3. However, Paul did not say this because he himself was so disposed. No; but he, under the guise of telling about himself, only wanted to bring others to their senses, and moreover he said so out of his characteristic humility. Likewise, he says below: "It has been given to me a thorn in the flesh (meaning temptations) to afflict me, so that I may not be exalted (12:7), showing that God did not allow these temptations, but for another reason. Which one? So that the power of God may shine in him all the more. "My grace is sufficient for you," he says, "for my power is made perfect in weakness" (12:9). But, as I have already said, he never abandons his habit of placing himself alongside the worst people, who need a lot of teaching and correction. In fact, if one or two temptations are enough to bring ordinary people to their senses, then how could one who, through the exploits of a whole life, acquired a special humility before all people, and endured as much as no one else, after so many years and after attaining wisdom worthy of heaven, have need of such a difficult admonition? From this it is clear that here, too, only out of humility and in order to bring to the same humility those who dream much of themselves and are proud of themselves, he says: "That we may trust not in ourselves, but in God." And see how he heals them with this: "God," he says, "has suffered temptations to come upon us for you. This is how precious you are with God!" "Do we grieve," he says, "for your comfort and salvation; and the excess of temptations is allowed for us, so that we do not think much about ourselves." "Because we were burdened excessively and beyond strength... in order that we may trust not in ourselves, but in God, Who raises the dead" [For we are burdened with more and more strength, that we may not trust in ourselves, but in God, Who raises up the dead]. Here again he reminds them of the resurrection, of which he spoke so much in the first epistle, and by the present circumstances confirms its truth. Wherefore he added, "Who also delivered us from death so near" (v. 10). He did not say, "From so many dangers," both to show the irresistible power of temptation, and to convince him still more of the truth of his teaching, which he had previously proposed. Since the resurrection of the dead is still a matter of the future, he shows here that it also happens every day. When God plucks out a man who is in despair and has come to the gates of hell from there, what else does He do but raise the dead, taking away from them the very mouth of death of him who has fallen into them? That is why, when a man is suddenly freed from a state of despair, such as a cruel illness or an intolerable calamity, it has become the custom of many to say, "On this man we have seen the resurrection from the dead." "We hope that He will deliver us again, with the help of your prayer for us, so that for what has been given to us, through the intercession of many, many may give thanks for us" (v. 11). Since the words, "That we may not trust in ourselves," might seem to be a general accusation and reproof, and therefore fell upon some of the Corinthians, he again softens what he has said, attributing to their prayers their great intercession, and at the same time shows that we must strive unceasingly throughout our lives. It is in the words "we hope that He will deliver us again" [and we hope that He will deliver us again] that there will be a prophecy that there will still be many temptations, and in them we will not be abandoned again, but will receive help and assistance from above. Then, in order that they might not lose heart when they heard that they must constantly struggle with calamities, he showed beforehand the benefit of afflictions, which consists in the fact that they keep us in unceasing humility – "that we may not trust in ourselves" [that we may not trust in ourselves], that by them our salvation and many other blessings, such as communion with Christ, "abound in us, He says, "the sufferings of Christ" (v. 5), the sufferings for the benefit of believers, "whether we grieve," he says, "[we grieve] for your comfort and salvation," the great evidence (of the salvation of believers) "which is accomplished," he says, "by enduring the same sufferings," strengthening (in patience), and, moreover, the clear and as it were before the eyes proof of the resurrection, "which and delivered us from such a [near] death", strengthening us in our ascetic deeds and unceasing gazing upon God – "we hope," he says, "that He will deliver us again" [for we hope that He will deliver us again], and finally, accustoming us to diligent prayer – "with the assistance of your prayer for us" [who help you also by prayer for us]. Having thus shown the benefit of sorrows, and having inspired them with courage, (the Apostle) rekindles their hearts and inspires them with a greater readiness and zeal for virtue, by attributing great power to their prayers, since by them they also assisted Paul: "With the assistance," he says, "and your prayer for us." What is the meaning of his words: "That for what has been given to us, through the intercession of many, many may give thanks for us"? "He has delivered us," he says, "from death so near... with the assistance of your prayers for us" [He has delivered us... from their deaths, to those who have helped you also by prayer], that is, through the intercession of all of you in prayer for us, because God has desired to grant the gift that is in us, that is, our salvation, to all of you, so that many may give thanks to it, since many have received grace.

