians, "we have our citizenship, from whence also we look for our Saviour Jesus Christ, who shall change our body of humiliation, that it may be fashioned like unto His glorious body" -of course after the resurrection, because Christ Himself was not glorified before He suffered.

Source: On the Resurrection of the Flesh
[AD 220] Tertullian on 2 Corinthians 12:9
Lastly, when Paul is praying the Lord for its removal, what does he hear? "Hold my grace sufficient; for virtue is perfected in infirmity." This they who are surrendered to Satan cannot hear.

Source: On Modesty
[AD 220] Tertullian on 2 Corinthians 12:9
For in other respects, too, injustice in proportion to the enmity it displays against righteousness affords occasion for attestations of that to which it is opposed as an enemy, that so righteousness may be perfected in injustice, as strength is perfected in weakness. For the weak things of the world have been chosen by God to confound the strong, and the foolish things of the world to confound its wisdom.

Source: On Flight in Persecution
[AD 258] Cyprian on 2 Corinthians 12:9
When some infirmity and weakness and desolation attacks us, then our power is made perfect, and our faith is crowned if it has stood firm through temptation.

Source: Treatise VII. On the Mortality 12
[AD 384] Ambrosiaster on 2 Corinthians 12:9
Paul is clearly teaching that the time for boasting is when one is being humiliated by unjust injuries. Christ gives us the power to endure these so that what previously appeared to be painful and loathsome may be accepted with gladness.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 12:9
God told Paul that it was enough that he could raise the dead, cure the blind, cleanse lepers and do other miracles. He did not need exemption from danger and fear as well, or complete freedom to preach without any form of hindrance. Indeed, when these troubles come, God’s power of deliverance is shown, and the gospel triumphs in spite of persecution. The more the trials increased, the more grace increased as well.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 26.3
[AD 407] John Chrysostom on 2 Corinthians 12:9
"And He said to me, My grace is sufficient for you; for my power is made perfect in weakness."

That is to say, 'It is sufficient for you that you raise the dead, that you cure the blind, that you cleanse lepers, that you work those other miracles; seek not also exemption from danger and fear and to preach without annoyances. But are you pained and dejected lest it should seem to be owing to My weakness, that there are many who plot against and beat you and harass and scourge you? Why this very thing does show My power. "For My power," He says, "is made perfect in weakness," when being persecuted ye overcome your persecutors; when being harassed ye get the better of them that harass you; when being put in bonds ye convert them that put you in bonds. Seek not then more than is needed.' Do you see how he himself assigns one reason, and God another? For he himself says, "Lest I should be exalted overmuch, there was given to me a thorn;" but he says that God said He permitted it in order to show His power. 'You seek therefore a thing which is not only not needed, but which also obscures the glory of My power.' For by the words, "is sufficient for you," He would signify this, that nothing else need be added, but the whole was complete. So that from this also it is plain that he does not intend pains in the head; for in truth they did not preach when they were sick, for they could not preach when ill; but that harassed and persecuted, they overcame all. 'After having heard this then,' he says,

"Most gladly therefore will I glory in my weaknesses." For that they may not sink down, when those false Apostles are glorying over their contrary lot and these are suffering persecution, he shows that he shines all the brighter for this, and that thus the power of God shines forth the rather, and what happens is just matter for glorying. Wherefore he says, "Most gladly therefore will I glory." 'Not as therefore sorrowing did I speak of the things which I enumerated, or of that which I have just now said, "there was given to me a thorn;" but as priding myself upon them and drawing to myself greater power.' Wherefore also he adds,

"That the strength of Christ may rest upon me." Here he hints at another thing also, namely, that in proportion as the trials waxed in intensity, in the same proportion the grace was increased and continued.

Source: Homily 26 on Second Corinthians
[AD 418] Pelagius on 2 Corinthians 12:9
We learn from this that even a wrong prayer will receive an answer, even if it does not get what it wants.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 12
[AD 425] Severian of Gabala on 2 Corinthians 12:9
God’s power is made perfect in persecutions and sufferings.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 430] Augustine of Hippo on 2 Corinthians 12:9
The more one easily conquers, the less one needs combat. But who would fight within himself if there were no opposition from self? And why is there opposition from self if nothing remains in us to be healed and cured? Therefore, the sole cause of our fighting is weakness in ourselves. Again, weakness cautions against pride. Truly, that strength and virtue by which one is not proud in this life where he could be proud is made perfect in weakness.

Source: AGAINST JULIAN 4.2.11
[AD 458] Theodoret of Cyrus on 2 Corinthians 12:9
Paul wanted to make it clear that his affliction was not a natural property of the body but something which was intended by God for a higher purpose.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 350
[AD 220] Tertullian on 2 Corinthians 12:10
And if these severities will seem to be more grievous than martyrdoms, yet once more he says: "Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake." He also says, in verses occurring in a previous part of the epistle: "Our condition is such, that we are troubled on every side, yet not distressed; and are in need, but not in utter want; since we are harassed by persecutions, but not forsaken; it is such that we are east down, but not destroyed; always bearing about in our body the dying of Christ.

Source: Scorpiace
[AD 220] Tertullian on 2 Corinthians 12:10
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 379] Basil of Caesarea on 2 Corinthians 12:10
Not in the amount of money, not in the pride of power, not in the height of glory is victory gained, but the Lord freely gives his help to those who seek him through excessive affliction. Such was Paul, who made his afflictions his boast. Therefore he was able to say, “When I am weak, then I am strong.” … Do you see where affliction leads you? To hope that does not disappoint..

Source: HOMILY 20 ON PSALM 59
[AD 397] Ambrose of Milan on 2 Corinthians 12:10
Humility like this does away with frailty.

Source: LETTER 1
[AD 407] John Chrysostom on 2 Corinthians 12:10
Paul wanted to be delivered from these things, but when God told him otherwise he accepted it and was even glad about it. There is consolation in affliction and grace in consolation.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 26.3-4
[AD 407] John Chrysostom on 2 Corinthians 12:10
"Wherefore I take pleasure in many weaknesses." Of what sort? Tell me. "In injuries, in persecutions, in necessities, in distresses."

Do you see how he has now revealed it in the clearest manner? For in mentioning the species of the infirmity he spoke not of fevers, nor any return of that sort, nor any other bodily ailment, but of "injuries, persecutions, distresses." Do you see a single-minded soul? He longs to be delivered from those dangers; but when he heard God's answer that this befits not, he was not only not sorry that he was disappointed of his prayer, but was even glad. Wherefore he said, "I take pleasure," 'I rejoice, I long, to be injured, persecuted, distressed for Christ's sake.' And he said these things both to check those, and to raise the spirits of these that they might not be ashamed at Paul's sufferings. For that ground was enough to make them shine brighter than all men. Then he mentions another reason also.

