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1 This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 I told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare: 3 Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you. 4 For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you. 5 Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? 6 But I trust that ye shall know that we are not reprobates. 7 Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates. 8 For we can do nothing against the truth, but for the truth. 9 For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection. 10 Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction. 11 Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. 12 Greet one another with an holy kiss. 13 All the saints salute you. 14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.
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[AD 220] Tertullian on 2 Corinthians 13:1
What man, then, of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be masters (or teachers), keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, "when they were alone, He used to expound" all things which were obscure, telling them that "to them it was given to know those mysteries," which it was not permitted the people to understand? Was anything withheld from the knowledge of Peter, who is called "the rock on which the church should be built," who also obtained "the keys of the kingdom of heaven," with the power of "loosing and binding in heaven and on earth? " Was anything, again, concealed from John, the Lord's most beloved disciple, who used to lean on His breast to whom alone the Lord pointed Judas out as the traitor, whom He commended to Mary as a son in His own stead? Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father's voice moreover, from heaven? Not as if He thus disapproved of all the rest, but because "by three witnesses must every word be established." After the same fashion, too, (I suppose, ) were they ignorant to whom, after His resurrection also, He vouchsafed, as they were journeying together, "to expound all the Scriptures.

Source: The Prescription Against Heretics
[AD 220] Tertullian on 2 Corinthians 13:1
But when "they found not the body (of the Lord Jesus)," "His sepulture was removed from the midst of them," according to the prophecy of Isaiah. "Two angels however, appeared there." For just so many honorary companions were required by the word of God, which usually prescribes "two witnesses." Moreover, the women, returning from the sepulchre, and from this vision of the angels, were foreseen by Isaiah, when he says, "Come, ye women, who return from the vision; " that is, "come," to report the resurrection of the Lord.

Source: Against Marcion Book IV
[AD 220] Tertullian on 2 Corinthians 13:1
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 13:1
For if "in the mouth of three witnesses every word shall stand: " -while, through the benediction, we have the same (three) as witnesses of our faith whom we have as sureties of our salvation too-how much more does the number of the divine names suffice for the assurance of our hope likewise! Moreover, after the pledging both of the attestation of faith and the promise of salvation under "three witnesses," there is added, of necessity, mention of the Church; inasmuch as, wherever there are three, (that is, the Father, the Son, and the Holy Spirit, ) there is the Church, which is a body of three.

Source: On Baptism
[AD 384] Ambrosiaster on 2 Corinthians 13:1
Paul is here appealing to the law, saying that it applies to the Corinthians as well.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 13:1
This is the third time I am coming to you. At the mouth of two witnesses or three shall every word be established.

The wisdom of Paul and his much tender affection, one may observe in many other circumstances, but especially in this, his being so abundant and vehement in his admonitions, but so tardy and procrastinating in his punishments. For he did not chastise them immediately on their sinning, but warned them once and again; and not even so, upon their paying no attention, does he exact punishment, but warns again, saying, "This is the third time I am coming to you;" and 'before I come I write again.' Then, that his procrastinating may not produce indifference, see how he corrects this result also, by threatening continually and holding the blow suspended over them, and saying, "If I come again I will not spare;" and "lest when I come again I should mourn for many." These things, then, he does and speaks, in this too imitating the Lord of all: because that God also threatens indeed continually and warns often, but not often chastises and punishes. And so in truth also does Paul, and therefore he said also before, "To spare you I came not as yet to Corinth." What is, "to spare you?" Lest finding you to have sinned and to continue unamended, I should visit with chastisement and punishment. And here, "This is the third time I am coming to you. At the mouth of two witnesses or three shall every word be established." He joins the unwritten to the written, as he has done also in another place, saying, "He that is joined to an harlot is one body; for the two," says He, "shall become one flesh." [1 Corinthians 6:16] Howbeit, this was spoken of lawful marriage; but he diverted its application unto this thing conveniently, so as to terrify them the more. And so he does here also, setting his comings and his warnings in the place of witnesses. And what he says is this: 'I spoke once and again when I was with you; I speak also now by letter. And if indeed ye attend to me, what I desired is accomplished; but if you pay no attention, it is necessary henceforth to stop speaking, and to inflict the punishment.'

Source: Homily 29 on Second Corinthians
[AD 407] John Chrysostom on 2 Corinthians 13:1
Paul takes great pains to write in advance of his coming, because he hopes that the church will put things right before he gets there, so that what he threatens to do will prove to be unnecessary.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 29.1
[AD 220] Tertullian on 2 Corinthians 13:2
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 258] Cyprian on 2 Corinthians 13:2
That all sins may be forgiven him who has turned to God with his whole heart... Also in the same [second Epistle of the blessed Paul to the Corinthians]: "I told you before, and foretell you as I sit present; and absent now from those who before have sinned, and to all others; as, ill shall come again, I will not spare."

Source: Pseudo-Cyprian Exhortation to Repentance
[AD 407] John Chrysostom on 2 Corinthians 13:2
Paul is saying that he has stuck his neck out so often and so many people have heard his threats that if he comes and nothing has changed he will have to carry them out. Even so, he will see it more as a humbling and as a defeat than as anything else.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 29.1
[AD 407] John Chrysostom on 2 Corinthians 13:2
"I have said beforehand, and I do say beforehand when I was present the second time; so now being absent I write to them that sinned heretofore and to all the rest, that if I come again, I will not spare."

'For if at the mouth of two witnesses or three every word shall be established, and I have come twice and spoken, and speak now also by this Epistle; it follows, I must after this keep my word. For think not, I pray you, that my writing is of less account than my coming; for as I spoke when present, so now I write also when absent.' Do you see his fraternal solicitude? Do you see forethought becoming a teacher? He neither kept silence nor punished, but he both foretells often, and continues ever threatening, and puts off the punishment, and if they should continue unamended, then he threatens to bring it to the proof. 'But what did you tell them before when present, and when absent writest?' "That if I come again, I will not spare." Having showed before that he is unable to do this unless he is compelled, and having called the thing a mourning, and a humbling; (for he says, lest my God should humble me before you, and I should mourn for them that have sinned heretofore, and not repented; [2 Corinthians 12:21]) and having made his excuse unto them, namely, that he had told them before, once and twice and thrice, and that he does and contrives all he can so as to hold back the punishment, and by the fear of his words to make them better, he then used this unpleasing and terrifying expression, "If I come again, I will not spare." He did not say, 'I will avenge and punish and exact satisfaction:' but again expresses even punishment itself in paternal language; showing his tender affection, and his heart to be grieved along with them; because that he always to "spare" them put off. Then that they may not think now also that there will be again a putting off, and merely a threat in words, therefore he both said before, "At the mouth of two witnesses or three shall every word be established;" and [now], "If I come again, I will not spare." Now what he means is this: 'I will no longer put off, if (which God forbid) I find you unamended; but will certainly visit it, and make good what I have said.'