4. He said this both in order to induce them to pray for others, and in order to accustom them always to thank God also for the deliverance of others from calamities, showing at the same time that God also desires this in particular, because those who pray and give thanks for others will do all the more in relation to themselves. In addition, (the Apostle) teaches them humility and incites them to a more ardent love. For if he himself, being incomparably superior to them, attributes his salvation to their prayers, and the gift he received from God to their intercession, then consider how they must have humbled themselves and humbled themselves. Note here also that when God grants something by mercy, prayer also helps a lot. Thus, although at the beginning of the epistle (Paul) ascribed his salvation to the mercies of God: "The God of mercies," he says, "has delivered us" [the God of mercies, he says, has delivered us], yet here he also ascribes to prayers. In the same way, the servant, who owed ten thousand talents, was only had mercy on his master when he fell at his feet, although it is said that "being merciful, he forgave him the debt" (Matt. 18:24, 26). Likewise, the Canaanite woman (the Lord) did not grant health to her daughter until after her long and persistent prayer and patience, although He only healed her by mercy (Matt. 15:22-28). From this we learn that even when we desire mercy from God, we must first show ourselves worthy of this mercy, because although He is merciful, He seeks those who are worthy, and not indiscriminately shares His mercies with all, even those who are hardened. "Whom I will have mercy on," he says, "whom I will have mercy on, whom I will have mercy on, and I will be merciful, but I will have mercy on him" (Exod. 33: 19; Rome. 9: 15). See what (the Apostle) says here: "With the help of your prayer for us." He does not ascribe everything to them, so as not to bring them to arrogance, but neither does He completely deprive them of merit, in order to arouse their zeal, make them more zealous, and bring them into a union of love among themselves. That is why He said: "God has granted you my salvation," because often the unanimous and concordant prayer of many bows down to God. Therefore He also said to the prophet Jonah: "Shall I not have pity on Nineveh, a great city, in which there are more than a hundred and twenty thousand people?" [And I will not spare this city, in which dwell many more than twenty men] (Jonah 4:11). And lest you think that He looks only at the multitude, He says: "For though you have a people, O Israel, as many as the sand of the sea, only the remnant thereof shall be returned" (Isaiah 10:22). Why did He save the Ninevites? For here were not only a multitude, but a multitude of those who turned to virtue: "Every one turned from his evil way" (Jonah 3:8), and the One who saved them said that they "did not know how to distinguish the right hand from the left" (Jonah 4:11). From this it is clear that they also sinned before more through ignorance than through corruption; this is also justified by the fact that they obeyed a few words and repented. And if twelve topics were sufficient for their salvation, what prevented them from being saved before? And why did God not say to the prophet: "Will I not spare this city, which has so sincerely repented," but exposes these tens of thousands? Is it in vain that this is said? No! Their repentance was known to the prophet, but their number and simplicity were not known. And so, from everywhere (the Apostle) tries to teach the Corinthians humility, because even the multitude has power only when it is combined with virtue.

The Scripture confirms the same thing in another place, saying: "The church prayed diligently for him to God" (Acts 12:5). This prayer was so strong that, despite the fact that the doors of the prison were locked, and the chains bound the apostle, and guards slept around him on both sides, it led him out of prison and freed him from all these dangers. But as much as the multitude is strong in conjunction with virtue, so insignificant is it when it is full of impiety. In the same way, those Israelites of whom the prophet says (Isaiah 10) that "you had as many people, O Israel, as the sand of the sea" [their number was like the sand of the sea], all perished. In the same way, in the days of Noah, there were many, even innumerable multitudes of people; but this did them no good, because one multitude in itself has no power, but is strong only in conjunction with virtue. And so, let us carefully come together to pray and pray for one another, as the Corinthians prayed for the apostles. By doing this, we will fulfill the commandment, and in love we will succeed (when I say love, I mean all the virtues here), and we will learn to thank God more earnestly. For whoever thanks God for the good deeds shown to others, how much more will he thank Him for his own. So did David, who says: "Magnify the Lord with me, and let us exalt His name together" (Psalm 33:4). The Apostle demands the same everywhere. We must do the same – preach God's blessings before all, in order to stir up everyone to the glorification of God. If, by proclaiming to all the blessings we receive from men, we win them over more strongly, how much more, by proclaiming to all the blessings of God, we will attract His greater favor upon ourselves. And if, being blessed by people, we encourage others to give thanks to our benefactors, then how much more should those who give thanks for us be brought to God. And if Paul does this, having great boldness to God himself, how much more should we do so.

