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1 But I determined this with myself, that I would not come again to you in heaviness. 2 For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me? 3 And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all. 4 For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you. 5 But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all. 6 Sufficient to such a man is this punishment, which was inflicted of many. 7 So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. 8 Wherefore I beseech you that ye would confirm your love toward him. 9 For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. 10 To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ; 11 Lest Satan should get an advantage of us: for we are not ignorant of his devices. 12 Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord, 13 I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia. 14 Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. 15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: 16 To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things? 17 For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.
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[AD 384] Ambrosiaster on 2 Corinthians 2:1
Paul was afraid that if he rebuked a few he would cause pain to many, because all the members of a body suffer when one of them is in pain.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 2:1
2. For if I make you sorry, who then is he that makes me glad, but he that is made sorry by me?

What is this consequence? A very just one indeed. For observe, I would not, he says, come unto you, lest I should increase your sorrow, rebuking, showing anger and disgust. Then seeing that even this was strong and implied accusation that they so lived as to make Paul sorry, he applies a corrective in the words, For if I make you sorry, who then is he that makes me glad, but he that is made sorry by me?

What he says is of this kind. 'Even though I were to be in sorrow, being compelled to rebuke you and to see you sorry, still nevertheless this very thing would have made me glad. For this is a proof of the greatest love, that you hold me in such esteem as to be hurt at my being displeased with you.'

Behold too his prudence. Their doing what all disciples do, namely, smarting and feeling it when rebuked, he produces as an instance of their gratifying him; for, says he, 'No man makes me so glad as he that gives heed to my words, and is sorry when he sees me angry.'

Yet what followed naturally was to say, 'For if I make you sorry, who then is he that can make you glad?' But he does not say this, but turns his speech back again, dealing tenderly with them, and says, 'Though I make you sorry, even herein you bestow on me a very great favor in that you are hurt at what I say.'
[AD 407] John Chrysostom on 2 Corinthians 2:1
Paul had obviously had one bad experience at Corinth and wanted to avoid another one, for a second occasion would be even worse.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 4.1
[AD 407] John Chrysostom on 2 Corinthians 2:1-2
"For if I make you sorry, who then is he that makes me glad, but he that is made sorry by me?"

What is this consequence? A very just one indeed. For observe, I would not, he says, come unto you, lest I should increase your sorrow, rebuking, showing anger and disgust. Then seeing that even this was strong and implied accusation that they so lived as to make Paul sorry, he applies a corrective in the words, "For if I make you sorry, who then is he that makes me glad, but he that is made sorry by me?"

What he says is of this kind. 'Even though I were to be in sorrow, being compelled to rebuke you and to see you sorry, still nevertheless this very thing would have made me glad. For this is a proof of the greatest love, that you hold me in such esteem as to be hurt at my being displeased with you.'

Behold too his prudence. Their doing what all disciples do, namely, smarting and feeling it when rebuked, he produces as an instance of their gratifying him; for, says he, 'No man makes me so glad as he that gives heed to my words, and is sorry when he sees me angry.'

Yet what followed naturally was to say, 'For if I make you sorry, who then is he that can make you glad?' But he does not say this, but turns his speech back again, dealing tenderly with them, and says, 'Though I make you sorry, even herein you bestow on me a very great favor in that you are hurt at what I say.'

Source: Homily 4 on Second Corinthians
[AD 379] Basil of Caesarea on 2 Corinthians 2:2
It is shameful, indeed, that they who are sick in body place so much confidence in physicians that, even if these cut or burn or cause distress by their bitter medicines, they look upon them as benefactors, while we do not share this attitude toward the physicians of our souls when they secure our salvation for us by laborious discipline. The apostle says, however: “Who is he then who can make me glad, but the same who is made sorrowful by me.” … It behooves one who looks to the end, therefore, to consider him a benefactor who causes us pain which is according to God.

Source: THE LONG RULES 52
[AD 384] Ambrosiaster on 2 Corinthians 2:2
Paul did not want to hurt the Corinthians, but he saw it as the necessary prelude to the joy which would come from their obedience.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 2:2
What Paul is saying is that even if he were to make the Corinthians sorry he would be glad, since their sorrow would be proof of how much they held him in esteem.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 4.2
[AD 384] Ambrosiaster on 2 Corinthians 2:3
The purification of the people is the apostle’s joy.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 2:3
Paul had already said that he was gladdened by their sorrow. This may have seemed arrogant and harsh, so to soften the impact he adds this: He knew that if he were happy they would be happy and that if he were sad, they would be sad too.… It is with weighty meaning that I do not come to you, because I feel not hate or aversion but rather exceeding love.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 4.2
[AD 407] John Chrysostom on 2 Corinthians 2:3
"And I wrote this very thing unto you."

What? That for this cause I came not, to spare you. When wrote he? In the former Epistle when he said, "I do not wish to see you now by the way?" [1 Corinthians 16:7] I think not; but in this Epistle when he said, "Lest when I come again, my God should humble me before you." [2 Corinthians 12:21] I have written then towards the end this same, says he, "lest when I come, my God will humble me, and I should mourn for many of them that have sinned heretofore."

But why did you write? "Lest when I came I should have sorrow from them of whom I ought to rejoice, having confidence in you all, that my joy is the joy of you all?" For whereas he said he was made glad by their sorrow, and this was too arrogant and harsh, again he gave it a different turn and softened it by what he subjoined. For, he says, I therefore wrote to you before, that I might not with anguish find you unreformed; and I said this, "lest I should have sorrow," out of regard not to my own interest but yours. For I know that if you see me rejoicing you rejoice, and if you behold me sad you are sad. Observe therefore again the connection of what he said; for so his words will be more easy to understand. I came not, he says, lest I should cause you sorrow when finding you unreformed. And this I did, not studying my own advantage, but yours. For as to myself, when you are made sorry I receive no little pleasure, seeing that you care so much about me as to be sorry and distressed at my being displeased. "For who is he that makes me glad, but he that is made sorry by me." However, though it be so with myself, yet because I study your advantage, I wrote this same thing to you that I might not be made sorry, herein also again studying not my advantage, but yours; for I know, that were ye to see me sad, you also would be sorry; as also you are glad when you see me rejoicing. Observe now his prudence. He said, I came not, that I might not make you sorry; although, says he, this makes me glad. Then, lest he should seem to take pleasure in their pain, he says, In this respect I am glad inasmuch as I make you feel, for in another respect I am sorry in that I am compelled to make those sorry who love me so much, not only by this rebuke, but also by being myself in sorrow and by this means causing you fresh sorrow.

But observe how he puts this so as to mingle praise; saying, "from them of whom I ought to rejoice," for these are the words of one testifying kindred and much tender affection; as if one were speaking of sons on whom he had bestowed many benefits and for whom he had toiled. If then for this I write and come not; it is with weighty meaning I come not, and not because I feel hate or aversion, but rather exceeding love.

Next, whereas he said, he that makes me sorry makes me glad; lest they should say 'this then is what you study, that you might be made glad and might exhibit to all the extent of your power;' he added...

Source: Homily 4 on Second Corinthians
[AD 384] Ambrosiaster on 2 Corinthians 2:4
It is obvious that when someone admonishes another and in the process he himself suffers more grief over it than the person being rebuked, he is not doing this in order to cause grief but to show what deep love he has for the other. Someone who rebukes another without feeling this way merely tramples on his feelings.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 2:4
Paul shows here that he was not less affected than those who had sinned, but more. He could hardly bear the pain which the Corinthians’ wrongdoing was causing him.

Source: HOMILIES ON THE EPISTLE OF PAUL TO THE CORINTHIANS 4.3
[AD 407] John Chrysostom on 2 Corinthians 2:4
"For out of much affliction and anguish of heart I wrote to you with many tears, not that you should be made sorry, but that you might know the love which I have more abundantly unto you."