2. Then with much anger and vehement indignation against those who make a mock of him as weak, and ridicule his presence, and say, "his presence is weak, and his speech of no account;" [2 Corinthians 10:10] aiming his efforts at these men, he says...

Source: Homily 29 on Second Corinthians
[AD 384] Ambrosiaster on 2 Corinthians 13:3
The Corinthians are seeking proof that Christ is speaking in the apostles. When they do not obey Paul’s teachings, they want to test him to see whether he will dare to exact retribution.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 13:3
Paul will not punish the Corinthians just to prove that he has the power to do so. His patience with them does not stem from weakness but from love and long-suffering.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 29.2
[AD 407] John Chrysostom on 2 Corinthians 13:3-4
"Seeing that you seek a proof of Christ that speaks in me."

For he said this, dealing at once a blow at these, and at the same time lashing those also. Now what he means is this; 'Since you are desirous of proving whether Christ dwells in me, and call me to an account, and on this score make a mock of me as mean and despicable, as if I were destitute of that Power; you shall know that we are not destitute, if you give us occasion, which God forbid.' What then? Tell me. Do you therefore punish, because they seek a proof? 'No,' he says; for had he sought this, he would have punished them at the first on their sinning, and would not have put off. But that he does not seek this, he has shown more clearly as he proceeds, saying, "Now I pray that you do no evil, not that we may appear approved, but that you may be approved, though we be as reprobates." [2 Corinthians 13:7]

He does not employ those words then as assigning a reason, but rather in indignation, rather as attacking those that despise him. 'For,' he says, 'I have no desire indeed to give you such a proof, but if you yourselves should furnish cause and should choose to challenge me, you shall know by very deeds.' And observe how grievous he makes what he says. For he said not, 'Since ye seek a proof of me,' but "of Christ that speakest in me, showing that it was against Him they sinned." And he did not say merely, 'dwelling in me,' but "speaking in me," showing that his words are spiritual. But if he does not display His power nor punish, (for thenceforward the Apostle transferred what he said from himself to Christ, thus making his threat more fearful,) it is not from weakness; for He can do it: but from long suffering. Let none then think His forbearance to be weakness. For why do you marvel that He does not now proceed against sinners, nor in his forbearance and long suffering exacts satisfaction, seeing that He endured even to be crucified, and though suffering such things punished not? Wherefore also he added,

"Who to you-ward is not weak, but is mighty in you. For though He was crucified through weakness, yet He lives through the Power of God."

These words have much obscurity and give disturbance to the weaker sort. Wherefore it is necessary to unfold them more clearly, and to explain the signification of the expression as to which the obscurity exists, that no one may be offended, even of the simpler sort. What then, at all, is that which is here said, and what the term "weakness" designates, and in what signification it is used, it is necessary to learn. For the term is indeed one, but it has many meanings. For bodily sickness is termed 'weakness:' whence it is even said in the Gospel, "Behold, he whom You love is weak," [John 11:3-4] concerning Lazarus; and He Himself said, "This weakness is not unto death;" and Paul, speaking of Epaphras, "For indeed he was weak near unto death, but God had mercy on him;" [Philippians 2:57] and of Timothy, "Use a little wine for your stomach's sake and your often weaknesses." [1 Timothy 5:23] For all these denote bodily sickness. Again, the not being established firmly in the faith is called 'weakness;' the not being perfect and complete. And denoting this Paul said, "Him that is weak in the faith receive ye but not to doubtful disputations:" [Romans 14:1-2] and again, "One believes that he may eat all things; another, who is weak, eats herbs," denoting him who is weak in the faith. Here then are two significations of the term 'weakness;' there is yet a third thing which is called 'weakness.' What then is this? Persecutions, plottings, insults, trials, assaults. And denoting this Paul said, "For this thing I besought the Lord thrice. And He said to me, My grace is sufficient for you: for My power is made perfect in weakness." [Chap. 12:8, 9] What is "in weakness?" In persecutions, in dangers, in trials, in plottings, in deaths. And denoting this he said, Wherefore, I take pleasure in weakness. Then showing what kind of weakness he means, he spoke not of fever, nor of doubt about the faith; but what? "in injuries, in necessities, in distresses, in stripes, in imprisonments, that the power of Christ may rest upon me. For when I am weak, then am I strong." [2 Corinthians 12:10] That is to say 'when I am persecuted, when I am driven up and down, when I am plotted against, then am I strong, then the rather I prevail over, and get the better of them that plot against me, because that grace rests upon me, more largely. It is then in this third sense that Paul uses "weakness;" and this is what he means by it; aiming again, as I said also before, at that point, his seeming to them to be mean and contemptible. For indeed he had no desire to boast, nor to seem to be what he really was, nor yet to display the power which he possessed of punishing and revenging; whence also he was accounted to be mean. When then as so accounting they were going on in great indifference and insensibility, and repented not of their sins, he seizes a favorable opportunity, discourses with much vigor upon these points also, and shows that it was not from weakness he did nothing, but from long-suffering.

