2 Corinthians 2

2 Corinthians 2:1

Ambrosiaster: Paul was afraid that if he rebuked a few he would cause pain to many, because all the members of a body suffer when one of them is in pain. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “But I determined for myself that I would not come again to you with sorrow.”

The expression “again” proves that he had already been made sorry from thence, and whilst he seems to be speaking in his own defence he covertly rebukes them. Now if they had both already made him sorry and were about again to make him sorry, consider how great the displeasure was likely to be. But he saith not thus, “Ye made me sorry,” but turns the expression differently yet implying the very same thing thus, “For this cause I came not that I might not make you sorry:” which has the same force as what I said, but is more palatable. — Homily 4 on 2 Corinthians

2 Corinthians 2:2

Ambrosiaster: Paul did not want to hurt the Corinthians, but he saw it as the necessary prelude to the joy which would come from their obedience. — COMMENTARY ON PAUL’S EPISTLES

Basil of Caesarea: It is shameful, indeed, that they who are sick in body place so much confidence in physicians that, even if these cut or burn or cause distress by their bitter medicines, they look upon them as benefactors, while we do not share this attitude toward the physicians of our souls when they secure our salvation for us by laborious discipline. The apostle says, however: “Who is he then who can make me glad, but the same who is made sorrowful by me.” … It behooves one who looks to the end, therefore, to consider him a benefactor who causes us pain which is according to God. — THE LONG RULES 52

John Chrysostom: “For if I make you sorry, who then is he that maketh me glad, but he that is made sorry by me?”

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

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

Behold too his prudence. Their doing what all disciples do, namely, smarting and feeling it when rebuked, he produces as an instance of their gratifying him; for, saith he, “No man maketh me so glad as he that giveth heed to my words, and is sorry when he seeth me angry.” — Homily 4 on 2 Corinthians

2 Corinthians 2:3

Ambrosiaster: The purification of the people is the apostle’s joy. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “And I wrote this very thing unto you.”

What? That for this cause I came not, to spare you. When wrote he? In the former Epistle when he said, “I do not wish to see you now by the way?” I think not; but in this Epistle when he said, “Lest when I come again, my God should humble me before you.” I have written then towards the end this same, saith he, “lest when I come, my God will humble me, and I should mourn for many of them that have sinned heretofore.”

But why didst thou write? “Lest when I came I should have sorrow from them of whom I ought to rejoice, having confidence in you all, that my joy is the joy of you all?” For whereas he said he was made glad by their sorrow, and this was too arrogant and harsh, again he gave it a different turn and softened it by what he subjoined. For, he saith, I therefore wrote unto you before, that I might not with anguish find you unreformed; and I said this, “lest I should have sorrow,” out of regard not to my own interest but yours. For I know that if ye see me rejoicing ye rejoice, and if ye behold me sad ye are sad. — Homily 4 on 2 Corinthians

2 Corinthians 2:4

Ambrosiaster: It is obvious that when someone admonishes another and in the process he himself suffers more grief over it than the person being rebuked, he is not doing this in order to cause grief but to show what deep love he has for the other. Someone who rebukes another without feeling this way merely tramples on his feelings. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “For out of much affliction and anguish of heart I wrote unto you with many tears, not that ye should be made sorry, but that ye might know the love which I have more abundantly unto you.”

What more tenderly affectioned than this man’s spirit is? for he showeth himself to have been not less pained than they who had sinned, but even much more. For he saith not “out of affliction” merely, but “out of much,” nor “with tears,” but “with many tears” and “anguish of heart,” that is, I was suffocated, I was choked with despondency; and when I could no longer endure the cloud of despondency, “I wrote unto you: not that ye should be grieved, but that ye might know the love,” saith he, “which I have more abundantly unto you.” And yet what naturally followed was to say, not that ye might be grieved, but that ye might be corrected: (for indeed with this purpose he wrote.) This however he doth not say, but, (more to sweeten his words, and win them to a greater affection,) he puts this for it, showing that he doth all from love. And he saith not simply “the love,” but “which I have more abundantly unto you.” For hereby also he desires to win them, by showing that he loveth them more than all and feels towards them as to chosen disciples. — Homily 4 on 2 Corinthians

2 Corinthians 2:5

Ambrosiaster: By “you all” Paul means the saints among the Corinthians. For they were divided into those who were saints and those who were not, but it is the former he is addressing here. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “But if any hath caused sorrow, he hath caused sorrow not to me, but in part (that I press not too heavily) to you all.”