What more tenderly affectioned than this man's spirit is? For he shows himself to have been not less pained than they who had sinned, but even much more. For he says not "out of affliction" merely, but "out of much," nor "with tears," but "with many tears" and "anguish of heart," that is, I was suffocated, I was choked with despondency; and when I could no longer endure the cloud of despondency, "I wrote to you: not that you should be grieved, but that you might know the love," says he, "which I have more abundantly unto you." And yet what naturally followed was to say, not that you might be grieved, but that you might be corrected: (for indeed with this purpose he wrote.) This however he does not say, but, (more to sweeten his words, and win them to a greater affection,) he puts this for it, showing that he does all from love. And he says not simply "the love," but "which I have more abundantly unto you." For hereby also he desires to win them, by showing that he loves them more than all and feels towards them as to chosen disciples. Whence he says, "Even if I be not an Apostle unto others, yet at least I am to you;" [1 Corinthians 9:2] and, "Though you have many tutors, yet have ye not many fathers;" [1 Corinthians 4:15] and again, "By the grace of God we behaved ourselves in the world, and more abundantly to you ward;" [2 Corinthians 1:12] and farther on, "Though the more abundantly I love you, the less I be loved;" and here "Which I have more abundantly unto you;" [2 Corinthians 12:15] So that if my words were full of anger, yet out of much love and sadness was the anger; and while writing the Epistle, I suffered, I was pained, not because ye had sinned only, but also because I was compelled to make you sorry. And this itself was out of love. Just as a father whose legitimate son is afflicted with a gangrene, being compelled to use the knife and cautery, is pained on both accounts, that he is diseased and that he is compelled to use the knife to him. So that what ye consider a sign of hating you was indeed a sign of excessive love. And if to have made you sorry was out of love, much more my gladness at that sorrow.

Having made this defense of himself, (for he frequently defends himself, without being ashamed; for if God does so, saying, "O My people, what have I done unto you?" [Micah 6:3] much more might Paul,) having, I say, made this defense of himself, and being now about to pass on to the plea for him who had committed fornication, in order that they might not be distracted as at receiving contradictory commands, nor take to cavilling because he it was who both then was angry and was now commanding to forgive him, see how he provided for this beforehand, both by what he has said and what he is going to say. For what says he?

Source: Homily 4 on Second Corinthians
[AD 220] Tertullian on 2 Corinthians 2:5
But if ye shall have forgiven any, so (do) I; for I, too, if I have forgiven ought, have forgiven in the person of Christ, lest we be overreached by Satan, since we are not ignorant of his injections." What (reference) is understood here to the fornicator? what to the contaminator of his father's bed? what to the Christian who had overstepped the shamelessness of heathens?-since, of course, he would have absolved by a special pardon one whom he had condemned by a special anger.

Source: On Modesty
[AD 384] Ambrosiaster on 2 Corinthians 2:5
By “you all” Paul means the saints among the Corinthians. For they were divided into those who were saints and those who were not, but it is the former he is addressing here.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 2:5
Paul’s anger and indignation at the man who had committed fornication was shared by all the Corinthians. He thus softens their anger with him by declaring that they also suffered in his indignation.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 4.4
[AD 407] John Chrysostom on 2 Corinthians 2:5
"But if any has caused sorrow, he has caused sorrow not to me."

Having first praised them as feeling joy and sorrow for the same things as himself, he then strikes into the subject of this person, having said first, "my joy is the joy of you all." But if my joy is the joy of you all, need is that you should also now feel pleasure with me, as you then were pained with me: for both in that you were made sorry, you made me glad; and now in that you rejoice, (if as I suppose you shall feel pleasure,) ye will do the same. He said not, my sorrow is the sorrow of you all; but having established this in the rest of what he said, he has now put forward that only which he most desired, namely, the joy: saying, my joy is the joy of you all. Then, he makes mention also of the former matter, saying,

"But if any has caused sorrow he has caused sorrow not to me, but in part (that I press not too heavily) to you all."

I know, he says, that you shared in my anger and indignation against him that had committed fornication, and that what had taken place grieved in part all of you. And therefore said I "in part," not as though you were less hurt than I, but that I might not weigh down him that had committed fornication. He did not then grieve me only but you also equally, even though to spare him I said, "in part." Do you see how at once he moderated their anger, by declaring that they shared also in his indignation.

Source: Homily 4 on Second Corinthians
[AD 379] Basil of Caesarea on 2 Corinthians 2:6
Community life offers more blessings than can be fully and easily enumerated. It is more advantageous than the solitary life both for preserving the goods bestowed on us by God and for warding off the external attacks of the Enemy.… For the sinner, moreover, the withdrawal from his sin is far easier if he fears the shame of incurring censure from many acting together—to him, indeed, might be applied the words: “To him who is such a one, this rebuke is sufficient which is given by many”—and for the righteous man, there is a great and full satisfaction in the esteem of the group and in their approval of his conduct.

Source: THE LONG RULES 7
[AD 407] John Chrysostom on 2 Corinthians 2:6
Notice that Paul nowhere mentions the crime, because the time had now come to forgive.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 4.4
[AD 407] John Chrysostom on 2 Corinthians 2:6
However, be mindful of this: if you become lazy and indifferent, sin will seize you at one time or another. Therefore, show concern, if not for your brother, then at least for yourself. Repel the disease, overpower the decay, and interrupt the spreading of the cancerous sore. Paul spoke of these things and of much more than these. Since he ordered the Christians in Corinth to hand the fornicator among them over to Satan, he said later that “the sinner changed” and became better. “For such a one this punishment by the majority is enough. Therefore, reaffirm your love for him.” Even though Paul made him a common enemy, an adversary to all, expelled him from the fold and cut him off from the body, note how much concern he showed in order to bind him back indissolubly and rejoin him to the church. For he did not say, “simply love him” but “reaffirm your love for him.” In other words, reveal your friendship as certain, unshakable, fervent, ardent and fiery; present your love with the same strength as the previous hatred. “What happened? Tell me, did you not surrender him to Satan?” “Yes,” he said, “but not for him to remain in Satan’s hands, but to be quickly delivered from his tyrannical dominion.” Pay careful attention, however, to the very thing I was saying about how much Paul feared discouragement as a great weapon of the devil. He said, “Reaffirm your love for him,” and then added the reason, “lest such a one should be swallowed up by excessive sorrow.”

Source: ON REPENTANCE AND ALMSGIVING 1.3.22
[AD 407] John Chrysostom on 2 Corinthians 2:6
"Sufficient to such a one is this punishment which was inflicted by the many."

And he says not "to him that has committed fornication," but here again "to such a one," as also in the former Epistle. Not however for the same reason; but there out of shame, here out of mercy. Wherefore he no where subsequently so much as mentions the crime; for it was time now to excuse.

Source: Homily 4 on Second Corinthians
[AD 458] Theodoret of Cyrus on 2 Corinthians 2:6
Paul reveals the zeal of the Corinthians, for they had all turned against this man, just as he had ordered them to.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 297
[AD 384] Ambrosiaster on 2 Corinthians 2:7
A person who is swallowed up in too much affliction will turn in desperation to committing sins. True repentance, on the other hand, is a turning away from sin. If this person repents, he will prove that he is sorry for what he has done.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 2:7
Paul asks the Corinthians not only to lift the censure but also to restore the man to his former status, for to punish a man without healing him means nothing. Note too how Paul keeps the man himself humble, so that he will not become worse as a result of having been forgiven. For although he had both confessed and repented, Paul makes it clear that he obtained forgiveness not so much by his repentance as by God’s free gift.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 4.4
[AD 407] John Chrysostom on 2 Corinthians 2:7
"So that contrariwise ye should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his overmuch sorrow."