"For when I am weak, then am I strong." 'Why do you marvel that the power of God is then conspicuous? I too am strong "then;"' for then most of all did grace come upon him. "For as His sufferings abound, so does our consolation abound also." [2 Corinthians 1:5]

Where affliction is, there is also consolation; where consolation, there is grace also. For instance when he was thrown into the prison, then it was he wrought those marvellous things; when he was shipwrecked and cast away upon that barbarous country, then more than ever was he glorified. When he went bound into the judgment-hall, then he overcame even the judge. And so it was too in the Old Testament; by their trials the righteous flourished. So it was with the three children, so with Daniel, with Moses, and Joseph; thence did they all shine and were counted worthy of great crowns. For then the soul also is purified, when it is afflicted for God's sake: it then enjoys greater assistance as needing more help and worthy of more grace. And truly, before the reward which is proposed to it by God, it reaps a rich harvest of good things by becoming philosophic. For affliction rends pride away and prunes out all listlessness and exercises unto patience: it reveals the meanness of human things and leads unto much philosophy. For all the passions give way before it, envy, emulation, lust, rule, desire of riches, of beauty , boastfulness, pride, anger; and the whole remaining swarm of these distempers. And if you desire to see this in actual working, I shall be able to show you both a single individual and a whole people, as well under affliction as at ease; and so to teach you how great advantage comes of the one, and how great listlessness from the other.

For the people of the Hebrews, when they were vexed and persecuted, groaned and besought God, and drew down upon themselves great influences from above: but when they waxed fat, they kicked. The Ninevities again, when they were in the enjoyment of security, so exasperated God that He threatened to pluck up the entire city from its foundations: but after they had been humbled by that preaching, they displayed all virtue. But if you would see also a single individual, consider Solomon. For he, when deliberating with anxiety and trouble concerning the government of that nation, was vouchsafed that vision: but when he was in the enjoyment of luxury, he slid into the very pit of iniquity. And what did his father? When was he admirable and passing belief? Was it not when he was in trials? And Absalom, was he not sober-minded, while still an exile; but after his return, became both tyrannical and a parricide? And what did Job? He indeed shone even in prosperity, but showed yet brighter after his affliction. And why must one speak of the old and ancient things? For if one do but examine our own state at present, he will see how great is the advantage of affliction. For now indeed that we are in the enjoyment of peace, we have become supine, and lax and have filled the Church with countless evils; but when we were persecuted, we were more sober-minded, and kinder, and more earnest, and more ready as to these assemblies and as to hearing. For what fire is to gold, that is affliction unto souls; wiping away filth, rendering men clean, making them bright and shining. It leads unto the kingdom, that unto hell. And therefore the one way is broad, the other narrow. Wherefore also, He Himself said, "In the world you shall have tribulation," [John 16:33] as though he were leaving some great good behind unto us. If then you are a disciple, travel thou the straight and narrow way, and be not disgusted nor discouraged. For even if you be not afflicted in that way; you must inevitably be afflicted on other grounds, of no advantage to you. For the envious man also, and the lover of money, and he that burns for an harlot, and the vainglorious, and each one of the rest that follow whatsoever is evil, endures many disheartenings and afflictions, and is not less afflicted than they who mourn. And if he does not weep nor mourn, it is for shame and insensibility: since if you should look into his soul, you will see it filled with countless waves. Since then whether we follow this way of life or that, we must needs be afflicted: wherefore choose we not this way which along with affliction brings crowns innumerable? For thus has God led all the saints through affliction and distress, at once doing them service, and securing the rest of men against entertaining a higher opinion of them than they deserve. For thus it was that idolatries gained ground at first; men being held in admiration beyond their desert. Thus the Roman senate decreed Alexander to be the thirteenth God, for it possessed the privilege of electing and enrolling Gods. For instance, when all about Christ had been reported, the ruler of the nation sent to inquire, whether they would be pleased to elect Him also a God. They however refused their consent, being angry and indignant that previous to their vote and decree, the Power of the Crucified flashing abroad had won over the whole world to its own worship. But thus it was ordered even against their will that the Divinity of Christ was not proclaimed by man's decree, nor was He counted one of the many that were by them elected. For they counted even boxers to be Gods, and the favorite of Hadrian; after whom the city Antinous is named. For since death testifies against their moral nature, the devil invented another way, that of the soul's immortality; and mingling therewith that excessive flattery, he seduced many into impiety. And observe what wicked artifice. When we advance that doctrine for a good purpose, he overthrows our words; but when he himself is desirous of framing an argument for mischief, he is very zealous in setting it up. And if any one ask, 'How is Alexander a God? Is he not dead? And miserably too?' 'Yes, but the soul is immortal?' he replies. Now you argue and philosophize for immortality, to detach men from the God Who is over all: but when we declare that this is God's greatest gift, you persuade your dupes that men are low and grovelling, and in no better case than the brutes. And if we say, 'the Crucified lives,' laughter follows immediately: although the whole world proclaims it, both in old time and now; in old time by miracles, now by converts; for truly these successes are not those of a dead man: but if one say, 'Alexander lives,' you believe, although you have no miracle to allege.

'Yes,' one replies; 'I have; for when he lived he wrought many and great achievements; for he subdued both nations and cities, and in many wars and battles he conquered, and erected trophies.'

