2 Corinthians 13

2 Corinthians 13:1

Ambrosiaster: Paul is here appealing to the law, saying that it applies to the Corinthians as well. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: The wisdom of Paul and his much tender affection, one may observe in many other circumstances, but especially in this, his being so abundant and vehement in his admonitions, but so tardy and procrastinating in his punishments. For he did not chastise them immediately on their sinning, but warned them once and again; and not even so, upon their paying no attention, does he exact punishment, but warns again, saying, “This is the third time I am coming to you;” and “before I come I write again.” Then, that his procrastinating may not produce indifference, see how he corrects this result also, by threatening continually and holding the blow suspended over them, and saying, “If I come again I will not spare;” and “lest when I come again I should mourn for many.” These things, then, he doeth and speaketh, in this too imitating the Lord of all: because that God also threateneth indeed continually and warneth often, but not often chastiseth and punisheth. — Homily 29 on 2 Corinthians

John Chrysostom: He joins the unwritten to the written, as he has done also in another place, saying, “He that is joined to an harlot is one body; for the twain,” saith He, “shall become one flesh.” Howbeit, this was spoken of lawful marriage; but he diverted its application unto this thing conveniently, so as to terrify them the more. And so he doth here also, setting his comings and his warnings in the place of witnesses. And what he says is this: “I spoke once and again when I was with you; I speak also now by letter. And if indeed ye attend to me, what I desired is accomplished; but if ye pay no attention, it is necessary henceforth to stop speaking, and to inflict the punishment.” — Homily 29 on 2 Corinthians

Tertullian: What man, then, of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be masters (or teachers), keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, “when they were alone, He used to expound” all things which were obscure, telling them that “to them it was given to know those mysteries,” which it was not permitted the people to understand? Was anything withheld from the knowledge of Peter, who is called “the rock on which the church should be built,” who also obtained “the keys of the kingdom of heaven,” with the power of “loosing and binding in heaven and on earth? " Was anything, again, concealed from John, the Lord’s most beloved disciple, who used to lean on His breast to whom alone the Lord pointed Judas out as the traitor, whom He commended to Mary as a son in His own stead? Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father’s voice moreover, from heaven? Not as if He thus disapproved of all the rest, but because “by three witnesses must every word be established.” After the same fashion, too, (I suppose, ) were they ignorant to whom, after His resurrection also, He vouchsafed, as they were journeying together, “to expound all the Scriptures. — The Prescription Against Heretics

Tertullian: But when “they found not the body (of the Lord Jesus),” “His sepulture was removed from the midst of them,” according to the prophecy of Isaiah. “Two angels however, appeared there.” For just so many honorary companions were required by the word of God, which usually prescribes “two witnesses.” Moreover, the women, returning from the sepulchre, and from this vision of the angels, were foreseen by Isaiah, when he says, “Come, ye women, who return from the vision; " that is, “come,” to report the resurrection of the Lord. — Against Marcion Book IV

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

Tertullian: For if “in the mouth of three witnesses every word shall stand: " -while, through the benediction, we have the same (three) as witnesses of our faith whom we have as sureties of our salvation too-how much more does the number of the divine names suffice for the assurance of our hope likewise! Moreover, after the pledging both of the attestation of faith and the promise of salvation under “three witnesses,” there is added, of necessity, mention of the Church; inasmuch as, wherever there are three, (that is, the Father, the Son, and the Holy Spirit, ) there is the Church, which is a body of three. — On Baptism

2 Corinthians 13:2

Cyprian: That all sins may be forgiven him who has turned to God with his whole heart… Also in the same [second Epistle of the blessed Paul to the Corinthians]: “I told you before, and foretell you as I sit present; and absent now from those who before have sinned, and to all others; as, ill shall come again, I will not spare.” — Pseudo-Cyprian Exhortation to Repentance