He bids them not only take off the censure; but, besides, restores him to his former estate; for if one let go him that has been scourged and heal him not, he has done nothing. And see how him too he keeps down lest he should be rendered worse by the forgiveness. For though he had both confessed and repented, he makes it manifest that he obtains remission not so much by his penitence as by this free gift. Wherefore he says, "to forgive him and to comfort him," and what follows again makes the same thing plain. 'For' says he, 'it is not because he is worthy, not because he has shown sufficient penitence; but because he is weak, it is for this I request it.' Whence also he added, "lest by any means such a one should be swallowed up with overmuch sorrow." And this is both as testifying to his deep repentance and as not allowing him to fall into despair.

But what means this, "swallowed up?" Either doing as Judas did, or even in living becoming worse. For, says he, if he should rush away from longer enduring the anguish of this lengthened censure, perchance also despairing he will either come to hang himself, or fall into greater crimes afterwards. One ought then to take steps beforehand , lest the sore become too hard to deal with; and lest what we have well done we lose by want of moderation.

Now this he said, (as I have already observed,) both to keep him low, and to teach him not to be over-listless after this restoration. For, not as one who has washed all quite away; but as fearing lest he should work anything of deeper mischief, I have received him, he says. Whence we learn that we must determine the penance, not only by the nature of the sins, but by the disposition and habit of them that sin. As the Apostle did in that instance. For he feared his weakness, and therefore said, "lest he be swallowed up," as though by a wild beast, by a storm, by a billow.

Source: Homily 4 on Second Corinthians
[AD 407] John Chrysostom on 2 Corinthians 2:8
Paul no longer commands but begs, not as a teacher but as an equal. He puts the Corinthians in the judgment seat and takes on the part of an advocate, asking them to reaffirm their love for him.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 4.4
[AD 407] John Chrysostom on 2 Corinthians 2:8
"Wherefore I beseech you."

He no longer commands but beseeches, not as a teacher but as an equal; and having seated them on the judgment seat he placed himself in the rank of an advocate; for having succeeded in his object, for joy he adopts without restraint the tone of supplication. And what can it be that you beseech? Tell me.

"To confirm your love toward him."

That is, 'make it strong,' not simply have intercourse with him, nor any how. Herein, again, he bears testimony to their virtue as very great; since they who were so friendly and so applauded him as even to be puffed up, were so estranged that Paul takes such pains to make them confirm their love towards him. Herein is excellence of disciples, herein excellence of teachers; that they should so obey the rein, he so manage their motions. If this were so even now, they who sin would not have transgressed senselessly. For one ought neither to love carelessly, nor to be estranged without some reason.

Source: Homily 4 on Second Corinthians
[AD 418] Pelagius on 2 Corinthians 2:8
Through your love the offender will know that he has received forgiveness.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 2
[AD 458] Theodoret of Cyrus on 2 Corinthians 2:8
Paul’s command now is that they should unite the member to the body, return the sheep to the flock and show him their most sincere love and affection.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 298
[AD 384] Ambrosiaster on 2 Corinthians 2:9
As far as anyone can tell, Paul was commending the Corinthians for their obedience in other respects. They had already put matters right in their church administration, and now he was asking them to be obedient in this matter as well.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 2:9
Paul needs to see that the Corinthians are as obedient in restoring the sinner as they had been in punishing him. For the punishment might have proceeded in part from envy and malice, but if they now proceed to restore him in love, that will show that their obedience is pure. This is the test of true disciples: if they obey not only when ordered to do something but on their own as well.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 4.5
[AD 407] John Chrysostom on 2 Corinthians 2:9
"For to this end also did I write to you , that I might know the proof of you, whether you are obedient in all things;" not only in cutting off but also in reuniting. Do you see how here again he brings the danger to their doors. For as when he sinned, he alarmed their minds, except they should cut him off, saying, "A little leaven leavens the whole lump," [1 Corinthians 5:6] and several other things; so here too again he confronts them with the fear of disobedience, as good as saying, 'As then ye had to consult not for him, but for yourselves too, so now must ye not less for yourselves than for him; lest ye seem to be of such as love contention and have not human sensibilities, and not to be in all things obedient. And hence he says, "For to this end also did I write to you, that I might know the proof of you, whether you are obedient in all things."

For the former instance might have seemed to proceed even of envy and malice, but this shows very especially the obedience to be pure, and whether you are apt unto loving kindness. For this is the test of right minded disciples; if they obey not only when ordered to do certain things, but when the contrary also. Therefore he said, "in all things," showing that if they disobey, they disgrace not him so much as themselves, earning the character of lovers of contention; and he does this that hence also he may drive them to obey. Whence also he says, "For to this end did I write to you;" and yet he wrote not for this end, but he says so in order to win them. For the leading object was the salvation of that person. But where it does no harm, he also gratifies them. And by saying, "In all things," he again praises them, recalling to memory and bringing forth to view their former obedience.

Source: Homily 4 on Second Corinthians
[AD 258] Cyprian on 2 Corinthians 2:10
Privilege with God, if they should be seized with any misfortune and peril of sickness, should, without waiting for my presence, before any presbyter who might be present, or if a presbyter should not be found and death begins to be imminent, before even a deacon, be able to make confession of their sin, that, with the imposition of hands upon them for repentance, they should come to the Lord with the peace which the martyrs have desired, by their letters to us, to be granted to them.
Even those things which are committed against God I do not investigate with the full judgment of religion. I almost sin myself, in remitting sins.
Also in the same place of this very matter: "But if ye have forgiven anything to any one, I also forgive him; for I also forgave what I have forgiven for your sakes in the person of Christ, that we may not be circumvented by Satan, for we are not ignorant of his wiles."

Source: Epistle LIV
[AD 384] Ambrosiaster on 2 Corinthians 2:10
Paul is practicing what he preaches. He has the right to give orders, but he cannot refuse to do himself what he is asking others to do. In the first letter he condemned this man’s crime, in the hope that everyone would loathe him for it, but now he wants him to be received back and prays that they will no longer show any anger toward him. The Corinthians evidently did not have the apostle’s wisdom and did not understand that this ought to be done immediately.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 2:10
Paul lets the Corinthians take the lead and tells them that he will follow. This is the best way to soften an exasperated and contentious spirit. Then, lest he should make them careless and they should refuse forgiveness, he again constrains them by saying that he himself has already forgiven the man.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 4.5
[AD 407] John Chrysostom on 2 Corinthians 2:10
"To whom you forgive anything, I forgive also."

Do you see how again he assigns the second part to himself, showing them as beginning, himself following. This is the way to soften an exasperated, to compose a contentious spirit. Then lest he should make them careless, as though they were arbiters, and they should refuse forgiveness; he again constrains them unto this, saying, that himself also had forgiven him.

"For what I also have forgiven, if I have forgiven anything, for your sakes have I forgiven it." For, this very thing I have done for your sakes, he says. And as when he commanded them to cut him off, he left not with them the power to forgive, saying, "I have judged already to deliver such an one unto Satan," [1 Corinthians 5:3-5] and again made them partners in his decision saying, "ye being gathered together to deliver him," (ib. 4, 5.) (thereby securing two most important things, viz., that the sentence should be passed; yet not without their consent, lest herein he might seem to hurt them;) and neither himself alone pronounces it, lest they should consider him self-willed, and themselves to be overlooked, nor yet leaves all to them, lest when possessed of the power they should deal treacherously with the offender by unseasonably forgiving him: so also does he here, saying, 'I have already forgiven, who in the former Epistle had already judged.' Then lest they should be hurt, as though overlooked, he adds, "for your sakes." What then? Did he for men's sake pardon? No; for on this account he added, "In the person of Christ."