If then I shall show [somewhat] which he when alive never dreamed of, neither he, nor any other man that ever lived, what other proof of the resurrection will you require? For that while alive one should win battles and victories, being a king and having armies at his disposal, is nothing marvelous, no, nor startling or novel; but that after a Cross and Tomb one should perform such great things throughout every land and sea, this it is which is most especially replete with such amazement, and proclaims His divine and unutterable Power. And Alexander indeed after his decease never restored again his kingdom which had been rent in pieces and quite abolished: indeed how was it likely he, dead, should do so? But Christ then most of all set up His after He was dead. And why speak I of Christ? Seeing that He granted to His disciples also, after their deaths, to shine? For, tell me, where is the tomb of Alexander? Show it me and tell me the day on which he died. But of the servants of Christ the very tombs are glorious, seeing they have taken possession of the most loyal city; and their days are well known, making festivals for the world. And his tomb even his own people know not, but this man's the very barbarians know. And the tombs of the servants of the Crucified are more splendid than the palaces of kings; not for the size and beauty of the buildings, (yet even in this they surpass them,) but, what is far more, in the zeal of those who frequent them. For he that wears the purple himself goes to embrace those tombs, and, laying aside his pride, stands begging the saints to be his advocates with God, and he that has the diadem implores the tent-maker and the fisherman, though dead, to be his patrons. Will you dare then, tell me, to call the Lord of these dead; whose servants even after their decease are the patrons of the kings of the world? And this one may see take place not in Rome only, but in Constantinople also. For there also Constantine the Great, his son considered he should be honoring with great honor, if he buried him in the porch of the fisherman; and what porters are to kings in their palaces, that kings are at the tomb to fisherman. And these indeed as lords of the place occupy the inside, while the others as though but sojourners and neighbors were glad to have the gate of the porch assigned them; showing by what is done in this world, even to the unbelievers, that in the Resurrection the fisherman will be yet more their superiors. For if here it is so in the burial [of each], much more will it in the resurrection. And their rank is interchanged; kings assume that of servants and ministers, and subjects the dignity of kings, yea rather a brighter still. And that this is no piece of flattery, the truth itself demonstrates; for by those these have become more illustrious. For far greater reverence is paid to these tombs than to the other royal sepulchres; for there indeed is profound solitude, while here there is an immense concourse. But if you will compare these tombs with the royal palaces, here again the palm remains with them. For there indeed there are many who keep off, but here many who invite and draw to them rich, poor, men, women, bond, free; there, is much fear; here, pleasure unutterable. 'But,' says one, 'it is a sweet sight to look on a king covered with gold and crowned, and standing by his side, generals, commanders, captains of horse and foot, lieutenants.' Well, but this of ours is so much grander and more awful that that must be judged, compared with it, to be stage scenery and child's play. For the instant you have stepped across the threshold, at once the place sends up your thoughts to heaven, to the King above, to the army of the Angels, to the lofty throne, to the unapproachable glory. And here indeed He has put in the ruler's power, of his subjects to loose one, and bind another; but the bones of the saints possess no such pitiful and mean authority, but that which is far greater. For they summon demons and put them to the torture, and loose from those bitterest of all bonds, them that are bound. What is more fearful than this tribunal? Though no one is seen, though no one piles the sides of the demon, yet are there cries, and tearings , lashes, tortures, burning tongues, because the demon cannot endure that marvellous power. And they that once wore bodies, are victorious over bodiless powers; [their] dust and bones and ashes rack those invisible natures. And therefore in truth it is that none would ever travel abroad to see the palaces of kings, but many kings and have often traveled to see this spectacle. For the Martyries of the saints exhibit outlines and symbols of the judgment to come; in that demons are scourged, men chastened and delivered. Do you see the power of saints, even dead? Do you see the weakness of sinners, even living? Flee then wickedness, that you may have power over such; and pursue virtue with all your might. For if the case be thus here, consider what it will be in the world to come. And as being evermore possessed with this love, lay hold on the life eternal; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father together with the Holy Ghost, be glory, might, honor, now and ever, and world without end. Amen.

Source: Homily 26 on Second Corinthians
[AD 458] Theodoret of Cyrus on 2 Corinthians 12:10
Paul does not say that he enjoyed these things but that he had learned to cope with them.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 350
[AD 384] Ambrosiaster on 2 Corinthians 12:11
Paul is saying that he has been forced to disclose the truth of the matter. He is certainly not foolish, having spoken the truth about himself, but is abasing himself in this way in order to make it clear that he is not putting his own merits on display voluntarily.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 12:11
I have become foolish in glorying; ye compelled me: for I ought to have been commended of you.

Having fully completed what he had to say about his own praises, he did not stay at this; but again excuses himself and asks pardon for what he said, declaring that his doing so was of necessity and not of choice. Still nevertheless, although there was necessity, he calls himself "a fool." And when he began indeed, he said, "As foolish receive me," and "as in foolishness;" but now, leaving out the 'as,' he calls himself "foolish." For after he had established the point he wished by saying what he did, he afterwards boldly and unsparingly grapples with all failing of the sort, teaching all persons that none should ever praise himself where there is no necessity, seeing that even where a reason for it existed, Paul termed himself a fool [for so doing]. Then he turns the blame also of his so speaking not upon the false Apostles, but wholly upon the disciples. For "ye," he says, "compelled me." 'For if they gloried, but were not by doing so leading you astray nor causing your destruction, I should not have been thus led on to descend unto this discussion: but because they were corrupting the whole Church, with a view to your advantage I was compelled to become foolish.' And he did not say, 'For I feared lest if they obtained the highest estimation with you, they should sow their doctrines,' yet this indeed he set down above when he said, "I fear, lest by any means, as the serpent deceived Eve, so your minds should be corrupted." [2 Corinthians 11:3] Here however he does not so express himself, but in a more commanding manner and with more authority, having gained boldness from what he had said, "For I ought to have been commended of you." Then he also assigns the reason; and again he mentions not his revelations nor his miracles only, but his temptations also.

"For in nothing was I behind the chiefest Apostles." See how he here too again speaks out with greater authoritativeness. For, before indeed he said, "I reckon I am not a whit behind," but here, after those proofs, he now boldly speaks out asserting the fact, as I said, thus absolutely. Not that even thus he departs from the mean, nor from his proper character. For as though he had uttered something great and exceeding his deserts, in that he numbered himself with the Apostles, he thus again speaks modestly, and adds...

Source: Homily 27 on Second Corinthians
[AD 220] Tertullian on 2 Corinthians 12:12
"If, then, a marriage of this kind (contracted before conversion) stands ratified before God, why should not (one contracted after conversion) too go prosperously forward, so as not to be thus harassed by pressures, and straits, and hindrances, and defilements, having already (as it has) the partial sanction of divine grace? "Because, on the one hand, the wife in the former case, called from among the Gentiles to the exercise of some eminent heavenly virtue, is, by the visible proofs of some marked (divine) regard, a terror to her Gentile husband, so as to make him less ready to annoy her, less active in laying snares for her, less diligent in playing the spy over her. He has felt "mighty works; he has seen experimental evidences; he knows her changed for the better: thus even he himself is, by his fear, a candidate for God.

Source: To His Wife Book II
[AD 384] Ambrosiaster on 2 Corinthians 12:12
Paul humbles himself only to rise to his true height. He talks about his patience because for a long time he put up with them as if they were sick people. His intention was to cure them of their errors by using the medicine of signs and wonders.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 12:12
Notice that Paul says that all these things were done in great patience, for to bear all things nobly is the sign of an apostle.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 27.1
[AD 407] John Chrysostom on 2 Corinthians 12:12
"Although I be nothing, the signs of an Apostle were wrought among you."

