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1 Therefore seeing we have this ministry, as we have received mercy, we faint not; 2 But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. 3 But if our gospel be hid, it is hid to them that are lost: 4 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. 5 For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. 6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. 7 But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. 8 We are troubled on every side, yet not distressed; we are perplexed, but not in despair; 9 Persecuted, but not forsaken; cast down, but not destroyed; 10 Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. 11 For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. 12 So then death worketh in us, but life in you. 13 We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; 14 Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. 15 For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. 16 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. 17 For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 18 While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.
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[AD 220] Tertullian on 2 Corinthians 4:1
For what kind (of hypothesis) is it, that the very moment after making a largess of restoration to the privileges of ecclesiastical peace to an incestuous fornicator, he should forthwith have proceeded to accumulate exhortations about turning away from impurities, about pruning away of blemishes, about exhortations to deeds of sanctity, as if he had decreed nothing of a contrary nature just before? Compare, in short, (and see) whether it be his province to say, "Wherefore, having this ministration, in accordance with (the fact) that we have obtained mercy, we faint not; but renounce the secret things of disgrace," who has just released from condemnation one manifestly convicted of, not "disgrace" merely, but crime too: whether it be province, again, to excuse a conspicuous immodesty, who, among the counts of his own labours, after" straits and pressures," after" fasts and vigils," has named "chastity" also: whether it be, once more, his province to receive back into communion whatsoever reprobates, who writes, "For what society (is there) between righteousness and iniquity? what communion, moreover, between light and darkness? what consonance between Christ and Belial? or what part for a believer with an unbeliever? or what agreement between the temple of God and idols? "Will he not deserve to hear constantly (the reply); "And in what manner do you make a separation between things which, in the former part of your Epistle, by restitution of the incestuous one, you have joined? For by his restoration to concorporate unity with the Church, righteousness is made to have fellowship with iniquity, darkness has communion with light, Belial is consonant with Christ, and believer shares the sacraments with unbeliever.

Source: On Modesty
[AD 384] Ambrosiaster on 2 Corinthians 4:1
Paul attributes his perseverance not to human merit but to the mercy of God, which first cleanses a person, then makes him righteous, adopts him as a son of God and endows him with a glory like the glory of God’s own Son.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 4:1
This perseverance is to be attributed to God’s loving kindness, for not only do we not sink down under the weight of all our trials, but we even rejoice and speak boldly.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 8.1
[AD 407] John Chrysostom on 2 Corinthians 4:1-2
Therefore seeing we have this ministry, even as we obtained mercy we faint not, but we have renounced the hidden things of shame.

Seeing he had uttered great things and had set himself and all the faithful before Moses, aware of the height and greatness of what he had said, observe how he moderates his tone again. For it was necessary on account of the false Apostles to exalt his hearers also, and again to calm down that swelling; yet not to do it away, since this would be a trifler's part. Wherefore he manages this in another manner, by showing that not of their own merits was it, but all of the loving-kindness of God. Wherefore also he says, "Therefore seeing we have this ministry." For nothing more did we contribute, except that we became ministers, and made ourselves subservient to the things given by God. Wherefore he said not 'largess ,' nor 'supply ,' but 'ministry.' Nor was he contented with this even, but added, "as we obtained mercy." For even this itself, he says, the ministering to these things, is of mercy and loving-kindness. Yet it is mercy's to deliver from evils, not to give so many good things besides: but the mercy of God includes this also.

"We faint not." And this indeed is to be imputed to His loving-kindness. For the clause, "as we obtained mercy," take to be said with reference both to the "ministry," and to the words, "we faint not."  And observe how earnestly he endeavors to lower his own things. 'For,' says he, 'that one who has been counted worthy of such and so great things, and this from mercy only and loving-kindness, should show forth such labors, and undergo dangers, and endure temptations, is no great matter. Therefore we not only do not sink down, but we even rejoice and speak boldly.' For instance, having said, "we faint not," he added,

Source: Homily 8 on Second Corinthians
[AD 384] Ambrosiaster on 2 Corinthians 4:2
This is really an invitation. Just while he had been speaking about himself and his associates, Paul is now exhorting the Corinthians to lead a better life.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 395] Gregory of Nyssa on 2 Corinthians 4:2
Knowing Christ as the “true light,” “inaccessible” to falsehood, we learn this, namely, that it is necessary for our lives also to be illuminated by the rays of the true light. But virtues are the rays of “the Sun of Justice,” streaming forth for our illumination, through which we “lay aside the works of darkness,” so that we “walk becomingly as in the day,” and “we renounce those things which shame conceals.” By doing all things in the light, we become the light itself, so that it “shines” before others, which is the peculiar quality of light. And if we recognize Christ as “sanctification,” in whom every action is steadfast and pure, let us prove by our life that we ourselves stand apart, being ourselves true sharers of his name, coinciding in deed and not in word with the power of his sanctification.

Source: ON PERFECTION
[AD 407] John Chrysostom on 2 Corinthians 4:2
Some were “walking in craftiness.” They had a reputation for taking nothing, but in fact they took it and kept it secret. They had the seeming character of saints and apostles but were full of innumerable secret wickednesses. Paul takes nothing and calls the Corinthians as his witnesses. Likewise he does nothing wicked and asks them to testify to the truth of what he is saying.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 8.1
[AD 407] John Chrysostom on 2 Corinthians 4:2
"But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully."

And what are "the hidden things of shame?" We do not, he says, profess and promise great things, and in our actions show other things, as they do; wherefore also he said, "You look on things after the outward appearance;" but such we are as we appear, not having any duplicity, nor saying and doing such things as we ought to hide and veil over with shame and blushes. And to interpret this, he added, "not walking in craftiness." For what they considered to be praise, that he proves to be shameful and worthy of scorn. But what is, "in craftiness?" They had the reputation of taking nothing,, but they took and kept it secret; they had the character of saints and approved Apostles, but they were full of numberless evil things. But, says he, "we have renounced" these things: (for these are what he also calls the "hidden things of shame;" being such as we appear to be, and keeping nothing veiled over. And that not in this [our] life only, but also in the Preaching itself. For this is, "nor handling the word of God deceitfully."

"But by the manifestation of the truth."

Not by the countenance and the outward show, but by the very proof of our actions.

"Commending ourselves to every man's conscience."

For not to believers only, but also to unbelievers, we are manifest; lying open unto all that they may test our actions, as they may choose; and by this we commend ourselves, not by acting a part and carrying about a specious mask. We say then, that we take nothing, and we call you for witnesses; we say that we are conscious of no wickedness, and of this again we derive the testimony from you, not as they (sc. false Apostles) who, veiling over their things, deceive many. But we both set forth our life before all men; and we lay bare the Preaching, so that all comprehend it.

Then because the unbelievers knew not its power, he added, this is no fault of ours, but of their own insensibility. Wherefore also he says...

Source: Homily 8 on Second Corinthians
[AD 458] Theodoret of Cyrus on 2 Corinthians 4:2
Paul is talking here about circumcision, which the false apostles were covertly forcing on newly converted Gentiles.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 307
[AD 384] Ambrosiaster on 2 Corinthians 4:3
Unbelief casts darkness over the splendor of the power of God. This is especially true in the case of the Jews.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 4:3-4
"But if our Gospel is veiled, it is veiled in them that are lost; in whom the God of this world has blinded the eyes of the unbelieving."

As he said also before, "To some a savor from death unto death, to others a savor from life unto life," [2 Corinthians 2:16] so he says here too. But what is "the God of this world?" Those that are infected with Marcion's notions , affirm that this is said of the Creator, the just only, and not good; for they say that there is a certain God, just and not good. But the Manichees say that the devil is here intended, desiring from this passage to introduce another creator of the world besides the True One, very senselessly. For the Scripture uses often to employ the term God, not in regard of the dignity of that so designated, but of the weakness of those in subjection to it; as when it calls Mammon lord, and the belly god. But neither is the belly therefore God, nor Mammon Lord, save only of those who bow down themselves to them. But we assert of this passage that it is spoken neither of the devil nor of another creator, but of the God of the Universe, and that it is to be read thus; "God has blinded the minds of the unbelievers of this world." For the world to come has no unbelievers; but the present only. But if any one should read it even otherwise, as, for instance, "the God of this world;" neither does this afford any handle, for this does not show Him to be the God of this world only. For He is called "the God of Heaven," [Psalm 136:26, etc.] yet is He not the God of Heaven only; and we say, 'God of the present day;' yet we say this not as limiting His power to it alone. And moreover He is called the "God of Abraham, and the God of Isaac, and the God of Jacob;" [Exodus 3:6, etc.] and yet He is not the God of them alone. And one may find many other like testimonies in the Scriptures. How then "has" He "blinded" them? Not by working unto this end; away with the thought! But by suffering and allowing it. For it is usual with the Scripture so to speak, as when it says, "God gave them up unto a reprobate mind." For when they themselves first disbelieved, and rendered themselves unworthy to see the mysteries; He Himself also thereafter permitted it. But what did it behoove Him to do? To draw them by force, and reveal to those who would not see? But so they would have despised the more, and would not have seen either. Wherefore also he added,

"That the light of the Gospel of the glory of Christ should not dawn upon them."