What is "in the person of Christ?" Either he means according to [the will of] God, or unto the glory of Christ.

Source: Homily 4 on Second Corinthians
[AD 235] Hippolytus of Rome on 2 Corinthians 2:11
The Father, on the other hand, alone, without copulation, has produced (an offspring). She wished to emulate the Father,

Source: Hippolytus Refutation of All Heresies Book VI
[AD 384] Ambrosiaster on 2 Corinthians 2:11
Paul did not want this brother, being filled with sorrow and being rigorously excluded from the love of the church, to despair of himself. The devil, who is always subtle in his tricks, would then see that this man’s mind was an easy prey, approach him and suggest that at least he should enjoy the things of the present, given that he has been denied any hope of future reward. Thus the brother would perish, being possessed by the devil, even though an opportunity for repentance had been given him.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 398] Didymus the Blind on 2 Corinthians 2:11
The problem is not merely to recognize Satan’s designs but to play into them. Paul knows their dynamics, not so as to be engaged in them but so as not to be entrapped by them.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 407] John Chrysostom on 2 Corinthians 2:11
Satan can destroy even under the show of piety. For he can destroy not only by leading into fornication but even by the opposite, the immoderate sorrow which can follow on repentance for it. To take us by sin is his proper work, but to ensnare us in our repentance is an even more subtle disgrace, because that is our weapon, not his.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 4.5
[AD 407] John Chrysostom on 2 Corinthians 2:11
"That no advantage may be gained over us by Satan: for we are not ignorant of his devices."

Do you see how he both commits the power to them and again takes away that by that he may soften them, by this eradicate their self will. But this is not all that he provides for by this, but shows also that should they be disobedient the harm would reach to all, just as he did at the outset also. For then too he said, "A little leaven leavens the whole lump." [1 Corinthians 5:6] And here again, "Lest Satan should get an advantage of us." And throughout, he makes this forgiveness the joint act of himself and them. Consider it from the first. "But if any," says he, "have caused sorrow he has caused sorrow not to me, but in part (that I press not too heavily) to you all." Then again, "Sufficient to such a one is this punishment which was" inflicted by the "many." This is his own decision and opinion. He rested not however with this decision, but again makes them partners saying, "So that contrariwise ye should rather forgive" him "and comfort" him. "Wherefore I beseech you to confirm your love towards him." Having thus again made the whole their act, he passes to his own authority, saying, "For to this end did I write unto you, that I might know the proof of you, whether you are obedient in all things." Then, again, he makes the favor theirs, saying, "To whom you forgive anything." Then, his own, "I" forgive "also:" saying, "if I have forgiven anything, it is for your sakes." Then both theirs and his, "For," says he, "if I have forgiven anything, for your sakes forgave I it in the person of Christ," either [that is] for the glory of Christ, or as though Christ commanding this also, which was most effectual to prevail with them. For after this they would have feared not to grant that which tended to His glory and which He willed. Then again he signifies the common harm should they disobey, when he says, "Lest Satan should get an advantage of us;" well naming it, getting advantage. For he no more takes his own, but violently seizes ours, for he is reformed. And tell me not that this one only becomes the wild beast's prey, but consider this also, that the number of the herd is diminished, and now especially when it might recover what it had lost. "For we are not ignorant of his devices," That he destroys even under the show of piety. For not only by leading into fornication can he destroy, but even by the contrary, the unmeasured sorrow following on the repentance for it. When then besides his own he takes ours too, when both by bidding to sin, he destroys; and when we bid repent, violently seizes; how is not this case getting "advantage ?" For he is not content with striking down by sin, but even by repentance he does this except we be vigilant. Wherefore also with reason did he call it getting advantage, when he even conquers our own weapons. For to take by sin is his proper work; by repentance, however, is no more his; for ours, not his, is that weapon. When then even by this he is able to take, think how disgraceful the defeat, how he will laugh at and run us down as weak and pitiful, if he is to subdue us with our own weapons. For it were matter for exceeding scorn and of the last disgrace, that he should inflict wounds on us through our own remedies. Therefore he said, "for we are not ignorant of his devices," exposing his versatility, his craftiness, his evil devices, his malice, his capacity to injure under a show of piety.

These things then having in mind, let us too never despise any one; nor ever, though we fall into sin, despair; on the other hand, again, let us not be easy-minded afterwards, but, when we transgress, afflict our minds and not merely give vent to words. For I know many who say indeed that they bewail their sins, but do nothing of account. They fast and wear rough garments; but after money are more eager than hucksters, are more the prey of anger than wild beasts, and take more pleasure in detraction than others do in commendations. These things are not repentance, these things are the semblance and shadow only of repentance, not repentance itself. Wherefore in the case of these persons too it is well to say, Take heed "lest Satan should get an advantage of us, for we are not ignorant of his devices;" for some he destroys through sins, others through repentance; but these in yet another way, by suffering them to gain no fruit from repentance. For when he found not how he might destroy them by direct [attack,] he came another road, heightening their toils, while robbing them of the fruits, and persuading them, as if they had successfully accomplished all they had to do, therefore to be neglectful of what remains.

That we may not then fruitlessly afflict ourselves, let us address a few words to women of this character; for to women this disorder especially belongs. Praiseworthy indeed is even that which now ye do, your fasting and lying on the ground and ashes; but except the rest be added, these are of no avail. God has showed how He remits sins. Why then forsaking that path, do ye carve another for yourselves. In old time the Ninevites sinned, and they did the things which you too now are doing. Let us see however what it was that availed them. For as in the case of the sick, physicians apply many remedies; howbeit the man of understanding regards not that the sick person has tried this and that, but what was of service to him; such must be also our inquiry here. What then was it that availed those barbarians? They applied fasting unto the wounds, yea applied extreme fasting, lying on the ground too, putting on of sackcloth, and ashes, and lamentations; they applied also a change of life. Let us then see which of these things made them whole. And whence, says one, shall we know? If we come to the Physician, if we ask Him: for He will not hide it from us, but will even eagerly disclose it. Rather that none may be ignorant, nor need to ask, He has even set down in writing the medicine that restored them. What then is this? "God," says He, "saw that they turned every one from his evil way, and He repented of the evil that He had said He would do unto them." [Jonah 3:10] He said not, He saw [their] fasting and sackcloth and ashes. And I say not this to overturn fasting, (God forbid!) but to exhort you that with fasting ye do that which is better than fasting, the abstaining from all evil. David also sinned. [2 Samuel 12:17, etc.] Let us see then how he too repented. Three days he sat on ashes. But this he did not for the sin's sake, but for the child's, being as yet stupefied with that affliction. But the sin by other means did he wipe away, by humbleness, contrition of heart, compunction of soul, by falling into the like no more, by remembering it always, by bearing thankfully every thing that befalls him, by sparing those that grieve him, by forbearing to requite those who conspire against him; yea, even preventing those who desire to do this. For instance, when Shimei was bespattering him with reproaches without number [2 Samuel 16:5-9] and the captain who was with him was greatly indignant, he said, "Let him curse me, for the Lord has bidden him:" for he had a contrite and humbled heart, and it was this especially which wiped away his sins. For this is confession, this is repentance. But if while we fast we are proud, we have been not only nothing profited but even injured.