'Look not thou at this,' he says, 'whether I be mean and little, but whether you have not enjoyed those things which from an Apostle it was meet you should enjoy.' Yet he did not say 'mean,' but what was lower, "nothing." For where is the good of being great, and of use to nobody? Even as there is no advantage in a skilful physician if he heals none of those that be sick. 'Do not then,' he says, 'scrutinize this that I am nothing, but consider that, that wherein ye ought to have been benefitted, I have failed in nothing, but have given proof of mine Apostleship. There ought then to have been no need for me to say anything.' Now he thus spoke, not as wanting to be commended, (for how should he, he who counted heaven itself to be a small thing in comparison with his longing after Christ?) but as desiring their salvation. Then lest they should say, 'And what is it to us, even though you were not a whit behind the very chiefest Apostles?' he therefore added,

"The signs of an Apostle were wrought among you in all patience, and by signs and wonders." Amazing! What a sea of good works has he traversed in a few words! And observe what it is he puts first, "patience." For this is the note of an Apostle, bearing all things nobly. This then he expressed shortly by a single word; but upon the miracles, which were not of his own achieving, he employs more. For consider how many prisons, how many stripes, how many dangers, how many conspiracies, how many sleet-showers of temptations, how many civil, how many foreign wars, how many pains, how many attacks he has implied here in that word, "patience!" And by "signs" again, how many dead raised, how many blind healed, how many lepers cleansed, how many devils cast out! Hearing these things, let us learn if we happen upon a necessity for such recitals to cut our good deeds short, as he too did.

2. Then lest any should say, Well! If you be both great, and have wrought many things, still you have not wrought such great things, as the Apostles have in the other Churches, he added...

Source: Homily 27 on Second Corinthians
[AD 458] Theodoret of Cyrus on 2 Corinthians 12:12
Paul rightly puts patience before signs and wonders, because attitudes matter more than abilities.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 350
[AD 384] Ambrosiaster on 2 Corinthians 12:13
Paul is telling the Corinthians that they were better off than other churches. Corinth was the only place where he preached the gospel without being paid for it.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 12:13
Paul says that the Corinthians insult the apostles by regarding him as inferior to these false teachers. His irony merely makes his rebuke more severe.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 27.2
[AD 407] John Chrysostom on 2 Corinthians 12:13
"For what is there wherein you were made inferior to the rest of the Churches?"

'You were partakers,' he says, 'of no less grace than the others.' But perhaps some one will say, 'What can be the reason that he turns the discourse upon the Apostles, abandoning the contest against the false Apostles?' Because he is desirous to erect their spirits yet further, and to show that he is not only superior to them, but not even inferior to the great Apostles. Therefore, surely, when he is speaking of those he says, "I am more;" but when he compares himself with the Apostles, he considers it a great thing not to be "behind," although he labored more than they. And thence he shows that they insult the Apostles, in holding him who is their equal second to these men.

"Except it be that I myself was not a burden to you?" Again he has pronounced their rebuke with great severity. And what follows is of yet more odious import.

"Forgive me this wrong." Still, nevertheless, this severity contains both words of love and a commendation of themselves; if, that is, they consider it a wrong done to them, that the Apostle did not consent to receive anything from them, nor relied on them enough to be supported by them. 'If,' says he, 'ye blame me for this:' he did not say, 'You blame me wrongly,' but with great sweetness, 'I ask your pardon, forgive me this fault.' And observe his prudence. For because the mooting this continually tended to bring disgrace upon them, he continually softens it down; saying above, for instance, "As the truth of Christ is in me, this boasting shall not be stopped in me;" [2 Corinthians 11:10] then again, "Because I love you not? God knows.....But that I may cut off occasion from them that desire occasion, and that wherein they glory, they may be found even as we." [Chap. 11:11, 12] And in the former Epistle "What is my reward then?" Verily, "that when I preach the Gospel, I may make the Gospel without charge." [1 Corinthians 9:18] And here; "Forgive me this wrong." For every where he avoids showing that it is on account of their weakness he takes not [from them]; and here not to wound them. And therefore here he thus expresses himself; 'If you think this to be an offense, I ask forgiveness.' Now he spoke thus, at once to wound and to heal. For do not say this, I pray you; 'If you mean to wound, why excuse it? But if you excuse it, why wound?' For this is wisdom's part, at once to lance, and to bind up the sore. Then that he may not seem, as he also said before, to be continually harping upon this for the sake of receiving from them, he remedies this [suspicion], even in his former Epistle, saying, "But I write not these things that it may be so done in my case; for it were good for me rather to die, than that any man should make my glorying void;" [1 Corinthians 9:15] but here with more sweetness and gentleness. How, and in what manner?

Source: Homily 27 on Second Corinthians
[AD 384] Ambrosiaster on 2 Corinthians 12:14
Paul’s desire was to gain the Corinthians themselves and not their money. Once they understood that, they would have more affection for him.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 12:14
Paul adds this in order to dispel any lingering suspicion about his motives and intentions. He will not be a burden to them when he comes. On the contrary, he will give them far more than he will take from them.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 27.2
[AD 407] John Chrysostom on 2 Corinthians 12:14
"Behold this is the third time I am ready to come to you, and I will not be a burden to you; for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children."

What he says is this; 'It is not because I do not receive of you that I do not come to you; nay, I have already come twice; and I am prepared to come this third time, "and I will not be a burden to you."' And the reason is a noble one. For he did not say, 'because you are mean,' 'because you are hurt at it,' 'because, you are weak:' but what? "For I seek not yours, but you." 'I seek greater things; souls instead of goods; instead of gold, salvation.' Then because there still hung about the matter some suspicion, as if he were displeased at them; he therefore even states an argument. For since it was likely they would say, 'Can you not have both us and ours?' he adds with much grace this excuse for them, saying, "For the children ought not to lay up for the parents, but the parents for the children;" instead of teachers and disciples, employing the term parents and children, and showing that he does as a matter of duty what was not of duty. For Christ did not so command, but he says this to spare them; and therefore he adds also something further. For he did not only say that "the children ought not to lay up," but also that the parents ought to.

Source: Homily 27 on Second Corinthians
[AD 418] Pelagius on 2 Corinthians 12:14
Paul is telling the Corinthians that if he had more to give them, he would be bound to do so, as a loving parent.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 12
[AD 384] Ambrosiaster on 2 Corinthians 12:15
Now Paul is openly expressing the love and affection which he had for them, since he is prepared not only to spend lavishly on their behalf but even to die for the salvation of their souls.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 12:15
Paul had a right to receive, but he would not do so. We too should imitate his behavior!

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 27.2-3
[AD 407] John Chrysostom on 2 Corinthians 12:15
"I will most gladly spend and be spent for your souls."