5. Therefore, let us pray to the saints that they will thank God for us, and let us ourselves do the same for one another. True, this is primarily the duty of priests, as a matter of special importance. Approaching God, we first offer thanksgiving for the universe and for the common good. But if all are concerned with God's good deeds at all, then you have received salvation among all. Therefore, if you alone have received a good deed, you must give thanks for all, if all together have received it, you can justly thank for yourself. Thus, although the Lord has kindled the sun not for you alone, but for all, yet you also use it as much as everyone sees, so that you also owe the same gratitude to God that all should give Him together. Therefore it is right that you also should give thanks for the good deeds of all, as well as for the virtues of other people, since we also receive many blessings for the virtues of others. Thus, if even ten righteous men had been found in the cities of Sodom, they would not have suffered what they suffered. Therefore, for the boldness that others have with God, let us thank God. This is an ancient law implanted from above in the church. In the same way, Paul thanks God for the Romans, for the Corinthians, and for the entire universe. Don't say to me now, 'It's none of my business.' Even if it is not yours, then you must give thanks, because it is your co-member. Moreover, you make it your own by means of (general) praise, and thus you become a partaker of the rewards, and you yourself will receive grace.

That is why the laws of the Church command to pray not only for the faithful, but also for the catechumens. Thus, church law encourages believers to pray for those who have not yet been initiated into the sacraments of faith. When the deacon says: "Let us pray fervently for the catechumens," he does nothing else than stir up all the people of the faithful to prayer for them, although the catechumens are also alien to the faithful, since they do not yet belong to the body of Christ, do not yet have communion in the sacraments, and are still separated from the spiritual flock. If they are to be prayed for, how much more should we pray for our members. For this reason He says: "Let us pray fervently," so that you do not reject them as strangers, do not forget them as strangers. They have not yet received the prayer commanded and given by Christ, they have not yet acquired boldness, but they have need of the help of those who have been initiated into the sacraments. They still stand outside the royal palaces, far from the sacred fence. That is why they are sent out when those terrible prayers are offered. For this reason the deacon invites you to pray for them, so that they may become your members, and no longer be alien and alienated: the word "let us pray" is addressed not only to the priests, but also to the people; When the deacon says: "Let us become good, let us pray," he invites everyone to prayer with these words. Then, beginning the petition, he says: "May the all-merciful and generous God hear their prayers." So that you do not say: "Why should we pray? They are alien to us, not yet united with us - how can I pray to God? How can I bow down Him, that He may show them His mercy and forgive them?", so that you may not be troubled by such questions, see how He resolves your perplexity, saying: "May the All-Merciful and Generous God." Do you hear: "All-merciful God"! Doubt no more, for the All-Merciful has mercy on all, both sinners and friends. Therefore, do not say: "How shall I approach God for them? He himself will hear their prayers." In prayer for catechumens, what is better to pray for, if not that they do not remain catechumens forever? Further, he shows the very image of the prayer. What is it? "Let the ears of their hearts be opened," which are also imprisoned and hardened. However, it is not the sensual ears that are spoken of here, but of the intellectual ears. "Let them hear what eye has not seen, ear has not heard, and has not entered into the heart of man" (1 Corinthians 2:9). They have not yet heard the ineffable mysteries, because they stand far away and apart from the faithful, and if they hear anything, they do not understand what they have heard, since hearing alone is not enough, but great understanding is also required; and they do not yet have inner hearing. That is why the prophetic gift is requested for them. And the prophet also says of himself: "The Lord God has given Me the tongue of the wise, that I may strengthen with a word that is faint" (Isaiah 50:4). Just as the prophets heard differently than other people, so the faithful hear differently than the catechumens. Hence the catechumens learn not to expect instruction and the opening of the ear from people ("Do not be called," he says, "teachers [do not call them, he says, teachers on earth] – (Matt. 23:8), but from above – from heaven: "And all ... shall be taught of the Lord (Isaiah 54:13). Wherefore (the deacon) says further: "He shall make them known the word of truth," i.e., that he may pour out the truth into their hearts, because they do not yet know the words of truth as they ought to know. "Let him put his fear in them." However, this is not enough, because one seed fell along the way, and the other on a rock.