Not that they might disbelieve in God, but that unbelief might not see what are the things within, as also He enjoined us, commanding not to "cast the pearls before the swine." [Matthew 7:6] For had He revealed even to those who disbelieve, their disease would have been the rather aggravated. For if one compel a man laboring under ophthalmia to look at the sunbeams, he the rather increases his infirmity. Therefore the physicians even shut them up in darkness, so as not to aggravate their disorder. So then here also we must consider that these persons indeed became unbelievers of themselves, but having become so, they no longer saw the secret things of the Gospel, God thenceforth excluding its beams from them. As also he said to the disciples, "Therefore I speak unto them in proverbs , [Matthew 13:13] because hearing they hear not." But what I say may also become clearer by an example; suppose a Greek, accounting our religion to be fables. This man then, how will he be more advantaged? By going in and seeing the mysteries, or by remaining without? Therefore he says, "That the light should not dawn upon them," still dwelling on the history of Moses. For what happened to the Jews in his case, this happens to all unbelievers in the case of the Gospel. And what is that which is overshadowed, and which is not illuminated unto them? Hear him saying, "That the light of the glorious Gospel of Christ who is the Image of God, should not dawn upon them." Namely, that the Cross is the salvation of the world, and His glory; that this Crucified One himself is about to come with much splendor; all the other things, those present, those to come, those seen, those not seen, the unspeakable splendor of the things looked for. Therefore also he said, "dawn," that you may not look for the whole here, for that which is [here] given is only, as it were, a little dawning of the Spirit. Therefore, also above as indicating this, he spoke of "savor;" [2 Corinthians 2:16] and again, "earnest," [2 Corinthians 1:25] showing that the greater part remains there.  But nevertheless all these things have been hidden from them; but had been hidden because they disbelieved first. Then to show that they are not only ignorant of the Glory of Christ, but of the Father's also, since they know not His, he added, "Who is the Image of God?" For do not halt at Christ only. For as by Him you see the Father, so if you are ignorant of His Glory, neither will you know the Father's.

Source: Homily 8 on Second Corinthians
[AD 425] Severian of Gabala on 2 Corinthians 4:3
It is veiled only to those who are unbelievers. It is not hidden from everyone, as the face of Moses was hidden from all Israel in the Old Testament..

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 202] Irenaeus on 2 Corinthians 4:4
As to their affirming that Paul said plainly in the Second .
In accordance with this word, therefore, does the apostle say, in the Second the] to the Corinthians: "In whom the this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ should shine

Source: Against Heresies Book IV
[AD 215] Clement of Alexandria on 2 Corinthians 4:4
Our Educator, O children, resembles his Father, God, whose Son he is. He is without sin, without blame.… God immaculate in human form, accomplishing his Father’s will. He is God the Word, who is in the bosom of the Father and also at the right hand of the Father, with even the nature of God. He it is who is the spotless image. We must try, then, to resemble Him in spirit as far as we are able.… Yet we must strive to the best of our ability to be as sinless as we can. There is nothing more important for us than first to be rid of sin and weakness and then to uproot any habitual sinful inclination. The highest perfection, of course, is never to sin in any least way, but this can be said of God alone. The next highest is never deliberately to commit wrong; this is the state proper to the man who possesses wisdom. In the third place comes not sinning except on rare occasions; this marks a man who is well educated. Finally, in the lowest degree we must place delaying in sin for a brief moment, but even this, for those who are called to recover their loss and repent, is a step on the path to salvation.

Source: CHRIST THE EDUCATOR 2.4
[AD 220] Tertullian on 2 Corinthians 4:4
The latter method has been adopted by Marcion, by reading the passage which follows, "in whom the God of this world," as if it described the Creator as the God of this world, in order that he may, by these words, imply that there is another God for the other world.

Source: Against Marcion Book V
[AD 220] Tertullian on 2 Corinthians 4:4
Now the countenance (or person ) of the Lord here is Christ. Wherefore the apostle said above: Christ, who is the image of God." Since Christ, then, is the person of the Creator, who said, "Let there be light," it follows that Christ and the apostles, and the gospel, and the veil, and Moses-nay, the whole of the dispensations-belong to the God who is the Creator of this world, according to the testimony of the clause (above adverted to), and certainly not to him who never said, "Let there be light.

Source: Against Marcion Book V
[AD 220] Tertullian on 2 Corinthians 4:4
Who then is he? Undoubtedly he who has raised up "children of disobedience" against the Creator Himself ever since he took possession of that "air" of His; even as the prophet makes him say: "I will set my throne above the stars; ... I will go up above the clouds; I will be like the Most High." This must mean the devil, whom in another passage (since such will they there have the apostle's meaning to be) we shall recognize in the appellation the god of this world. For he has filled the whole world with the lying pretence of his own divinity.

Source: Against Marcion Book V
[AD 220] Tertullian on 2 Corinthians 4:4
For if it is a Christian who, after wandering far from his Father, squanders, by living heathenishly, the "substance" received from God his Father,-(the substance), of course, of baptism-(the substance), of course, of the Holy Spirit, and (in consequence) of eternal hope; if, stripped of his mental "goods," he has even handed his service over to the prince of the world -who else but the devil?-and by him being appointed over the business of "feeding swine"-of tending unclean spirits, to wit-has recovered his senses so as to return to his Father,-the result will be, that, not adulterers and fornicators, but idolaters, and blasphemers, and renegades, and every class of apostates, will by this parable make satisfaction to the Father; and in this way (it may) rather (be said that) the whole "substance" of the sacrament is most truly wasted away.

Source: On Modesty
[AD 253] Origen of Alexandria on 2 Corinthians 4:4
For the Son of God is Word and Righteousness. But every sinner is under the tyranny of the prince of this age, since every sinner is made a friend of the present evil age. For he does not hand himself over to the One who gave “himself for our sins to deliver us from the present evil age” and to deliver us “according to the will of our God and Father,” according to the verse in the letter to the Galatians. And the one who by voluntary sin is under the tyranny of the prince of this age is also ruled by sin. That is why we are commanded by Paul no longer to be subjected to sin that wishes to rule over us. We are so ordered through the following words, “Let not sin therefore reign in your mortal bodies, to make you obey their passions.”.

Source: ON PRAYER 25.1
[AD 253] Origen of Alexandria on 2 Corinthians 4:4
But if anyone dares to attribute corruption of substance to what was made according to the image and likeness of God, in my opinion he extends the charge of impiety also to the Son of God himself, since he is also called in Scripture “the image of God.” At least the one who holds the opinion will certainly find fault with the authority of Scripture, which says that humanity was made after the image of God. And the traces of the divine image are clearly recognized not through the likeness of the body, which undergoes corruption, but through the intelligence of the soul, its righteousness, temperance, courage, wisdom, discipline, and through the entire chorus of virtues that are present in God by substance and can be in humankind through effort and the imitation of God. The Lord points this out in the Gospel when He says, “Be merciful, even as your Father is merciful” and “Be perfect, as your Father is perfect.” Consequently, it is quite clear that in God all these virtues can never enter or leave, but they are acquired by us little by little and one by one.

Source: ON FIRST PRINCIPLES 4.10
[AD 325] Lucius Caecilius Firmianus Lactantius on 2 Corinthians 4:4
In man, those things which belong to God occupy the higher part, namely the soul, which has dominion over the body; but those which belong to the devil occupy the lower.
He plainly prohibited them from doing that which He knew that they would do, that they might entertain no hope of pardon. Therefore, while they abode among men, that most deceitful ruler
[AD 384] Ambrosiaster on 2 Corinthians 4:4
Paul is saying that God dims the sight of worldly people because they are hostile to the faith of Christ. He is giving them what they want, since it is because they are hostile and tell lies that they move further toward not being able to believe what they do not want to believe. Commentary on Paul’s Epistles.
[AD 390] Gregory of Nazianzus on 2 Corinthians 4:4
And the Image, as of one substance with him, and because he is of the Father, and not the Father of him. For this is of the nature of an image, to be the reproduction of its archetype and of that whose name it bears; only that there is more here. For in ordinary language an image is a motionless representation of that which has motion, but in this case it is the living reproduction of the living one and is more exactly like than was Seth to Adam26 or any son to his father.

Source: THEOLOGICAL ORATION 4.20
[AD 398] Didymus the Blind on 2 Corinthians 4:4
Every unbeliever is of this world. No one who has overcome it and been deemed worthy of the world to come is blinded in his understanding, for his eyes have been enlightened.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 407] John Chrysostom on 2 Corinthians 4:4
The “god of this world” may refer neither to the devil nor to another creator, as the Manichaeans say, but to the God of the universe, who has blinded the minds of the unbelievers of this world. In the world to come there are no unbelievers, only in this one.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 8.2
[AD 418] Pelagius on 2 Corinthians 4:4
The god of this world may be understood to be the devil, on the ground that he has claimed to rule over unbelievers. Or, on account of the attacks of the heretics it may be understood to mean that God has blinded the minds of unbelievers precisely because of their unbelief.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 4
[AD 420] Jerome on 2 Corinthians 4:4
What is the face of God like? As his image, certainly, for as the apostle says, the image of the Father is the Son. With his image, therefore, may he shine upon us, that is, may he shine his image, the Son, upon us in order that he himself may shine upon us, for the light of the Father is the light of the Son. He who sees the Father sees also the Son, and he who sees the Son sees also the Father. Where there is no diversity between glory and glory, there glory is one and the same.

Source: HOMILY 6 ON PSALM 66 (67)
[AD 458] Theodoret of Cyrus on 2 Corinthians 4:4
Paul is saying that unbelief is limited to this world, because in the next life the truth will be plain to everyone.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 308
[AD 500] Desert Fathers on 2 Corinthians 4:4
A hermit said, ‘When the donkey’s eyes are covered it walks round the mill-wheel. If you uncover its eyes, it will not go on walking in the circle. So if the devil succeeds in covering a man’s eyes, he leads him into every kind of sin. But if the man’s eyes are uncovered, he can more easily escape.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 384] Ambrosiaster on 2 Corinthians 4:5
In expressing himself humbly, Paul spoke in a way which was designed to show that he was not preaching the gospel for his own advantage but for the glory of the Lord Christ, to whom he is obedient.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 395] Gregory of Nyssa on 2 Corinthians 4:5
And the apostle: “For we preach not ourselves but Jesus Christ as Lord, and ourselves merely as your servants in Jesus.” Knowing, then, the fruits of humility and the penalty of conceit, imitate the Master by loving one another and do not shrink from death or any other punishment for the good of each other. But the way which God entered upon for you, do you enter upon for him, proceeding with one body and one soul to the invitation from above, loving God and each other. For love and fear of the Lord are the first fulfillment of the law.