John Chrysostom: “For if at the mouth of two witnesses or three every word shall be established, and I have come twice and spoken, and speak now also by this Epistle; it follows, I must after this keep my word. For think not, I pray you, that my writing is of less account than my coming; for as I spoke when present, so now I write also when absent.” Seest thou his fraternal solicitude? Seest thou forethought becoming a teacher? He neither kept silence nor punished, but he both foretells often, and continues ever threatening, and puts off the punishment, and if they should continue unamended, then he threatens to bring it to the proof. — Homily 29 on 2 Corinthians

John Chrysostom: Having showed before that he is unable to do this unless he is compelled, and having called the thing a mourning, and a humbling; (for he saith, “lest my God should humble me before you, and I should mourn for them that have sinned heretofore, and not repented;”) and having made his excuse unto them, namely, that he had told them before, once and twice and thrice, and that he does and contrives all he can so as to hold back the punishment, and by the fear of his words to make them better, he then used this unpleasing and terrifying expression, “If I come again, I will not spare.” He did not say, “I will avenge and punish and exact satisfaction:” but again expresses even punishment itself in paternal language; showing his tender affection, and his heart to be grieved along with them; because that he always to “spare” them put off. — Homily 29 on 2 Corinthians

John Chrysostom: Then that they may not think now also that there will be again a putting off, and merely a threat in words, therefore he both said before, “At the mouth of two witnesses or three shall every word be established;” and [now], “If I come again, I will not spare.” Now what he means is this: “I will no longer put off, if (which God forbid) I find you unamended; but will certainly visit it, and make good what I have said.” — Homily 29 on 2 Corinthians

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

2 Corinthians 13:3

Ambrosiaster: The Corinthians are seeking proof that Christ is speaking in the apostles. When they do not obey Paul’s teachings, they want to test him to see whether he will dare to exact retribution. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: Then, as I said, by transferring the argument from himself to Christ, he enhances their fear, he increases his threat. And what he says is this; “for even supposing I should do something and chastise and take vengeance on the guilty ones, is it I that chastise and take vengeance? it is He that dwelleth in me, Christ Himself. But if ye do not believe this, but are desirous of receiving a proof by deeds of Him that dwelleth in me, ye shall know presently; For he is not weak to you-ward, but is even powerful.” And wherefore added he “to you-ward,” seeing He is mighty everywhere? for should He be minded to punish unbelievers, He is able; or demons, or anything whatsoever. What then is the import of the addition? The expression is either as shaming them exceedingly by remembrance of the proofs they have already received; or else as declaring this, that meanwhile He shows His power in you who ought to be corrected. — Homily 29 on 2 Corinthians

John Chrysostom: As he said also in another place, “For what have I to do to judge them also that are without?” “For those that are without,” he says, “He will then call to account in the day of judgment, but you even now, so as to rescue you from that punishment.” But nevertheless even this instance of his solicitude, although arising from tender affection, observe how he combines with fear and much anger, saying, “Who to you-ward is not weak, but is powerful in you.” — Homily 29 on 2 Corinthians

John Chrysostom: Then with much anger and vehement indignation against those who make a mock of him as weak, and ridicule his presence, and say, “his presence is weak, and his speech of no account;” aiming his efforts at these men, he says, “Seeing that ye seek a proof of Christ that speaketh in me.” For he said this, dealing at once a blow at these, and at the same time lashing those also. Now what he means is this; “Since ye are desirous of proving whether Christ dwelleth in me, and call me to an account, and on this score make a mock of me as mean and despicable, as I were destitute of that Power; ye shall know that we are not destitute, if ye give us occasion, which God forbid.” — Homily 29 on 2 Corinthians

John Chrysostom: What then? tell me. Dost thou therefore punish, because they seek a proof? “No,” he says; for had he sought this, he would have punished them at the first on their sinning, and would not have put off. But that he does not seek this, he has shown more clearly as he proceeds, saying, “Now I pray that ye do no evil, not that we may appear approved, but that ye may be approved, though we be as reprobates.” — Homily 29 on 2 Corinthians

John Chrysostom: He doth not employ those words then as assigning a reason, but rather in indignation, rather as attacking those that despise him. “For,” he says, “I have no desire indeed to give you such a proof, but if you yourselves should furnish cause and should choose to challenge me, ye shall know by very deeds.” And observe how grievous he makes what he says. For he said not, “Since ye seek a proof of me,” but “of Christ that speaketh in me,” showing that it was against Him they sinned. And he did not say merely, “dwelling in me,” but “speaking in me,” showing that his words are spiritual. — Homily 29 on 2 Corinthians

