The Great Commentary of Cornelius a Lapide: the Second Epistle to the Corinthians
We were pressed out of measure , above strength. Above the strength of nature, not of grace — more than the body could bear, not the mind; for by the help of grace Paul bore this tribulation undauntedly and overcame it. “God is faithful,” he says, in 1 Cor. x. 13, “who will not suffer you to be tempted above that ye are able ” to bear by the help of grace. Moreover, he does not say that he was tempted, but pressed or afflicted above his strength, inasmuch as the body is a heavy burden, though the soul preserve her fortitude, and fortitude overcome temptation.
Insomuch that we despaired even of life. Nature would have preferred death to suffering such afflictions. But there was no despair when the charity and grace of God were considered, by which Paul was enabled to bear any afflictions whatever in God’s service. This despair or weariness was felt by many saints. Cf. Job x. 1 and 1 Kings xix. 4. The Greek word denotes also anxiety and perplexity. Hence Chrysostom renders it, “We were in doubt,” and Vatablus as in the text. Hence follows (ver. 9), “But we had the answer of death in ourselves.” The Latin version gives tedium, or weariness.
Ver. 9. — But we had the sentence of death in ourselves. “ But,” here, has the meaning of “moreover.” Nature and inclination presaged and expected nothing but death ; and when I thought of the state of my life, my mind answered that I must die if God did not lend miraculous aid. So Ambrose and Theophylact.
The Greek word here rendered “ sentence ” means, (1.) answer. (2.) According to Photius, it denotes the crisis of an illness. The meaning, then, would be : We were so afflicted that our life was despaired of by nature and by experienced men, who, looking at our case as doctors might, judged it beyond recovery. (3.) It denotes sentence, as in the text. We seemed to have received our sentence, and to be destined accordingly to inevitable death.
Ver. 10. — Who delivered us from so great a death, “From so great dangers,” according to the Latin. The meaning is the same. Ambrose reads “ from so great deaths.” The Hebrews are wont to apply the name of death to great dangers, violent persecutions, grief, and agony, that are akin to death, and that seem to threaten a speedy death. So Chrysostom. Cf. Ps. xviii. 5, and 2 Cor. xi. 23.
Ver. 11. — That by the means of many persons, Primasius reads this, “ By a company of many persons,” that is, children, youths, and old men. S. Paul’s meaning is, that through many people in a great concourse of men, thanks may be publicly given to God for S. Paul’s deliverance and safe return, as the common father and Apostle of all.
For the gift bestowed upon us . That thanks may be given, says Vatablus, by many, on our behalf, for the gift of grace that was given to us. As gratitude demands that thanks be given, in proportion to the benefit bestowed, to the great Giver for our creation, redemption, justification, education, and growth, so also should thanks be given for the gift of deliverance.
Ver. 12. — For our rejoicing is this , the testimony of our conscience. “For” introduces the reason why the Corinthians should give thanks and pray for Paul. It is because he was their Apostle, who, with great grace and efficacy, preached to them the Gospel and converted them ; and in proof of this he calls upon his own conscience and theirs.
Observe here the force and quiet that come from a good conscience . “ No theatre,” says Cicero, “ for virtue is so great as that of conscience.” Juvenal, too (Sat. xiii.), says: “ The summit of happiness is to have a mind conscious of its own integrity.” S. Augustine again (contra Secund. Manich. c. i.) says : “ Think of Augustine what you like, my conscience shall not be my accuser in the presence of God.” See notes to 1 Tim. i. 5.
Not with fleshly wisdom. I have not preached with human philosophy or eloquence, but with grace, zeal, efficacy, and the Holy Spirit.
Ver. 14. — We are your rejoicing, even as ye also are ours . We are the object of your rejoicing as your teachers ; ye, as good disciples, are the object of our rejoicing ; and this rejoicing will chiefly be seen in the day when the Lord will come to judge all men.
Ver. 15. — I was minded to come unto you before, that ye might have a second benefit . The first benefit was that of his First Epistle ; his second would have been his visit to them in person. So Theophylact. Or else the first benefit was his first visit, when he converted them ; his second would be his second visit, to confirm them in the faith.
Ver. 16. — And to pass by you into Macedonia. To pay them a flying visit, and then return from Macedonia to them again, so as to stay longer with them. This is what he means in 1 Cor. xvi. 5, where he says that he would come to them after he had passed through Macedonia. Here he adds further to this that he also wished to see them on his way to Macedonia. So the Greek Fathers harmonise the passages ; but Lyranus and S. Thomas reconcile them differently, but not so probably.
Ver. 17. — When I therefore was thus minded, did I use lightness? That is, when I proposed to come to you and did not. The Greek word for lightness is derived from the word for a stag. In a like way we speak of the wisdom of the serpent, the innocence of the dove; the stubbornness of the ass, the headiness of the elephant.
Or the things that I purpose , do I purpose according to the flesh? S. Paul did not form his determinations relying on human prudence and lightness, which readily change men’s designs, through worldly advantage or convenience, or the influence of superiors, nay, through the mere fickleness and changeability of natural inclination. So Ambrose.
That with me there should be yea yea, and nay nay . I was not so unstable and purposeless as at one time to promise to come and at another to refuse, as boys often do. So Anselm.
Ver. 18 . — But as God is true , our word toward you was not yea and nay . I call the true God to witness, who is a faithful and true witness, that in teaching you I did not deceive you, and, therefore, that it was not my intention to fail you when I promised to come to you.
This teaches the preacher to beware of lightness and fickleness of life, lest the people infer from it that the truth which he preaches is equally unfixed and uncertain.
Ver. 19 . — For the Son of God . . . was not yea and nay , but in Him was yea . My preaching and teaching about Christ was not variable, inconstant, and contradictory, but was a constant, uniform statement, for I always said and taught the same of Christ.
Ver. 20 . — For all the promises of God in Him are yea. All the promises of God in the Old Testament relating to the Messiah were constant and true, and have been fulfilled in Him.
The yea yea here, and in S. Matt. v. 47, have a threefold signification : (i.) constant asseveration, as opposed to inconstancy and deceit; (2.) truth or reality, as opposed to falsity or unreality; (3.) simple affirmation, as opposed to an oath. Cf. S. James v. 12.
And in Him Amen . “And therefore we say, Amen” is the Latin rendering; that is, we affirm that those promises were true. So Chrysostom and Ambrose. For further notes on “ Amen,” see
Add to this that Amen is usually an adverb denoting truly, firmly, faithfully, and thence gave to be the name of the abstract qualities of truth, firmness, and faithfulness. Cf. Isa. lxv. 16; Jer. xi. 5; Isa. xxv. 1; Rev. iii. 14, vii. 12. The meaning, therefore, here is: Through Him, Christ, the Amen, i.e., truth, faithfulness, and constancy , we give glory to God, saying : All that God promised concerning Christ is Amen, i.e., most true, and has been most truly fulfilled by God.