Source: ON THE CHRISTIAN MODE OF LIFE
[AD 398] Didymus the Blind on 2 Corinthians 4:5
It is not we but he who enables our faith, accepting us and judging us by it.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 407] John Chrysostom on 2 Corinthians 4:5
I am a servant. I am but a minister of those who receive the gospel, transacting everything for Another, and for his glory doing what I do. In warring against me you throw down what is God’s.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 8.3
[AD 407] John Chrysostom on 2 Corinthians 4:5
"For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake."

And what is the nature of the connection there? What has this in common with what has been said? He either hints at them as exalting themselves, and persuading the disciples to name themselves after them: as he said in the former Epistle, "I am of Paul and I of Apollos;" or else another thing of the gravest character. What then is this? Seeing that they waged fierce war against them, and plotted against them on every side; 'Is it,' he says, 'with us ye fight and war? [Nay but] with Him that is preached by us, "for we preach not ourselves." I am a servant, I am [but] a minister even of those who receive the Gospel, transacting every thing for Another, and for His glory doing whatsover I do. So that in warring against me you throw down what is His. For so far am I from turning to my own personal advantage any part of the Gospel, that I will not refuse to be even your servant for Christ's sake; seeing it seemed good to Him so to honor you, seeing He so loved you and did all things for you.' Wherefore also he says, "and ourselves your servants for Christ's sake." Do you see a soul pure from glory? 'For in truth,' says he, 'we not only do not take to ourselves anything of our Master's, but even to you we submit ourselves for His sake.'

Source: Homily 8 on Second Corinthians
[AD 220] Tertullian on 2 Corinthians 4:6
Now he did not observe how much this clause of the sentence made against him: "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to (give) the light of the knowledge (of His glory) in the face of (Jesus) Christ." Now who was it that said; "Let there be light? " And who was it that said to Christ concerning giving light to the world: "I have set Thee as a light to the Gentiles" -to them, that is, "who sit in darkness and in the shadow of death? " (None else, surely, than He), to whom the Spirit in the Psalm answers, in His foresight of the future, saying, "The light of Thy countenance, O Lord, hath been displayed upon us.

Source: Against Marcion Book V
[AD 220] Tertullian on 2 Corinthians 4:6
Now, if you will examine the words which precede the passage where mention is made of the outward and the inward man, will you not discover the whole truth, both of the dignity and the hope of the flesh? For, when he speaks of the "light which God hath commanded to shine in our hearts, to give the light of the knowledge of the glory of the Lord in the person of Jesus Christ," and says that "we have this treasure in earthen vessels," meaning of course the flesh, which is meant-that the flesh shall be destroyed, because it is "an earthen vessel," deriving its origin from clay; or that it is to be glorified, as being the receptacle of a divine treasure? Now if that true light, which is in the person of Christ, contains in itself life, and that life with its light is committed to the flesh, is that destined to perish which has life entrusted to it? Then, of course, the treasure will perish also; for perishable things are entrusted to things which are themselves perishable, which is like putting new wine into old bottles.

Source: On the Resurrection of the Flesh
[AD 311] Methodius of Olympus on 2 Corinthians 4:6
So also the mercies of God entirely dissolve death, and assist the human race, and nourish the light of the heart.

Source: Methodius Discourse X. Domnina
[AD 325] Lucius Caecilius Firmianus Lactantius on 2 Corinthians 4:6
Because He was made from the earth. Finally, Plato says that the human form
[AD 397] Ambrose of Milan on 2 Corinthians 4:6
But does anyone deny that the Godhead of the eternal Trinity is to be adored, when the Scriptures also set forth the inexplicable majesty of the divine Trinity, as the apostle says elsewhere: “For the God who commanded the light to shine out of darkness has shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Christ Jesus?” … Who is it, then, who shined that we might know God in the face of Christ Jesus? For he said: “God shined,” that the glory of God might be known in the face of Jesus Christ. Who else do we think but the Spirit who was made manifest? Or who else is it but the Holy Spirit, to whom the power of the Godhead is referred? For those who exclude the Spirit must introduce another to receive with the Father and the Son the glory of the Godhead.

Source: On the Holy Spirit 3.12.86. 88
[AD 407] John Chrysostom on 2 Corinthians 4:6
Do you see how Paul shows the glory of Moses flashing with added luster to those who want to see it? It shines in our hearts, he says, just as it shone on the face of Moses. First he reminds them of what was made at the beginning of creation, and then he shows that this renewed creation is greater.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 8.3
[AD 407] John Chrysostom on 2 Corinthians 4:6
"Seeing it is God that said, Light shall shine out of darkness, who shined in your hearts."

Do you see how again to those who were desirous of seeing that surpassing glory, I mean that of Moses, he shows it flashing with added lustre ? 'As upon the face of Moses, so also has it shined unto your hearts,' he says. And first, he puts them in mind of what was made in the beginning of the Creation, sensible light and darkness sensible, showing that this creation is greater. And where commanded He light to shine out of darkness? In the beginning and in prelude to the Creation; for, says he, "Darkness was upon the face of the deep. And God said, Let there be light, and there was light." Howbeit then indeed He said, "Let it be, and it was:" but now He said nothing, but Himself became Light for us. For he said not, 'has also now commanded,' but "has" Himself "shined." Therefore neither do we see sensible objects by the shining of this Light, but God Himself through Christ. Do you see the invariableness in the Trinity? For of the Spirit, he says, "But we all with unveiled face reflecting in a mirror the glory of the Lord, are transformed into the same image from glory to glory even as from the Lord the Spirit." [2 Corinthians 3:18] And of the Son; "That the light of the glorious Gospel of Christ, Who is the Image of God, should not dawn upon them." [2 Corinthians 4:4] And of the Father; "He that said Light shall shine out of darkness shined in your hearts, to give the light of the knowledge of the glory of God in the face of Christ." For as when he had said, "Of the Gospel of the glory of Christ," he added, "Who is the Image of God," showing that they were deprived of His glory also; So after saying, "the knowledge of God," he added, in the face of Christ,' to show that through Him we know the Father, even as through the Spirit also we are brought unto Him.

Source: Homily 8 on Second Corinthians
[AD 458] Theodoret of Cyrus on 2 Corinthians 4:6
Since the divine nature is invisible and always remains so, it is seen for what it is in the humanity of Jesus Christ which shines with divine light and sends out its rays.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 309
[AD 649] Sahdona the Syrian on 2 Corinthians 4:6
Our hearts had been submerged in darkness.

Source: BOOK OF PERFECTION 64
[AD 649] Sahdona the Syrian on 2 Corinthians 4:6
We should accordingly worship and glorify him who raised our dust to such state, recounting ceaselessly the holiness of him who mingled our spirit with his Spirit and mixed into our bodies the gift of his grace, causing the fire of his Holy Spirit to burst into flame in us. For “he has shone out in our hearts” which had been submerged in darkness.

Source: BOOK OF PERFECTION
[AD 700] Isaac of Nineveh on 2 Corinthians 4:6
When the apostle said, “God, who commanded the light to shine out of the darkness, has shined in our hearts,” he referred to the resurrection. He showed this resurrection to be the exodus from the old state which in the likeness of Sheol incarcerates a person where the light of the gospel will not shine mystically upon him. This breath of life shines through hope in the resurrection. By it the dawning of divine wisdom shines in the heart, so that a person should become new, having nothing of the old.

Source: ASCETICAL HOMILIES 37
[AD 215] Clement of Alexandria on 2 Corinthians 4:7
And they rave about the carcase, which they despise as weak, being blind to the wealth within; knowing not what a "treasure in an earthen vessel"

Source: Clement of Alexandria Who is the Rich Man that Shall Be Saved?
[AD 220] Tertullian on 2 Corinthians 4:7
Since therefore he said, that the Gentiles were without God, whilst their god was the devil, not the Creator, it is clear that he must be understood to be the lord of this world, whom the Gentiles received as their god-not the Creator, of whom they were in ignorance. But how does it happen, that "the treasure which we have in these earthen vessels of ours" should not be regarded as belonging to the God who owns the vessels? Now since God's glory is, that so great a treasure is contained in earthen vessels, and since these earthen vessels are of the Creator's make, it follows that the glory is the Creator's; nay, since these vessels of His smack so much of the excellency of the power of God, that power itself must be His also! Indeed, all these things have been consigned to the said "earthen vessels" for the very purpose that His excellence might be manifested forth.

Source: Against Marcion Book V
[AD 220] Tertullian on 2 Corinthians 4:7
How shall we observe that principle, if in our loathing we shall not loathe revenge? What honour, moreover, shall we be offering to the Lord God, if we arrogate to ourselves the arbitrament of vengeance? We are corrupt -earthen vessels. With our own servant-boys, if they assume to themselves the right of vengeance on their fellow-servants, we are gravely offended; while such as make us the offering of their patience we not only approve as mindful of humility, of servitude, affectionately jealous of the right of their lord's honour; but we make them an ampler satisfaction than they would have pre-exacted for themselves.