Having first praised them as feeling joy and sorrow for the same things as himself, he then strikes into the subject of this person, having said first, “my joy is the joy of you all.” But if my joy is the joy of you all, need is that you should also now feel pleasure with me, as ye then were pained with me: for both in that ye were made sorry, ye made me glad; and now in that ye rejoice, (if as I suppose ye shall feel pleasure,) ye will do the same.

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

“Sufficient to such a one is this punishment which was inflicted by the many.”

And he saith not “to him that hath committed fornication,” but here again “to such a one,” as also in the former Epistle. Not however for the same reason; but there out of shame, here out of mercy. Wherefore he no where subsequently so much as mentions the crime; for it was time now to excuse. — Homily 4 on 2 Corinthians

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

2 Corinthians 2:6

Basil of Caesarea: Community life offers more blessings than can be fully and easily enumerated. It is more advantageous than the solitary life both for preserving the goods bestowed on us by God and for warding off the external attacks of the Enemy.… For the sinner, moreover, the withdrawal from his sin is far easier if he fears the shame of incurring censure from many acting together—to him, indeed, might be applied the words: “To him who is such a one, this rebuke is sufficient which is given by many”—and for the righteous man, there is a great and full satisfaction in the esteem of the group and in their approval of his conduct. — THE LONG RULES 7

John Chrysostom: However, be mindful of this: if you become lazy and indifferent, sin will seize you at one time or another. Therefore, show concern, if not for your brother, then at least for yourself. Repel the disease, overpower the decay, and interrupt the spreading of the cancerous sore. Paul spoke of these things and of much more than these. Since he ordered the Christians in Corinth to hand the fornicator among them over to Satan, he said later that “the sinner changed” and became better. “For such a one this punishment by the majority is enough. Therefore, reaffirm your love for him.” Even though Paul made him a common enemy, an adversary to all, expelled him from the fold and cut him off from the body, note how much concern he showed in order to bind him back indissolubly and rejoin him to the church. For he did not say, “simply love him” but “reaffirm your love for him.” In other words, reveal your friendship as certain, unshakable, fervent, ardent and fiery; present your love with the same strength as the previous hatred. “What happened? Tell me, did you not surrender him to Satan?” “Yes,” he said, “but not for him to remain in Satan’s hands, but to be quickly delivered from his tyrannical dominion.” Pay careful attention, however, to the very thing I was saying about how much Paul feared discouragement as a great weapon of the devil. He said, “Reaffirm your love for him,” and then added the reason, “lest such a one should be swallowed up by excessive sorrow.” — ON REPENTANCE AND ALMSGIVING 1.3.22

Theodoret of Cyrus: Paul reveals the zeal of the Corinthians, for they had all turned against this man, just as he had ordered them to. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 297

2 Corinthians 2:7

Ambrosiaster: A person who is swallowed up in too much affliction will turn in desperation to committing sins. True repentance, on the other hand, is a turning away from sin. If this person repents, he will prove that he is sorry for what he has done. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “So that contrariwise ye should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his overmuch sorrow.”

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

But what means this, “swallowed up?” Either doing as Judas did, or even in living becoming worse. For, saith he, if he should rush away from longer enduring the anguish of this lengthened censure, perchance also despairing he will either come to hang himself, or fall into greater crimes afterwards. One ought then to take steps beforehand, lest the sore become too hard to deal with; and lest what we have well done we lose by want of moderation. — Homily 4 on 2 Corinthians

2 Corinthians 2:8

John Chrysostom: “Wherefore I beseech you to confirm your love toward him.”