'For the law of nature indeed has commanded the parents to lay up for the children; but I do not do this only, but I give myself also besides.' And this lavishness of his, the not only not receiving, but giving also besides, is not in common sort but accompanied with great liberality, and out of his own want; for the words, "I will be spent," are of one who would imply this. 'For should it be necessary to spend my very flesh, I will not spare it for your salvation.' And that which follows contains at once accusation and love, "though the more abundantly I love you, the less I be loved." 'And I do this,' he says, 'for the sake of those who are beloved by me, yet love me not equally.' Observe then, now, how many steps there are in this matter. He had a right to receive, but he did not receive; here is good work the first: and this, though in want; [good work] the second; and though preaching to them, the third; he gives besides, the fourth; and not merely gives, but lavishly too, the fifth; not money only, but himself, the sixth; for those who loved him not greatly, the seventh; and for those whom he greatly loved, the eighth.

Let us then also emulate this man! For it is a serious charge, the not loving even; but becomes more serious, when although one is loved he loves not. For if he that loves one that loves him be no better than the publicans; [Matthew 5:46] he that does not so much as this ranks with the beasts; yea rather, is even below them. What do you say, O man? Do you not love him that loves you? What then do you live for? Wherein will you be of use hereafter ? In what sort of matters? In public? In private? By no means; for nothing is more useless than a man that knows not to love. This law even robbers have oftentimes respected, and murderers, and housebreakers; and having only taken salt with one, have been made his friends , letting the board change their disposition, and you that sharest not salt only, but words and deeds, and comings in and goings out, with him, do you not love? Nay: those that live impurely lavish even whole estates on their strumpets; and thou who hast a worthy love, are you so cold, and weak, and unmanly, as not to be willing to love, even when it costs you nothing? 'And who,' one asks, 'would be so vile, who such a wild beast, as to turn away from and to hate him that loves him?' Thou dost well indeed to disbelieve it, because of the unnaturalness of the thing; but if I shall show that there are many such persons, how shall we then bear the shame? For when you speak ill of him whom you love, when you hear another speak ill of him and you defend him not, when you grudge that he should be well accounted of, what sort of affection is this? And yet it is not sufficient proof of love, not grudging, nor yet again not being at enmity or war with, but only supporting and advancing him that loves you: but when a man does and says everything to pull down his neighbor even, what can be more wretched than such a spirit? Yesterday and the day before his friend, you both conversed and ate with him: then because all at once you saw your own member highly thought of, casting off the mask of friendship, you put on that of enmity, or rather of madness. For glaring madness it is, to be annoyed at the goodness of neighbors; for this is the act of mad and rabid dogs. For like them, these also fly at all men's faces, exasperated with envy. Better to have a serpent twining about one's entrails than envy crawling in us. For that it is often possible to vomit up by means of medicines, or by food to quiet: but envy twines not in entrails but harbors in the bosom of the soul, and is a passion hard to be effaced. And indeed if such a serpent were within one, it would not touch men's bodies so long as it had a supply of food; but envy, even though thou spread for it ever so endless a banquet, devours the soul itself, gnawing on every side, tearing, tugging, and it is not possible to find any palliative whereby to make it quit its madness, save one only, the adversity of the prosperous; so is it appeased, nay rather, not so even. For even should this man suffer adversity, yet still he sees some other prosperous, and is possessed by the same pangs, and everywhere are wounds, everywhere blows. For it is not possible to live in the world and not see persons well reputed of. And such is the extravagance of this distemper, that even if one should shut its victim up at home, he envies the men of old who are dead.

Now, that men of the world should feel in this way, is indeed a grievous thing, yet it is not so very dreadful; but that those who are freed from the turmoils of busy life should be possessed by this distemper, — this is most grievous of all. And I could have wished indeed to be silent: and if silence took away too the disgrace of those doings, it were a gain to say nothing: if however, though I should hold my peace the doings will cry out more loudly than my tongue, no harm will accrue from my words, because of their parading these evils before us, but possibly some gain and advantage. For this distemper has infected even the Church, it has turned everything topsy-turvy, and dissevered the connection of the body, and we stand opposed to each other, and envy supplies us arms. Therefore great is the disruption. For if when all build up, it is a great thing if our disciples stand; when all at once are pulling down, what will the end be?

What are you doing, O man? You think to pull down your neighbor's; but before his you pull down your own. Do you see not them that are gardeners, that are husbandmen, how they all concur in one object? One has dug the soil, another planted, a third carefully covered the roots, another waters what is planted, another hedges it round and fortifies it, another drives off the cattle; and all look to one end, the safety of the plant. Here, however, it is not so: but I plant indeed myself, and another shakes and disturbs [the plant.] At least, allow it to get nicely fixed, that it may be strong enough to resist the assault. You destroy not my work, but abandon your own. I planted, you ought to have watered. If then thou shake it, you have torn it up by the roots, and hast not wherein to display your watering. But you see the planter highly esteemed. Fear not: neither am I anything, nor thou. "For neither is he that plants nor he that waters anything;" [1 Corinthians 3:7] one's is the work, God's. So it is with Him you fight and warrest, in plucking up what is planted.

Let us then at length come to our sober senses again, let us watch. For I fear not so much the battle without, as the fight within; for the root also, when it is well fitted into the ground, will suffer no damage from the winds; but if it be itself shaken, a worm gnawing through it from within, the tree will fall, even though none molest it. How long gnaw we the root of the Church like worms? For of earth such imaginings are begotten also, or rather not of earth, but of dung, having corruption for their mother; and they cease not from the detestable flattery that is from women. Let us at length be generous men, let us be champions of philosophy, let us drive back the violent career of these evils. For I behold the mass of the Church prostrate now, as though it were a corpse. And as in a body newly dead, one may see eyes and hands and feet and neck and head, and yet no one limb performing its proper office; so, truly, here also, all who are here are of the faithful, but their faith is not active; for we have quenched its warmth and made the body of Christ a corpse. Now if this sounds awful when said, it is much more awful when it appears in actions. For we have indeed the name of brothers, but do the deeds of foes; and while all are called members, we are divided against each other like wild beasts. I have said this not from a desire to parade our condition, but to shame you and make you desist. Such and such a man goes into a house; honor is paid to him; you ought to give God thanks because your member is honored and God is glorified; but you do the contrary: you speak evil of him to the man that honored him, so that you trip up the heels of both, and, besides, disgracest yourself. And wherefore, wretched and miserable one? Have you heard your brother praised, either among men or women? Add to his praises, for so you shall praise yourself also. But if you overthrow the praise, first, you have spoken evil of yourself, having so acquired an ill character, and you have raised him the higher. When you hear one praised, become thou a partner in what is said; if not in your life and virtue, yet still in rejoicing over his excellencies. Hath such an one praised? Do thou too admire: so shall he praise you also as good and candid. Fear not, as though you were ruining your own interest by your praises of another: for this is [rather] the result of accusation of him. For mankind is of a contentious spirit; and when it sees you speaking ill of any, it heaps on its praises, wishing to mortify by so doing; and reprobates those that are accusers, both in its own mind and to others. Do you see what disgrace we are the causes of to ourselves? How we destroy and rend the flock? Let us at length be members (of one another), let us become one body. And let him that is praised repudiate the praises, and transfer the encomium to his brother; and let him that hears another praised, feel pleasure to himself. If we thus come together ourselves, we shall also draw unto ourselves the Head; but if we live parted from each other, we shall also put from us the aid which comes from thence; and when that is put aside, the body will receive great damage, not being bound together from above. That this then may not happen, let us, banishing ill will and envy, and despising what the many may think of us, embrace love and concord. For thus we shall obtain both the present good things and those to come; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father together with the Holy Ghost, be glory, might, honor, now and forever, and world without end. Amen.