Source: Of Patience
[AD 253] Origen of Alexandria on 2 Corinthians 4:7
But just as divine providence is not proved to be a fiction, particularly for those who are convinced of its existence, because its workings and arrangements are beyond the comprehension of human minds, so neither will the divine inspiration of holy Scripture, which extends through its entire body, be supposed to be nonexistent because the weakness of our understanding cannot discover the deep and hidden thoughts in every sentence. For the treasure of divine wisdom is concealed in vessels of poor and humble words, as the apostle points out when he says: “We have this treasure in earthen vessels, that the greatness of the divine power may shine forth the more,” when no taint of human eloquence is mingled with the truth of the doctrines.

Source: ON FIRST PRINCIPLES 4.1
[AD 384] Ambrosiaster on 2 Corinthians 4:7
By treasure, Paul meant the sacrament of God in Christ, which is made manifest to believers but which has been concealed from unbelievers with a veil. Just as a treasure is put in a hidden place, the sacrament of God is hidden within a person, in his heart. The reference to earthen vessels is an allusion to the weakness of human nature, which can do nothing unless empowered by God.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 4:7
Both the greatness of the things given and the weakness of them that receive show the power of God, who not only gave great things but also gave them to those who are little. He used the term earthen in allusion to the frailty of our mortal nature and to declare the weakness of our flesh. For it is no better than earthenware, which is soon damaged and destroyed by death, disease and even variations of temperature. The power of God is most conspicuous when it performs mighty works by using vile and lowly things.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 8.3
[AD 407] John Chrysostom on 2 Corinthians 4:7
"But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves."

For seeing he had spoken many and great things of the unspeakable glory, lest any should say, 'And how enjoying so great a glory remain we in a mortal body?' he says, that this very thing is indeed the chiefest marvel and a very great example of the power of God, that an earthen vessel has been enabled to bear so great a brightness and to keep so high a treasure. And therefore as admiring this, he said, "That the exceeding greatness of the power may be of God, and not from ourselves;" again alluding to those who gloried in themselves. For both the greatness of the things given and the weakness of them that receive show His power; in that He not only gave great things, but also to those who are little. For he used the term "earthen" in allusion to the frailty of our mortal nature, and to declare the weakness of our flesh. For it is nothing better constituted than earthenware; so is it soon damaged, and by death and disease and variations of temperature and ten thousand other things easily dissolved. And he said these things both to take down their inflation, and to show to all that none of the things we hold is human. For then is the power of God chiefly conspicuous, when by vile it works mighty things. Wherefore also in another place He said, "For My power is made perfect in weakness." [2 Corinthians 12:9] And indeed in the Old [Testament] whole hosts of barbarians were turned to flight by gnats and flies, wherefore also He calls the caterpillar His mighty force ; [Joel 2:25] and in the beginning, by only confounding tongues, He put a stop to that great tower in Babylon. And in their wars too, at one time, He routed innumerable hosts by three hundred men; at another He overthrew cities by trumpets; and afterwards by a little and poor stripling, David, He turned to flight the whole army of barbarians. So then here also, sending forth twelve only He overcame the world; twelve, and those, persecuted, warred against.

Let us then be amazed at the Power of God, admire, adore it. Let us ask Jews, let us ask Greeks, who persuaded the whole world to desert from their fathers' usages, and to go over to another way of life? The fisherman, or the tentmaker? The publican, or the unlearned and ignorant? And how can these things stand with reason, except it were Divine Power which achieves all by their means? And what too did they say to persuade them?  'Be baptized in the Name of The Crucified.' Of what kind of man ? One they had not seen nor looked upon. But nevertheless saying and preaching these things, they persuaded them that they who gave them oracles, and whom they had received by tradition from their forefathers, were no Gods: while this Christ, He Who was nailed [to the wood,] drew them all unto Himself. And yet that He was indeed crucified and buried, was manifest in a manner to all; but that He was risen again, none save a few saw. But still of this too they persuaded those who had not beheld; and not that He rose again only, but that He ascended also into Heaven, and comes to judge quick and dead. Whence then the persuasiveness of these sayings, tell me? From nothing else than the Power of God. For, in the first place, innovation itself was offensive to all; but when too one innovates in such things, the matter becomes more grievous: when one tears up the foundations of ancient custom, when one plucks laws from their seat. And besides all this, neither did the heralds seem worthy of credit, but they were both of a nation hated among all men, and were timorous and ignorant. Whence then overcame they the world? Whence cast they out you, and those your forefathers who were reputed to be philosophers, along with their very gods? Is it not quite evident that it was from having God with them? For neither are these successes of human, but of some divine and unspeakable, power. 'No,' says one, 'but of witchcraft.' Then certainly ought the power of the demons to have increased and the worship of idols to have extended. How then have they been overthrown and have vanished, and our things the reverse of these? So that from this even it is manifest that what was done was the decree of God; and not from the Preaching only, but also from the title of life itself. For when was virginity so largely planted every where in the world? When contempt of wealth, and of life, and of all things besides? For such as were wicked and wizards, would have effected nothing like this, but the contrary in all respects: while these introduced among us the life of angels; and not introduced merely, but established it in our own land, in that of the barbarians, in the very extremities of the earth. Whence it is manifest that it was the power of Christ every where that effected all, which every where shines, and swifter than any lightning illumines the hearts of men. All these things, then, considering, and accepting what has been done as a clear proof of the promise of the things to come, worship with us the invincible might of The Crucified, that you may both escape the intolerable punishments, and obtain the everlasting kingdom; of which may all we partake through the grace and love towards men of our Lord Jesus Christ; to Whom be glory world without end. Amen.

Source: Homily 8 on Second Corinthians
[AD 420] Jerome on 2 Corinthians 4:7
We have a treasure in such vessels of clay. There are many who construe this last expression in reference to the body and to the Holy Spirit, meaning, of course, that we possess a treasure in earthen vessels. There is certainly that interpretation, but I think the better treasury-concept is that we have a most precious treasure in vessels of clay symbolizing the homely words of the Scripture.

Source: HOMILY 11 ON PSALM 77 (78)
[AD 420] Jerome on 2 Corinthians 4:7
Every word of Scripture is a symbol all its own. These rustic words that persons of every age ponder over are packed full of mystical meaning. “But we carry this treasure in vessels of clay”; we have a divine treasury of meaning in the most ordinary words.

Source: HOMILY 20 ON PSALM 90 (91)
[AD 215] Clement of Alexandria on 2 Corinthians 4:8
Only let us preserve free-will and love: "troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed."

Source: Clement of Alexandria Stromata Book IV
[AD 220] Tertullian on 2 Corinthians 4:8
Rather, dishonour and weakness will accrue to him, because the earthen vessels with which he had nothing to do have received all the excellency! Well, then, if it be in these very earthen vessels that he tells us we have to endure so great sufferings, in which we bear about with us the very dying of God, (Marcion's) god is really ungrateful and unjust, if he does not mean to restore this same I substance of ours at the resurrection, wherein so much has been endured in loyalty to him, in which Christ's very death is borne about, wherein too the excellency of his power is treasured.

Source: Against Marcion Book V
[AD 220] Tertullian on 2 Corinthians 4:8
He also says, in verses occurring in a previous part of the epistle: "Our condition is such, that we are troubled on every side, yet not distressed; and are in need, but not in utter want; since we are harassed by persecutions, but not forsaken; it is such that we are east down, but not destroyed; always bearing about in our body the dying of Christ." "But though," says he, "our outward man perisheth"-the flesh doubtless, by the violence of persecutions-"yet the inward man is renewed day by day"-the soul, doubtless, by hope in the promises.

Source: Scorpiace
[AD 253] Origen of Alexandria on 2 Corinthians 4:8
For God delivers us from afflictions not when we are no longer in affliction (… Paul says “we are afflicted in every way,” as though there were never a time when we were not afflicted), but when in our affliction we are not crushed because of God’s help. “To be afflicted,” according to a colloquial usage of the Hebrews, has the meaning of a critical circumstance that happens to us without our free choice, while “to be crushed” implies our free choice and that it has been conquered by affliction and given into its power. And so Paul is right when he says, “We are afflicted in every way but not crushed.”

Source: ON PRAYER 30.1
[AD 253] Origen of Alexandria on 2 Corinthians 4:8
And unless we understand something that has escaped the notice of the many concerning praying not to enter into temptation, it is time to say that the apostles sometimes prayed and were not heard. How many thousand sufferings did they experience throughout their lifetimes with far greater labors, with far more beatings, with countless imprisonments, and often near death? Paul on his own received at the hands of the Jews the forty lashes less one, was beaten with rods three times, was stoned once, was shipwrecked three times, was adrift at sea a night and a day. He was in every way afflicted, perplexed, persecuted and struck down.

Source: ON PRAYER 29.4
[AD 407] John Chrysostom on 2 Corinthians 4:8
The afflictions come not only from enemies but even from our own households and friends. These things are permitted by God, not for our defeat but for our discipline.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 9.1
[AD 407] John Chrysostom on 2 Corinthians 4:8-9
We are pressed on every side, yet not straitened; perplexed, yet not unto despair; pursued, yet not forsaken.

He still dwells upon proving that the whole work is to be ascribed to the power of God, repressing the highmindedness of those that glory in themselves. 'For not this only,' says he, 'is marvelous, that we keep this treasure in earthen vessels, but that even when enduring ten thousand hardships, and battered on every side, we [still] preserve and lose it not. Yet though there were a vessel of adamant, it would neither have been strong enough to carry so vast a treasure, nor have sufficed against so many machinations; yet, as it is, it both bears it and suffers no harm, through God's grace.' For, "we are pressed on every side," says he, "but not straitened." What is, "on every side?"

'In respect of our foes, in respect of our friends, in respect of necessaries, in respect of other needs, by them which be hostile, by them of our own household.' "Yet not straitened." And see how he speaks contrarieties, that thence also he may show the strength of God. For, "we are pressed on every side, yet not straitened," says he; "perplexed, yet not unto despair;" that is, 'we do not quite fall off. For we are often, indeed, wrong in our calculations , and miss our aim, yet not so as to fall away from what is set before us: for these things are permitted by God for our discipline, not for our defeat.'

