The Boasting of the Gospel and the Conscience
Regarding the previous reproach to them, he does not rebuke alone, and now in reconciling he does not write alone, but by welcoming holy Timothy, he confirms the matter's reliability. And there indeed he showed that through which it was necessary for the Father, saying through the will of God (2 Cor 1:1).
Because in the former letter he did not reproach alone, and now in comforting he does not write alone, but by the reception of holy Timothy he shows the matter reliable (2 Cor 1:1–2). And because he says from God our Father, it is to be understood that regarding the begotten, he is called both God and Father, but regarding the Son only Father; for Christ, being the God of me and the God of you in the flesh, was saying so.
This glory which he glorifies and by names he names God, already foretells that of reconciliation (2 Cor 1:3). Father of mercies and God of all comfort; for regarding the begotten he is called both God and Father, but regarding the Son only he is confessed as Father. He begins intimately with those being afflicted from the mercies of God and comfort, showing to them good hopes; for if God is the Father of mercies, he would have comforted those being persecuted and afflicted through him.
Comforting, God does not make the comfort a small thing (2 Cor 1:4). He pre-announces these things, because it was going to call back the one condemned through sin by means of comfort.
Our affliction becomes comfort to you; for if the apostles are afflicted, much more the others (2 Cor 1:6). Or he also says this: if even we are being afflicted by men for the sake of your salvation, we suffer this, because we preach Christ to you. If we receive comfort from God through you, so that we may be sufficient for your exhortation, so as to urge you to suffer the same things which even we undergo.
I hope that undergoing the same things for me, similarly from God and from the comfort...
Not boasting, he recounts the tribulations that befell him in Asia (2 Cor 1:8), but rather encourages them toward endurance of the sufferings. Instead of saying so as to forbid us even to live.
It is said that the decision from judgment is a response (2 Cor 1:9). How much therefore is upon themselves: for we have had the decision of death (2 Cor 1:9), through which we are being disciplined not to trust in ourselves but in the saving God and those who forbid themselves to trust in self.
He does not pray for those attacking him to flee as if they were lovers of the body, but so that it may be useful to the gifts given to him, so that through many persons of the now and through many of those coming, the preaching that saves them may be thanked; for having said it, he demonstrated the teaching of those coming through many. And that it may be thanked on your behalf instead of the gift for which we ourselves have also received.
This is our boasting: that our conscience testifies to us that we preach rightly (2 Cor 1:12). And indeed he intends the wisdom of those from the outside to be merely natural, but now it is implied that he did not use speech according to the outsiders; in that, to take something from them, he did not have the cause of the preaching to be fleshly (2 Cor 1:13–14). We did not teach you other things, agreeing with you, apart from what we now send, but these things which even as you read, being unadorned: whence also you recognize that our word is as an ordinary man, but the power of God working toward faith (2 Cor 1:13–14).
Paul says boasting of himself in those things in which he was approved by preaching; but the boasting of the Corinthians themselves is in the day of Christ, as if they possessed glory in those things in which they received the preaching. I hope that you will come to know, since even now you have already partially come to know that in the day of the Lord we are your boasting, just as you are ours; for those who have preached in those things in which they were approved are venerable, but those who were zealous in those things in which they believed the preaching. Not for a fleshly reason did I consult/plan to come (2 Cor 1:17), but because of the...