Then, as I said, by transferring the argument from himself to Christ, he enhances their fear, he increases his threat. And what he says is this; 'for even supposing I should do something and chastise and take vengeance on the guilty ones, is it I that chastise and take vengeance? It is He that dwells in me, Christ Himself. But if you do not believe this, but are desirous of receiving a proof by deeds of Him that dwells in me, you shall know presently; "For he is not weak to you-ward, but is even powerful."' And wherefore added he "to you-ward," seeing He is mighty everywhere? For should He be minded to punish unbelievers, He is able; or demons, or anything whatsoever. What then is the import of the addition? The expression is either as shaming them exceedingly by remembrance of the proofs they have already received; or else as declaring this, that meanwhile He shows His power in you who ought to be corrected. As he said also in another place, "For what have I to do to judge them also that are without?" [1 Corinthians 5:12] 'For those that are without,' he says, 'He will then call to account in the day of judgment, but you even now, so as to rescue you from that punishment.' But nevertheless even this instance of his solicitude, although arising from tender affection, observe how he combines with fear and much anger, saying, "Who to you-ward is not weak, but is powerful in you."

Source: Homily 29 on Second Corinthians
[AD 202] Irenaeus on 2 Corinthians 13:4
He suffered shame on earth, while He is higher than all glory and praise in heaven; who, "though He was crucified through weakness, yet He liveth by divine power; "

Source: Fragments from the Lost Writings of Irenaeus
[AD 235] Hippolytus of Rome on 2 Corinthians 13:4
In this sense, also, the inspired Paul says of Him: "Though He was crucified in weakness, yet He liveth by the power of God."

Source: Hippolytus Exegetical Fragments
[AD 384] Ambrosiaster on 2 Corinthians 13:4
Paul is referring here to the personal experience of the apostles, who were made weak by being treated badly, imprisoned and beaten.… Believers are made strong by being weak. Death inflicted by unbelievers is life as far as believers are concerned, for they will rise again to reign with Christ.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 13:4
This is a difficult passage which causes problems for many people. What is meant here by “weakness”? In Scripture weakness can refer to bodily illness, and it can also mean not being securely grounded in faith. But there is a third possibility, and that is what we find here. Weakness can mean persecutions, trials, plottings and the like. Christ was not weak in body or in spirit, but he was persecuted and put to death. It was not because of any inherent weakness that he went to the cross; on the contrary, he chose to die in that way in order to give us life in the power of God.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 29.2-3
[AD 407] John Chrysostom on 2 Corinthians 13:4
"For though He was crucified through weakness, yet He lives through the Power of God."

What is, "though He was crucified through weakness?" 'For though He chose,' he says, 'to endure a thing which seems to carry a notion of weakness, still this in no way breaks in upon His Power. That still remains invincible, and that thing which seems to be of weakness, has nothing harmed it, nay this very thing itself shows His Power most of all, in that He endured even such a thing, and yet His Power was not mutilated.' Let not then the expression "weakness" disturb you; for elsewhere also he says, "The foolishness of God is wiser than men, and the weakness of God is stronger than men;" [1 Corinthians 1:55] although in God is nothing either foolish or weak: but he called the Cross so, as setting forth the conception of the unbelieving regarding it. Hear him, at least, interpreting himself. "For the preaching of the Cross is to them that perish foolishness, but unto us which are saved it is the power of God." [1 Corinthians 1:18] And again; "But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God." (Ib. 23, 24.) And again; "But the natural man receives not the things of the Spirit, for they are foolishness unto him." [1 Corinthians 2:14] Observe, how in every place he expresses the conception of the unbelieving, who look upon the Cross as foolishness and weakness. And so, in truth, here also he means not "weakness" really such, but what was suspected to be such with the unbelieving. He does not then say this, that because He was weak He was crucified. Away with the thought! For that He had it in His power not to have been crucified He showed throughout; when He now cast men down prostrate, now turned back the beams of the sun, and withered a fig-tree, and blinded their eyes that came against Him, and wrought ten thousand other things. What then is this which he says, "through weakness!" That even although He was crucified after enduring peril and treachery, (for we have showed that peril and treachery are called weakness,) yet still He was nothing harmed thereby. And he said this to draw the example unto his own case. For since the Corinthians beheld them persecuted, driven about, despised, and not avenging nor visiting it, in order to teach them that neither do they so suffer from want of power, nor from being unable to visit it, he leads on the argument up to The Master, because 'He too,' says he, 'was crucified, was bound, suffered ten thousand things, and He visited them not, but continued to endure things which appeared to argue weakness, and in this way displaying His Power, in that although He punishes not nor requites, He is not injured anything at all. For instance, the Cross did not cut asunder His life, nor yet impeded His resurrection, but He both rose again and lives.' And when you hear of the Cross and of life, expect to find the doctrine concerning the Incarnation, for all that is said here has reference to that. And if he says "though the Power of God," it is not as though He were Himself void of strength to quicken His flesh; but it was indifferent with him to mention either Father or Son. For when he said, "the Power of God," he said by His own Power. For that both He Himself raised it up and sustains it, hear Him saying, "Destroy this temple, and in three days I will raise it up." [John 2:19] But if that which is His, this he says to be the Father's, be not disturbed; "For," He says, "all My Father's things are Mine." [John 16:15] And again, "All Mine are Yours, and Yours are Mine." [John 17:10] 'As then He that was crucified was nothing harmed,' he says, 'so neither are we when persecuted and warred against;' wherefore also he adds,

"For even we also if we are weak in Him, yet we shall live with Him through the Power of God."

What is the meaning of "we are weak in Him?" We are persecuted, are driven here and there, suffer extremity. But what is "with Him?" 'Because of the preaching,' he says, 'and our faith in Him. But if for His sake we undergo what is sad and disagreeable, it is quite plain that we shall what is pleasant also:' and so he added, "but we are saved with Him by the Power of God."

Source: Homily 29 on Second Corinthians
[AD 425] Severian of Gabala on 2 Corinthians 13:4
Earlier Paul said that Christ became sin and a curse for us, even though he knew no sin and was not a curse in himself. Likewise here he says that Christ was crucified in weakness, even though this weakness was not his own but rather something which he assumed on our behalf.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 215] Clement of Alexandria on 2 Corinthians 13:5
Them in according to His will. "Know ye not yourselves "says the apostle, "that Christ Jesus is in you? "
[AD 384] Ambrosiaster on 2 Corinthians 13:5
Paul is saying this because if we do not know how to put one another to the test, we do not know whether Christ is in us or not. To fail to meet the test is not to know the faith inherent in our religious profession. A person who has a sense of faith in his heart knows that Jesus Christ is within him. Commentary on Paul’s Epistles.
[AD 407] John Chrysostom on 2 Corinthians 13:5-6
"Try your own selves, whether ye be in the faith, prove your own selves. Do you not know as to your own selves, that Christ is in you, unless indeed ye be reprobate? But I hope that you shall know that we are not reprobate."