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

“To confirm your love toward him.”

That is, “make it strong,” not simply have intercourse with him, nor any how. Herein, again, he bears testimony to their virtue as very great; since they who were so friendly and so applauded him as even to be puffed up, were so estranged that Paul takes such pains to make them confirm their love towards him. Herein is excellence of disciples, herein excellence of teachers; that they should so obey the rein, he so manage their motions. If this were so even now, they who sin would not have transgressed senselessly. For one ought neither to love carelessly, nor to be estranged without some reason. — Homily 4 on 2 Corinthians

Pelagius: Through your love the offender will know that he has received forgiveness. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 2

Theodoret of Cyrus: Paul’s command now is that they should unite the member to the body, return the sheep to the flock and show him their most sincere love and affection. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 298

2 Corinthians 2:9

Ambrosiaster: As far as anyone can tell, Paul was commending the Corinthians for their obedience in other respects. They had already put matters right in their church administration, and now he was asking them to be obedient in this matter as well. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “For to this end also did I write to you, that I might know the proof of you, whether ye are obedient in all things.”

I not only in cutting off but also in reuniting. Seest thou how here again he brings the danger to their doors. For as when he sinned, he alarmed their minds, except they should cut him off, saying, “A little leaven leaventh the whole lump,” and several other things; so here too again he confronts them with the fear of disobedience, as good as saying, “As then ye had to consult not for him, but for yourselves too, so now must ye not less for yourselves than for him; lest ye seem to be of such as love contention and have not human sensibilities, and not to be in all things obedient.”

For the former instance might have seemed to proceed even of envy and malice, but this shows very especially the obedience to be pure, and whether ye are apt unto loving kindness. For this is the test of right minded disciples; if they obey not only when ordered to do certain things, but when the contrary also. Therefore he said, “in all things,” showing that if they disobey, they disgrace not him so much as themselves, earning the character of lovers of contention.

“To whom ye forgive any thing, I forgive also.”

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

“For what I also have forgiven, if I have forgiven any thing, for your sakes have I forgiven it.” For, this very thing I have done for your sakes, he saith. And as when he commanded them to cut him off, he left not with them the power to forgive, saying, “I have judged already to deliver such an one unto Satan,” and again made them partners in his decision saying, “ye being gathered together to deliver him.” — Homily 4 on 2 Corinthians

2 Corinthians 2:10

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

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

2 Corinthians 2:11

Ambrosiaster: Paul did not want this brother, being filled with sorrow and being rigorously excluded from the love of the church, to despair of himself. The devil, who is always subtle in his tricks, would then see that this man’s mind was an easy prey, approach him and suggest that at least he should enjoy the things of the present, given that he has been denied any hope of future reward. Thus the brother would perish, being possessed by the devil, even though an opportunity for repentance had been given him. — COMMENTARY ON PAUL’S EPISTLES

Didymus the Blind: The problem is not merely to recognize Satan’s designs but to play into them. Paul knows their dynamics, not so as to be engaged in them but so as not to be entrapped by them. — PAULINE COMMENTARY FROM THE GREEK CHURCH

Hippolytus of Rome: The Father, on the other hand, alone, without copulation, has produced (an offspring). She wished to emulate the Father, — Hippolytus Refutation of All Heresies Book VI

John Chrysostom: “That no advantage may be gained over us by Satan: for we are not ignorant of his devices.”

Seest thou how he both committeth the power to them and again taketh away that by that he may soften them, by this eradicate their self will. But this is not all that he provides for by this, but shows also that should they be disobedient the harm would reach to all, just as he did at the outset also. For then too he said, “A little leaven leaveneth the whole lump.” And here again, “Lest Satan should get an advantage of us.” And throughout, he maketh this forgiveness the joint act of himself and them.