2 Corinthians 4:9. "Pursued, yet not forsaken; smitten down, yet not destroyed." For these trials do indeed befal, but not the consequences of the trials. And this indeed through the power and Grace of God. In other places indeed he says that these things were permitted in order both to their own humble-mindedness, and to the safety of others: for "that I should not be exalted overmuch, there was given to me a thorn," [2 Corinthians 12:7] he says: and again, "Lest any man should account of me above that which he sees me to be, or hears from me;" and in another place again, "that we should not trust in ourselves:" [2 Corinthians 1:9] here, however, that the power of God might be manifested. Do you see how great the gain of his trials? For it both showed the power of God, and more disclosed His grace. For, says He, "My grace is sufficient for you." [2 Corinthians 12:9] It also anointed them unto lowliness of mind, and prepared them for keeping down the rest, and made them to be more hardy. "For patience," says he, "works probation, and probation hope." [Romans 5:4] For they who had fallen into ten thousand dangers and through the hope they had in God had been recovered , were taught to hold by it more and more in all things.

Source: Homily 9 on Second Corinthians
[AD 458] Theodoret of Cyrus on 2 Corinthians 4:8
If none of these things ever happened, the greatness of God’s power would never be revealed.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 310
[AD 384] Ambrosiaster on 2 Corinthians 4:9
God was with them, like a shepherd, when they were in need. He looked after their interests, so that their enemies would not get the better of them.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 202] Irenaeus on 2 Corinthians 4:10
For if we who live are delivered unto death for Jesus' sake, it is that the life of Jesus may also be manifested in our mortal flesh."

Source: Against Heresies Book V
[AD 220] Tertullian on 2 Corinthians 4:10
Rather, dishonour and weakness will accrue to him, because the earthen vessels with which he had nothing to do have received all the excellency! Well, then, if it be in these very earthen vessels that he tells us we have to endure so great sufferings, in which we bear about with us the very dying of God, (Marcion's) god is really ungrateful and unjust, if he does not mean to restore this same I substance of ours at the resurrection, wherein so much has been endured in loyalty to him, in which Christ's very death is borne about, wherein too the excellency of his power is treasured. For he gives prominence to the statement, "That the life also of Christ may be manifested in our body," as a contrast to the preceding, that His death is borne about in our body.

Source: Against Marcion Book V
[AD 220] Tertullian on 2 Corinthians 4:10
For he gives prominence to the statement, "That the life also of Christ may be manifested in our body," as a contrast to the preceding, that His death is borne about in our body.

Source: Against Marcion Book V
[AD 220] Tertullian on 2 Corinthians 4:10
When also he adds, "Always bearing about in our body the dying of the Lord Jesus Christ" what sort of substance is that which, after (being called) the temple of God, can now be also designated the tomb of Christ? But why do we bear about in the body the dying of the Lord? In order, as he says, "that His life also may be manifested.

Source: On the Resurrection of the Flesh
[AD 384] Ambrosiaster on 2 Corinthians 4:10
Christ himself shares in the death of martyrs. Their sufferings are his sufferings. His life is made manifest in their bodies. Their sufferings are evidence of the fact that they are prepared to receive the life to come which Christ promised.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 4:10
What is the death of Jesus which they carried about with them? It is the daily deaths which they died, by which the resurrection also was shown. This is another reason for the trials, that Christ’s life might be manifested in human bodies. What looks like weakness and destitution in fact proclaims his resurrection.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 9.1
[AD 407] John Chrysostom on 2 Corinthians 4:10
"Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus may be manifested in our body."

And what is the "dying of the Lord Jesus," which they bare about? Their daily deaths by which also the resurrection was showed. 'For if any believe not,' he says, 'that Jesus died and rose again, beholding us every day die and rise again, let him believe henceforward in the resurrection.' Do you see how he has discovered yet another reason for the trials? What then is this reason? "That his life also may be manifested in our body." He says, 'by snatching us out of the perils. So that this which seems a mark of weakness and destitution, this, [I say,] proclaims His resurrection. For His power had not so appeared in our suffering no unpleasantness, as it is now shown in our suffering indeed, but without being overcome.'

Source: Homily 9 on Second Corinthians
[AD 202] Irenaeus on 2 Corinthians 4:11
And, "That the life of Jesus may be made manifest in our mortal flesh; "
[AD 220] Tertullian on 2 Corinthians 4:11
Now of what life of Christ does he here speak? Of that which we are now living? Then how is it, that in the words which follow he exhorts us not to the things which are seen and are temporal, but to those which are not seen and are eternal -in other words, not to the present, but to the future? But if it be of the future life of Christ that he speaks, intimating that it is to be made manifest in our body, then he has clearly predicted the resurrection of the flesh.

Source: Against Marcion Book V
[AD 220] Tertullian on 2 Corinthians 4:11
But lest any one should here object, that the life of Jesus has even now to be manifested in our body by the discipline of holiness, and patience, and righteousness, and wisdom, in which the Lord's life abounded, the most provident wisdom of the apostle inserts this purpose: "For we which live are alway delivered unto death for Jesus' sake, that His life may be manifested in our mortal body." In us, therefore, even when dead, does he say that this is to take place in us.

Source: On the Resurrection of the Flesh
[AD 384] Ambrosiaster on 2 Corinthians 4:11
Paul is saying that Christians are not afraid to die because they have the promise of resurrection.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 4:11
"For we which live are also delivered unto death for Jesus' sake, that the life also of Jesus may be manifested in us in our mortal flesh."

For every where when he has said anything obscure, he interprets himself again. So he has done here also, giving a clear interpretation of this which I have cited. 'For therefore, "we are delivered,"' he says, 'in other words, we bear about His dying that the power of His life may be made manifest, who permits not mortal flesh, though undergoing so great sufferings, to be overcome by the snowstorm of these calamities.' And it may be taken too in another way. How? As he says in another place, "If we die with him, we shall also live with Him." [2 Timothy 2:11] 'For as we endure His dying now, and choose while living to die for His sake: so also will he choose, when we are dead, to beget us then unto life. For if we from life come into death, He also will from death lead us by the hand into life.'

Source: Homily 9 on Second Corinthians
[AD 418] Pelagius on 2 Corinthians 4:11
We do not suffer because of doing wrong but for the sake of the body of Christ, which is the church. He suffered for us so that his life, which is eternal, might be made manifest in our mortal bodies, so that they too might become immortal.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 4
[AD 384] Ambrosiaster on 2 Corinthians 4:12
Paul is saying this because he and Timothy were being threatened with death for their sakes. By preaching to the Gentiles they had stirred up hatred from both Jews and Gentiles, risking even death.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 4:12
We bear about his dying that the power of his life may be manifest.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 9.1
[AD 407] John Chrysostom on 2 Corinthians 4:12
"So then death works in us, but life in you."

Speaking no more of death in the strict sense , but of trials and of rest. 'For we indeed,' he says, 'are in perils and trials, but you in rest; reaping the life which is the fruit of these perils. And we indeed endure the dangerous, but you enjoy the good things; for you undergo not so great trials.'

Source: Homily 9 on Second Corinthians
[AD 258] Novatian on 2 Corinthians 4:13
It is one and the same Spirit who is in the prophets and in the apostles. However, the Spirit dwelt in the prophets sporadically, whereas he abides in believers forever.

Source: ON THE TRINITY 29.6
[AD 258] Novatian on 2 Corinthians 4:13
Accordingly the apostle Paul says: “Since we have the same spirit, as shown in that which is written: ‘I believed, and so I spoke,’ we also believe and so we speak.” Therefore, it is one and the same Spirit who is in the prophets and in the apostles. He was, however, in the former only for a while; whereas he abides in the latter forever. In other words, he is in the prophets but not to remain always in them; in the apostles, that he might abide in them forever. He has been apportioned to the former in moderation; to the latter, he has been wholly poured out. He was sparingly given to the one; upon the other, lavishly bestowed.

Source: ON THE TRINITY 29.5-6
[AD 407] John Chrysostom on 2 Corinthians 4:13
Paul reminds us of a psalm which abounds in heavenly wisdom and is especially fitted to encourage us in dangers. The psalmist uttered these words when he was in great danger, from which there was no possibility of escape except in the power of God. In similar circumstances, Paul says that we who have the same Spirit will be comforted likewise. Thus he shows that there is a great harmony between the Old and the New Testaments; it is the same Spirit at work in both. The men of old were in danger, just as we are. Like them, we must find a solution through faith and hope.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 9.2
[AD 407] John Chrysostom on 2 Corinthians 4:13
"But having the same spirit of faith, according to that which is written, I believed, and therefore did I speak; we also believe, and therefore also we speak; that He which raised up the Lord Jesus, shall raise up us also by Jesus." [Psalm 116:10]

He has reminded us of a Psalm which abounds in heavenly wisdom , and is especially fitted to encourage in dangers. For this saying that just man uttered when he was in great dangers, and from which there was no other possibility of recovery than by the aid of God. Since then kindred circumstances are most effective in comforting, therefore he says, "having the same Spirit;" that is, 'by the same succor by which he was saved, we also are saved; by the Spirit through which he spoke, we also speak.' Whence he shows, that between the New and Old Covenants great harmony exists, and that the same Spirit wrought in either; and that not we alone are in dangers, but all those of old were so too; and that we must find a remedy through faith and hope, and not seek at once to be released from what is laid upon us. For having showed by arguments the resurrection and the life, and that the danger was not a mark of helplessness or destitution; he thenceforward brings in faith also, and to it commits the whole. But still of this also, he furnishes a proof, the resurrection, namely, of Christ, saying, "we also believe, and therefore also we speak." What do we believe? Tell me.