6. And this is not what we are asking for. We ask that as a plough opens furrows on a rich land, so it may be here, that is, that the renewed receive the instilled word into the depths of their hearts and faithfully preserve all that they have heard. That is why the deacon adds: "And he shall establish his faith in their hearts," that is, that it may not remain on the surface, but take root in the depths. "Let the gospel of righteousness be revealed unto them." Here he points to a twofold veil: one that covers their mental eyes; the other, by which the Gospel is hidden from them. That is why he had previously asked, "That He might open the ears of their hearts," but now He asked, "That He might reveal to them the gospel of righteousness," that is, that He might make them wise and capable of receiving it, that He might teach them, and sow the seeds of the Gospel. Otherwise, although they will be able, if God does not reveal it to them, they will not receive any benefit from it. And vice versa: even though God has revealed, if they do not accept what has been revealed, the same danger threatens again. That is why we ask both - that he open his hearts and open the Gospel. In the same way, a royal adornment is nothing to the eye, even if it is looked at if it is closed, just as vice versa, there is no benefit from the fact that it is open, if the eyes do not look at it. But both can be achieved when (people) themselves desire it beforehand. What kind of "Gospel of Truth" is this? The one that makes people righteous. Through this he arouses in them the desire for baptism, showing that this Gospel not only absolves from sins, but also makes them righteous. "May he give them a divine mind, chaste thought and a virtuous life." Let those of the faithful who are chained to the cares of life listen to this. If we are still commanded to ask this for the uninitiated, then think what we must be like when we ask it for others? Our life must be in accordance with the Gospel. That is why the order of prayer goes from dogmas to life. Namely, having said: "Let him reveal to them the gospel of righteousness," he adds: "May divine understanding give them." What does "divine" mean? This means that God should dwell in it, as it is said: "And I will set My tabernacle among you... and I will walk among you (Lev. 26:12). When the mind is pure, when it is stripped of sins, then it becomes the house of God. When God dwells in him, then nothing human remains in him. And in this way it becomes divine, proclaiming everything from God, as the house of God who dwells in it. From this it is evident that the one who speaks shamefully does not have a divine mind; as well as one who loves fun and laughter. "Chaste thought". What does it mean to have a "chaste thought"? It means to acquire spiritual health. He who is possessed by an inclination to evil and has clung to real goods cannot be called chaste, that is, healthy. And as the sick man desires that which is harmful to himself, so also this one. "And a virtuous life" - because the dogmas of the faith require of us a virtuous life. Listen to this, you who come to baptism at the end of life. We pray that after baptism you will also have a good life; but you try in every way to die without having a virtuous life. Let us suppose that you will receive justification, but by faith alone; and we ask that you also deserve boldness before God by your deeds. "Always think God's things, think God's things, and be concerned about pleasing Him." We ask you for chaste thoughts and a virtuous life, not for one day, not for two, not for three, but for a whole life, and, as the foundation of all good things, we ask God that you philosophize what is pleasing to Him. After all, many seek their own, and not what is pleasing to Jesus Christ (Philippians 2:21). How can this be? For prayer must be joined to our own effort, if we abide in His law day and night. Wherefore also in the petition He further says: "Abide in His law." And as above he said, "always," so here he says, "day and night." That is why I am ashamed of those who show themselves in church hardly once a year. For what justification can there be for those who are commanded day and night not only to attend to the law, but to abide, that is, to grow and live in it, and who, meanwhile, do not devote even the smallest part of their lives to remembering His commandments and keeping His justifications?