Greek
Fragmenta in epistulam ii ad Corinthios (in catenis) 2 Kor 1,1 Καὶ τὸ πρότερον αὐτοῖς ἐγκαλῶν οὐ μόνος ἐγκαλεῖ, καὶ νῦν καταλλαττόμενος οὐ μόνος γράφει, τῇ τοῦ ἁγίου Τιμοθέου προσλήψει τὸ πρᾶγμα δεικνὺς ἀξιόπιστον. κἀνταῦθα μὲν τὸ δι' οὗ καὶ τῷ πατρὶ προσήκειν ἔδειξε λέγων διὰ θελήματος θεοῦ. 2 Kor 1,1–2 Ἐπειδὴ ἐν τῇ προτέρᾳ ἐπιστολῇ οὐ μόνος ἐνεκάλεσεν, καὶ νῦν παραμυθούμενος οὐ μόνος γράφει, ἀλλὰ τῇ τοῦ ἁγίου Τιμοθέου προσλήψει τὸ πρᾶγμα δείκνυσιν ἀξιόπιστον. ἐπειδὴ δέ φησιν ἀπὸ θεοῦ πατρὸς ἡμῶν, ἰστέον ὅτι ἐπὶ μὲν τῶν γεννητῶν καὶ θεὸς καὶ πατὴρ λέγεται, ἐπὶ δὲ τοῦ υἱοῦ μόνως πατήρ· τὸ γὰρ ὁ θεὸς μοῦ καὶ ὁ θεὸς ὑμῶν ἐν σαρκὶ ὢν ὁ Χριστὸς ἔλεγεν. 2 Kor 1,3 Αὕτη ἡ δόξα ἣν δοξάζει καὶ ἐπονομασίαις ἐπονομάζει τὸν θεόν, ἤδη τὸ τῆς καταλλαγῆς προμηνύουσιν. πατὴρ τῶν οἰκτιρμῶν καὶ θεὸς πάσης παρακλήσεως· ἐπὶ γὰρ τῶν γεννητῶν καὶ θεὸς καὶ πατὴρ λέγεται, ἐπὶ δὲ υἱοῦ μόνον πατὴρ ὁμολογεῖται. Οἰκείως τοῖς θλιβομένοις ἀπ' οἰκτιρμῶν θεοῦ καὶ παρακλήσεως ἄρχεται, χρηστὰς αὐτοῖς ὑποφαίνων ἐλπίδας· εἰ γὰρ πατὴρ οἰκτιρμῶν ὁ θεός, παρακαλέσειεν ἂν τοὺς δι' αὐτὸν διωκομένους καὶ θλιβομένους. 2 Kor 1,4 Παρακαλῶν ὁ θεὸς καὶ παραμυθούμενος οὐκ ἐπὶ μικροῦ τὴν παραμυθίαν ποιεῖται. Ταῦτα προανακηρύττει, ἐπειδὴ ἔμελλε τὸν κατακριθέντα δι' ἁμαρτίαν ἀνακαλεῖσθαι διὰ τῆς παρακλήσεως. 2 Kor 1,6 Ἡ ἡμετέρα θλίψις ὑμῖν παραμυθία γίνεται· εἰ γὰρ οἱ ἀπόστολοι θλίβονται, πολλῷ μᾶλλον οἱ λοιποί. ἢ καὶ τοῦτό φησιν· εἰ καὶ θλιβόμεθα ὑπὸ τῶν ἀνθρώπων διὰ τὴν ὑμετέραν σωτηρίαν, τοῦτο πάσχομεν, ὅτι ὑμῖν κηρύττομεν τὸν Χριστόν. Ἐὰν παραμυθίας τύχωμεν παρὰ θεοῦ δι' ὑμᾶς, ἵνα ἀρκέσωμεν πρὸς τὴν ὑμετέραν παράκλησιν, ὥστε προτρέπειν ὑμᾶς πάσχειν τὰ αὐτὰ ἃ καὶ ἡμεῖς ὑπομένομεν παθήματα. 279 2 Kor 1,7 Ἐλπίζω ὅτι τὰ αὐτά μοι ὑπομένοντας ὁμοίως παρὰ θεοῦ καὶ τῆς παρακλήσεως τεύξασθαι. 