John Chrysostom: But if he doth not display His power nor punish, (for thenceforward the Apostle transferred what he said from himself to Christ, thus making his threat more fearful,) it is not from weakness; for He can do it: but from long suffering. Let none then think His forbearance to be weakness. For why marvellest thou that He doth not now proceed against sinners, nor in his forbearance and long suffering exacts satisfaction, seeing that He endured even to be crucified, and though suffering such things punished not? — Homily 29 on 2 Corinthians

2 Corinthians 13:4

Ambrosiaster: Paul is referring here to the personal experience of the apostles, who were made weak by being treated badly, imprisoned and beaten.… Believers are made strong by being weak. Death inflicted by unbelievers is life as far as believers are concerned, for they will rise again to reign with Christ. — COMMENTARY ON PAUL’S EPISTLES

Hippolytus of Rome: In this sense, also, the inspired Paul says of Him: “Though He was crucified in weakness, yet He liveth by the power of God.” — Hippolytus Exegetical Fragments

Irenaeus: He suffered shame on earth, while He is higher than all glory and praise in heaven; who, “though He was crucified through weakness, yet He liveth by divine power; " — Fragments from the Lost Writings of Irenaeus

John Chrysostom: “For though He was crucified through weakness, yet He liveth through the Power of God.” These words have much obscurity and give disturbance to the weaker sort. Wherefore it is necessary to unfold them more clearly, and to explain the signification of the expression as to which the obscurity exists, that no one may be offended, even of the simpler sort. — Homily 29 on 2 Corinthians

John Chrysostom: What is, “though He was crucified through weakness?” “For though He chose,” he says, “to endure a thing which seems to carry a notion of weakness, still this in no way breaks in upon His Power. That still remains invincible, and that thing which seemeth to be of weakness, hath nothing harmed it, nay this very thing itself shows His Power most of all, in that He endured even such a thing, and yet His Power was not mutilated.” Let not then the expression “weakness” disturb thee; for elsewhere also he says, “The foolishness of God is wiser than men, and the weakness of God is stronger than men;” although in God is nothing either foolish or weak: but he called the Cross so, as setting forth the conception of the unbelieving regarding it. — Homily 29 on 2 Corinthians

John Chrysostom: He doth not then say this, that because He was weak He was crucified. Away with the thought! For that He had it in His power not to have been crucified He showed throughout; when He now cast men down prostrate, now turned back the beams of the sun, and withered a fig-tree, and blinded their eyes that came against Him, and wrought ten thousand other things. What then is this which he says, “through weakness!” That even although He was crucified after enduring peril and treachery, (for we have showed that peril and treachery are called weakness,) yet still He was nothing harmed thereby. — Homily 29 on 2 Corinthians

John Chrysostom: And he said this to draw the example unto his own case. For since the Corinthians beheld them persecuted, driven about, despised, and not avenging nor visiting it, in order to teach them that neither do they so suffer from want of power, nor from being unable to visit it, he leads on the argument up to The Master, because “He too,” saith he, “was crucified, was bound, suffered ten thousand things, and He visited them not, but continued to endure things which appeared to argue weakness, and in this way displaying His Power, in that although He punishes not nor requites, He is not injured any thing at all. For instance, the Cross did not cut asunder His life, nor yet impeded His resurrection, but He both rose again and liveth.” — Homily 29 on 2 Corinthians

John Chrysostom: And when thou hearest of the Cross and of life, expect to find the doctrine concerning the Incarnation for all that is said here hath reference to that. And if he says “through the Power of God,” it is not as though He were Himself void of strength to quicken His flesh; but it was indifferent with him to mention either Father or Son. For when he said, “the Power of God,” he said by His own Power. For that both He Himself raised it up and sustains it, hear Him saying, “Destroy this temple, and in three days I will raise it up.” But if that which is His, this he saith to be the Father’s, be not disturbed; “For,” He saith, “all My Father’s things are Mine.” And again, “All Mine are Thine, and Thine are Mine.” “As then He that was crucified was nothing harmed,” he says, “so neither are we when persecuted and warred against.” — Homily 29 on 2 Corinthians