And tell me not that this one only becomes the wild beast’s prey, but consider this also, that the number of the herd is diminished, and now especially when it might recover what it had lost. “For we are not ignorant of his devices,” That he destroys even under the show of piety. For not only by leading into fornication can he destroy, but even by the contrary, the unmeasured sorrow following on the repentance for it. When then besides his own he taketh ours too, when both by bidding to sin, he destroys; and when we bid repent, violently seizeth; how is not this case getting “advantage?” For he is not content with striking down by sin, but even by repentance he doth this except we be vigilant.

Wherefore also with reason did he call it getting advantage, when he even conquereth our own weapons. For to take by sin is his proper work; by repentance, however, is no more his; for ours, not his, is that weapon. When then even by this he is able to take, think how disgraceful the defeat, how he will laugh at and run us down as weak and pitiful, if he is to subdue us with our own weapons. For it were matter for exceeding scorn and of the last disgrace, that he should inflict wounds on us through our own remedies. Therefore he said, “for we are not ignorant of his devices,” exposing his versatility, his craftiness, his evil devices, his malice, his capacity to injure under a show of piety. — Homily 4 on 2 Corinthians

2 Corinthians 2:12

Ambrosiaster: Paul means that when he got to Troas to preach the gospel of Christ, there were people who received the message. — COMMENTARY ON PAUL’S EPISTLES

Augustine of Hippo: And again, in his second letter to the Corinthians, the same apostle says, “When I had come to Troas for the gospel of Christ, and a door was opened to me in the Lord, I had no rest in my spirit, because I did not find Titus my brother, but bidding them farewell, I went into Macedonia.” To whom did he declare farewell except to those who had believed, that is to say, to those in whose hearts a door was opened for him to preach the gospel? But note well what he adds: “Now thanks be to God, who always makes us triumph in Christ and manifests the aroma of Christ to God, in those who are saved and in those who perish; to some indeed the odor of death to death but to others the fragrance of life to life.” Behold why this most intrepid soldier, this most invincible defender of grace, gives thanks. Behold why he gives thanks—that the apostles are the good odor of Christ to God, both in those who are saved by his grace and in those who perish in virtue of his judgment. — PREDESTINATION OF THE SAINTS 20.41

Didymus the Blind: In Acts [:] it says that a man of Macedonia appeared to Paul in a dream and asked him to come over and help them. Paul does not mention this incident in his letter, evidently because he realized that this was not the right time to say such things about himself. .

Didymus the Blind: In Acts [16:9] it says that a man of Macedonia appeared to Paul in a dream and asked him to come over and help them. Paul does not mention this incident in his letter, evidently because he realized that this was not the right time to say such things about himself. — PAULINE COMMENTARY FROM THE GREEK CHURCH

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

How then do these words hang upon those before them? Let us recall to mind what those were, and so we shall perceive this. What then were those before? What he said at the beginning. “I would not have you,” saith he, “ignorant concerning our affliction which befell us in Asia, that we were weighed down exceedingly, beyond our power.” Now having shown the manner of his deliverance, and inserted the intermediate matter, he is of necessity led to teach them again that in yet another way he had been afflicted. How, and in what way? In not finding Titus. Fearful indeed, and enough to prostrate the soul, is it even to endure trials; but when there is none to comfort and that can help to bear the burden, the tempest becometh greater. — Homily 5 on 2 Corinthians

John Chrysostom: He doth not say that the absence of Titus impeded the salvation of those who were about to come over, nor yet that he neglected those that believed on this account, but that he had no relief, that is, ‘I was afflicted, I was distressed for the absence of my brother;’ showing how great a matter a brother’s absence is; and therefore he departed thence. But what means, “when I came to Troas, for the Gospel?” he saith not simply ‘I arrived," but ‘so as to preach.’ But still, though I had both come for that and found very much to do, (for “a door was opened unto me in the Lord,”) I had, saith he, “no relief,” not that for this he impeded the work. — Homily 5 on 2 Corinthians