Humble then your heart, thou too, that you may draw God unto you. "For the Lord is near unto them that are of a contrite heart." [Psalm 33:19] Do you see not in the gorgeous houses those who are in disgrace; how they answer not again when even the lower servants insult them, but put up with it because of the disgrace with which their fault has surrounded them? So do thou too: and if any one revile you, wax not fierce, but groan, not for the insult, but for that sin which cast you into disgrace. Groan when you have sinned, not because you are to be punished, (for this is nothing,) but because you have offended your Master, one so gentle, one so kind, one that so loves you and longs for your salvation as to have given even His Son for you. For this groan, and do this continually: for this is confession. Be not today cheerful, tomorrow of a sad countenance, then again cheerful; but continue ever in mourning and self contrition. For, "Blessed," says he, "are they that mourn," that is, that do this perpetually. Continue then to do this perpetually, and to take heed to yourself, and to afflict your heart; as one who had lost a beloved son might mourn. "Rend," says he, "your hearts, and not your garments." [Joel 2:13] That which is rent will not lift itself on high; that which has been broken cannot rise up again. Hence one says, "Rend," and another, "a broken and a contrite heart God will not despise." [Psalm 51:17] Yea, though thou be wise, or wealthy, or a ruler, rend your heart. Suffer it not to have high thoughts nor to be inflated. For that which is rent is not inflated, and even if there be something to make it rise, from being rent it cannot retain the inflation. So also do thou be humble-minded. Consider that the publican was justified by one word, although that was not humiliation, but a true confession. Now if this has power so great, how much more humiliation. Remit offenses to those who have transgressed against you, for this too remits sins. And concerning the former He says, "I saw that he went sorrowful, and I healed his ways;" [Isaiah 57:17-18; Septuagint] and in Ahab's case, this appeased the wrath of God: [1 Kings 21:29] concerning the latter, "Remit, and it shall be remitted unto you." There is also again another way which brings us this medicine; condemning what we have done amiss; for, "Declare first your transgressions, that you may be justified." [Isaiah 43:26. Septuagint] And for one in afflictions to give thanks looses his sins; and almsgiving, which is greater than all.

Reckon up therefore the medicines which heal your wounds, and apply all unremittingly , humbleness, confession, forgetting wrongs, giving thanks in afflictions, showing mercy both in alms and actions, persevering in prayer. So did the widow propitiate the cruel and unyielding judge. And if she the unjust, much more thou the gentle. There is yet another way along with these, defending the oppressed; "for," He says, "judge the fatherless, and plead for the widow; and come, and let us reason together, and though your sins be as scarlet, I will make them white as snow." [Isaiah 1:17-18] What excuse then can we deserve if with so many ways leading us up to heaven, and so many medicines to heal our wounds, even after the Laver we continue where we were. Let us then not only continue so, but let those indeed who have never yet fallen abide in their proper loveliness; yea, rather let them cultivate it more and more, (for these good works, where they find not sins, make the beauty greater:) and let us who in many things have done amiss, in order to the correction of our sins use the means mentioned: that we may stand at the tribunal of Christ with much boldness, whereunto may all we attain through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, and power, and honor, now and ever, world without end. Amen.

Source: Homily 4 on Second Corinthians
[AD 384] Ambrosiaster on 2 Corinthians 2:12
Paul means that when he got to Troas to preach the gospel of Christ, there were people who received the message.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 398] Didymus the Blind on 2 Corinthians 2:12
In Acts [:] it says that a man of Macedonia appeared to Paul in a dream and asked him to come over and help them. Paul does not mention this incident in his letter, evidently because he realized that this was not the right time to say such things about himself. .
[AD 398] Didymus the Blind on 2 Corinthians 2:12
In Acts [16:9] it says that a man of Macedonia appeared to Paul in a dream and asked him to come over and help them. Paul does not mention this incident in his letter, evidently because he realized that this was not the right time to say such things about himself.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 407] John Chrysostom on 2 Corinthians 2:12-13
Now when I came to Troas for the gospel of Christ, and when a door was opened unto me in the Lord, I had no relief for my spirit, because I found not Titus my brother.

These words seem on the one hand to be unworthy of Paul, if because of a brother's absence he threw away so great an opportunity of saving; and on the other, to hang apart from the context. What then? Will ye that we should first prove that they hang upon the context, or, that he has said nothing unworthy of himself? As I think, the second , for so the other point also will be easier and clearer.

How then do these (words) hang upon those before them? Let us recall to mind what those were, and so we shall perceive this. What then were those before? What he said at the beginning. "I would not have you," says he, "ignorant concerning our affliction which befell us in Asia, that we were weighed down exceedingly, beyond our power." [2 Corinthians 1:8] Now having shown the manner of his deliverance, and inserted the intermediate matter, he is of necessity led to teach them again that in yet another way he had been afflicted. How, and in what way? In not finding Titus. [vii. 6; 8:6, 16, 22, 23, 12:18] Fearful indeed, and enough to prostrate the soul, is it even to endure trials; but when there is none to comfort and that can help to bear the burden, the tempest becomes greater. Now Titus is he, whom further on he speaks of as having come to him from them, and of whom he runs through many and great praises, and whom he said he had sent. With the view then of showing that in this point also he had been afflicted for their sakes, he said these things.

That the words then in question hang on what went before is from all this plain. And I will attempt to prove also that they are not unworthy of Paul. For He does not say that the absence of Titus impeded the salvation of those who were about to come over, nor yet that he neglected those that believed on this account, but that he had no relief, that is, 'I was afflicted, I was distressed for the absence of my brother;' showing how great a matter a brother's absence is; and therefore he departed thence. But what means, "when I came to Troas, for the Gospel?" he says not simply 'I arrived,' but 'so as to preach.' But still, though I had both come for that and found very much to do, (for "a door was opened unto me in the Lord,") I had, says he, "no relief," not that for this he impeded the work. How then says he,

Source: Homily 5 on Second Corinthians
[AD 430] Augustine of Hippo on 2 Corinthians 2:12
And again, in his second letter to the Corinthians, the same apostle says, “When I had come to Troas for the gospel of Christ, and a door was opened to me in the Lord, I had no rest in my spirit, because I did not find Titus my brother, but bidding them farewell, I went into Macedonia.” To whom did he declare farewell except to those who had believed, that is to say, to those in whose hearts a door was opened for him to preach the gospel? But note well what he adds: “Now thanks be to God, who always makes us triumph in Christ and manifests the aroma of Christ to God, in those who are saved and in those who perish; to some indeed the odor of death to death but to others the fragrance of life to life.” Behold why this most intrepid soldier, this most invincible defender of grace, gives thanks. Behold why he gives thanks—that the apostles are the good odor of Christ to God, both in those who are saved by his grace and in those who perish in virtue of his judgment.

Source: PREDESTINATION OF THE SAINTS 20.41
[AD 384] Ambrosiaster on 2 Corinthians 2:13
Lacking the consolation of Titus’s presence Paul found the work unbearable, because there was so much opposition to him. For although some people had opened their hearts and accepted the Word of God, there were many unbelievers who reacted with impudent hostility. One lone voice could not teach the new believers and fend off these attacks at the same time. Therefore Paul said goodbye to those who had received him and left for Macedonia.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 2:13
Paul did not say that the absence of Titus hindered the salvation of those who were about to convert, nor that he neglected them for this reason, but that he continued to be concerned for Titus, showing thereby how serious a matter a brother’s absence is.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 5.1
[AD 407] John Chrysostom on 2 Corinthians 2:13
"Taking my leave of them, I went from thence?"

That is, 'I spent no longer time, being straitened and distressed.' And perhaps the work was even impeded by his absence. And this was no light consolation to them too. For if when a door was opened there, and for this purpose he had come; yet because he found not the brother, he quickly started away; much more, he says, ought ye to make allowance for the compulsion of those affairs which lead us and lead us about everywhere, and suffer us not according as we desire either to journey, or to tarry longer among those with whom we may wish to remain. Whence also he proceeds in this place again to refer his journeyings to God, as he did above to the Spirit, saying...

Source: Homily 5 on Second Corinthians
[AD 458] Theodoret of Cyrus on 2 Corinthians 2:13
Paul mentions Titus here for a purpose. Since he was the one who took the letter to Corinth, Paul wanted the church there to appreciate his worth.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 299
[AD 215] Clement of Alexandria on 2 Corinthians 2:14
For we are to God a sweet savour of the Lord, in them that are saved, and them that are lost; to one a savour of death unto death, to the other a savour of life unto life."