John Chrysostom: “For even we also if we are weak in Him, yet we shall live with Him through the Power of God.” What is the meaning of “we are weak in Him?” We are persecuted, are driven here and there, suffer extremity. But what is “with Him?” “Because of the preaching,” he says, “and our faith in Him. But if for His sake we undergo what is sad and disagreeable, it is quite plain that we shall what is pleasant also:” and so he added, “but we are saved with Him by the Power of God.” — Homily 29 on 2 Corinthians

Severian of Gabala: Earlier Paul said that Christ became sin and a curse for us, even though he knew no sin and was not a curse in himself. Likewise here he says that Christ was crucified in weakness, even though this weakness was not his own but rather something which he assumed on our behalf. — PAULINE COMMENTARY FROM THE GREEK CHURCH

2 Corinthians 13:5

Ambrosiaster: Paul is saying this because if we do not know how to put one another to the test, we do not know whether Christ is in us or not. To fail to meet the test is not to know the faith inherent in our religious profession. A person who has a sense of faith in his heart knows that Jesus Christ is within him. Commentary on Paul’s Epistles.

Clement of Alexandria: “But the very hairs of your head are all numbered,” says the Lord; those on the chin, too, are numbered, and those on the whole body. There must be therefore no plucking out, contrary to God’s appointment, which has counted them in according to His will. “Know ye not yourselves,” says the apostle, “that Christ Jesus is in you?” Whom, had we known as dwelling in us, I know not how we could have dared to dishonour. — The Instructor Book 3

John Chrysostom: “Try your own selves, whether ye be in the faith, prove your own selves. Know ye not as to your own selves, that Christ is in you, unless indeed ye be reprobate?” For since by what he has said he hath shown that even if he does not punish, it is not because he hath not Christ in himself, but because he intimates His long-suffering, Who was crucified and yet avenged not Himself; he again, in another manner, produces the same effect, and still more irrefragably, establishing his argument by the disciples. — Homily 29 on 2 Corinthians

John Chrysostom: “For why speak I of myself,” he says, “the teacher, who have so much care upon me and am entrusted with the whole world and have done such great miracles. For if ye will but examine yourselves who are in the rank of disciples, ye will see that Christ is in you also. But if in you, then much more in your teacher. For if ye have faith, Christ is in you also.” For they who then believed wrought miracles. Wherefore also he added, “Try your own selves, prove your own selves, whether ye be in the faith. Know ye not as to your own selves, unless indeed that Christ is in you, ye be reprobate?” — Homily 29 on 2 Corinthians

John Chrysostom: He seems to me here to speak of the “faith” which relates to miracles. “For if ye have faith,” he says, “Christ is in you, except ye have become reprobates.” Seest thou how again he terrifies them, and shows even to superfluity that Christ is with Him. For he seems to me to be here alluding to them, even as to their lives. For since faith is not enough [by itself] to draw down the energy of the Spirit, and he had said that “if ye are in the faith” ye have Christ in you, and it happened that many who had faith were destitute of that energy; in order to solve the difficulty, he says, “except ye be reprobate,” except [that is] ye are corrupt in life. — Homily 29 on 2 Corinthians

2 Corinthians 13:6

Ambrosiaster: Paul is calling them to a knowledge of the faith and an upright life. Once they have recognized the authority of the apostle and his worth in God’s sight, they will start to be concerned about themselves. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “But I hope that ye shall know that we are not reprobate.” What followed naturally was to have said, “but if ye have become reprobate, yet we have not.” He doth not, however, say so, for fear of wounding them, but he hints it in an obscure manner, without either making the assertion thus, “ye are reprobate,” or proceeding by question and saying, “But if ye are reprobate,” but leaving out even this way of putting it by question, he indicates it obscurely by adding, “But I hope that ye shall know that we are not reprobate.” — Homily 29 on 2 Corinthians