7. Do you see what an excellent chain it is, and how each of its links is closely connected and coordinated with the other, stronger and more beautiful than any golden chain? In fact, after asking for the gift of the divine mind, he tells how to acquire it. How so? Always taking care to please Him. And how is that? By unceasing attention to the law of God. How can people be convinced of this? If they keep His commandments. To be more precise, from attention to the law of God comes the observance of the commandments, just as from philosophizing according to God and acquiring the divine mind is born care and concern for that which is pleasing to Him. Each of these virtues has such power that it creates the other and is itself created from it, supports the other and is itself supported by it. "Let us pray even more diligently for them." Since a long word usually tires the soul, it again excites it. He intends to ask for something great and lofty, which is why he says: "Let us pray even more diligently for them." What exactly? May He "deliver them from every evil and uncooperative work." Here we ask that the Lord not allow them to fall into temptation and deliver them from all slander – bodily and spiritual. For this reason he adds: "from every sin of the devil, and from every attack of the adversary," thereby indicating temptations and sins.

Sin is very close to us, it surrounds us everywhere, both in front and behind, and therefore easily brings us down. Since he spoke above about what we should do on our part, that is, abide in the law of God, remember His commandments, keep His justifications, now he finally convinces us that all this is not enough if God Himself is not present with us and helps us. "If the Lord does not build a house, those who build it labor in vain" (Psalm 126:1); and this is especially impossible for those who are still subject to the devil and are under his power. You, who are initiated into the sacraments, already know this. And so, remember the words with which you renounced the dominion of the devil, when, with bowing your knees, you voluntarily ran to your King, uttering those terrible words that teach us never to obey the devil in anything. He calls him an adversary and a devil, i.e. a slanderer, because he slanders God to people, and to us to God, and to us to one another. Thus he once slandered God against Job, saying: "Is it for nothing that Job fears God?" [Job does not honor the Lord] (Job 1:10). And again to Job against God: "The fire of God fell from heaven" (1:16). In a similar way he slandered God to Adam when he said that their eyes would be opened (Gen. 3:5). And now he slanders many of the people, saying: "God does not care for the world, but has entrusted your fate to the demons." He also slandered Christ to many of the Jews, calling him a flatterer and a sorcerer. Perhaps someone would like to know how it affects a person? When he does not find in man a divine mind and a chaste soul; when a person forgets God's commandments and does not keep God's justifications, then the devil leads him into captivity. Thus, if Adam had remembered the commandment that says, "Of every tree of the garden thou shalt eat" (Gen. 2:16), if he had kept the commandment which says, "In the day that thou eatest of it, thou shalt surely die" (v. 17), he would not have endured what he suffered. "May He vouchsafe them during the time of the bath of the repentance, the forgiveness of sins." We ask for both the present and the future; and we discuss the font (baptism), and show them its power in petition. In fact, the petition makes it clear to them that it is a matter of regeneration, and that as we are born from the womb of our mother, so we are reborn from water, so that none of them will say to Nicodemus: "How can a man be born when he is old? Can he enter his mother's womb another time and be born?" [How can a man be born old? (John 3:4). Since he spoke of the forgiveness of sins, he further confirms the truth of this, saying: "And the garments of incorruption," because whoever is adopted as sons of God is obviously already made incorruptible. What does it mean, "in good season"? When, that is, the one who is preparing for baptism has disposed himself well, when with zeal and faith he approaches to receive it, because for a believer such a time is useful. "May He bless their entrances and exits, all their lives." Here they are allowed to ask for bodily blessings, as if they were still weak in faith. "Their houses, and those who dwell in them," i.e., their servants, relatives, and others who are close to them, whom they have. All this was among the rewards in the Old Testament, and nothing seemed so terrible as widowhood, childlessness, premature death, hunger, failure in business. For this reason, the Church allows catechumens to ask for bodily blessings for a while, gradually raising them to perfection. Christ does the same, and Paul does the same, bringing to mind the blessings given to his disciples of old. Thus Christ says: "Blessed are the meek, for they shall inherit the earth" (Matt. 5:5). And Paul: "Honor your father and mother... and thou shalt live long on the earth" (Ephesians 6:2, 3).

