The Judaizers. Timothy's name why joined in the salutation. 3

I. 1-4.

as being a boaster, and worthy of no regard; whence also 2 Cor. that speech of theirs; His letters are weighty, but his bodily 2 Cor. presence is weak, and his speech contemptible; meaning 10, 10. thereby, when he is present he appears of no account, (for this is the meaning of, his bodily presence is weak,) but when he is away he boasts greatly in what he writes, (for such is the signification of, his letters are weighty.) Moreover, to enhance their own credit, these persons made a pretence of receiving nothing, to which he also alludes where he says, that wherein they glory, they may be found even as we. 2 Cor. And besides, possessing also the power of language, they were forthwith greatly elated. Wherefore also he calls himself rude in speech, shewing that he is not ashamed thereof; nor deems 2 Cor. 11, 6. the contrary any great acquisition. Seeing then it was likely that by these persons some would be seduced, after commending what was right in their conduct, and beating down their senseless' pride in the things of Judaism, in that out of τóvaav season they were contentious to observe them, he gives them a gentle2 rebuke on this subject also.

11, 12.

2 συμμέ

TOWS

[2.] Such then, to speak summarily and by the way, appears to me the argument of this Epistle. It remains to consider the introduction of the Epistle, and to say why, after his accustomed salutation, he begins, as he does, with the mercies of God. But first it is necessary to speak of the very beginning, and inquire why, in this part, he associates Timothy with himself. For, he saith, Paul an Apostle of Jesus Christ by the will of God, and Timothy our brother. In the first Epistle he promised he would send him; and charged them, saying, Now if Cor. 16, 10. Timotheus come, see that he may be with you without fear. How then is it that he associates him, here, in the outset with himself? After he had been amongst them, agreeably to that promise of his master, I have sent unto you Timotheus, who 1 Cor. 4, shall bring you into remembrance of my ways which be in Christ, and had set every thing in order, he had returned back to Paul; who on sending him, had said, Conduct him 1 Cor. forth in peace that he may come to me, for I look for him 16, 11.

with the brethren.

17.

Since then Timothy was restored to his master, and with (2.) him having set in order the things in Asia, (for, says he, I will tarry at Ephesus until Pentecost;) had crossed again! Cor.

16, 8.

1.

51209

4Paul'shumility. All Achaiaaddressed,asallneedingadmonition.

HOMIL. into Macedonia; as abiding with him Paul not unreasonably associates him hereafter with himself. For then he wrote from Asia, but now from Macedonia. Moreover, by thus - associating him, he at once gains increased respect for him, and displays his own exceeding humility: for Timothy was very inferior to himself, yet doth love bring all things together. Whence also he every where makes him equal Phil. 2, with himself; at one time saying, as a son with the father he hath served with me; at another, for he worketh the work 16, 10. of the Lord, as I also do; and here, he even calleth him, brother; by all making him an object of respect to the Corinthians, amongst whom he had been, as I have said, and given proof of his worth.

22.

1 Cor.

To the Church of God which is at Corinth. Again he calleth them" the Church," to bring and bind them all together in one. For it could not be one Church, while those within her were sundered, and opposed. With all the saints which are in all Achaia. In thus saluting all, through the Epistle addressed to the Corinthians, he would at once honour these, and bring together the whole nation. But he calls them saints, thereby implying that, if any be an impure person, he hath no share in this salutation. But why, writing to the mother city, does he address all through her, since he doth not so every where? For instance, in his Epistle to the Thessalonians, he addressed not the Macedonians also; and in like manner in that to the Ephesians, he doth not include all Asia; neither was that to the Romans written to those also who dwell in Italy. But in this Epistle he doth so; and in that to the Galatians. For there also he writeth not to one city, or two, or three, but to all who are scattered every Gal. 1, where, saying, Paul an Apostle, (not of men neither by man, but by Jesus Christ, and God the Father, Who raised Him from the dead,) and all the brethren which are with me, unto the Churches of Galatia. Grace be to you and peace. To the Hebrews also he writes one Epistle to all collectively; not distinguishing them into their several cities. What then can be the reason of this? Because, as I think, in this case all were involved in one common disorder, wherefore also he addresses his Epistle to them in common, as needing one common remedy. For the Galatians were all of them in

1-3.

God"the Father of mercies," having mercifully dealt with Paul.5 fected. So too were the Hebrews, and so I think these 2 Cor. (Achaians) also.

2.

I. 1-4.

[3.] So then having brought the whole nation together in one, and saluted them with his accustomed greeting, for, saith he, Grace be to you and peace from God our Father, and the 2 Cor. 1, Lord Jesus Christ: hear how aptly to the purpose in hand he begins, Blessed be God, even the Father of our Lord ver. 3. Jesus Christ, the Father of mercies, and the God of all comfort. Do you ask, how is this aptly to the purpose in hand? I reply, Very much so; for observe, they were greatly vexed and troubled that the Apostle had not come to them, and that, though he had promised, but had spent the whole time in Macedonia; preferring as it seemed others to themselves. Setting himself then to meet this feeling' against him, he 'dogμοῦν. declares the cause of his absence; not however directly stating it, as thus; "I know, indeed, I promised to come, but since I was hindered by afflictions, forgive me; nor judge me guilty of any sort of contempt or neglect towards you:" but after another manner he invests the subject at once with more dignity and trustworthiness, and gives it greatness by the nature of the consolation", so that thereafter they might not so much as ask the reason of his delay. Just as if one, having promised to come to one he loved and longed for, at length, arrived after dangers innumerable, should say, Glory to Thee, O God, for letting me see the sight so longed for of his dear countenance! Blessed be Thou, O God, from what perils hast Thou delivered me!" for such a doxology is an answer to him who was preparing to find fault, and will not let him so much as complain of the delay; for one that is thanking God for deliverance from such great calamities he cannot for shame drag to the bar, and bid clear himself of loitering. Whence Paul thus begins, Blessed be the God of mercies, implying by the very words that he had been both brought into and delivered from mighty perils. For as David also doth not address God every where in one way, or with the same titles; but when he is upon battle and victory, I will love Thee, he saith, O Lord my strength; the Ps.18,1. Lord is my buckler2: when again upon delivery from affliction, iwigarand the darkness which overwhelmed him, The Lord is my G