2 Corinthians 2:13

Ambrosiaster: Lacking the consolation of Titus’s presence Paul found the work unbearable, because there was so much opposition to him. For although some people had opened their hearts and accepted the Word of God, there were many unbelievers who reacted with impudent hostility. One lone voice could not teach the new believers and fend off these attacks at the same time. Therefore Paul said goodbye to those who had received him and left for Macedonia. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “Taking my leave of them, I went from thence.” That is, ‘I spent no longer time, being straitened and distressed.’ And perhaps the work was even impeded by his absence. And this was no light consolation to them too. For if when a door was opened there, and for this purpose he had come; yet because he found not the brother, he quickly started away; much more, he saith, ought ye to make allowance for the compulsion of those affairs which lead us and lead us about everywhere, and suffer us not according as we desire either to journey, or to tarry longer amongst those with whom we may wish to remain. Whence also he proceeds in this place again to refer his journeyings to God, as he did above to the Spirit. — Homily 5 on 2 Corinthians

Theodoret of Cyrus: Paul mentions Titus here for a purpose. Since he was the one who took the letter to Corinth, Paul wanted the church there to appreciate his worth. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 299

2 Corinthians 2:14

Ambrosiaster: For God to lead us in triumph in Christ is to make us victors in the faith of Christ, so that when unbelief has been trodden underfoot, faith may have its trophy. — COMMENTARY ON PAUL’S EPISTLES

Clement of Alexandria: For we are to God a sweet savour of the Lord, in them that are saved, and them that are lost; to one a savour of death unto death, to the other a savour of life unto life." — The Instructor Book 2

Clement of Alexandria: And the Saviour Himself washing the feet of the disciples, and despatching them to do good deeds, pointed out their pilgrimage for the benefit of the nations, making them beforehand fair and pure by His power. Then the ointment breathed on them its fragrance, and the work of sweet savour reaching to all was proclaimed; for the passion of the Lord has filled us with sweet fragrance. — The Instructor Book 2

Eusebius of Caesarea: A whole band of soldiers, Ammon and Zeno and Ptolemy and Ingenuus, and with them an old man Theophilus, had taken their stand before the tribunal. When a certain man was being tried as a Christian and was inclined toward denying the faith, they, standing by, gnashed their teeth, and made signs with their faces, and stretched out their hands and gestured with their bodies. When the attention of all was directed toward them, before any could otherwise seize them, they rushed up first to the bench, saying that they were Christians, so that the governor and his assessors became fearful. Those who were being tried appeared most courageous in the face of what they were about to suffer, while their judges were afraid. And these paraded from the court and rejoiced in their testimony, as God “led them in triumph gloriously.” — Ecclesiastical History 6.41

John Chrysostom: “But thanks be to God, which always causeth us to triumph in Christ, and maketh manifest through us the savor of His knowledge in every place.”

For that he may not seem as though in sorrow to be lamenting these things, he sendeth up thanks to God. Now what he saith is this: ‘Every where is trouble, every where straitness. I came into Asia, I was burdened beyond strength. I came to Troas, I found not the brother. I came not to you; this too bred in me no slight, yea rather, exceeding great dejection, both because many among you had sinned, and because on this account I see you not. For, “To spare you,” he saith, “I came not as yet unto Corinth.” That then he may not seem to be complaining in so speaking, he adds, ‘We not only do not grieve in these afflictions, but we even rejoice; and, what is still greater, not for the sake of the rewards to come only, but those too even which are present. For even here we are by these things made glorious and conspicuous. So far then are we from lamenting, that we even call the thing a triumph; and glory in what happeneth.’ — Homily 5 on 2 Corinthians