John Chrysostom: Here also again, great is the threat, great the alarm. “For since ye desire,” he says, “in this way, by your own punishment to receive the proof, we shall have no difficulty in giving you that demonstration.” But he does not indeed so express himself, but with more weight and threatening. “But I hope that ye shall know that we are not reprobate.” “For ye ought indeed,” he saith, “to have known even without this what we are, and that we have Christ speaking and working in us; but since ye desire to receive the proof of it by deeds also, ye shall know that we are not reprobate.” — Homily 29 on 2 Corinthians

2 Corinthians 13:7

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

John Chrysostom: Then when he has held the threat suspended over their heads, and brought the punishment now up to their doors, and has set them a trembling, and made them look for vengeance; see how again he sweetens down his words and soothes their fear, and shows his unambitious temper, his tender solicitude towards his disciples, his high-principledness of purpose, his loftiness and freedom from vain-glory. — Homily 29 on 2 Corinthians

John Chrysostom: What can be equal to this soul? He was despised, he was spit upon, he was ridiculed, he was mocked, as mean, as contemptible, as a braggart, as boastful in his words but in his deeds unable to make even a little show; and although seeing so great a necessity for showing his own power, he not only puts off, not only shrinks back, but even prays that he may not fall into such a position. For he says, “I pray that ye do no evil, not that we may appear approved, but that ye may do that which is honorable, though we be as reprobate.” — Homily 29 on 2 Corinthians

John Chrysostom: What is it he says? “I entreat God. I beseech Him,” he says, “that I may find no one unreformed, may find no one that has not repented; yea, rather, not this alone, but that none may have sinned at all. For,” he says, “that ye have done no [evil], but if ye have perchance sinned, then that ye may have changed your conduct, and been beforehand with me in reforming, and arresting all wrath. For this is not what I am eager about, that we should be approved in this way, but clean the contrary, that we should not appear approved. For if ye should continue,” he says, “sinning and not repenting, it will be necessary for us to chastise, to punish, to maim your bodies; (as happened in the case of Sapphira and of Magus;) and we have given proof of our power. But we pray not for this, but the contrary, that we may not be shown to be approved in this way, that we may not in this way exhibit the proof of the power which is in us, by chastising you and punishing you as sinning and as incurably diseased.” — Homily 29 on 2 Corinthians

John Chrysostom: But what? “That ye should do that which is honorable,” we pray for this, that ye should ever live in virtue, ever in amendment; “and we should be as reprobate,” not displaying our power of punishing. And he said not, “reprobate” for he would not “be” reprobate, even though he did not punish, nay rather for this very reason he would be “approved;” “but even if some suspect us,” he says, “on account of our not displaying our power, to be contemptible and cast away, we care nothing for this. Better we should be so deemed of by those, than display the power which God hath given to us in those stripes, and in that unreformedness of heart.” — Homily 29 on 2 Corinthians

2 Corinthians 13:8

Ambrosiaster: Paul is saying this because there is no power against the truth. They cannot reprove someone who is living a good life, but only someone who is an enemy of the law. This power will come to nothing if people have done what is good. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “For we can do nothing against the truth, but for the truth.” For that he may not seem [merely] to be gratifying them, (for this is what one who was void of vain-glory might do,) but to be doing what the nature of the thing demanded, he added this, “for we can do nothing against the truth.” “For if we find you,” he says, “in good repute, having driven away your sins by repentance and having boldness towards God; we shall not be able thereafter, were we never so willing, to punish you, but should we attempt it even, God will not work with us. For to this end gave He us our power that the judgment we give should be true and righteous, not contrary to the truth.” — Homily 29 on 2 Corinthians

John Chrysostom: Seest thou how in every way he can, he makes what he says void of offensiveness, and softens the harshness of his menace? Moreover as he has eagerly endeavored this, so is he desirous also to show that his mind was quite joined to them. — Homily 29 on 2 Corinthians