For since by what he has said he has shown that even if he does not punish, it is not because he has not Christ in himself, but because he intimates His long-suffering, Who was crucified and yet avenged not Himself; he again, in another manner, produces the same effect, and still more irrefragably, establishing his argument by the disciples. 'For why speak I of myself,' he says 'the teacher, who have so much care upon me and am entrusted with the whole world and have done such great miracles. For if you will but examine yourselves who are in the rank of disciples, you will see that Christ is in you also. But if in you, then much more in your teacher. For if you have faith, Christ is in you also.' For they who then believed wrought miracles. Wherefore also he added, "Try your own selves, prove your own selves, whether ye be in the faith. Do you not know as to your own selves, unless indeed that Christ is in you, you be reprobate?" 'But if in you, much more in your teacher?' He seems to me here to speak of the "faith" which relates to miracles. 'For if you have faith,' he says, "Christ is in you, unless you have become reprobates." Do you see how again he terrifies them, and shows even to superfluity that Christ is with Him. For he seems to me to be here alluding to them, even as to their lives. For since faith is not enough [by itself] to draw down the energy of the Spirit, and he had said that '"if you are in the faith" you have Christ in you,' and it happened that many who had faith were destitute of that energy; in order to solve the difficulty, he says, "except ye be reprobate," except [that is] you are corrupt in life. "But I hope that you shall know that we are not reprobate." What followed naturally was to have said, "but if you have become reprobate, yet we have not." He does not, however, say so, for fear of wounding them, but he hints it in an obscure manner, without either making the assertion thus, 'you are reprobate,' or proceeding by question and saying, 'But if you are reprobate,' but leaving out even this way of putting it by question, he indicates it obscurely by adding, "But I hope that you shall know that we are not reprobate." Here also again, great is the threat, great the alarm. 'For since you desire,' he says, 'in this way, by your own punishment to receive the proof, we shall have no difficulty in giving you that demonstration.' But he does not indeed so express himself, but with more weight and threatening. "But I hope that you shall know that we are not reprobate." 'For you ought indeed,' he says, 'to have known even without this what we are, and that we have Christ speaking and working in us; but since you desire to receive the proof of it by deeds also, you shall know that we are not reprobate.' Then when he has held the threat suspended over their heads, and brought the punishment now up to their doors, and has set them a trembling, and made them look for vengeance; see how again he sweetens down his words and soothes their fear, and shows his unambitious temper, his tender solicitude towards his disciples, his high-principledness of purpose, his loftiness and freedom from vain-glory. For he exhibits all these qualities in what he adds, saying...

Source: Homily 29 on Second Corinthians
[AD 407] John Chrysostom on 2 Corinthians 13:5
Look into yourselves and you will find that you have Christ in you. But if Christ is in you, how much more is he in your teacher!

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 29.4
[AD 384] Ambrosiaster on 2 Corinthians 13:6
Paul is calling them to a knowledge of the faith and an upright life. Once they have recognized the authority of the apostle and his worth in God’s sight, they will start to be concerned about themselves.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 2 Corinthians 13:7
Paul is praying that he and his colleagues will be humbled, as it were, by seeing the Corinthians so well behaved that he will not dare rebuke them. If they are humbled in this way, they will appear to be false. It is when they judge sinners with the authority granted to them that they are seen to be approved as genuine by God. If then there are no people for them to judge, it looks as if they have been proved false through the lessening of their authority.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 13:7-9
"Now I pray to God that you do no evil, not that we may appear approved, but that you may do that which is honorable, though we be as reprobate. For we can do nothing against the truth but for the truth. For we rejoice when we are weak, and you are strong. For this also we pray for even your perfecting."

What can be equal to this soul? He was despised, he was spit upon, he was ridiculed, he was mocked, as mean, as contemptible, as a braggart, as boastful in his words but in his deeds unable to make even a little show; and although seeing so great a necessity for showing his own power, he not only puts off, not only shrinks back, but even prays that he may not fall into such a position. For he says, "I pray that you do no evil, not that we may appear approved, but that you may do that which is honorable, though we be as reprobate." What is it he says? 'I entreat God. I beseech Him,' he says, 'that I may find no one unreformed, may find no one' that has not repented? Yea, rather, not this alone, but that none may have sinned at all. For,' he says, 'that you have done no [evil], but if you have perchance sinned, then that you may have changed your conduct, and been beforehand with me in reforming, and arresting all wrath. For this is not what I am eager about, that we should be approved in this way, but clean the contrary, that we should not appear approved. For if you should continue,' he says, 'sinning and not repenting, it will be necessary for us to chastise, to punish, to maim your bodies; (as happened in the case of Sapphira and of Magus;) and we have given proof of our power. But we pray not for this, but the contrary, that we may not be shown to be approved in this way, that we may not in this way exhibit the proof of the power which is in us, by chastising you and punishing you as sinning and as incurably diseased, but what? "That ye should do that which is honorable," we pray for this, that you should ever live in virtue, ever in amendment; "and we should be as reprobate," not displaying our power of punishing.' And he said not, "reprobate" for he would not "be" reprobate, even though he did not punish, nay rather for this very reason he would be "approved;" 'but even if some suspect us,' he says, 'on account of our not displaying our power, to be contemptible and cast away, we care nothing for this. Better we should be so deemed of by those, than display the power which God has given to us in those stripes, and in that unreformedness of heart.'