John Chrysostom: For which cause also he said, “Now thanks be unto God, Which always causeth us to triumph,” that is, ‘Who maketh us renowned unto all. For what seemeth to be matter of disgrace, being persecuted from every quarter, this appeareth to us to be matter of very great honor.’ Wherefore he said not, “Which maketh us seen of all,” but, “Which causeth us to triumph:” showing that these persecutions set up a series of trophies against the devil in every part of the world. Then having mentioned along with the author, the subject also of the triumph, he thereby also raiseth up the hearer. ‘For not only are we made to triumph by God, but also “in Christ;”’ that is, on account of Christ and the Gospel. ‘For seeing it behooveth to triumph, all need is that we also who carry the trophy are seen of all, because we bear Him. For this reason we become observed and conspicuous.’ — Homily 5 on 2 Corinthians

John Chrysostom: “And which maketh manifest through us the savor of His knowledge in every place.”

He said above, “Which always causeth us to triumph.” Here he saith “in every place,” showing that every place and every time is full of the Apostles’ labors. And he uses yet another metaphor, that of the sweet savor. For ’like as those who bear ointment, so are we,’ saith he, ‘manifest to all’; calling the knowledge a very precious ointment. Moreover, he said not, ’the knowledge;’ but “the savor of the knowledge;” for such is the nature of the present knowledge, not very clear nor uncovered. Whence also he said in the former Epistle, “For now we see in a mirror darkly.” And here he calls that which is such a “savor.” Now he that perceiveth the savor knoweth that there is ointment lying somewhere; but of what nature it is he knows not yet, unless he happens before to have seen it. ‘So also we. That God is, we know, but what in substance we know not yet. We are then, as it were, a Royal censer, breathing whithersoever we go of the heavenly ointment and the spiritual sweet savor.’ — Homily 5 on 2 Corinthians

John Chrysostom: Now he said this, at once both to set forth the power of the Preaching, in that by the very designs formed against them, they shine more than those who prosecute them and who cause the whole world to know both their trophies and their sweet savor: and to exhort them in regard to their afflictions and trials to bear all nobly, seeing that even before the Recompense they reap this glory inexpressible. — Homily 5 on 2 Corinthians

2 Corinthians 2:15

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

Augustine of Hippo: Why, then, if the law is good, is it called a “ministry of death”? Because “sin, that it might be shown to be sin, worked death for me through that which is good.” Do not marvel when it is said of the preaching of the gospel, “We are a sweet aroma of Christ to God, in them that are being saved and in them who perish, to the one an aroma of life to life, to the other an aroma of death to death.” Now the law is called a “ministry of death” to the Jews, for whom it was written on stone, to symbolize their hardness of heart. But this does not apply to those who fulfill the law in charity. For charity is the fulfillment of the law. — TO SIMPLICIAN—ON VARIOUS QUESTIONS 1.17

Gregory the Dialogist: In a mystical sense, that woman represented us, us, if we return to the Lord with our whole heart after our sins, if we imitate her mourning of penitence. For what is expressed by the ointment except the fragrance of good reputation? Hence Paul also says: “We are the good fragrance of Christ to God in every place.” If therefore we do right works by which we spread the fragrance of good reputation upon the Church, what do we pour upon the Lord’s body but ointment? — Forty Gospel Homilies, Homily 33

Irenaeus: For the apostle does also say in the Second [Epistle] to the Corinthians: “For we are unto God a sweet savour of Christ, in them which are saved, and in them which perish: to the one indeed the savour of death unto death, but to the other the savour of life unto life.” To whom, then, is there the savour of death unto death, unless to those who believe not neither are subject to the Word of God? And who are they that did even then give themselves over to death? Those men, doubtless, who do not believe, nor submit themselves to God. And again, who are they that have been saved and received the inheritance? Those, doubtless, who do believe God, and who have continued in His love; as did Caleb [the son] of Jephunneh and Joshua [the son] of Nun, and innocent children, who have had no sense of evil. But who are they that are saved now, and receive life eternal? Is it not those who love God, and who believe His promises, and who “in malice have become as little children?” — Against Heresies Book 4

John Chrysostom: “For we are a sweet savor of Christ unto God, in them that are saved and in them that perish.”