Source: Clement of Alexandria The Instructor Book II
[AD 215] Clement of Alexandria on 2 Corinthians 2:14
By washing the feet of his disciples with his own hands as he sent them forth to noble deeds, the Savior manifested in an excellent way their journeying to bestow graces upon the nations. He purified that journeying in anticipation by his own power. The perfume left its aroma after it and suggests the sweet-smelling accomplishments that reach everyone. The suffering of the Lord, indeed, has filled us with its fragrance.

Source: CHRIST THE EDUCATOR 2.7.63
[AD 339] Eusebius of Caesarea on 2 Corinthians 2:14
A whole band of soldiers, Ammon and Zeno and Ptolemy and Ingenuus, and with them an old man Theophilus, had taken their stand before the tribunal. When a certain man was being tried as a Christian and was inclined toward denying the faith, they, standing by, gnashed their teeth, and made signs with their faces, and stretched out their hands and gestured with their bodies. When the attention of all was directed toward them, before any could otherwise seize them, they rushed up first to the bench, saying that they were Christians, so that the governor and his assessors became fearful. Those who were being tried appeared most courageous in the face of what they were about to suffer, while their judges were afraid. And these paraded from the court and rejoiced in their testimony, as God “led them in triumph gloriously.”

Source: Ecclesiastical History 6.41
[AD 384] Ambrosiaster on 2 Corinthians 2:14
For God to lead us in triumph in Christ is to make us victors in the faith of Christ, so that when unbelief has been trodden underfoot, faith may have its trophy.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 2:14
Paul was in constant affliction everywhere he went, but this did not draw him into despair. On the contrary, he rejoiced and gave thanks, because although persecution might seem like a disgrace, in fact it was a very great honor.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 5.1
[AD 407] John Chrysostom on 2 Corinthians 2:14
"But thanks be to God, which always causes us to triumph in Christ, and makes manifest through us the savor of His knowledge in every place."

For that he may not seem as though in sorrow to be lamenting these things, he sends up thanks to God. Now what he says is this: 'Every where is trouble, every where straitness. I came into Asia, I was burdened beyond strength. I came to Troas, I found not the brother. I came not to you; this too bred in me no slight, yea rather, exceeding great dejection, both because many among you had sinned, and because on this account I see you not. For, "To spare you," he says, "I came not as yet unto Corinth." That then he may not seem to be complaining in so speaking, he adds, 'We not only do not grieve in these afflictions, but we even rejoice; and, what is still greater, not for the sake of the rewards to come only, but those too even which are present. For even here we are by these things made glorious and conspicuous. So far then are we from lamenting, that we even call the thing a triumph ; and glory in what happens.' For which cause also he said, "Now thanks be unto God, Which always causes us to triumph," that is, 'Who makes us renowned unto all. For what seems to be matter of disgrace, being persecuted from every quarter, this appears to us to be matter of very great honor.' Wherefore he said not, "Which makes us seen of all," but, "Which causes us to triumph:" showing that these persecutions set up a series of trophies against the devil in every part of the world. Then having mentioned along with the author, the subject also of the triumph, he thereby also raises up the hearer. 'For not only are we made to triumph by God, but also "in Christ;"' that is, on account of Christ and the Gospel. 'For seeing it behooves to triumph, all need is that we also who carry the trophy are seen of all, because we bear Him. For this reason we become observed and conspicuous.'

"And which makes manifest through us the savor of His knowledge in every place."

He said above, "Which always causes us to triumph." Here he says "in every place," showing that every place and every time is full of the Apostles' labors. And he uses yet another metaphor, that of the sweet savor. For 'like as those who bear ointment, so are we,' says he, 'manifest to all'; calling the knowledge a very precious ointment. Moreover, he said not, 'the knowledge;' but "the savor of the knowledge;" for such is the nature of the present knowledge, not very clear nor uncovered. Whence also he said in the former Epistle, "For now we see in a mirror darkly." [1 Corinthians 13:12] And here he calls that which is such a "savor." Now he that perceives the savor knows that there is ointment lying somewhere; but of what nature it is he knows not yet, unless he happens before to have seen it. 'So also we. That God is, we know, but what in substance we know not yet. We are then, as it were, a Royal censer, breathing wherever we go of the heavenly ointment and the spiritual sweet savor.' Now he said this, at once both to set forth the power of the Preaching, in that by the very designs formed against them, they shine more than those who prosecute them and who cause the whole world to know both their trophies and their sweet savor: and to exhort them in regard to their afflictions and trials to bear all nobly, seeing that even before the Recompense they reap this glory inexpressible.

Source: Homily 5 on Second Corinthians
[AD 202] Irenaeus on 2 Corinthians 2:15
For the apostle does also say in the Second
[AD 253] Origen of Alexandria on 2 Corinthians 2:15
Put an altar of incense in your innermost heart. Be a sweet aroma of Christ.

Source: HOMILIES ON EXODUS 9
[AD 253] Origen of Alexandria on 2 Corinthians 2:15
For, as the apostle says, “We are a good aroma of Christ,” but he adds, “To some a fragrance of life to life, but to others an odor of death to death.” So also the prophetic word is “a sweet fragrance” to those who believe, but to the doubting and unbelieving and those who confess that they are Pharaoh’s people, it becomes a detestable odor.

Source: HOMILIES ON EXODUS 3
[AD 384] Ambrosiaster on 2 Corinthians 2:15
The aroma of the knowledge of God comes from Christ and through Christ. The reason why Paul said “aroma” was this: Some things are recognized by their smell, even though they are invisible. God, who is invisible, wishes to be understood through Christ. The preaching of Christ reaches our ears just as an aroma reaches our nostrils, bringing God and his only begotten Son right into the midst of his creation. A person who speaks the truth about Christ is just such a good aroma from God, worthy of praise from the one who believes. But one who makes erroneous assertions about Christ has a bad smell to believers and unbelievers alike.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 2:15
Whether a person is saved or lost, the gospel continues to have its own power. The light, even when it blinds someone, is still light. Honey, though it is bitter to those who are sick, is still sweet. So also the gospel has a sweet savor to all, even if those who do not believe it are lost.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 5.2
[AD 407] John Chrysostom on 2 Corinthians 2:15
"For we are a sweet savor of Christ unto God, in them that are saved and in them that perish."

Whether, says he, one be saved or be lost, the Gospel continues to have its proper virtue: and as the light, although it blinds the weakly, is still light, though causing blindness; and as honey, though it be bitter to those who are diseased, is in its nature sweet; so also is the Gospel of sweet savor, even though some should be lost who believe it not. For not It, but their own perverseness, works the perdition. And by this most of all is its sweet savor manifested, by which the corrupt and vicious perish; so that not only by the salvation of the good, but also by the perdition of the wicked is its excellence declared. Since both the sun, for this reason most especially that he is exceeding bright, does wound the eyes of the weak: and the Saviour is "for the fall and rising again of many," [Luke 2:34] but still He continues to be a Saviour, though ten thousand fall; and His coming brought a sorer punishment upon them that believe not, but still it continues to be full of healing. Whence also he says, "We are unto God a sweet savor;" that is, 'even though some be lost we continue to be that which we are.' Moreover he said not simply "a sweet savor," but "unto God." And when we are a sweet savor unto God, and He decrees these things, who shall henceforth gainsay?

The expression also, "sweet savor of Christ," appears to me to admit of a double interpretation: for he means either that in dying they offered themselves a sacrifice: or that they were a sweet savor of the death of Christ, as if one should say, this incense is a sweet savor of this victim. The expression then, sweet savor, either signifies this, or, as I first said, that they are daily sacrificed for Christ's sake.