2 Corinthians 13:9

John Chrysostom: “For we rejoice when we are weak, and ye are strong. For this also we pray for even your perfecting.” “For most certainly,” he says, “we cannot do any thing against the truth, that is, punish you if you are well pleasing [to God]; besides, because we cannot, we therefore do not wish it, and even desire the contrary. Nay, we are particularly glad of this very thing, when we find you giving us no occasion to show that power of ours for punishment. For even if the doing of such things shows men glorious and approved and strong; still we desire the contrary, that ye should be approved and unblamable, and that we should never at any time reap the glory thence arising.” — Homily 29 on 2 Corinthians

John Chrysostom: Wherefore he says, “For we are glad when we are weak.” What is, “are weak?” “When we may be thought weak.” Not when we are weak, but when we are thought weak; for they were thought so by their enemies, because they displayed not their power of punishing. “But still we are glad, when your behavior is of such a sort as to give us no pretence for punishing you. And it is a pleasure to us to be in this way considered weak, so that only ye be blameless;” wherefore he adds, “and ye are strong,” that is, “are approved, are virtuous. And we do not only wish for this, but we pray for this, that ye may be blameless, perfect, and afford us no handle.” — Homily 29 on 2 Corinthians

John Chrysostom: This is paternal affection, to prefer the salvation of the disciples before his own good name. This is the part of a soul free from vainglory; this best releaseth from the bonds of the body and makes one to rise aloft from earth to heaven, the being pure from vain-glory; just as therefore the contrary leadeth unto many sins. — Homily 29 on 2 Corinthians

2 Corinthians 13:10

John Chrysostom: He was sensible he had spoken more vehemently than his wont, and especially towards the end of the Epistle. Since then he had said these things and more besides, terrifying, shaming, reproaching, lashing them, he says, in excuse for all, “For this cause I write these things while absent, that I may not when present deal sharply.” For I am desirous the sharpness should lie in my letters and not in my deeds. I wish my threats to be vehement, that they may continue threats and never go forth into action. — Homily 30 on 2 Corinthians

John Chrysostom: Again even in this his apology he makes what he says more terrible, showing that it is not himself who is to punish, but God; for he added, “according to the authority which the Lord gave me;” and again, to show that he desires not to use his power to their punishment, he added, “not for casting down, but for building up.” And he hinted indeed this now, as I said, but he left it to them to draw the conclusion that if they should continue unamended, even this again is building up, to punish those that are of such a mind. For so it is, and he knew it and showed it by his deeds. — Homily 30 on 2 Corinthians

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

Theodoret of Cyrus: Paul shows that chastisement is a form of edification. If one or two are punished, the entire fellowship learns the lesson. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 356

2 Corinthians 13:11

Ambrosiaster: The joy referred to here will come when the Corinthians mend their ways, after which it will be possible for them to mature in faith. But before that there will be consolation, enabling them to abandon the pleasure of the present in favor of hope for things to come. The peace of God is one thing, but the peace of the world is another. People in the world have peace, but it works to their damnation. The peace of Christ is free from sins, and therefore it is pleasing to God. A person who has peace will also have love, and the God of both will protect him forever. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: What means, “for the rest, brethren, rejoice?” Thou hast pained, terrified, thrown them into an agony, made them to tremble and fear, and how biddest thou them rejoice? ‘Why, for this very reason I bid them rejoice. For,’ he says, ‘if what is your part follow upon mine, there will be nothing to prevent that joy. For all my part has been done; I have suffered long, I have delayed, I have forborne to cut off, I have besought, I have advised, I have alarmed, I have threatened, so as by every means to gather you in unto the fruit of repentance. And now it behoveth that your part be done, and so your joy will be unfading.’ — Homily 30 on 2 Corinthians

John Chrysostom: “Be perfected.” What is, “be perfected?” ‘Be complete, fill up what is deficient.’ — Homily 30 on 2 Corinthians

John Chrysostom: “Be comforted.” For, since their trials were numerous, and their perils great, he says, ‘“be comforted,” both by one another, and by us, and by your change unto the better. For if ye should have joy of conscience and become complete, nothing is wanting unto your cheerfulness and comfort. For nothing doth so produce comfort as a pure conscience, yea, though innumerable trials surround.’ — Homily 30 on 2 Corinthians