Source: Homily 27 on Second Corinthians
[AD 384] Ambrosiaster on 2 Corinthians 12:16
Paul makes explicit all the charges which an opponent might make against him in order to clear himself on all counts. For he did not deal deviously with the Corinthians but straightforwardly. On the one hand he wanted to make provision for them in the sight of God and on the other he did not want their wealth in this life. He might have been suspected of despising them because the sums which they offered him were too small, but this was not the case.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 12:16-18
But be it so, I myself did not burden you: but being crafty, I caught you with guile. Did I take advantage of you by any one of them whom I have sent unto you? I exhorted Titus, and with him I sent the brother. Did Titus take any advantage of you? Walked we not by the same spirit? Walked we not in the same steps?

Paul has spoken these words very obscurely, but not without a meaning or purpose. For seeing he was speaking about money, and his defense on that score, it is reasonable that what he says must be wrapt in obscureness. What then is the meaning of what he says? He had said, 'I received not, nay I am ready even to give besides, and to spend;' and much discourse is made on this subject both in the former Epistle and in this. Now he says something else, introducing the subject in the form of an objection and meeting it by anticipation. What he says is something like this; 'I indeed have not made a gain of you: but perhaps some one has it to say that I did not receive [of you] indeed myself, but, being crafty, I procured those who were sent by me to ask for something of you as for themselves , and through them I myself received, yet keeping myself clear of seeming to receive, by receiving through others. But none can have this to say either; and you are witnesses.' Wherefore also he proceeds by question, saying, "I exhorted Titus, and with him I sent the brother. Did Titus make a gain of you?" 'walked he not just as I walked.' That is to say, neither did he receive. Do you see how intense a strictness [is here], in that he not only keeps himself clear of that receiving, but so modulates those also who are sent by him that he may not give so much as a slight pretence to those who were desirous of attacking him. For this is far greater than that which the Patriarch did. [Genesis 14:24] For he indeed, when he had returned from his victory, and the king would have given him the spoil, refused to accept anything save what the men had eaten; but this man neither himself enjoyed [from them] his necessary food, nor allowed his partners to partake of such: thus abundantly stopping the mouths of the shameless. Wherefore he makes no assertion, nor does he say that they did not receive either; but what was far more than this, he cites the Corinthians themselves as witnesses that they had received nothing, that he may not seem to be witnessing in his own person, but by their verdict; which course we are accustomed to take in matters fully admitted and about which we are confident. 'For tell me,' he says, 'Did any one of those who were sent by us make unfair gain of you?' He did not say, 'Did any one receive anything from you?' but he calls the things 'unfair gain;' attacking them and shaming them exceedingly, and showing that to receive of an unwilling [giver] is 'unfair gain.' And he said not 'did Titus.' but, "did any?" 'For you cannot say this either,' he says, 'that such an one certainly did not receive, but another did. No single one of those who came did so.' "I exhorted Titus." This too is severely said. For he did not say, 'I sent Titus,' but, 'I exhorted' him; showing that if he had received even, he would have done so justly; but, nevertheless, even so he remained pure. Wherefore he asks them again, saying, "Did Titus take any advantage of you? Walked we not by the same spirit?" What means, "by the same spirit?" He ascribes the whole to grace and shows that the whole of this praise is the good result not of our labors, but of the gift of the Spirit and of Grace. For it was a very great instance of grace that although both in want and hunger they would receive nothing for the edification of the disciples. "Walked we not in the same steps?" That is to say, they did not depart the least from this strictness, but preserved the same rule entire.

Source: Homily 28 on Second Corinthians
[AD 384] Ambrosiaster on 2 Corinthians 12:17
Paul is saying that the people whom he sent to them did not suggest that if they wanted the apostle to be welldisposed toward them they should offer him more money. Commentary on Paul’s Epistles.
[AD 384] Ambrosiaster on 2 Corinthians 12:18
It is obvious that since nothing like this was done by any of Paul’s colleagues, the unanimous verdict on him was that he was of good character, with no trace of avarice in him.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 2 Corinthians 12:19
Paul wants the Corinthians to love and respect him, without becoming a burden on their finances.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 12:19
Paul is constantly afraid of giving the wrong impression, which is why he is always careful to talk like this.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 28.2
[AD 407] John Chrysostom on 2 Corinthians 12:19
"Again, think ye that we are excusing ourselves unto you?"

Do you see how he is continually in fear, lest he should incur the suspicion of flattery? Do you see an Apostle's prudence, how constantly he mentions this? For he said before, "We commend not ourselves again, but give you occasion to glory;" [2 Corinthians 5:12] and in the commencement of the Epistle, "Do we need letters of commendation?" [2 Corinthians 3:1]

"But all things are for your edifying." Again he is soothing them. And he does not here either say clearly, 'on this account we receive not, because of your weakness;' but, 'in order that we may edify you;' speaking out indeed more clearly than he did before, and revealing that wherewith he travailed; but yet without severity. For he did not say, 'because of your weakness;' but, 'that you may be edified.'

Source: Homily 28 on Second Corinthians
[AD 407] John Chrysostom on 2 Corinthians 12:20
Paul did not say that he was afraid of finding them in sin but rather that they might not be all he would wish. Furthermore, he balances this by saying that their expectations of him might be disappointed as well.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 28.2
[AD 407] John Chrysostom on 2 Corinthians 12:20
"For I fear, lest by any means when I come, I should not find you such as I would, and should myself be found of you such as you would not."