Do you see to what a height he has advanced the trials, terming them a triumph and a sweet savor and a sacrifice offered unto God. Then, whereas he said, "we are a sweet savor, even in them that perish," lest you should think that these too are acceptable, he added...

Source: Homily 5 on Second Corinthians
[AD 418] Pelagius on 2 Corinthians 2:15
Paul calls the knowledge of God an aroma. Its presence is sensed rather than seen.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 2
[AD 430] Augustine of Hippo on 2 Corinthians 2:15
Why, then, if the law is good, is it called a “ministry of death”? Because “sin, that it might be shown to be sin, worked death for me through that which is good.” Do not marvel when it is said of the preaching of the gospel, “We are a sweet aroma of Christ to God, in them that are being saved and in them who perish, to the one an aroma of life to life, to the other an aroma of death to death.” Now the law is called a “ministry of death” to the Jews, for whom it was written on stone, to symbolize their hardness of heart. But this does not apply to those who fulfill the law in charity. For charity is the fulfillment of the law.

Source: TO SIMPLICIAN—ON VARIOUS QUESTIONS 1.17
[AD 384] Ambrosiaster on 2 Corinthians 2:16
To unbelievers the preaching of the cross is the smell of death. On hearing the Word of God they receive it as if it were a plague from which death knocks on the door. But to others it is the fragrance of life. To believers the Word of God is a messenger of eternal life. It affects them in accordance with their faith.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 2:16
If anyone is lost he has only himself to blame. Soothing ointment is said to suffocate pigs. Light is blinding to the weak. It is in the nature of good things not only to correct what is close to them but also to destroy the opposite, and in this way their power is displayed.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 5.3
[AD 407] John Chrysostom on 2 Corinthians 2:16
"To the one a savor from death unto death, to the other a savor from life unto life."

For this sweet savor some so receive that they are saved, others so that they perish. So that should any one be lost, the fault is from himself: for both ointment is said to suffocate swine, and light (as I before observed,) to blind the weak. And such is the nature of good things; they not only correct what is akin to them, but also destroy the opposite: and in this way is their power most displayed. For so both fire, not only when it gives light and when it purifies gold, but even when it consumes thorns, does very greatly display its proper power, and so show itself to be fire: and Christ too herein also does discover His own majesty when He "shall consume" Antichrist "with the breath of His mouth, and bring him to nought with the manifestation of His coming." [2 Thessalonians 2:8]

"And who is sufficient for these things?"

Seeing he had uttered great things, that 'we are a sacrifice of Christ and a sweet savor, and are every where made to triumph,' he again uses moderation, referring all to God. Whence also he says, "and who is sufficient for these things?" 'for all,' says he, 'is Christ's, nothing our own.' Do you see how opposite his language to the false Apostles'? For they indeed glory, as contributing somewhat from themselves unto the message: he, on the contrary, says, he therefore glories, because he says that nothing is his own. "For our glorying is this, the testimony of our conscience, that not in fleshly wisdom, but in the grace of God, we behaved ourselves in the world." And that which they considered it a glory to acquire, I mean the wisdom from without, he makes it his to take away. Whence also he here says, "And who is sufficient for these things?" But if none are sufficient, that which is done is of grace.

Source: Homily 5 on Second Corinthians
[AD 430] Augustine of Hippo on 2 Corinthians 2:16
Through an evil man divine providence can both punish and comfort. For the impiety of the Jews was the Jews’ downfall and yet provided salvation for the Gentiles. Again, divine providence through a good man can both condemn and help, as the apostle says: “To some we are the scent of life to life, but to others we are the scent of death to death.” But every tribulation is either a punishment of the impious or a testing of the just.… Further, peace and quiet from disruptive times can both profit the good and corrupt the evil.

Source: QUESTIONS 27
[AD 108] Ignatius of Antioch on 2 Corinthians 2:17
Bearing about the name of Christ in deceit, and "corrupting the word"
[AD 202] Irenaeus on 2 Corinthians 2:17
"In this strain also the Apostle Paul, inasmuch as he had a good conscience, said to the Corinthians: "For we are not as many, who corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ; "
[AD 384] Ambrosiaster on 2 Corinthians 2:17
Paul is alluding to various false apostles who used to corrupt the Word of God through bad interpretation. Some of them were so zealous for Jewish tradition that they did not teach properly about Christ.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 2:17
Paul will not imitate the false apostles, who claim rewards for themselves. For corruption occurs when one sells for money what one ought to give freely. Paul speaks in Christ, not by his own wisdom but by the power which comes from him.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 5.3
[AD 407] John Chrysostom on 2 Corinthians 2:17
"For we are not as the rest, which corrupt the word of God."

'For even if we use great sounding words, yet we declared nothing to be our own that we achieved, but all Christ's. For we will not imitate the false apostles; the men who say that most is of themselves.' For this is "to corrupt," when one adulterates the wine; when one sells for money what he ought to give freely. For he seems to me to be here both taunting them in respect to money, and again hinting at the very thing I have said, as that they mingle their own things with God's; which is the charge Isaiah brings when he said, "Your vintners mingle wine with water:" [Isaiah 1:22, Septuagint] for even if this was said of wine, yet one would not err in expounding it of doctrine too. 'But we,' says he, 'do not so: but such as we have been entrusted with, such do we offer you, pouring out the word undiluted.' Whence he added, "But as of sincerity, but as of God, in the sight of God speak we in Christ."

'We do not,' says he 'beguile you and so preach, as conferring a gift on you, or as bringing in and mingling somewhat from ourselves, "but as of God;" that is, we do not say that we confer anything of our own, but that God has given all.' For "of God" means this; To glory in nothing as if we had it of our own, but to refer every thing to Him. "Speak we in Christ."

Not by our own wisdom, but instructed by the power that comes from Him. Those who glory speak not in this way, but as bringing in something from themselves. Whence he elsewhere also turns them into ridicule , saying, "For what have you that thou did not receive? But if you received it, why do you glory as if you had not received it." [1 Corinthians 4:7] This is the highest virtue, to refer every thing to God, to consider nothing to be our own, to do nothing out of regard to men's opinion, but to what God wills. For He it is that requires the account. Now however this order is reversed: and of Him that shall sit upon the tribunal and require the account, we have no exceeding fear, yet tremble at those who stand and are judged with us.

Whence then is this disease? Whence has it broken out in our souls? From not meditating continually on the things of that world, but being riveted to present things. Hence we both easily fall into wicked doings, and even if we do any good thing we do it for display, so that thence also loss comes to us. For instance, one has looked on a person often with unbridled eyes, unseen of her or of those who walk with her , yet of the Eye that never sleeps was not unseen. For even before the commission of the sin, It saw the unbridled soul, and that madness within, and the thoughts that were whirled about in storm and surge; for no need has He of witnesses and proofs Who knows all things. Look not then to your fellow-servants: for though man praise, it avails not if God accept not; and though man condemn, it harms not if God do not condemn. Oh! provoke not so your Judge; of your fellow-servants making great account, yet when Himself is angry, not in fear and trembling at Him. Let us then despise the praise that comes of men. How long shall we be low-minded and grovelling? How long, when God lifts us to heaven, take we pains to be trailed along the ground? The brethren of Joseph, had they had the fear of God before their eyes, as men ought to have, would not have taken their brother in a lonely place and killed him. [Genesis 37] Cain again, had he feared that sentence as he should have feared, would not have said, "Come, and let us go into the field:" [Genesis 4:8, Septuagint] for to what end, O miserable and wretched! Do you take him apart from him that begot him, and lead him out into a lonely place? For does not God see the daring deed even in the field? Have you not been taught by what befell your father that He knows all things, and is present at all things that are done? And why, when he denied, said not God this unto him: 'Hidest thou from Me Who am present every where, and know the things that are secret?' Because as yet he knew not aright to comprehend these high truths. But what says he? "The voice of your brother's blood cries unto Me." Not as though blood had a voice; but like as we say when things are plain and clear, "the matter speaks for itself."