"For we can do nothing against the truth, but for the truth." For that he may not seem [merely] to be gratifying them, (for this is what one who was void of vain-glory might do,) but to be doing what the nature of the thing demanded, he added this, "for we can do nothing against the truth." 'For if we find you,' he says, 'in good repute, having driven away your sins by repentance and having boldness towards God; we shall not be able thereafter, were we never so willing, to punish you, but should we attempt it even, God will not work with us. For to this end gave He us our power that the judgment we give should be true and righteous, not contrary to the truth.' Do you see how in every way he can, he makes what he says void of offensiveness, and softens the harshness of his menace? Moreover as he has eagerly endeavored this, so is he desirous also to show that his mind was quite joined to them; wherefore also he added, "For we rejoice when we are weak and you are strong, and this also we pray for even your perfecting." 'For most certainly,' he says, 'we cannot do anything against the truth, that is, punish you if you are well pleasing [to God]; besides, because we cannot, we therefore do not wish it, and even desire the contrary. Nay, we are particularly glad of this very thing, when we find you giving us no occasion to show that power of ours for punishment. For even if the doing of such things shows men glorious and approved and strong; still we desire the contrary, that you should be approved and unblamable, and that we should never at any time reap the glory thence arising.' Wherefore he says, "For we are glad when we are weak." What is, "are weak?" 'When we may be thought weak.' Not when we are weak, but when we are thought weak; for they were thought so by their enemies, because they displayed not their power of punishing. 'But still we are glad, when your behavior is of such a sort as to give us no pretence for punishing you. And it is a pleasure to us to be in this way considered weak, so that only ye be blameless;' wherefore he adds, "and you are strong," that is, 'are approved, are virtuous. And we do not only wish for this, but we pray for this, that you may be blameless, perfect, and afford us no handle.'

This is paternal affection, to prefer the salvation of the disciples before his own good name. This is the part of a soul free from vainglory; this best releases from the bonds of the body and makes one to rise aloft from earth to heaven, the being pure from vain-glory; just as therefore the contrary leads unto many sins. For it is impossible that one who is not pure from vain-glory, should be lofty and great and noble; but he must needs grovel on the ground, and do much damage, while the slave of a polluted mistress, more cruel than any barbarian. For what can be fiercer than she who, when most courted, is then most savage? Even wild beasts are not this, but are tamed by much attention. But vain-glory is quite the contrary, by being contemned she is made tame, by being honored she is made savage and is armed against her honorer. The Jews honored her and were punished with exceeding severity; the disciples slighted her and were crowned. And why speak I of punishment and crowns? For to this very point of being seen to be glorious, it contributes more than anything, to spit upon vainglory. And you shall see even in this world that they who honor it are damaged, while those who slight it are benefited. For the disciples who slighted it, (for there is no obstacle to our using the same example again,) and preferred the things of God, outshine the sun, having gained themselves an immortal memory even after their death; while the Jews who crouched to it have become cityless, heartless, degraded, fugitives, exiles, mean, contemptible. Do thou, therefore, if you desire to receive glory, repel glory; but if you pursue glory, you shall miss glory. And, if you will, let us also try this doctrine in worldly matters. For whom do we make sport of in our jests? Is it not of those whose minds are set upon it? Certainly then, these men are the most entirely destitute of it, having countless accusers and being slighted by all. And whom do we admire, tell me; is it not those who despise it? Certainly then, these are they that are glorified. For as he is rich, not who is in need of many things, but who is in need of nothing; so he is glorious, not who loves glory, but who despises it; for this glory is but a shadow of glory. No one having seen a loaf painted, though he should be pressed with hunger ever so much, will attack the picture. Neither then do thou pursue these shadows, for this is a shadow of glory, not glory. And that you may know that this is the manner of it and that it is a shadow, consider this that it must be so, when the thing has a bad name among men, when all consider it a thing to be avoided, they even who desire it; and when he who has it and he covets it are ashamed to be called after it. 'Whence then is this desire,' says one, 'and how is the passion engendered?' By littleness of soul, (for one ought not only to accuse it, but also to correct it,) by an imperfect mind, by a childish judgment. Let us then cease to be children, and let us become men: and let us every where pursue the reality, not the shadows, both in wealth, and in pleasure, and in luxury, and in glory, and in power; and this disease will cease, and many others also. For to pursue shadows is a madman's part. Wherefore also Paul said, "Awake up righteously and sin not." [1 Corinthians 15:34] For there is yet another madness, sorer than that caused by devils, than that from frenzy. For that admits of forgiveness, but this is destitute of excuse, seeing the soul itself is corrupted and its right judgment lost; and that of frenzy indeed is an affection of the body, but this madness has its seat in the artificer mind. As then of fevers those are sorer, yea incurable, which seize upon firm bodies and lurk in the recesses of the nerves and are hidden away in the veins, so truly is this madness also, seeing it lurks in the recesses of the mind itself, perverting and destroying it. For how is it not clear and evident madness, yea, a distemper sorer than any madness, to despise the things which abide forever, and to cling with great eagerness to those which perish? For, tell me, if one were to chase the wind or try to hold it, should we not say that he was mad? And what? If one should grasp a shadow and neglect the reality; if one should hate his own wife and embrace her shadow; or loathe his son and again love his shadow, would you seek any other clearer sign in proof of madness? Such are they also who greedily follow the present things. For they are all shadow, yea, whether thou mention glory, or power, or good report, or wealth, or luxury, or any other thing of this life. And therefore truly it is that the prophet said, "Surely man walks in a shadow, yea, he disquiets himself in vain;" [Psalm 39:6] and again, "Our days decline like a shadow." [Psalm 102:11] And in another place, he calls human things smoke and the flower of grass. But it is not only his good things which are shadow, but his evils also, whether it be death thou mention, or poverty, or disease, or any other thing. What then are those things which abide, both good and evil? The eternal kingdom and the everlasting hell. For "neither shall the worm die, nor shall the fire be quenched:" [Mark 9:44] and "these shall rise again to everlasting life: and these to everlasting punishment." [Mark 25:46] That then we may escape the one and enjoy the other, letting go the shadow, let us cling to the real things with all earnestness, for so shall we obtain the kingdom of heaven, which may we all obtain though the grace and love towards men of our Lord Jesus Christ, to Whom be glory and might for ever and ever. Amen.