66

ἡ ἐπαίρων τῇ παραμυθία τὸ πράγμα.

πιστής,

P8,27,1.

6 Mercy God sattribute. Godcomfortethintribulation,inall,ever. HOMIL. light and my salvation; and as the immediate occasion sugI. gests, he names Him now from His lovingkindness, now from His justice, now from His righteous judgment:—in like way Paul also here at the beginning describing Him by His loving-kindness, calling Him the God of mercies, that is, "Who hath shewed me so great mercies, as to bring me up from the very gates of death."

4.

3.

(3.)

And thus to have mercy is the most peculiar and most excellent attribute of God; and the most inherent in His nature; whence he calleth Him the God of mercies.

And observe, I pray you, herein also the lowly-mindedness of Paul. For though he were in peril, because of the Gospel he preached; yet saith he not, he was saved for his merit, but for the mercies of God. But this he afterwards de2 Cor.1, clareth more clearly, and now goes on to say, Who comforteth us in all tribulation. He saith not, "Who suffereth us not to come into tribulation:" but, Who comforteth in tribulation. For this at once declareth the power of God; and increaseth Rom. 5, the patience of those in tribulation. For, saith he, tribulation Ps. 4, 1. worketh patience. And so also the prophet, Thou hast enlarged me in my distress. He doth not say, "Thou hast not suffered me to fall into distress," nor yet, "Thou hast quickly removed my distress," but, whilst it continueth, Thou hast enlarged me: that is, "hast granted me much freedom and refreshment." Which truly happened also in Dan. 3, the case of the three children, for neither did He prevent their being cast into the flame, nor, when so cast, did He quench it, but while the furnace was burning He gave them liberty. And such is ever God's way of dealing; as Paul also implies when he says, Who comforteth us in all tribulation.

21. &c.

But he teaches yet something more in these words: Do you ask what? Namely, that God doeth this, not once, nor twice, but without intermission. For He doth not one while comfort, another, not, but ever and constantly. Wherefore he saith, Who comforteth, not, Who hath comforted, and, in all tribulation, not," in this or that," but, in all.

That we may be able to comfort them which are in any trouble by the comfort wherewith we ourselves are comforted of God. - See you not how he is beforehand' with his defence by suggestκρούεται.

How Christ's sufferings abound in the Apostles. 7

I. 1-4.

the com

ing to the hearer the thought of some great affliction; and 2 COR. herein also is his modesty again apparent, that he saith not for their own merits was this mercy shewed, but for the sake of those that need their assistance; " for," saith he, "to this end hath He comforted us, that we might comfort one another." And hereby also he manifesteth the great excellency of the Apostles, shewing that having been comforted and breathed awhile, he lieth not softly down, as we, but goeth on his way to anoint', to nerve, to rouse others. Some, however, 1i. e. for consider this as the Apostle's meaning. "Our consolation is that of others also:" but my opinion is, that in this introduction, he is all along too censuring the false Apostles, those vain boasters, who sat at home, and lived in luxury; but this covertly, and, as it were, incidentally, the leading object being to apologise for his delay. "For," [he would say,]"if for this end we were comforted, that we might comfort others also, do not blame us that we came not; for in this was our whole time spent, in providing against the conspiracies, the violence, in dispersing the terrors which assailed us."

6

bat.

παρα

[4.] For as the sufferings of Christ abound in us, so our con- ver. 5. solation also aboundeth by Christ. Not to depress the disciples by an aggravated account of his sufferings; he declareth on the other hand, that great and superabundant was the consolation also, and lifteth up their heart, not hereby alone, but also by putting them in mind of Christ, and calling the sufferings. His,' and 'prior to the consolation deriveth a comfort from2 wed s the very sufferings themselves. For what joy can I have κλήσεως. so great as to be partaker with Christ, and for His sake to suffer these things? What consolation can equal this? But not from this source only does he raise the spirits of the afflicted, but from another also. Ask you what other? In that he saith, abound: for he doth not say, As the sufferings of Christ are in us, but as they abound, thereby declaring that they endure not His sufferings only, but even more than these. For, saith he, "not whatsoever He suffered, that have we suffered; but even this and more," for, consider,3giá, mean, for an instant, to compare the suu. sufferings of the Apostles with those of our Lord in themselves, but in one point only, their number. His sufferings alone were meritorious and well-pleasing

· ἀνίστησιν. The word has here probably the double sense, "raiseth up the depressed," and "lifteth upward towards heaven."

d St. Chrysostom does not, of course,