Source: Homily 9 on Second Corinthians
[AD 418] Pelagius on 2 Corinthians 4:13
Here Paul is attacking those who have believed in false apostles, who claimed that Paul was suffering because he had little faith. According to them, faith ought to guarantee that there will be no suffering at all. But Paul shows that, on the contrary, he has endured all things precisely because of his faith.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 4
[AD 430] Augustine of Hippo on 2 Corinthians 4:13
Moreover, our Mediator, when revealed to us, wished the sacrament of our regeneration to be manifest. But for the just men of old it was something hidden, although they also were to be saved by the same faith which was to be revealed in its own time. For we do not dare to prefer the faithful of our own time to the friends of God by whom those prophecies were to be made, since God so announced himself as the God of Abraham, the God of Isaac, the God of Jacob, as to give himself that name forever. If the belief is correct that circumcision served instead of baptism in the saints of old, what shall be said of those who pleased God before this was commanded, except that they pleased him by faith, because, as it is written in Hebrews: “Without faith it is impossible to please God”? “But having the same spirit of faith,” says the apostle, “as it is written: I believed, for which cause I have spoken, we also believe, for which reason we also speak.” He would not have said “the same” unless this very spirit of faith was also theirs. For, just as they, when this same mystery was hidden, believed in the incarnation of Christ which was to come, so we also believe that it has come.

Source: LETTER 187, TO DARDANUS 34
[AD 430] Augustine of Hippo on 2 Corinthians 4:13
Those just men also were saved by their salutary faith in him as man and God. They, before he came in the flesh, believed that he was to come in the flesh. Our faith is the same as theirs, since they believed that this would be, while we believe that it has come to pass. Hence, the apostle Paul says: “But having the same spirit of faith, as it is written: I believed for which reason I have spoken: we also believe for which reason we also speak.” If, then, those who foretold that Christ would come in the flesh had the same faith as those who have recorded his coming, these religious mysteries could vary according to the diversity of times yet all refer most harmoniously to the unity of the same faith.

Source: LETTER 190, TO OPTATUS
[AD 533] Fulgentius of Ruspe on 2 Corinthians 4:13
Paul the apostle says that he has the same spirit of faith which the blessed David had, which the holy Moses received, just as he himself testifies, saying, “Since then we have the same spirit of faith, according to what is written: ‘I believed, therefore, I spoke.’ We too believe and therefore speak.” How did they have the one spirit of faith, if they believed differently concerning the faithful God? For the difference in belief is great if what Paul says, “There is no injustice with God,” differs from what Moses and David say, “There is no iniquity in God.” And if, as Paul says, he has the same spirit of faith which the prophets also had and yet his belief is different from their faith, let the apostle be declared a liar (God forbid), he who testifies that Christ speaks in him. “You are looking for proof of Christ speaking in me?” But since Christ has truly spoken in Paul, Paul is not a liar. And when he says that he has the same spirit of faith, he does not lie; the belief of each is in agreement so that what Moses and David have said.… This is also what Paul says.

Source: TO MONIMUS 3.5.7
[AD 155] Polycarp of Smyrna on 2 Corinthians 4:14
He who raised Jesus from the dead will raise us also if we do his will and walk in his commandments and love the things which he loved, abstaining from all unrighteousness, covetousness, love of money, evil speaking and false witness.

Source: Epistle to the Philippians 2
[AD 220] Tertullian on 2 Corinthians 4:14
What fellowship has light with darkness, life with death?

Source: De Spectaculis
[AD 220] Tertullian on 2 Corinthians 4:14
Now of what life of Christ does he here speak? Of that which we are now living? Then how is it, that in the words which follow he exhorts us not to the things which are seen and are temporal, but to those which are not seen and are eternal -in other words, not to the present, but to the future? But if it be of the future life of Christ that he speaks, intimating that it is to be made manifest in our body, then he has clearly predicted the resurrection of the flesh. He says, too, that "our outward man perishes," not meaning by an eternal perdition after death, but by labours and sufferings, in reference to which he previously said, "For which cause we will not faint.

Source: Against Marcion Book V
[AD 407] John Chrysostom on 2 Corinthians 4:14-15
"That He which raised up Jesus, shall raise up also, and shall present us with you. For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God."

Again, he fills them with lofty thoughts , that they may not hold themselves indebted to men, I mean to the false Apostles. For the whole is of God Who wills to bestow upon many, so that the grace may appear the greater. For your sakes, therefore, was the resurrection and all the other things. For He did not these things for the sake of one only, but of all.

Source: Homily 9 on Second Corinthians
[AD 407] John Chrysostom on 2 Corinthians 4:14
Once again, Paul fills the Corinthians with lofty thoughts, so that they may not feel indebted to the false apostles.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 9.2
[AD 458] Theodoret of Cyrus on 2 Corinthians 4:14
Paul believed that through the work of Christ he and all believers were made greater than death and that they would all be brought before the terrible seat of judgment.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 311
[AD 384] Ambrosiaster on 2 Corinthians 4:15
God does not want anyone to be excluded from his gift. But because not everyone had received the word of faith, God’s apostle, who knew God’s will, was not afraid to suffer persecutions and perils as long as he could preach to everyone faithfully, so that more people might believe.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 4:15
God did not raise Christ from the dead for the sake of one person only but for the benefit of us all.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 9.2
[AD 220] Tertullian on 2 Corinthians 4:16
Now of what life of Christ does he here speak? Of that which we are now living? Then how is it, that in the words which follow he exhorts us not to the things which are seen and are temporal, but to those which are not seen and are eternal -in other words, not to the present, but to the future? But if it be of the future life of Christ that he speaks, intimating that it is to be made manifest in our body, then he has clearly predicted the resurrection of the flesh.

Source: Against Marcion Book V
[AD 220] Tertullian on 2 Corinthians 4:16
He says, too, that "our outward man perishes," not meaning by an eternal perdition after death, but by labours and sufferings, in reference to which he previously said, "For which cause we will not faint.

Source: Against Marcion Book V
[AD 220] Tertullian on 2 Corinthians 4:16
He says, too, that "our outward man perishes," not meaning by an eternal perdition after death, but by labours and sufferings, in reference to which he previously said, "For which cause we will not faint." Now, when he adds of "the inward man" also, that it "is renewed day by day," he demonstrates both issues here-the wasting away of the body by the wear and tear of its trials, and the renewal of the soul by its contemplation of the promises.

Source: Against Marcion Book V
[AD 220] Tertullian on 2 Corinthians 4:16
For although it is called "a vessel" by the apostle, such as he enjoins to be treated "with honour," it is yet designated by the same apostle as "the outward man," -that clay, of course, which at the first was inscribed with the title of a man, not of a cup or a sword, or any paltry vessel.

Source: On the Resurrection of the Flesh
[AD 220] Tertullian on 2 Corinthians 4:16
Well, then, heresies finding that the apostle had mentioned two "men"-"the inner man," that is, the soul, and "the outward man," that is, the flesh-awarded salvation to the soul or inward man, and destruction to the flesh or outward man, because it is written (in the Epistle) to the Corinthians: "Though our outward man decayeth, yet the inward man is renewed day by day." Now, neither the soul by itself alone is "man" (it was subsequently implanted in the clayey mould to which the name man had been already given), nor is the flesh without the soul "man ": for after the exile of the soul from it, it has the title of corpse.

Source: On the Resurrection of the Flesh
[AD 379] Basil of Caesarea on 2 Corinthians 4:16
A man who has his own best interest at heart will therefore be especially concerned for his soul and will spare no pains to keep it stainless and true to itself. If his body is wasted by hunger or by its struggles with heat and cold, if it is afflicted by illness or suffers violence from anyone, he will pay little attention to it, and, echoing the words of Paul, he will say in each of his adversities: “but though our outward man is corrupted, yet the inward man is renewed day by day.” … But, if a man would also have mercy upon his body as being a possession necessary to the soul and its cooperator in carrying on the life on earth, he will occupy himself with its needs only so far as is required to preserve it and keep it vigorous by moderate care in the service of the soul.

Source: HOMILY 21 ON DETACHMENT
[AD 384] Ambrosiaster on 2 Corinthians 4:16
In times of persecution the soul advances. Every day it adds something more to its experience of faith. Even the damage done to the body becomes conducive to immortality through the merit of the soul.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 4:16
The body decays by being scourged and persecuted, but the inward man is renewed by faith, hope and a forward-looking will which braves those extremities. For the hope of the soul is in direct proportion to the suffering of the body.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 9.2
[AD 407] John Chrysostom on 2 Corinthians 4:16
"Wherefore we faint not; but though our outward man is decaying, yet the inward man is renewed day by day."

How does it decay? Being scourged, being persecuted, suffering ten thousand extremities. "Yet the inward man is renewed day by day." How is it renewed? By faith, by hope, by a forward will, finally, by braving those extremities. For in proportion as the body suffers ten thousand things, in the like proportion has the soul goodlier hopes and becomes brighter, like gold refined in the fire more and more. And see how he brings to nothing the sorrows of this present life.

Source: Homily 9 on Second Corinthians
[AD 430] Augustine of Hippo on 2 Corinthians 4:16
The renewal of humankind, begun in the sacred bath of baptism, proceeds gradually and is accomplished more quickly in some individuals and more slowly in others. But many are in progress toward the new life if we consider the matter carefully and without prejudice. As the apostle says: “Even though our outer man is decaying, yet our inner man is being renewed day by day.” He says that the inner man is renewed day by day in order that he may become perfect, but you would have him begin with perfection. Would that you really did desire this! But you seek to lead the unwary astray rather than to uplift the weak.