He is going to say something great and offensive. And therefore he also inserts this excuse [for it], both by saying, "All things are for your edifying," and by adding, "I fear," softening the harshness of what was presently going to be said. For it was not here out of arrogance nor the authority of a teacher, but out of a father's tender concern, when he is more fearful and trembling than the sinners themselves at that which is likely to reform them. And not even so does he run them down or make an absolute assertion; but says doubtingly, "lest by any means when I come, I should not find you such as I would." He did not say, 'not virtuous,' but "not such as I would," everywhere employing the terms of affection. And the words, "I should find," are of one who would express what is out of natural expectation, as are also those, "I shall be found by you." For the thing is not of deliberate choice, but of a necessity originating with you. Wherefore he says, "I should be found such as you would not." He said not here, "such as I would not," but, with more severity, "such as you wish not." For it would in that case become his own will, not indeed what he would first have willed, but his will nevertheless. For he might indeed have said again, 'such as I would not,' and so have showed his love: but he wishes not to relax his hearer. Yea rather, his words would in that case have been even harsher; but now he has at once dealt them a smarter blow and showed himself more gentle. For this is the characteristic of his wisdom; cutting more deeply, to strike more gently. Then, because he had spoken obscurely, he unveils his meaning, saying,

"Lest there be strife, jealousy, wraths, backbitings, whisperings, swellings."

And what he might well put first, that he puts last: for they were very proud against him. Therefore, that he may not seem principally to be seeking his own, he first mentions what was common. For all these things were gendered of envy, their slanderings, accusations, dissensions. For just like some evil root, envy produced wrath, accusation, pride, and all those other evils, and by them was increased further...

Source: Homily 28 on Second Corinthians
[AD 220] Tertullian on 2 Corinthians 12:21
For in saying, toward the end of the Epistle, "Lest, when I shall have come, God humble me, and I bewail many of those who have formerly sinned, and have not repented of the impurity which they have committed, the fornication, and the vileness," he did not, of course, determine that they were to be received hack (by him into the Church) if they should have entered (the path of) repentance, whom he was to find in the Church, but that they were to be bewailed, and indubitably ejected, that they might lose (the benefit of) repentance.

Source: On Modesty
[AD 258] Cyprian on 2 Corinthians 12:21
And yet to these persons themselves repentance is granted, and the hope of lamenting and atoning is left, according to the saying of the same apostle: "I fear lest, when I come to you, I shall bewail many of those who have sinned already, and have not repented of the uncleanness, and fornication, and lasciviousness which they have committed.".
Also in the same: "But I fear lest perchance, when I come to you, God may again humble me among you, and I shall bewail many of those who have sinned before, and have not repented, for that they have committed fornication and lasciviousness."

Source: Epistle LI
[AD 384] Ambrosiaster on 2 Corinthians 12:21
Paul is saying that some have repented but others have not. This contradicts Novatian, who claims that fornicators cannot repent or be received back into communion. Paul is affirming that they have indeed repented, and because of this they have been received back into the peace of the church.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 12:21
Paul would come as their accuser and judge, and yet he regards this as a humbling from God, not as a cause of exaltation. He had no desire to assume such an unpleasant role.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 28.2
[AD 407] John Chrysostom on 2 Corinthians 12:21
And "lest when I come again, my God should humble me among you."

And the word "again," too, is as smiting them. For he means, 'What happened before is enough;' as he said also in the beginning [of the Epistle], "to spare you, I came not as yet to Corinth." [Chap. 1:18, 23] Do you see how he shows both indignation and tender affection? But what means, "will humble me?" And yet this is glorious rather, to accuse, to take vengeance, to call to account, to be seated in the place of judge; howbeit he calls it a humbling. So far was he from being ashamed of that [cause of] humbling, because, "his bodily presence was weak, and his speech of no account," that he wished to be even for ever in that case, and deprecated the contrary. And he says this more clearly as he proceeds; and he counts this to be especially humbling, to be involved in such a necessity as the present, of punishing and taking vengeance. And wherefore did he not say, 'lest when I come I shall be humbled,' but, "lest when I come my God will humble me." 'Because had it not been for His sake, I should have paid no attention nor been anxious. For it is not as possessing authority and for my own pleasure, that I demand satisfaction, but because of His commandment.' Now above, indeed, he expressed himself thus, "I shall be found;" here, however, he relaxes and adopts milder and gentler language, saying,

"I shall mourn for many of them who have sinned." Not simply, "who have sinned," but,

"Who have not repented." And he said not, 'all,' but "many;" nor made it clear who these were either, thereby making the return unto repentance easy to them; and to make it plain that a repentance is able to right transgressions, he bewails those that repent not, those who are incurably diseased, those who continue in their wounds. Observe then Apostolic virtue, in that, conscious of no evil in himself, he laments over the evils of others and is humbled for other men's transgressions. For this is the special mark of a teacher, so to sympathize with the calamities of his disciples, and to mourn over the wounds of those who are under him. Then he mentions also the specific sin.

"Of the lasciviousness and uncleanness which they committed." Now in these words he alludes indeed to fornication; but if one carefully examine the subject, every kind of sin can be called by this name. For although the fornicator and adulterer is preeminently styled unclean, yet still the other sins also produce uncleanness in the soul. And therefore it is that Christ also calls the Jews unclean, not charging them with fornication only, but with wickedness of other kinds as well. Wherefore also He says that they made the outside clean, and that "not the things which enter in defile the man, but those which come out from him;" [Matthew 15:11] and it is said in another place, "Every one that is proud in heart is unclean before the Lord." [Proverbs 16:5. Septuagint]

For nothing is purer than virtue, nothing uncleaner than vice; for the one is brighter than the sun, the other more stinking than mire. And to this they will themselves bear witness, who are wallowing in that mire and living in that darkness; at any rate, when one prepares them a little to see clearly. For as long as they are by themselves, and inebriate with the passion, just as if living in darkness they lie in unseemly wise to their much infamy, conscious even then where they are, although not fully; but after they have seen any of those who live in virtue reproving them or even showing himself, then they understand their own wretchedness more clearly; and as if a sunbeam had darted upon them, they cover up their own unseemliness and blush before those who know of their doings, yea, though the one be a slave and the other free, though the one be a king and the other a subject. Thus when Ahab saw Elijah, he was ashamed, even when he had as yet said nothing; standing convicted by the mere sight of him; and when his accuser was silent, he pronounced a judgment condemnatory of himself; uttering the language of such as are caught, and saying, "You have found me, O mine enemy!" [1 Kings 21:20] Thus Elijah himself conversed with that tyrant then with great boldness. Thus Herod, unable to bear the shame of those reproofs, (which [shame] the sound of the prophet's tongue with mighty and transparent clearness exposed more evidently,) cast John into the prison: like one who was naked and attempting to put out the light, that he might be in the dark again; or rather he himself dared not put it out, but, as it were, placed it in the house under a bushel; and that wretched and miserable woman compelled it to be done. But not even so could they cover the reproof, nay, they lit it up the more. For both they that asked, Wherefore does John dwell in prison? Learned the reason, and all they that since have dwelt on land or sea, who then lived, or now live, and who shall be hereafter, both have known and shall know clearly these wicked tragedies, both that of their lewdness and that of their bloodguiltiness, and no time shall be able to wipe out the remembrance of them.