2 Kor 1,8 Οὐκ ἐπιδεικνύμενος διηγεῖται τὰς συμβάσας αὐτῷ ἐν τῇ Ἀσίᾳ θλίψεις, ἀλλὰ πρὸς ὑπομονὴν τῶν παθημάτων αὐτοὺς ἀλείφων. Ἀντὶ τοῦ ὥστε ἀπαγορεῦσαι ἡμᾶς καὶ τοῦ ζῆν. 2 Kor 1,9 Ἀπόκριμα λέγεται ἡ ἀπὸ τοῦ κρίματος ἀπόφασις. ὅσον οὖν τὸ ἐφ' ἑαυτοῖς· τὴν γὰρ ἀπόφασιν τοῦ θανάτου ἐσχήκαμεν, δι' οὗ σωφρονιζόμεθα μὴ πεποιθέναι ἐφ' ἑαυτοῖς ἀλλ' ἐπὶ τῷ σώζοντι θεῷ καὶ τοὺς ἑαυτοὺς ἀπαγορεύοντας. 2 Kor 1,11 Οὐχ ὡς φιλοσωματῶν διαφεύγειν εὔχεται τοὺς ἐπιβουλεύοντας, ἀλλ' ἵνα ὑπηρετῇ τοῖς δοθεῖσιν αὐτῷ χαρίσμασιν, ὅπως ἐκ πολλῶν προσώπων τῶν νῦν καὶ διὰ πολλῶν τῶν ἐσομένων εὐχαριστηθῇ τὸ κήρυγμα διασῶζον αὐτούς· εἰπὼν γὰρ διὰ πολλῶν τὴν διδαχὴν τῶν ἐσομένων ἀπέδειξεν. τὸ δὲ εὐχαριστηθῇ ὑπὲρ ὑμῶν ἀντὶ τοῦ ὑπὲρ ἧς καὶ αὐτοὶ τετυχήκαμεν δωρεᾶς. 2 Kor 1,12α Τοῦτο ἡμῶν τὸ καύχημά ἐστιν ὅτι μαρτυρεῖ ἡμῖν ἡ συνείδησις ἡμῶν ὅτι ὀρθῶς κηρύττομεν. 2 Kor 1,12β Καὶ μὴν τὴν σοφίαν τῶν ἔξωθεν ψυχικὴν εἶναι βούλεται, ἀλλὰ νῦν αἰνίττεται ὅτι οὐκ ἐχρήσατο λόγῳ κατὰ τοὺς ἔξω· ἐφ' ᾧ τε λαβεῖν τι παρ' αὐτῶν, οὐ σαρκικὴν ἔσχε τοῦ κηρύγματος τὴν αἰτίαν. 2 Kor 1,13–14 Οὐκ ἄλλα ἐδιδάξαμεν ὑμᾶς συνόντες ὑμῖν παρ' ἃ νῦν ἐπιστέλλομεν, ἀλλὰ ταῦτα ἃ καὶ ἀναγινώσκετε ἀκαλλώπιστα ὄντα· ὅθεν καὶ ἐπιγινώσκετε ἡμῶν μὲν ἰδιώτην τὸν λόγον ὄντα, τοῦ θεοῦ δὲ τὴν ἐνεργοῦσαν δύναμιν εἰς πίστιν. 280 Καύχημα λέγει τοὺς Korινθίους ὁ Παῦλος ἑαυτοῦ ἐφ' οἷς κατώρθωσε κηρύξας· καύχημα δὲ τῶν Korινθίων αὐτῶν ἐν ἡμέρᾳ Χριστοῦ ὡσανεὶ δόξαν ἐχόντων ἐφ' οἷς ἐδέξαντο τὸ κήρυγμα. Ἐλπίζω ὅτι ἐπιγνώσεσθε, ἐπειδὴ καὶ ἤδη ἀπὸ μέρους ἐπέγνωτε ὅτι ἐν τῇ ἡμέρᾳ τοῦ κυρίου καύχημα ὑμῶν ἐσμεν καθὼς καὶ ὑμεῖς ἡμῶν· οἱ μὲν γὰρ ἐφ' οἷς κατόρθωσιν κηρύξαντες σεμνύνονται, οἱ δὲ ἐφ' οἷς ἐπίστευσαν τῷ κηρύγματι φιλοτιμοῦνται. 2 Kor 1,17 Οὐ διά τι σαρκικὸν ἐλθεῖν ἐβουλευόμην ἀλλὰ διὰ τὸν
About this text
A close reading of Paul's letter to the Corinthians reveals how spiritual decisions are made with divine authority and integrity.
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Khazarzar scan
Witnesses
- Copy-text PG 65 (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.