Whether, saith he, one be saved or be lost, the Gospel continues to have its proper virtue: and as the light, although it blindeth the weakly, is still light, though causing blindness; and as honey, though it be bitter to those who are diseased, is in its nature sweet; so also is the Gospel of sweet savor, even though some should be lost who believe it not. For not It, but their own perverseness, worketh the perdition. And by this most of all is its sweet savor manifested, by which the corrupt and vicious perish; so that not only by the salvation of the good, but also by the perdition of the wicked is its excellence declared. — Homily 5 on 2 Corinthians

John Chrysostom: Since both the sun, for this reason most especially that he is exceeding bright, doth wound the eyes of the weak: and the Saviour is “for the fall and rising again of many,” but still He continueth to be a Saviour, though ten thousand fall; and His coming brought a sorer punishment upon them that believe not, but still it continueth to be full of healing. Whence also he saith, “We are unto God a sweet savor;” that is, ’even though some be lost we continue to be that which we are.’ Moreover he said not simply “a sweet savor,” but “unto God.” And when we are a sweet savor unto God, and He decreeth these things, who shall henceforth gainsay? — Homily 5 on 2 Corinthians

John Chrysostom: The expression also, “sweet savor of Christ,” appears to me to admit of a double interpretation: for he means either that in dying they offered themselves a sacrifice: or that they were a sweet savor of the death of Christ, as if one should say, this incense is a sweet savor of this victim. The expression then, sweet savor, either signifieth this, or, as I first said, that they are daily sacrificed for Christ’s sake. — Homily 5 on 2 Corinthians

Origen of Alexandria: Put an altar of incense in your innermost heart. Be a sweet aroma of Christ. — HOMILIES ON Exodus 9

Origen of Alexandria: For, as the apostle says, “We are a good aroma of Christ,” but he adds, “To some a fragrance of life to life, but to others an odor of death to death.” So also the prophetic word is “a sweet fragrance” to those who believe, but to the doubting and unbelieving and those who confess that they are Pharaoh’s people, it becomes a detestable odor. — HOMILIES ON Exodus 3

Pelagius: Paul calls the knowledge of God an aroma. Its presence is sensed rather than seen. — COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 2

2 Corinthians 2:16

Ambrosiaster: To unbelievers the preaching of the cross is the smell of death. On hearing the Word of God they receive it as if it were a plague from which death knocks on the door. But to others it is the fragrance of life. To believers the Word of God is a messenger of eternal life. It affects them in accordance with their faith. — COMMENTARY ON PAUL’S EPISTLES

Augustine of Hippo: Through an evil man divine providence can both punish and comfort. For the impiety of the Jews was the Jews’ downfall and yet provided salvation for the Gentiles. Again, divine providence through a good man can both condemn and help, as the apostle says: “To some we are the scent of life to life, but to others we are the scent of death to death.” But every tribulation is either a punishment of the impious or a testing of the just.… Further, peace and quiet from disruptive times can both profit the good and corrupt the evil. — QUESTIONS 27

John Chrysostom: Seest thou to what a height he hath advanced the trials, terming them a triumph and a sweet savor and a sacrifice offered unto God. Then, whereas he said, “we are a sweet savor, even in them that perish,” lest thou shouldest think that these too are acceptable, he added, “To the one a savor from death unto death, to the other a savor from life unto life.”

For this sweet savor some so receive that they are saved, others so that they perish. So that should any one be lost, the fault is from himself: for both ointment is said to suffocate swine, and light (as I before observed,) to blind the weak. And such is the nature of good things; they not only correct what is akin to them, but also destroy the opposite: and in this way is their power most displayed. — Homily 5 on 2 Corinthians

John Chrysostom: For so both fire, not only when it giveth light and when it purifieth gold, but even when it consumeth thorns, doth very greatly display its proper power, and so show itself to be fire: and Christ too herein also doth discover His own majesty when He “shall consume” Antichrist “with the breath of His mouth, and bring him to nought with the manifestation of His coming.” — Homily 5 on 2 Corinthians

John Chrysostom: “And who is sufficient for these things?”