So great a thing is virtue: so immortal is its memory, so completely even by words only does it strike down its adversaries. For wherefore did he cast him into the prison? Wherefore did he not despise him? Was he going to drag him before the judgment-seat? Did he demand vengeance upon him for his adultery? Was not what he said then simply a reproof? Why then does he fear and tremble? Was it not words and talk merely? But they stung him more than deeds. He led him not to any judgment-seat, but he dragged him before that other tribunal of conscience; and he sets as judges upon him all who freely gave their verdicts in their thought. Therefore the tyrant trembled, unable to endure the lustre of virtue. Do you see how great a thing is philosophy? It made a prisoner more lustrous than a king, and the latter is afraid and trembles before him. He indeed only put him in bonds; but that polluted woman rushed on to his slaughter also, although the rebuke was leveled rather against him, [than herself.] For he did not then meet "her" and say, Why do you cohabit with the king? Not that she was guiltless, (how should she be so?) but he wished by that other means to put all to rights. Wherefore he blamed the king, and yet not him with violence of manner. For he did not say, O polluted and all-polluted and lawless and profane one, you have trodden under foot the law of God, you have despised the commandments, you have made your might law. None of these things; but even in his rebukings great was the gentleness of the man, great his meekness. For, "It is not lawful for you," he says, "to have your brother Philip's wife." The words are those of one who teaches rather than reproves, instructs rather than chastens, who composes to order rather than exposes, who amends rather than tramples on him. But, as I said, the light is hateful to the thief, and the mere sight of the just man is odious to sinners; "for he is grievous unto us even to behold." [Wisdom 2:15] For they cannot bear his radiance, even as diseased eyes cannot bear the sun's. But to many of the wicked he is grievous not to behold only, but even to hear of. And therefore that polluted and all-polluted woman, the procuress of her girl, yea rather her murderess, although she had never seen him nor heard his voice, rushed on to his slaughter; and prepares her whom she brought up in lasciviousnss to proceed also to murder, so extravagantly did she fear him.

And what says she? "Give me here in a charger the head of John the Baptist." [Matthew 14:8] Whither do you rush over precipices, wretched and miserable one? What? Is the accuser before you? Is he in sight and troubles you? Others said, "He is grievous unto us even to behold;" but to her, as I said, he was grievous to even hear of. Wherefore she says, "Give me here in a charger the head of John." And yet because of you he inhabits a prison, and is laden with chains, and you are free to wanton over your love and to say, 'So completely have I subdued the king, that though publicly reproached he yielded not, nor desisted from his passion, nor tore asunder his adulterous connection with me, but even put him that reproached him in bonds.' Why are you mad and rabid, when even after that reproof of his sin you retain your paramour? Why do you seek a table of furies, and preparest a banquet of avenging demons? Do you see how nothing-worth, how cowardly, how unmanly, is vice; how when it shall most succeed, it then becomes more feeble? For this woman was not so much disturbed before she had cast John into prison, as she is troubled after he is bound, and she is urgent, saying, "Give me here in a charger the head of John." And wherefore so? 'I fear,' she says, 'lest there be any hushing up of his murder, lest any should rescue him from his peril.' And wherefore do you not require the whole corpse, but the head? 'The tongue,' she says, 'that pained me, that I long to see silent.' But the contrary will happen, as indeed it also has done, thou wretched and miserable one! It will cry louder afterwards, when it is cut out. For then indeed it cried in Judæa only, but now it will reach to the ends of the world; and wheresoever you enter into a church, whether it be among the Moors, or among the Persians, or even unto the British isles themselves, you hear John crying, "It is not lawful for you to have your brother Phillip's wife." But she, unknowing to reason in any such way, urges and presses, and thrusts on the senseless tyrant to the murder, fearing lest he change his mind. But from this too learn thou again the power of virtue. Not even when he was shut up and bound and silent, does she bear the righteous man. Do you see how weak a thing vice is? How unclean? For in the place of meats it brings in a human head upon a charger. What is more polluted, what more accursed, what more immodest, than that damsel? What a voice she uttered in that theatre of the devil, in that banquet of demons! Do you see this tongue and that; the one bringing healthful medicines, the other one with poison on it, and made the purveyor to a devilish banquet. But wherefore did she not command him to be murdered within there, at the feast, when her pleasure would have been greater? She feared lest if he should come there and be seen, he should change them all by his look, by his boldness. Therefore surely it is that she demands his head, wishing to set up a bright trophy of fornication; and give it to her mother. Do you see the wages of dancing, do you see the spoils of that devilish plot? I mean not the head of John, but her paramour himself. For if one examine it carefully, against the king that trophy was set up, and the victress was vanquished, and the beheaded was crowned, and proclaimed victor, even after his death shaking more vehemently the hearts of the offenders. And that what I have said is no [mere] boast, ask of Herod himself; who, when he heard of the miracles of Christ, said, "This is John, he is risen from the dead: and therefore do these powers work in him." [Matthew 14:2] So lively was the fear, so abiding the agony he retained; and none had power to cast down the terror of his conscience, but that incorruptible Judge continued to take him by the throat, and day by day to demand of him satisfaction for the murder. Knowing, then, these things, let us not fear to suffer evil, but to do evil; for that indeed is victory, but this defeat.

Wherefore also Paul said, "Why not rather take wrong, why not rather be defrauded. Nay, you yourselves do wrong, and defraud, and that your brethren." For by the suffering evil [come] those crowns, those prizes, that proclamation [of victory]. And this may be seen in all the saints. Since then they all were thus crowned, thus proclaimed, let us too travel this road, and let us pray indeed that we enter not into temptation; but if it should come, let us make stand with much manliness and display the proper readiness of mind, that we may obtain the good things to come, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, together with the Holy Ghost, be glory, might, honor, now and for ever, and world without end. Amen.

Source: Homily 28 on Second Corinthians
[AD 533] Fulgentius of Ruspe on 2 Corinthians 12:21
Concerning those who though within the church persisted in their evil deeds, he spoke thus to the Corinthians with these words of comfort: “I fear that when I come again, my God may humiliate me before you, and I may have to mourn over many of those who sinned earlier and have not repented of the impurity, immorality and licentiousness they practiced.” The apostle would not be saddened or humiliated in mourning over them if he believed that the forgiveness of sins would be granted to sinners and the wicked who continue to exasperate the divine justice without conversion of heart. The forgiveness of sins has no effect except in the conversion of the heart. We refer to those who have been converted by divine aid through the exercise of their own freedom of choice and whose lives are genuinely changed for the better. These converts will still occasionally sin, either through ignorance or through the stubbornness of a will that is knowingly lured by evil. They do not, however, stop asking for the forgiveness of their sins.

Source: ON THE FORGIVENESS OF SINS 1.13.2