Source: Homily 29 on Second Corinthians
[AD 384] Ambrosiaster on 2 Corinthians 13:8
Paul is saying this because there is no power against the truth. They cannot reprove someone who is living a good life, but only someone who is an enemy of the law. This power will come to nothing if people have done what is good.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 13:9
Who is there who can equal Paul? He was despised, spat upon, ridiculed, mocked as mean and contemptible, accused of being a braggart. But although he sees the need for making a show of his power, he puts it off and prays that it will not be necessary. He does not want his claims to be proved. On the contrary, he would rather that the situation be cleared up in advance so that such proof will be unnecessary.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 29.5
[AD 220] Tertullian on 2 Corinthians 13:10
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 407] John Chrysostom on 2 Corinthians 13:10
For this cause I write these things while absent, that I may not when present deal sharply, according to the authority which the Lord gave me for building up, and not for casting down.

He was sensible he had spoken more vehemently than his wont, and especially towards the end of the Epistle. For he said before, "Now I Paul myself entreat you by the meekness and gentleness of Christ; I who in your presence am lowly among you, but being absent am of good courage towards you: Yea, I beseech you, that I may not be bold when I am present, with the confidence wherewith I count to be bold against some which count of us as if we walked according to the flesh;" [Chap. 10:1, 2] and, "being in readiness to avenge all disobedience when your obedience shall be fulfilled:" [2 Corinthians 10:6] and, "I fear lest when I come, I should find you not such as I would, and should myself be found of you such as you would not;" [2 Corinthians 12:20] and again, "lest when I come my God should humble me before you, and that I should mourn many of them which have sinned heretofore, and repented not of the lasciviousness and uncleanness which they committed:" [2 Corinthians 12:21] and afterwards, "I told you before and foretell you, as if I were present the second time, and being absent now I write, that, if I come again, I will not spare; seeing that you seek a proof of Christ, that speaks in me." [Chap. 13:2, 3] Since then he had said these things and more besides, terrifying, shaming, reproaching, lashing them, he says, in excuse for all, "For this cause I write these things while absent, that I may not when present deal sharply." For I am desirous the sharpness should lie in my letters and not in my deeds. I wish my threats to be vehement, that they may continue threats and never go forth into action. Again even in this his apology he makes what he says more terrible, showing that it is not himself who is to punish, but God; for he added, "according to the authority which the Lord gave me;" and again, to show that he desires not to use his power to their punishment, he added, "not for casting down, but for building up." And he hinted indeed this now, as I said, but he left it to them to draw the conclusion that if they should continue unamended, even this again is building up, to punish those that are of such a mind. For so it is, and he knew it and showed it by his deeds.

Source: Homily 30 on Second Corinthians
[AD 407] John Chrysostom on 2 Corinthians 13:10
Paul would rather that his authority be shown in his words and not have to be demonstrated in deeds. But he left the Corinthians to draw the conclusion that if they did not put things right, he would have to come and do it for them.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 30.1
[AD 458] Theodoret of Cyrus on 2 Corinthians 13:10
Paul shows that chastisement is a form of edification. If one or two are punished, the entire fellowship learns the lesson.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 356
[AD 140] Pseudo-Clement on 2 Corinthians 13:11
And not only now let us seem to believe and give heed, when we are admonished by the elders; but also when we take our departure home, let us remember the commandments of the Lord, and not be allured back by worldly lusts, but let us often and often draw near and try to make progress in the Lord's commands, that we all having the same mind may be gathered together for life.

Source: Second Epistle To The Corinthians (Pseudo-Clement)
[AD 384] Ambrosiaster on 2 Corinthians 13:11
The joy referred to here will come when the Corinthians mend their ways, after which it will be possible for them to mature in faith. But before that there will be consolation, enabling them to abandon the pleasure of the present in favor of hope for things to come. The peace of God is one thing, but the peace of the world is another. People in the world have peace, but it works to their damnation. The peace of Christ is free from sins, and therefore it is pleasing to God. A person who has peace will also have love, and the God of both will protect him forever.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 13:11
How can Paul expect them to rejoice after he has said this kind of thing to them? It is for this very reason that he says it. For if they follow what he commands, there will be nothing to prevent them from rejoicing. Nothing is more comforting than a pure conscience.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 30.1
[AD 407] John Chrysostom on 2 Corinthians 13:11
"For the rest, brethren, rejoice, be perfected, be comforted, be of the same mind, live in peace, and the God of love and peace shall be with you."

What means, "for the rest, brethren, rejoice?" You have pained, terrified, thrown them into an agony, made them to tremble and fear, and how do you bid them rejoice? 'Why, for this very reason I bid them rejoice. For,' he says, 'if what is your part follow' upon mine, there will be nothing to prevent that joy. For all my part has been done; I have suffered long, I have delayed, I have forborne to cut off, I have besought, I have advised, I have alarmed, I have threatened, so as by every means to gather you in unto the fruit of repentance. And now it behooves that your part be done, and so your joy will be unfading.'

"Be perfected." What is, "be perfected?" 'Be complete, fill up what is deficient.'

"Be comforted." For, since their trials were numerous, and their perils great, he says, '"be comforted," both by one another, and by us, and by your change unto the better. For if you should have joy of conscience and become complete, nothing is wanting unto your cheerfulness and comfort. For nothing does so produce comfort as a pure conscience, yea, though innumerable trials surround.'

"Be of the same mind, live in peace." The request he made in the former Epistle also, at the opening. For it is possible to be of one mind, and yet not to live in peace, [for instance], when people agree in doctrine, but in their dealings with each other are at variance. But Paul requires both.

"And the God of love and peace shall be with you." For truly he not only recommends and advises, but also prays. For either he prays for this, or else foretells what shall happen; or rather, both. 'For if you do these things,' he says, 'for instance, if you be "of one mind" and "live in peace," God also will be with you, for He is "the God of love and of peace," and in these things He delights, He rejoices. Hence shall peace also be yours from His love; hence shall every evil be removed. This saved the world, this ended the long war, this blended together heaven and earth, this made men angels. This then let us also imitate, for love is the mother of countless good things. By this we were saved, by this all those unspeakable good things [come] to us.'

Source: Homily 30 on Second Corinthians
[AD 220] Tertullian on 2 Corinthians 13:12
But when is peace more to be concluded with brethren than when, at the time of some religious observance, our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching. their own peace? What prayer is complete if divorced from the "holy kiss? " Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our fasts; for now, by abstinence from the kiss, we are known to be fasting.