Seeing he had uttered great things, that ‘we are a sacrifice of Christ and a sweet savor, and are every where made to triumph,’ he again useth moderation, referring all to God. Whence also he saith, “and who is sufficient for these things?” ‘for all,’ saith he, ‘is Christ’s, nothing our own.’ Seest thou how opposite his language to the false Apostles’? For they indeed glory, as contributing somewhat from themselves unto the message: he, on the contrary, saith, he therefore glorieth, because he saith that nothing is his own. “For our glorying is this, the testimony of our conscience, that not in fleshly wisdom, but in the grace of God, we behaved ourselves in the world.” And that which they considered it a glory to acquire, I mean the wisdom from without, he makes it his to take away. Whence also he here saith, “And who is sufficient for these things?” But if none are sufficient, that which is done is of grace. — Homily 5 on 2 Corinthians

2 Corinthians 2:17

Ambrosiaster: Paul is alluding to various false apostles who used to corrupt the Word of God through bad interpretation. Some of them were so zealous for Jewish tradition that they did not teach properly about Christ. — COMMENTARY ON PAUL’S EPISTLES

Ignatius of Antioch: Some indeed there are, who carry about the name [of Christ] in deceitfulness and wickedness, and do certain other things unworthy of God. These ye ought to avoid, as ye would wild beasts: for they are mad dogs, biting in secret. Ye ought to be on your guard against them, since they are hard to heal. There is one Healer, of flesh and spirit, begotten and not begotten, in the flesh made God, in death true life, both of Mary and of God, first passible then impassible: Jesus Christ our Lord. — Epistle of Ignatius to the Ephesians

John Chrysostom: “For we are not as the rest, which corrupt the word of God.”

‘For even if we use great sounding words, yet we declared nothing to be our own that we achieved, but all Christ’s. For we will not imitate the false apostles; the men who say that most is of themselves.’ For this is “to corrupt,” when one adulterates the wine; when one sells for money what he ought to give freely. For he seems to me to be here both taunting them in respect to money, and again hinting at the very thing I have said, as that they mingle their own things with God’s; which is the charge Isaiah brings when he said, “Thy vintners mingle wine with water:” for even if this was said of wine, yet one would not err in expounding it of doctrine too. ‘But we,’ saith he, ‘do not so: but such as we have been entrusted with, such do we offer you, pouring out the word undiluted.’ — Homily 5 on 2 Corinthians

John Chrysostom: Whence he added, “But as of sincerity, but as of God, in the sight of God speak we in Christ.”

‘We do not,’ saith he ‘beguile you and so preach, as conferring a gift on you, or as bringing in and mingling somewhat from ourselves, “but as of God;” that is, we do not say that we confer any thing of our own, but that God hath given all.’ For “of God” means this; To glory in nothing as if we had it of our own, but to refer every thing to Him. “Speak we in Christ.” Not by our own wisdom, but instructed by the power that cometh from Him. Those who glory speak not in this way, but as bringing in something from themselves. — Homily 5 on 2 Corinthians

John Chrysostom: Whence he elsewhere also turns them into ridicule, saying, “For what hast thou that thou didst not receive? but if thou didst receive it, why dost thou glory as if thou hadst not received it.” This is the highest virtue, to refer every thing to God, to consider nothing to be our own, to do nothing out of regard to men’s opinion, but to what God willeth. For He it is that requireth the account. Now however this order is reversed: and of Him that shall sit upon the tribunal and require the account, we have no exceeding fear, yet tremble at those who stand and are judged with us. — Homily 5 on 2 Corinthians