Source: THE WAY OF LIFE OF THE CATHOLIC CHURCH 1.35.80
[AD 500] Desert Fathers on 2 Corinthians 4:16-17
Syncletica also said, ‘If you are troubled by illness, do not be miserable, even if you are so ill that you cannot stand to pray or use your voice to say psalms. We need these tribulations to destroy the desires of our body; they serve the same purpose as fasting and austerity. If your senses are dulled by illness, you do not need to fast. In the same way that a powerful medicine cures an illness, so illness itself is a medicine to cure passion. A great deal is gained spiritually by bearing illness quietly and giving thanks to God. If we go blind, let us not be upset. We have lost one means to excellence, yet we can contemplate the glory of God with the inward eyes of the soul. If we go deaf let us remember that we shall no longer hear a lot of silly talk. If suffering has weakened the strength of your hands, you still have inner strength against the enemy’s attacks. If the whole body is afflicted by disease, your spiritual health is still increasing.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 220] Tertullian on 2 Corinthians 4:17
You may learn this, too, from the following passage, where the apostle says: "For our light affliction, which is but for a moment, worketh for as a far more exceeding and eternal weight of glory; while we look not at the things which are seen," that is, our sufferings, "but at the things which are not seen," that is, our rewards: "for the things which are seen are temporal, but the things which are not seen are eternal." For the afflictions and injuries wherewith the outward man is worn away, he affirms to be only worthy of being despised by us, as being light and temporary; preferring those eternal recompenses which are also invisible, and that "weight of glory" which will be a counterpoise for the labours in the endurance of which the flesh here suffers decay.

Source: On the Resurrection of the Flesh
[AD 253] Origen of Alexandria on 2 Corinthians 4:17
It was not a light, momentary affliction to everyone, but it was to Paul and to people like him, because they had the perfect loving affection of God in Christ Jesus through the Holy Spirit poured into their hearts.

Source: COMMENTARY ON THE SONG OF SONGS
[AD 384] Ambrosiaster on 2 Corinthians 4:17
Paul is saying that our present afflictions are light because they are happening within time and space. In return for this light tribulation, we shall gain a degree of glory beyond measure. Commentary on Paul’s Epistles.
[AD 407] John Chrysostom on 2 Corinthians 4:17-18
"For the light affliction," he says, "which is for the moment, works more and more exceedingly an eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen."

Having closed the question by a reference to hope, (and, as he said in his Epistle to the Romans, "We are saved by hope, but hope that is seen is not hope;" [Romans 8:24] establishing the same point here also,) he sets side by side the things present with the things to come, the momentary with the eternal, the light with the weighty, the affliction with the glory. And neither is he content with this, but he adds another expression, doubling it and saying, "more and more exceedingly." Next he also shows the mode how so great afflictions are light. How then light? "While we look not at the things that are seen, but at the things that are not seen." So will both this present be light and that future great, if we withdraw ourselves from the things that are seen. "For the things that are seen are temporal." [2 Corinthians 4:18] Therefore the afflictions are so too. "But the things that are not seen are eternal." Therefore the crowns are so also. And he said not the afflictions are so, but "the things that are seen;" all of them, whether punishment or rest, so that we should be neither puffed up by the one nor overborne by the other. And therefore when speaking of the things to come, he said not the kingdom is eternal; but, "the things which are not seen are eternal," whether they be a kingdom, or again punishment; so as both to alarm by the one and to encourage by the other.

Since then "the things that are seen are temporal, but the things that are not seen are eternal," let us look to them. For what excuse even can we have, if we choose the temporal instead of the eternal? For even if the present be pleasurable, yet it is not abiding; while the woe it entails is abiding and irremissible. For what excuse will they have who have been counted worthy of the Spirit and have enjoyed so great a gift, if they become of grovelling mind and fall down to the earth. For I hear many saying these words worthy of all scorn, 'Give me today and take tomorrow.' 'For,' says one, 'if indeed there be such things there as you affirm, then it is one for one; but if there be no such thing at all, then it is two for nothing.' What can be more lawless than these words? Or what more idle prating ? We are discoursing about Heaven and those unspeakable good things; and you bring forth unto us the terms of the race-course , yet art not ashamed nor hide your face, while uttering such things as befit maniacs? Blushest thou not that art so riveted to the present things? Will you not cease from being distraught and beside yourself, and in youth a dotard? Were Greeks indeed to talk in this way, it were no marvel: but that believers should vent such dotage, of what forgiveness does it admit? For do you hold those immortal hopes in utter suspicion? Do you think these things to be utterly doubtful? And in what are these things deserving of pardon? 'And who has come,' says one, 'and brought back word what is there?' Of men indeed not any one, but God, more trustworthy than all, has declared these things. But you behold not what is there. Neither do you see God. Will you then deny that there is a God, because you see Him not? 'Yes,' he replies, 'I firmly believe there is a God.' If then an infidel should ask you, 'And who came from Heaven and brought back word of this?' what will you answer? Whence do you know that there is a God? 'From the things that are seen,' he answers, 'from the fair order existing through the whole creation, from its being manifest to all.' Therefore receive also in the same way the doctrine of the judgment. 'How?' he asks. I will question you, and do thou answer me. Is this God just, and will He render to each according to his deserving? Or, on the contrary, does He will the wicked should live happily and in luxury, and the good in the contrary things? 'By no means,' he answers, 'for man even would not feel thus.' Where then shall they who have done virtuously here, enjoy the things that be good? And where the wicked the opposites, except there is to be a life and retribution hereafter? Do you see that at present it is one for one, and not two for one. But I will show you, as I proceed, that it is not even one against one, but it shall be for the righteous two for nothing; and for the sinners and these that live here riotously, quite the contrary. For they that have lived riotously here have received not even one for one; but those who pass their life in virtue two for nothing. For who are at in rest, they that have abused this present life, or they that followed heavenly wisdom? Perhaps you will say the former, but I prove it of the latter, summoning for my witnesses those very men that have enjoyed these present things; and they will not be so shameless as to deny what I am going to say. For oftentimes have they imprecated curses upon matchmakers and upon the day that their bridal chamber was wreathed, and have proclaimed them happy who have not married. Many too of the young, even when they might have married, have refused for no other reason than the troublesomeness of the thing. And this I say, not as accusing marriage; for it is "honorable;" [Hebrews 13:4] but those who have used it amiss. Now if they who have lived a married life, often considered their life not worth the living; what shall we say of those who have been swept down into whores' deep pits, and are more slavishly and wretchedly treated than any captive? What of those who have grown rotten in luxury and have enveloped their bodies with a thousand diseases? 'But it is a pleasure to be had in honor.' Yea, rather, nothing is bitterer than this slavery. For he that seeks vain honor is more servile than any slave, and desirous of pleasing any body; but he that treads it under foot is superior to all, who cares not for the glory that comes from others. 'But the possession of wealth is desirable.' Yet we have often shown that they who are loose from it and have nothing, enjoy greater riches and repose. 'But to be drunken is pleasant.' But who will say this? Surely then if to be without riches is pleasanter than to have them, and not to marry than to marry, and not to seek vainglory than to seek it, and not to live luxuriously than to live so; even in this world they who are not riveted to those present things have the advantage. And as yet I say not how that the former, even though he be racked with ten thousand tortures, has that good hope to carry him through: while the latter, even though he is in the enjoyment of a thousand delights, has the fear of the future disquieting and confounding his pleasure. For this, too, is no light sort of punishment; nor therefore the contrary, of enjoyment and repose. And besides these there is a third sort. And what is this? In that the things of worldly delight do not even while they are present appear such, being refuted both by nature and time; but the others not only are, but also abide immovable. Do you see that we shall be able to put not two for nothing only, but three even, and five, and ten, and twenty, and ten thousand for nothing? But that you may learn this same truth by an example also — the rich man and Lazarus, — the one enjoyed the things present, the other those to come. [Luke 16:19, etc.] Seems it then to you to be one and one, to be punished throughout all time, and to be an hungered for a little season? To be diseased in your corruptible body, and to scorch miserably in an undying one? To be crowned and live in undying delights after that little sickness, and to be endlessly tormented after that short enjoyment of his goods. And who will say this? For what will you we should compare? The quantity? The quality? The rank? The decision of God concerning each? How long will you utter the words of beetles that are for ever wallowing. in dung! For these are not the words of reasoning men, to throw away a soul which is so precious for nothing, when there needs little labor to receive heaven. Will you that I teach you also in another way that there is an awful tribunal there? Open the doors of your conscience, and behold the judge that sits in your heart. Now if you condemn yourself, although a lover of yourself, and cannot refrain from passing a righteous verdict, will not God much rather make great provision for that which is just, and pass that impartial judgment upon all; or will He permit everything to go on loosely and at random? And who will say this? No one; but both Greeks and barbarians, both poets and philosophers, yea the whole race of men in this agree with us, though differing in particulars , and affirm that there are tribunals of some sort in Hades; so manifest and uncontroverted is the thing.

'And wherefore,' says one, 'does he not punish here?' That He may display that longsuffering of His, and may offer to us the salvation that comes by repentance, and not make our race to be swept away, nor pluck away those who by an excellent change are able to be saved, before that salvation. For if he instantly punished upon the commission of sins, and destroyed, how should Paul have been saved, how should Peter, the chief teachers of the world? How should David have reaped the salvation that came by his repentance? How the Galatians? How many others? For this reason then He neither exacts the penalty from all here, (but only from some out of all,) nor yet there from all, but from one here, and from another there; that He may both rouse those who are exceedingly insensible by means of those whom He punishes, and may cause them to expect the future things by those whom He punishes not. Or do you not see many punished here, as those, for instance, who were buried under the ruins of that tower; [Luke 13:4-7] as those whose blood Pilate mingled with their sacrifices; as those who perished by an untimely death among the Corinthians, because they partook unworthily of the mysteries [1 Corinthians 11:30]; as Pharaoh; as those of the Jews who were slain by the barbarians; as many others, both then, and now, and continually? And yet others too, having sinned in many things, departed without suffering the penalty here; as the rich man in the story of Lazarus; as many others. [Luke 16] Now these things He does, both to arouse those who quite disbelieve in the things to come, and to make those who do believe and are careless more diligent. "For God is a righteous Judge, and strong, and longsuffering, and visits not with wrath every day." [Psalm 7:11. Septuagint] But if we abuse His longsuffering, there will come a time when He will no more be longsuffering even for a little, but will straightway inflict the penalty.