John Chrysostom: “Be of the same mind, live in peace.” The request he made in the former Epistle also, at the opening. For it is possible to be of one mind, and yet not to live in peace, [for instance], when people agree in doctrine, but in their dealings with each other are at variance. But Paul requires both. — Homily 30 on 2 Corinthians

John Chrysostom: “And the God of love and peace shall be with you.” For truly he not only recommends and advises, but also prays. For either he prays for this, or else foretells what shall happen; or rather, both. ‘For if ye do these things,’ he says, ‘for instance, if ye be “of one mind” and “live in peace,” God also will be with you, for He is “the God of love and of peace,” and in these things He delighteth, He rejoiceth. Hence shall peace also be yours from His love; hence shall every evil be removed. This saved the world, this ended the long war, this blended together heaven and earth, this made men angels. This then let us also imitate, for love is the mother of countless good things. By this we were saved, by this all those unspeakable good things [come] to us.’ — Homily 30 on 2 Corinthians

Pseudo-Clement: And not only now let us seem to believe and give heed, when we are admonished by the elders; but also when we take our departure home, let us remember the commandments of the Lord, and not be allured back by worldly lusts, but let us often and often draw near and try to make progress in the Lord’s commands, that we all having the same mind may be gathered together for life. — Second Epistle To The Corinthians (Pseudo-Clement)

2 Corinthians 13:12

Ignatius of Antioch: I salute Cassian and his partner in life, and their very dear children. Polycarp, that most worthy bishop, who is also deeply interested in you, salutes you; and to him I have commended you in the Lord. The whole Church of the Smyrnaeans, indeed, is mindful of you in their prayers in the Lord. Onesimus, the pastor of the Ephesians, salutes you. Damas, the bishop of Magnesia, salutes you. Polybius, bishop of the Trallians, salutes you. Philo and Agathopus, the deacons, my companions, salute you, “Salute one another with a holy kiss.” — Epistle of Pseudo-Ignatius to the Antiochians

John Chrysostom: Then to lead them on unto it, he says, “Salute one another with a holy kiss.” What is “holy?” not hollow, not treacherous, like the kiss which Judas gave to Christ. For therefore is the kiss given, that it may be fuel unto love, that it may kindle the disposition, that we may so love each other, as brothers brothers, as children parents, as parents children; yea, rather even far more. For those things are a disposition implanted by nature, but these by spiritual grace. Thus our souls bound unto each other. — Homily 30 on 2 Corinthians

John Chrysostom: And therefore when we return after an absence we kiss each other, our souls hastening unto mutual intercourse. For this is that member which most of all declares to us the workings of the soul. But about this holy kiss somewhat else may yet be said. To what effect? We are the temple of Christ; we kiss then the porch and entrance of the temple when we kiss each other. See ye not how many kiss even the porch of this temple, some stooping down, others grasping it with their hand, and putting their hand to their mouth. — Homily 30 on 2 Corinthians

John Chrysostom: And through these gates and doors Christ both had entered into us, and doth enter, whensoever we communicate. Ye who partake of the mysteries understand what I say. For it is in no common manner that our lips are honored, when they receive the Lord’s Body. It is for this reason chiefly that we here kiss. Let them give ear who speak filthy things, who utter railing, and let them shudder to think what that mouth is they dishonor; let those give ear who kiss obscenely. — Homily 30 on 2 Corinthians

John Chrysostom: Hear what things God hath proclaimed by thy mouth, and keep it undefiled. He hath discoursed of the life to come, of the resurrection, of immortality, that death is not death, of those other innumerable mysteries. For he that is about to be initiated comes to the priest’s mouth as it were an oracle, to hear things full of awe. For he lost his life even from his forefathers, and comes to seek it again, and to ask how he may haply find and get it back. Then God announceth to him how it may be found, and that mouth becomes more awful than the very mercy-seat. For that mercy-seat never sent forth a voice like this, but spake much of lesser things, of wars and such peace as is here below: but this speaks all about heaven and the life to come, and things new and that pass understanding. — Homily 30 on 2 Corinthians