8. "That He may multiply their children, and bless, and bring them to the measure of their age, and make them wise." Here again (asks) both the physical and the spiritual, as yet imperfect. And then only the spiritual: "Let him direct all that is offered for their benefit," not just that which is offered, but for their benefit. Thus, for example, a journey is often proposed, but it does not bring any benefit; or something else similar, but also useless. From here they learn to thank God for everything, because everything is directed to their benefit. After all this, at last (the deacon) commands them to arise. Hitherto he had kept them as if prostrate on the ground; and when they have asked for the above-mentioned blessings, when they themselves have received boldness and faith, he raises them up from the earth and commands them to offer prayers to God themselves. First we intercede for them, then we command them to intercede for ourselves, opening the doors of prayer to them, just as we first teach children to speak, and then we command them to speak after us. Thus we say: "Ask the angel of peace to the catechumens." There is a tormenting angel, as the Scripture says: "the embassy of evil angels" (Psalm 77:50). There is also a destroying angel (2 Samuel 24:16). For this reason we command them to ask for an angel of peace, and together we teach them first of all to seek peace, as a union of all good things, so that they may be free from all enmity, all strife, and all strife. [All things are peaceful to you], because even heavy things are made light by means of peace. That is why Christ also said: "My peace I give unto you" (John 14:27). Truly, nothing provides the devil with such a powerful weapon as strife, enmity and strife. "Ask for the present day of peace, and all the days of your life ask for it." You see how again he commands us to spend our whole life virtuously. "Your Christian death; and above all that is good and useful" - since what is not good is not useful. We have a different conception of what is useful than that which most people have. "Commit yourselves to the living God and to Christ." We do not yet require them to pray for others, but we consider it sufficient if they can pray for themselves. Do you see the fullness and perfection of prayer, which embraces both the dogmas of faith and the rules for life? In fact, when we speak of the Gospel, of the garment of incorruption, of the bath of the Pakigenesis, we name all the dogmas; but when we speak of the divine mind, chaste thought, and the rest of the above, we thereby point to life. Then we command them to bow their heads as a sign that their prayers have been heard, and God blesses them. Truly, it is not man who blesses, but with the hand and mouth of man we bow the heads of those who stand before the King of Heaven, and then all cry out: "Amen." Why did I say all this? In order to teach that we should seek the benefit of others; so that the faithful do not think that prayers for the catechumens do not concern them in the least. For it is not to the walls that the deacon says: "Let us pray for the catechumens." In spite of this, some are so senseless, insane and absent-minded that not only during the prayer of the catechumens, but also during the prayer of the faithful, they stand and talk. This is why everything is not in order with us, this is why everything goes to perdition - because even when it is most necessary to propitiate God, we anger Him, and so we leave the church. We are commanded here, in the presence of the faithful, to pray to God, the lover of mankind, for bishops, for presbyters, for kings, for powers, for land and sea, for air, for the whole world.

Amen.

CONVERSATION 3

"For this our praise is the testimony of our conscience, that we have lived in peace in simplicity and God-pleasing sincerity, not according to the wisdom of the flesh, but according to the grace of God" (2 Corinthians 1:12).

