2 Corinthians 1:9Meaning & Commentary from the Church Fathers

“That we should not trust,” he says, “in ourselves, but in God.” Yet Paul did not say this because he himself was so disposed.

No. Under the form of narrating about himself, he wished only to instruct others. Besides, he said it according to his characteristic humility.

He speaks similarly below: “A thorn in the flesh was given to me,” meaning temptations, “to buffet me, lest I should be exalted” (2 Cor 12:7).

Yet he shows that God did not permit these temptations for that reason, but for another. What reason? So that the power of God might shine forth all the more in him.

“My grace is sufficient for you,” He says, “for My power is made perfect in weakness” (2 Cor 12:9).

But, as I have already said, he never abandons his custom of placing himself among the worse sort of men, who need much teaching and correction.

Indeed, if one or two temptations are enough to instruct ordinary people, how could he need such a severe lesson?

He had acquired humility above all men through the struggles of a whole life. He had endured as much as no one else, after so many years and after attaining wisdom worthy of heaven.

From this it is clear that here also he speaks only from humility. He wishes to bring to the same humility those who dream much of themselves and are proud.

Therefore he says, “that we should not trust in ourselves, but in God.”

And see how by this also he heals them: “God,” he says, “permitted temptations to come upon us for your sake. See how precious you are to God!”

“Whether we are afflicted,” he says, “it is for your comfort and salvation. But the excess of temptations was permitted properly for us, so that we should not think highly of ourselves.”

“For we were burdened beyond measure, beyond strength... that we should not trust in ourselves, but in God Who raises the dead.”

Here again he reminds them of the resurrection, about which he spoke so much in the first epistle, and by present circumstances he confirms its truth.

Again he reminds them of the preaching of the resurrection, about which he spoke so much in the first epistle. He confirms it still more by present events.

Therefore he added, “Who delivered us from so near a death.” He did not say “from danger,” but “from death.”

Although the resurrection is future and unknown, he shows that it happens daily. For when God delivers a man who has approached the very gates of Hades, He shows nothing other than resurrection by this.

For this reason we are accustomed to say of such a man’s condition, “We have seen the resurrection of the dead.”

I do not mean those grace-filled gifts that are in us for our own sake. Rather, these are the grace-filled gifts that act in us for the sake of many.

Thus many give thanks to Him for us alone, and He is glorified by many because of us.

For this reason one must watch over oneself vigilantly, so as not to ascribe to oneself any good deed, any praiseworthy quality, or any special natural ability.

One must not ascribe to oneself even a grace-filled state, if a man has been raised into it. In short, one must not acknowledge any worth as properly one’s own.

The Stundists keep repeating that Christ is the one Mediator between God and men (1 Tim 2:5). On this basis they think they refute the Church’s teaching on the intercession of the saints for us.

But in the passage indicated, intercession by many is clearly spoken of.

Christ is called the one Mediator because His mediation, in power and significance, has no equal. Without His mediation no one, not even the saints, would dare to offer prayers before God.

For by nature they were children of wrath (Eph 2:3).

Yet the prayers of believers for one another are accepted by Christ as a pleasing sacrifice, expressing their unity and love.

The petitions of some for others are fulfilled so that the benefaction done to one may become a cause of joy and thanksgiving for the others who prayed for him.

Thus the heavenly blessedness and glorification of the saints are increased by the fact that the Lord heeds their prayers for us, who remain alive, and fulfills their petitions concerning us.

Without this, their glory and heavenly joy would not be complete.

Dwelling on the Apostle's words, "who delivered us from so great a death," Saint Chrysostom says: "Since the resurrection of the dead is still a future matter, he shows here that it also happens daily.

"When God snatches from there a man who has despaired and drawn near to the deadly gates of Hades, what else does He do but raise the dead, taking from the very jaws of death one who had fallen into them?

"Therefore, at the unexpected freeing of someone from a hopeless condition, many have come to say by custom: in this man we have seen the resurrection of the dead."

In the first Epistle, the Apostle also mentioned the fight with the beast among the arguments persuading one to believe in the resurrection of the dead.

Deliverance from mortal danger is very like resurrection from the dead. Therefore among us also, concerning those delivered from such calamities, people say: he has risen from the dead.

But since there was still no actual death here, the Apostle notes: "we were burdened beyond strength." That is, we represented ourselves as overloaded beyond possibility, as happens with ships that sink for this reason. Or, as the Apostle says further, "we had the sentence of death in ourselves."

"Why, then, did God permit them to undergo such danger that they lost hope and even despaired of life?" asks John Chrysostom. He answers with the Apostle's words: "that we should not trust in ourselves, but in God."

"Nevertheless, Saint Paul said this not because he himself was disposed to self-reliance. No. Under the form of a narrative about himself, he wished only to instruct others.

"Moreover, he spoke so according to his characteristic humility, and in order to bring to the same humility those who imagine much about themselves and are proud of themselves."

But lest anyone think that the Apostle attributed the whole work of deliverance only to himself, or even consider it without common interest, he communicates his confidence that this wondrous work was accomplished also through their common prayer.

In this way he stirs all of them to thankful feelings toward God, the common Comforter and guide of all toward salvation.

According to the explanation of Bishop Theophan: "The Apostle points to a deed already accomplished. Yet in it he also points to the laws of God's providential actions by the power of the prayer of many.

"God hears the prayers of many and grants what is asked, so that many may give thanks for what was given through the prayer of many.

"What then? Does God need thanksgiving? No. But dear and precious before His eyes is that which calls forth thanksgiving. Thanksgiving is called forth by a sense of well-being, and well-being is the goal of God's generous giving.

"Thanksgiving is the testimony that God's generosity is poured out upon many, received by many, and establishes well-being among them. In this is God's repose.

"But this sense of well-being is more precious in God's eyes when people feel it not because each one has received something from God's hand, but because others have received it.

"In this case thanksgiving is anointed with the fragrance of unselfish love, and it places those who give thanks in a disposition like that of the Giver. Such are the principles hidden in the Apostle's word!"

Why did God permit them to fall into such danger that they lost hope and even despaired of life? ‘That we should not trust in ourselves, but in God.’

Yet St. Paul did not say this because he himself was inclined toward self-reliance. No. Under the form of narrating about himself, he wished only to instruct others.

He also said it according to his characteristic humility. He never abandons his custom of placing himself among the worse sort of men, who need much teaching and correction.

For if one or two temptations are enough to sober ordinary people, how could he who acquired humility above all men through the struggles of a whole life need such a severe lesson?

How could he need it after enduring as much as no one else, after so many years, and after attaining wisdom worthy of heaven?

From this it is clear that here he speaks only from humility, and to bring to the same humility those who dream much of themselves and are proud.

He says, ‘that we should not trust in ourselves, but in God Who raises the dead.’

Here again he reminds them of the resurrection, about which he spoke so much in the first epistle. By the present circumstances he confirms its truth still more.”

The Apostle also mentioned the struggle with the beast in the first epistle among the arguments persuading them to believe in the truth of the resurrection.

There he spoke briefly; here, more fully. Deliverance from such mortal extremity is very much like resurrection from the dead.

Therefore, in this connection, he did not describe God by any other name, but called Him the One Who restores the dead.

Perhaps for the same reason, when treating there of the resurrection, he recalled his deliverance from the jaws of beasts, as from the gates of death.