Source: On Prayer
[AD 400] Ignatius of Antioch on 2 Corinthians 13:12
I salute Cassian and his partner in life, and their very dear children. Polycarp, that most worthy bishop, who is also deeply interested in you, salutes you; and to him I have commended you in the Lord. The whole Church of the Smyrnaeans, indeed, is mindful of you in their prayers in the Lord. Onesimus, the pastor of the Ephesians, salutes you. Damas, the bishop of Magnesia, salutes you. Polybius, bishop of the Trallians, salutes you. Philo and Agathopus, the deacons, my companions, salute you, "Salute one another with a holy kiss."

Source: Epistle of Pseudo-Ignatius to the Antiochians
[AD 407] John Chrysostom on 2 Corinthians 13:12
What is a holy kiss? It is one that is not hypocritical, like the kiss of Judas. The kiss is given in order to stimulate love and instill the right attitude in us toward each other. When we return after an absence, we kiss each other, for our souls hasten to bond together. But there is something else which might be said about this. We are the temple of Christ, and when we kiss each other we are kissing the porch and entrance of the temple.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 30.2
[AD 407] John Chrysostom on 2 Corinthians 13:12
"Salute one another with a holy kiss."

What is "holy?" not hollow, not treacherous, like the kiss which Judas gave to Christ. For therefore is the kiss given, that it may be fuel unto love, that it may kindle the disposition, that we may so love each other, as brothers brothers, as children parents, as parents children; yea, rather even far more. For those things are a disposition implanted by nature, but these by spiritual grace. Thus our souls bound unto each other. And therefore when we return after an absence we kiss each other, our souls hastening unto mutual intercourse. For this is that member which most of all declares to us the workings of the soul. But about this holy kiss somewhat else may yet be said. To what effect? We are the temple of Christ; we kiss then the porch and entrance of the temple when we kiss each other. See ye not how many kiss even the porch of this temple, some stooping down, others grasping it with their hand, and putting their hand to their mouth. And through these gates and doors Christ both had entered into us, and does enter, whenever we communicate. You who partake of the mysteries understand what I say. For it is in no common manner that our lips are honored, when they receive the Lord's Body. It is for this reason chiefly that we here kiss. Let them give ear who speak filthy things, who utter railing, and let them shudder to think what that mouth is they dishonor; let those give ear who kiss obscenely. Hear what things God has proclaimed by your mouth, and keep it undefiled. He has discoursed of the life to come, of the resurrection, of immortality, that death is not death, of those other innumerable mysteries. For he that is about to be initiated comes to the priest's mouth as it were an oracle, to hear things full of awe. For he lost his life even from his forefathers, and comes to seek it again, and to ask how he may haply find and get it back. Then God announces to him how it may be found, and that mouth becomes more awful than the very mercy-seat. For that mercy-seat never sent forth a voice like this, but spoke much of lesser things, of wars and such peace as is here below: but this speaks all about heaven and the life to come, and things new and that pass understanding.

Source: Homily 30 on Second Corinthians
[AD 384] Ambrosiaster on 2 Corinthians 13:13
Paul is calling the Corinthians to holiness, so that they may be bold enough to return the greeting of the saints. For they are greeted by the saints with the intention that they should imitate them.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 13:13
And having said, "Salute one another with an holy kiss," he added, "All the saints salute you."

By this also giving them good hopes. He has added this in the place of the kiss, knitting them together by the salutation, for the words also proceed from the same mouth from which the kiss. Do you see how he brings them all together, both those who are widely separated in the body and those who are near, these by the kiss and those by the written message?

Source: Homily 30 on Second Corinthians
[AD 418] Pelagius on 2 Corinthians 13:13
All the saints sent their greetings, not just the leaders.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 13
[AD 604] Gregory the Dialogist on 2 Corinthians 13:13
And that the holy Trinity is to be worshipped without either separation or alienation, is taught us by Paul, who says in his Second Epistle to the Corinthians: "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with yon all."
[AD 384] Ambrosiaster on 2 Corinthians 13:14
Here is the intertwining of the Trinity and the unity of power which brings all salvation to fulfillment. The love of God has sent us Jesus the Savior, by whose grace we have been saved. The fellowship of the Holy Spirit makes it possible for us to possess the grace of salvation, for he guards those who are loved by God and saved by the grace of Christ, so that the completeness of the Three may be the saving fulfillment of mankind.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 397] Ambrose of Milan on 2 Corinthians 13:14
If there is one grace, one peace, one love and one fellowship on the part of the Father and of the Son and of the Holy Spirit, surely there is one operation, and where there is one operation, certainly the power cannot be divided or the substance separated.