1. Here (the Apostle) reveals to us another, not only important, but on the contrary a very important means of consolation, which can cheer up a soul drowned by calamities. Since he said, "God has delivered us," and ascribed the whole thing to the mercies of God and the prayers of the Corinthians, so that he would not thereby make his hearers careless, if they would place their trust only in the mercy of God and the prayers of others, he further shows that they themselves (the apostles) did much on their part. The Apostle also pointed out his participation in this way when he said: "For as the sufferings of Christ abound in us, our consolation also abounds in Christ" (as the sufferings of Christ abound, our consolation also abounds) (v. 5). But here he expresses another virtue of his. Which one? The one that: "We," he says, "wherever we lived, everywhere we acted according to a clear and sincere conscience. And this serves not a little to comfort and comfort us, and not only to consolation, but also to another, which is much more consolation, to praise." Thus he spoke (to the faithful) both in order to teach them not to lose heart in sorrows, but to rejoice, if only they had a clear conscience, and, in part, in order to denounce the false apostles before them. And as he said in the first epistle: "Christ sent me not to baptize, but to preach the gospel, not in the wisdom of the word, lest the cross of Christ be abolished" (1 Cor. 1:17), and: "That your faith [may be established], not in the wisdom of men, but in the power of God" (that your faith may not be in the wisdom of men, but in the power of God). but it shall be in the power of God) (1 Cor. 2:5), so here he says: "not in wisdom, but by the grace of God." Moreover, by the word "not in wisdom" he also hints at something else, i.e., not by deception and deception; and thus disgraces worldly learning. "Our praise," he says, "is the testimony of our conscience," i.e., when our conscience has no reason to condemn us as criminals persecuted for evil deeds. "Though we endure innumerable calamities," he says, "even though we are threatened with attacks and dangers from everywhere, for our consolation, and not only for consolation, but also for the receipt of a crown, the mere testimony of a clear conscience is sufficient – that we endure these calamities not for any crime, but for what is pleasing to God, for virtue, for true wisdom and for the salvation of many." Thus, the first consolation (of which the Apostle spoke above) proceeded from God; and this (of which he now speaks) is from themselves, and was the fruit of their pure life. For this reason he calls this consolation praise, because it was the fruit of their virtue. What is this praise and what does our conscience testify to us? "in simplicity and God-pleasing sincerity" (as in simplicity and purity), i.e., they did nothing deceitfully, or hypocritically, or feignedly, or out of flattery, or maliciously, or for deception and deception, or for other similar motives; but they always acted with all freedom, simplicity, truth, in purity and gentleness of heart, with a guileless soul, they had nothing to hide, nothing shameful. "not according to the wisdom of the flesh" (not in the wisdom of the flesh), i.e., without deceit and guile, without refined words and cunning speculations – this is what he calls carnal wisdom. Wherefore (the false apostles) were puffed up, it is he who rejects and despises, clearly showing that carnal wisdom is not worthy of praise, and that he himself not only does not seek it, but is also ashamed and abhorred. "but by the grace of God we lived in the world" (but by the grace of God we lived in the world). What does it mean: "by the grace of God"? That is, by the wisdom and power given to us by God, manifested in miracles and victory over sages, rhetoricians, philosophers, kings and nations, despite the fact that we are coarse people and have borrowed nothing from worldly wisdom. And this was no small consolation and praise – in the realization that they did not act by human power, but did everything by the grace of God. "In the world". This was not only the case in Corinth, but throughout the entire universe. "Especially among you." What is "Especially yours"? – "By the grace of God we lived." "With you we have performed," he says, "more signs and wonders, we have been more careful, and we have taken care of an irreproachable way of life." (The Apostle) also calls this the grace of God, attributing to it also his own feats. There (in Corinth) he performed a super-due feat, when, sparing the weakness of the Corinthians, he preached the Gospel among them without any retribution from their side. "We write unto you no other things than that which ye read or understand" (v. 13). Since (the apostle) expressed great praise to himself, and apparently testified only about himself, which might have seemed inconvenient, he again brings the Corinthians themselves as witnesses to what he said. "Let no one," he says, "think that my words are self-praise, unjustified by deeds: I tell you only what you yourselves know, and that I do not lie, in this you must be my witnesses before others. Reading our epistles, you see that they contain the same things that you really know about us, and that your testimony does not contradict our epistles, on the contrary, what you previously knew about us is in complete agreement with what you read about us in the epistles." "Inasmuch as ye have already understood in part" (v. 14), i.e., "Ye know not by ear of our works, but by experience." The word "in part" (the Apostle) used out of modesty. Such is his custom: as soon as he says something great about himself, at the demand of necessity (otherwise he does not do it), he immediately tries to soften the loftiness of his words. "I hope ye shall understand to the end" (v. 13).