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

2 Corinthians 13:13

Ambrosiaster: Paul is calling the Corinthians to holiness, so that they may be bold enough to return the greeting of the saints. For they are greeted by the saints with the intention that they should imitate them. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: And having said, “Salute one another with an holy kiss,” he added, “All the saints salute you.” By this also giving them good hopes. He has added this in the place of the kiss, knitting them together by the salutation, for the words also proceed from the same mouth from which the kiss. Seest thou how he brings them all together, both those who are widely separated in the body and those who are near, these by the kiss and those by the written message? — Homily 30 on 2 Corinthians

Pelagius: All the saints sent their greetings, not just the leaders. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 13

2 Corinthians 13:14

Ambrose of Milan: If there is one grace, one peace, one love and one fellowship on the part of the Father and of the Son and of the Holy Spirit, surely there is one operation, and where there is one operation, certainly the power cannot be divided or the substance separated. — On the Holy Spirit 1.12.13

Ambrosiaster: Here is the intertwining of the Trinity and the unity of power which brings all salvation to fulfillment. The love of God has sent us Jesus the Savior, by whose grace we have been saved. The fellowship of the Holy Spirit makes it possible for us to possess the grace of salvation, for he guards those who are loved by God and saved by the grace of Christ, so that the completeness of the Three may be the saving fulfillment of mankind. — COMMENTARY ON PAUL’S EPISTLES

Didymus the Blind: The grace of our Lord Jesus Christ saves us apart from works and fills us with grace. — PAULINE COMMENTARY FROM THE GREEK CHURCH

John Chrysostom: “The grace of our Lord Jesus Christ, and the love of God,” and the Father, “and the communion of the Holy Ghost, be with you all.” After having united them to one other by the salutations and the kisses, he again closes his speech with prayer, with much carefulness uniting them unto God also. — Homily 30 on 2 Corinthians

John Chrysostom: Where now are they who say that because the Holy Spirit is not inserted in the beginnings of the Epistles, He is not of the same substance? For, behold, he hath now enumerated Him with the Father and Son. And besides this, one may remark, that when writing to the Colossians and saying, “Grace to you, and peace from God our Father,” he was silent of the Son, and added not, as in all his Epistles, and from the Lord Jesus Christ. Is then the Son not of the same substance either, because of this? Nay, these reasonings are of extreme folly. For this very thing especially shows Him to be of the same substance, that Paul useth the expression [or not] indifferently. — Homily 30 on 2 Corinthians

John Chrysostom: And that what is here said is no conjecture, hear how he mentions Son and Spirit, and is quite silent of the Father. For, writing to the Corinthians, he says, “But ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.” (1 Corinthians 6:11) What then, tell me? were these not baptized into the Father? Then assuredly they were neither washed nor sanctified. But did they baptize them? doubtless then just as also they did baptize. How then did he not say, ‘Ye are washed in the name of the Father?’ Because it was indifferent in his view, at one time to make mention of this, at another of that Person; and you may observe this custom in many places of the Epistles. — Homily 30 on 2 Corinthians

John Chrysostom: Moreover, he will be found again, to put the gifts also themselves transposedly. For having said here, “The grace of Christ, and the love of God and the Father, and the communion of the Holy Ghost;” he in another place speaks of “the communion of the Son,” and of “the love of the Spirit.” For, “I beseech you,” he says, “by the love of the Spirit.” (Romans 15:30) And in his Epistle to the Corinthians, “God is faithful, by Whom ye were called into the communion of His Son.” (1 Corinthians 1:9) Thus the things of the Trinity are undivided: and whereas the communion is of the Spirit, it hath been found of the Son; and whereas the grace is of the Son, it is also of the Father and of the Holy Spirit. — Homily 30 on 2 Corinthians

John Chrysostom: And I say these things, not confounding the Persons, (away with the thought!) but knowing both the individuality and distinctness of These, and the Unity of the Substance. — Homily 30 on 2 Corinthians

Pelagius: This is written against the Arians, who maintain that the Father is greater than the Son on the ground that he is usually mentioned first. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 13