Source: On the Holy Spirit 1.12.13
[AD 398] Didymus the Blind on 2 Corinthians 13:14
The grace of our Lord Jesus Christ saves us apart from works and fills us with grace.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 407] John Chrysostom on 2 Corinthians 13:14
Paul closes his letter with prayer, taking great care to unite them all with God. Those who claim that the Holy Spirit is not God because he is not inserted with the Father and the Son at the beginning of Paul’s letters are sufficiently refuted by this verse. All that belongs to the Trinity is undivided. Where the fellowship is of the Spirit, it is also of the Son, and where the grace is of the Son, it is also of the Father and the Spirit. I say these things without confusing the distinctiveness of the Persons but recognizing both their individuality and the unity of their common substance.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 30.3.
[AD 407] John Chrysostom on 2 Corinthians 13:14
"The grace of our Lord Jesus Christ, and the love of God," and the Father, "and the communion of the Holy Ghost, be with you all." After having united them to one other by the salutations and the kisses, he again closes his speech with prayer, with much carefulness uniting them unto God also. Where now are they who say that because the Holy Spirit is not inserted in the beginnings of the Epistles, He is not of the same substance? For, behold, he has now enumerated Him with the Father and Son. And besides this, one may remark, that when writing to the Colossians and saying, "Grace to you, and peace from God our Father," he was silent of the Son, and added not, as in all his Epistles, and from the Lord Jesus Christ. Is then the Son not of the same substance either, because of this? Nay, these reasonings are of extreme folly. For this very thing especially shows Him to be of the same substance, that Paul uses the expression [or not] indifferently. And that what is here said is no conjecture, hear how he mentions Son and Spirit, and is quite silent of the Father. For, writing to the Corinthians, he says, "But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God." [1 Corinthians 6:11] What then, tell me? Were these not baptized into the Father? Then assuredly they were neither washed nor sanctified. But did they baptize them? Doubtless then just as also they did baptize. How then did he not say, 'You are washed in the name of the Father.' Because it was indifferent in his view, at one time to make mention of this, at another of that Person; and you may observe this custom in many places of the Epistles. For writing to the Romans he says, "I beseech you therefore by the mercies of God," [Romans 12:1] although those mercies are of the Son; and, "I beseech you by the love of the Spirit," [Romans 15:30] although love is of the Father. Wherefore then mentioned he not the Son in "the mercies," nor the Father in "the love?" Because as being things plain and admitted, he was silent about them. Moreover, he will be found again, to put the gifts also themselves transposedly. For having said here, "The grace of Christ, and the love of God and the Father, and the communion of the Holy Ghost;" he in another place speaks of "the communion of the Son," and of "the love of the Spirit." For, "I beseech you," he says, "by the love of the Spirit." [Romans 15:30] And in his Epistle to the Corinthians, "God is faithful, by Whom you were called into the communion of His Son." [1 Corinthians 1:9] Thus the things of the Trinity are undivided: and whereas the communion is of the Spirit, it has been found of the Son; and whereas the grace is of the Son, it is also of the Father and of the Holy Spirit; for [we read], "Grace be to you from God the Father." And in another place, having enumerated many forms of it, he added, "But all these works the one and the same Spirit, dividing to each one severally as He will." [1 Corinthians 12:11] And I say these things, not confounding the Persons, (away with the thought!) but knowing both the individuality and distinctness of These, and the Unity of the Substance.

Let us then continue both to hold these doctrines in their strictness, and to draw to us the love of God. For before indeed He loved us when hating Him, and reconciled us who were His enemies; but henceforth He wishes to love us as loving Him. Let us then continue to love Him, so that we may be also loved by Him. For if when beloved by powerful men we are formidable to all, much more when [beloved] by God. And should it be needful to give wealth, or body, or even life itself for this love, let us not grudge them. For it is not enough to say in words that we love, but we ought to give also the proof of deeds; for neither did He show love by words only, but by deeds also. Do thou then also show this by your deeds and do those things which please Him, for so shall you yourself reap again the advantage. For He needs nothing that we have to bestow, and this is also a special proof of a sincere love, when one who needs nothing and is not in any necessity, does all for the sake of being loved by us. Wherefore also Moses said, "For what does the Lord God require of you, but to love Him, and that you should be ready to walk after Him?" [Deuteronomy 10:12] So that when He bids you love Him, He then most of all shows that He loves you. For nothing does so secure our salvation as to love Him. See then, how that all His commandments even tend together to our repose and salvation and good report. For when he says, "Blessed are the merciful, blessed are the pure in heart, blessed are the meek, blessed are the poor in spirit, blessed are the peacemakers;" [Matthew 5:3-9] He Himself indeed reaps no advantage from these, but he enjoins them for our adorning and attuning; and when He says, "I was an hungred," it is not as needing that ministry from us, but as exciting you to humanity. For He was well able even without you to feed the poor man; but as bestowing upon you an exceeding treasure, he laid these commands upon you. For if the sun, which is but a creature, needs not our eyes; for he abides in his own proper brightness, even though none should look upon him, and we it is who are the gainers when we enjoy his beams; much more is this so with God. But that you may learn this in yet another way; how great will you have the distance to be between God and us? As great as between gnats and us, or much greater? Quite plainly it is much greater, yea, infinite. If then we vainglorious creatures need not service nor honor from gnats, much rather the Divine Nature [none from us], seeing It is impassible and needing nothing. The measure of that which He enjoys by us is but the greatness of our benefit, and the delight He takes in our salvation. For this reason He also oftentimes relinquishes His own, and seeks yours. "For if any," he says, have a wife that believes not, and she be pleased to dwell with him, let him not put her away; [1 Corinthians 7:12] and, "He that puts away his wife, saving for the cause of fornication, causes her to commit adultery." Do you see what unspeakable goodness? 'If a wife be a harlot,' He says, 'I do not compel the husband to live with her; and if she be an unbeliever, I do not forbid him.' Again, 'if you be grieved against any one, I command him that has grieved you to leave My gift and to run to you.' For He says, "If you are offering your gift, and there remember that your brother has anything against you, leave your gift before the altar, and go your way, first be reconciled to your brother, and then come and offer your gift." [Matthew 5:23-24] And what says the parable of him that had devoured his all? [Matthew 18:24, etc.] Does it not show this? For when he had eaten up those ten thousand talents, He had mercy on him, and let him go; but when he demanded of his fellowservant an hundred pence, he both called him wicked and delivered him over to the punishment. So great account does He make of your ease. The barbarian was about to sin against the wife of the just man, and He says, "I spared you from sinning against me." [Genesis 20:6] Paul persecuted the Apostles, and He says to him, "Why do you persecute Me?" Others are hungry, and He Himself says He is an hungred, and wanders about naked and a stranger, wishing to shame you, and so to force you into the way of almsgiving.

Reflecting then upon the love, how great He has shown in all things, and still shows it to be, both having vouchsafed to make Himself known to us, (which is the greatest crown of good things, and light to the understanding and instruction in virtue,) and to lay down laws for the best mode of life, and having done all things for our sakes, having given His Son, and promised a kingdom, and invited us to those unspeakable good things, and prepared for us a most blessed life, let us do and say every thing so as both to appear worthy of His love and to obtain the good things to come; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ; with Whom to the Father, with the Holy Spirit, be glory now and ever, and world without end. Amen.

Source: Homily 30 on Second Corinthians
[AD 418] Pelagius on 2 Corinthians 13:14
This is written against the Arians, who maintain that the Father is greater than the Son on the ground that he is usually mentioned first.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 13