2. Do you see how he bases his hope for the future on things that have been, and not only on things that have been, but also on the power of God; not only expressed confidence, but placed everything in God and hope in Him. "We will be your praise, and you also our praise, in the day of our Lord Jesus Christ" (v. 14). Here (the apostle), representing the Corinthians as partakers and accomplices in the glory of his deeds, prevents the envy that could be born in them from his former words. "My praise," he says, "does not belong to me alone, but from me it passes to you, and from you to me." Since he has exalted himself, pointing out his past deeds and promising the same in the future, so that his hearers do not think to reproach him as an arrogant man and are not carried away, as I have said, by the feeling of envy, he shares his glory with them, assimilating to them also this crown of praise. "If," he says, "we are really so, then our praise will also be your glory, just as, on the contrary, when you also have good reputation, we rejoice, rejoice, and are crowned." And here again the words (of the Apostle) show his great humility – he speaks not as a teacher with his disciples, but as a disciple with equal disciples. Thus he moderates his speech! And see how he raises the Corinthians to the highest and accustoms them to wisdom, when he directs his thoughts to the great day of the Lord. "Do not tell me," he says, "about the present, that is, about the reproaches, insults, mockery that we endure from many; earthly things are not important – neither joy, nor sorrow, nor blame, nor human praise; But remember that terrible and terrible day in which everything will be revealed. Then we will be glorified in you, and you in us, if it is revealed that you had teachers who taught nothing human, and, leading a blameless life, did not give any reason for offense; And we had such disciples who did not act like ordinary people – they did not hesitate, but readily accepted everything and did not contradict anything in anything. And now it is revealed to those who have the mind of Christ, and then it will be revealed to all. Thus, if we are sorrowful now, then we have no small consolation, both from a good conscience and from the revelation then awaited. Now our conscience alone knows that we act in all things according to the grace of God, as you also know it, and will learn again; and then all men will know both our works and yours, and will see how we are glorified for one another." In this way, lest (the Corinthians) think that all the glory of praise belongs to him alone, he presents them also with an opportunity for praise, and thus distracts (their attention) from the present sorrows. And as He acted concerning consolation, saying, "We are comforted for your comfort," so here He acts, saying, "We boast of you, even as you also boast of us," thus making them partakers of themselves in all things, in consolation, in suffering, and in their very salvation, inasmuch as this salvation also ascribes to their prayers, when He says, "With the help of your prayers for us, God has delivered us" (God has delivered us by prayer too). In the same way, he makes his praise common (with the Corinthians). As he said there, "Knowing that ye share in our afflictions also in our consolation" (v. 7), so here he says, "We will be your praise, as well as you are ours, in the day of our Lord Jesus Christ. And in this assurance I intended to come to you first" (praise to you, as you also to us, and by this hope I would come to you first) (v. 15). What kind of "confidence" is this? "This," he said, "is that I trust in you, that you will be my praise, and I am yours, that I love you from the bottom of my heart, that I am not aware of anything evil in myself, and that I am sure that everything is spiritual with you, and that you will be witnesses to us in this." "I intended to come to you... and through you to go to Macedonia" (Wanteh to come to you and you to go to Macedonia). But in the first epistle (the Apostle) gave the opposite of this promise: "I will come to you," he says, "when I have passed through Macedonia; for I am coming through Macedonia" (I will come to you... when I passed over Macedonia; For I am passing through Macedonia) (1 Cor. 16:5). Why, then, does he say the contrary here? No, not disgusting. True, this contradicts what he wrote before, but it does not contradict his wishes. That is why he did not say here: "I wrote to you to go to Macedonia," but: "I intended." "If," he says, "I have not written so, yet I have tried and desired to come to you before; to such an extent," he said, "I did not want to come to you later than I had promised, that I even wanted to come earlier." "That ye may receive grace a second time." What is the "second grace"? That is, a special one – one from the epistle, the other from the presence. "Grace" here he calls joy. "And through you to go to Macedonia, and from Macedonia to come to you again; and you would accompany me to Judea. With such an intention, have I acted lightly?" (And you shall go to Macedonia, and the packs from Macedonia shall come to you, and you shall be led to Judea. (vv. 16 and 17).