Let us not then, in order that for a single moment (for such is this present life) we may live luxuriously, draw on ourselves punishment through endless ages: but let us toil for a moment, that we may be crowned forever. See ye not that even in worldly things most men act in this manner; and choose a brief toil in order to a long rest, even though the opposite falls out unto them? For in this life indeed there is an equal portion of toils and reward; yea, often, on the contrary, the toil is endless while the fruit is little, or not even a little; but in the case of the kingdom conversely, the labor is little while the pleasure is great and boundless. For consider: the husbandman wearies himself the whole year through, and at the very end of his hope of times misses of the fruit of those many toils. The shipmaster again and the soldier, until extreme old age, are occupied with wars and labors; and oftentimes has each of them departed, the one with the loss of his wealthy cargoes, the other, along with victory, of life itself. What excuse then shall we have, tell me, if in worldly matters indeed we prefer what is laborious in order that we may rest for a little, or not a little even; (for the hope of this is uncertain;) but in spiritual things do the converse of this and draw upon ourselves unutterable punishment for a little sloth? Wherefore I beseech you all, though late, yet still at length to recover from this frenzy. For none shall deliver us in that day; neither brother, nor father, nor child, nor friend, nor neighbor, nor any other: but if our works play us false, all will be over and we must needs perish. How many lamentations did that rich man make, and besought the Patriarch and begged that Lazarus might be sent!  But hear what Abraham said to him: "There is a gulf between us and you, so that they who wish to go forth cannot pass there." [Luke 16:26] How many petitions did those virgins make to their fellows for a little oil! But hear what they also say; "Peradventure there will not be enough for you and for us;" [Matthew 25:9] and none was able to bring them in to the bridal chamber.

Thinking then on these things let us also be careful of that which is our life. For mention whatever toils and bring forward besides whatever punishment; all these combined will be nothing in comparison of the good things to come. Instance therefore, if you will, fire and steel and wild beasts, and if there be anything sorer than these; but yet these are not even a shadow compared with those torments. For these things when applied in excess become then especially light, making the release speedy ; since the body suffices not unto intensity at once and long continuance of suffering; but both meet together, both prolongation and excess, alike in the good and the grievous. Whilst we have time then, "let us come before His presence with confession," [Psalm 95:2, Septuagint] that in that day we may behold Him gentle and serene, that we may escape altogether those threat-bearing Powers. Do you see not how this world's soldiers who perform the bidding of those in authority drag men about; how they chain, how they scourge them, how they pierce their sides, how they apply torches to their torments, how they dismember them? Yet all these things are but plays and joke unto those punishments. For these punishments are temporal; but there neither the worm dies nor is the fire quenched: for that body of all is incorruptible, which is then to be raised up. But God grant that we may never learn these things by experience; but that these fearful things may never be nearer unto us than in the mention of them ; and that we be not delivered over to those tormentors, but may be hence made wise. How many things shall we then say in accusation of ourselves! How many lamentations shall we utter! How many groans! But it will thenceforth be of no avail. For neither can sailors, when the ship has gone to pieces and has sunk, thereafter be of any service; nor physicians when the patient is departed; but they will often say indeed that so and so ought to have been done; but all is fruitless and in vain. For as long indeed as hopes remain from amendment, one ought both to say and do every thing: but when we have no longer anything in our power, all being quite ruined, it is to no purpose that all is said and done. For even then Jews will then say, "Blessed is He that comes in the Name of the Lord:"  [Matthew 23:39] but they will be able to reap none advantage of this cry towards escaping their punishment; for when they ought to have said it, they said it not. That then this be not the case with us in respect to our life, let us now and from this time reform that we may stand at the tribunal of Christ with all boldness; whereunto may all of us attain through the grace and love toward men of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory and might for ever and ever. Amen.

Source: Homily 9 on Second Corinthians
[AD 407] John Chrysostom on 2 Corinthians 4:17
Such, after all, is the way with good people: when they endure something for his sake, far from attending to the appearance of what occurs, they understand the reason behind it and thus bear everything with equanimity. Likewise Paul, the teacher of the Gentiles, identified imprisonment, arraignment, daily peril, all those many unbearable hardships as light burdens, not because they really were so by nature but because the reason behind their happening produced such an attitude in him that he would not turn back in the face of these oncoming threats. Listen, after all, to what he says: “For the light weight of our passing distress produces in us an eternal weight of glory beyond all comparison”; expectation of the glory we are destined to attain, he is saying, and of that unceasing enjoyment makes us bear without difficulty these hardships one after another and consider them of no consequence. Do you see how love of God reduces the intensity of troubles and prevents our having any sense of them as they befall us? On this account, of course, this blessed man, too, bore everything with equanimity, sustained by faith and hope in God.

Source: HOMILIES ON GENESIS 25.17
[AD 430] Augustine of Hippo on 2 Corinthians 4:17
The human patience which is good, praiseworthy and deserving the name of virtue is said to be that by which we endure evils with equanimity so as not to abandon, through a lack of equanimity, the good through which we arrive at the better. By their unwillingness to suffer evil, the impatient do not effect their deliverance from it; instead, they bring upon themselves the suffering of more grievous ills. But the patient, who prefer to bear wrongs without committing them rather than to commit them by not enduring them, both lessen what they suffer in patience and escape worse things by which, through impatience, they would be submerged. In yielding to evils that are brief and passing, they do not destroy the good which is great and eternal, for “the sufferings of the present time are not worthy to be compared,” the apostle says, “with the glory to come that will be revealed in us.” And he also says: “Our present light affliction, which is for the moment, prepares for us an eternal weight of glory that is beyond all measure.”

Source: On Patience 2
[AD 108] Ignatius of Antioch on 2 Corinthians 4:18
Ye have never envied any one; ye have taught others. Now I desire that those things may be confirmed [by your conduct], which in your instructions ye enjoin [on others]. Only request in my behalf both inward and outward strength, that I may not only speak, but [truly] will; and that I may not merely be called a Christian, but really be found to be one. For if I be truly found [a Christian], I may also be called one, and be then deemed faithful, when I shall no longer appear to the world. Nothing visible is eternal. "For the things which are seen are temporal, but the things which are not seen are eternal." For our God, Jesus Christ, now that He is with the Father, is all the more revealed [in His glory]. Christianity is not a thing of silence only, but also of [manifest] greatness.

Source: Epistle of Ignatius to the Romans
[AD 215] Clement of Alexandria on 2 Corinthians 4:18
But us the Word enjoins "to look not on the things that are seen, but the things that are not seen; for the things that are seen are temporal, but the things that are not seen are eternal.".
With such persecution, if you have worldly wealth, if you have brothers allied by blood and other pledges, abandon the whole wealth of these which leads to evil; procure peace for yourself, free yourself from protracted persecutions; turn from them to the Gospel; choose before all the Saviour and Advocate and Paraclete of your soul, the Prince of life. "For the things which are seen are temporary; but the things which are not seen are eternal."

Source: Clement of Alexandria The Instructor Book III
[AD 384] Ambrosiaster on 2 Corinthians 4:18
Paul is saying that people who long for heavenly things despise the things of this world, because in comparison with what they want, these things are nothing.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 2 Corinthians 4:18
Our present afflictions will be light and our future will be glorious if we turn away from visible things and concentrate on spiritual ones instead. What excuse have we got if we choose the temporal instead of the eternal? Even if the present is enjoyable, it does not last, though the sorrow it engenders does last and cannot be alleviated. What excuse will they have if those who have been accounted worthy of receiving the Spirit and have enjoyed so great a gift grovel and fall down before the things of this earth?

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 9.3
[AD 407] John Chrysostom on 2 Corinthians 4:18
Consider, dearly beloved, that life’s troubles, even if distressing, are still of short duration, whereas the good things that will come to us in the next life are eternal and everlasting. “What we see is passing,” Scripture says, “but what is not seen is everlasting.” Accordingly, let us endure what is passing without complaint and not desist from virtue’s struggle so that we may enjoy the good things that are eternal and last forever.

Source: HOMILIES ON GENESIS 25.24
[AD 407] John Chrysostom on 2 Corinthians 4:18
Far from being surprised or troubled, let us endure developments with complete fortitude and endurance, having regard not to the distress but to the gain accruing to us from it. This transaction, you see, is spiritual. People intent on making money and being involved in a transaction of this life would succeed in increasing their wealth in no other way than by being exposed to great danger on land and at sea (they must, after all, put up with the onset of brigands and wiles of pirates), and yet they are ready to accept everything with great enthusiasm, having no sense of hardship through the expectation of gain. In just the same way must we keep our mind on the wealth and spiritual riches accruing to us from this. We must rejoice and be glad, considering not what can be seen but what cannot be seen, as Paul’s exhortation goes, “not considering what can be seen.”

Source: HOMILIES ON GENESIS 63.20
[AD 542] Caesarius of Arles on 2 Corinthians 4:18
If you seek temporal things, you pray publicly and with your door open. If you ask for eternal things, your prayer is secret because you long to receive not the things which are seen but those which are not seen.

Source: SERMON 146.3