Wherefore surely it behooves to have before our eyes the sentence of God, and all terrors are extinguished. So too in prayers we can keep awake, if we bear in mind with whom we are conversing, if we reflect that we are offering sacrifice and have in our hands a knife and fire and wood; if in thought we throw wide the gates of heaven, if we transport ourselves there and taking the sword of the Spirit infix it in the throat of the victim: make watchfulness the sacrifice and tears the libation to Him. For such is the blood of this victim. Such the slaughter that crimsons that altar. Suffer not then anything of worldly thoughts to occupy your soul then.  Bethink you that Abraham also, when offering sacrifice, suffered nor wife nor servant nor any other to be present. Neither then do thou suffer any of the slavish and ignoble passions to be present unto you, but go up alone into the mountain where he went up, where no second person is permitted to go up. And should any such thoughts attempt to go up with you, command them with authority, and say, "Sit there, and I and the lad will worship and return to you;" [Genesis 22:5. Septuagint] and leaving the ass and the servants below, and whatever is void of reason and sense, go up, taking with you whatever is reasonable, as he took Isaac. And build your altar so as he, as having nothing human, but having outstepped nature. For he too, had he not outstepped nature, would not have slain his child. And let nothing disturb you then, but be lift up above the very heavens. Groan bitterly, sacrifice confession, [for, says he, "Declare first your transgressions that you may be justified," Isaiah 43:26, Septuagint], sacrifice contrition of heart. These victims turn not to ashes nor dissolve into smoke nor melt into air; neither need they wood and fire, but only a deep-pricked heart. This is wood, this is fire to burn, yet not consume them. For he that prays with warmth is burnt, yet not consumed; but like gold that is tried by fire becomes brighter.

And withal observe heedfully one thing more, in praying to say none of those things that provoke your Master; neither draw near [to pray] against enemies. For if to have enemies be a reproach, consider how great the evil to pray against them. For need is that thou defend yourself and show why you have enemies: but you even accuse revilest.]}--> them. And what forgiveness shall you obtain, when you both revile, and at such a time when you need much mercy yourself. For you drew near to supplicate for your own sins: make not mention then of those of others, lest you recall the memory of your own. For if you say, 'Smite mine enemy,' you have stopped your mouth, you have cut off boldness from your tongue; first, indeed, because you have angered the Judge at once in beginning; next, because thou asks things at variance with the character of your prayer. For if you come near for forgiveness of sins, how do you discourse of punishment? The contrary surely was there need to do, and to pray for them in order that we may with boldness beseech this for ourselves also. But now you have forestalled the Judge's sentence by your own, demanding that He punish them that sin: for this deprives of all pardon. But if you pray for them, even if you say nothing in your own sins' behalf, you have achieved all. Consider how many sacrifices there are in the law; a sacrifice of praise, a sacrifice of acknowledgment, a sacrifice of peace , a sacrifice of purifications, and numberless others, and not one of them against enemies, but all in behalf of either one's own sins or one's own successes. For do you come to another God? To him you come that said, "Pray for your enemies." [Luke 6:27-35; Romans 12:14] How then do you cry against them? How do you beseech God to break his own law? This is not the guise of a suppliant. None supplicates the destruction of another, but the safety of himself. Why then do you wear the guise of a suppliant, but hast the words of an accuser? Yet when we pray for ourselves, we scratch ourselves and yawn, and fall into ten thousand thoughts; but when against our enemies, we do so wakefully. For since the devil knows that we are thrusting the sword against ourselves, he does not distract nor call us off then, that he may work us the greater harm. But, says one, 'I have been wronged and am afflicted.' Why not then pray against the devil, who injures us most of all. This you have also been commanded to say, "Deliver us from the evil one." He is your irreconcileable foe, but man, do whatsoever he will, is a friend and brother. With him then let us all be angry; against him let us beseech God, saying, "Bruise Satan under our feet;" [Romans 16:20] for he it is that breeds also the enemies [we have]. But if you pray against enemies, you pray so as he would have you pray, just as if for your enemies, then against him. Why then letting him go who is your enemy indeed, do you tear your own members, more cruel in this than wild beasts. 'But,' says one, 'he insulted me and robbed me of money;' and which has need to grieve, he that suffered injury, or he that inflicted injury? Plainly he that inflicted injury, since while he gained money he cast himself out of the favor of God, and lost more than he gained: so that he is the injured party. Surely then need is not that one pray against, but for him, that God would be merciful to him. See how many things the three children suffered, though they had done no harm. They lost country, liberty, were taken captive and made slaves; and when carried away into a foreign and barbarous land, were even on the point of being slain on account of the dream, without cause or object. [Daniel 2:13] What then? When they had entered in with Daniel, what prayed they? What said they? Dash down Nebuchadnezzar, pull down his diadem, hurl him from the throne? Nothing of this sort; but they desired "mercies of God." [Daniel 2:18. Septuagint] And when they were in the furnace, likewise. But not so ye: but when you suffer far less than they, and oftentimes justly, you cease not to vent ten thousand imprecations. And one says, 'Strike down my enemy as You overwhelmed the chariot of Pharaoh;' another, 'Blast his flesh;' another again, 'Requite it on his children.' Recognize ye not these words? Whence then is this your laughter? Do you see how laughable this is, when it is uttered without passion. And so all sin then discovers how vile it is, when you strip it of the state of mind of the perpetrator. Should thou remind one who has been angered of the words which he said in his passion, he will sink for shame and scorn himself and wish he had suffered a thousand punishments rather than those words to be his. And should you, when the embrace is over, bring the unchaste to the woman he sinned with, he too will turn away from her as disgusting. And so do ye, because you are not under the influence of the passion, laugh now. For worthy to be laughed at are they, and the words of drunken old gossips; and springing from a womanish littleness of soul. And yet Joseph, though he had been sold and made a slave, and had tenanted a prison, uttered not even then a bitter word against the authors of his sorrows. But what says he? "Indeed I was stolen away out of the land of the Hebrews;" [Genesis 40:15] and adds not by whom. For he feels more ashamed for the wickedness of his brethren, than they who wrought them. Such too ought to be our disposition, to grieve for them who wrong us more than they themselves do. For the hurt passes on to them. As then they who kick against nails, yet are proud of it, are fit objects of pity and lamentation on account of this madness; so they who wrong those that do them no evil, inasmuch as they wound their own souls, are fit objects for many moans and lamentations, not for curses. For nothing is more polluted than a soul that curses, or more impure than a tongue that offers such sacrifices. You are a man; vomit not forth the poison of asps. You are a man; become not a wild beast. For this was your mouth made, not that you should bite but that you should heal the wounds of others. 'Remember the charge I have given you,' says God, 'to pardon and forgive. But you beseech Me also to be a party to the overthrow of my own commandments, and devour your brother, and redden your tongue, as madmen do their teeth on their own members.' How, do you think, the devil is pleased and laughs, when he hears such a prayer? And how, God is provoked, and turns from and abhors you, when you beseech things like these? Than which, what can be more dangerous? For if none should approach the mysteries that has enemies: how must not he, that not only has, but also prays against them, be excluded even from the outer courts themselves? Thinking then on these things, and considering the Subject of the Sacrifice, that He was sacrificed for enemies; let us not have an enemy: and if we have, let us pray for him; that we too having obtained forgiveness of the sins we have committed, may stand with boldness at the tribunal of Christ; to whom be glory forever. Amen.

Source: Homily 5 on Second Corinthians