2 Cor. xi. 2.
Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK I. / CHAPTER V. ALL WHO WALK ACCORDING TO TRUTH ARE CHILDREN OF GOD. · Original source
Testimonia — Early Christian Bible Commentary
2 Corinthians 11
1I wish that you would bear with me in a little foolishness, but indeed you do bear with me.
2For I am jealous over you with a godly jealousy. For I promised you in marriage to one husband, that I might present you as a pure virgin to Christ.
3But I am afraid that somehow, as the serpent deceived Eve in his craftiness, so your minds might be corrupted from the simplicity that is in Christ.
4For if he who comes preaches another Jesus whom we didn’t preach, or if you receive a different spirit which you didn’t receive, or a different “good news” which you didn’t accept, you put up with that well enough.
5For I reckon that I am not at all behind the very best apostles.
6But though I am unskilled in speech, yet I am not unskilled in knowledge. No, in every way we have been revealed to you in all things.
7Or did I commit a sin in humbling myself that you might be exalted, because I preached to you God’s Good News free of charge?
8I robbed other assemblies, taking wages from them that I might serve you.
9When I was present with you and was in need, I wasn’t a burden on anyone, for the brothers, when they came from Macedonia, supplied the measure of my need. In everything I kept myself from being burdensome to you, and I will continue to do so.
10As the truth of Christ is in me, no one will stop me from this boasting in the regions of Achaia.
11Why? Because I don’t love you? God knows.
12But what I do, that I will continue to do, that I may cut off opportunity from those who desire an opportunity, that in which they boast, they may be recognized just like us.
13For such men are false apostles, deceitful workers, masquerading as Christ’s apostles.
14And no wonder, for even Satan masquerades as an angel of light.
15It is no great thing therefore if his servants also masquerade as servants of righteousness, whose end will be according to their works.
16I say again, let no one think me foolish. But if so, yet receive me as foolish, that I also may boast a little.
17That which I speak, I don’t speak according to the Lord, but as in foolishness, in this confidence of boasting.
18Seeing that many boast after the flesh, I will also boast.
19For you bear with the foolish gladly, being wise.
20For you bear with a man if he brings you into bondage, if he devours you, if he takes you captive, if he exalts himself, or if he strikes you on the face.
21To my shame, I speak as though we had been weak. Yet in whatever way anyone is bold (I speak in foolishness), I am bold also.
22Are they Hebrews? So am I. Are they Israelites? So am I. Are they the offspring of Abraham? So am I.
23Are they servants of Christ? (I speak as one beside himself.) I am more so: in labors more abundantly, in prisons more abundantly, in stripes above measure, and in deaths often.
24Five times I received forty stripes minus one from the Jews.
25Three times I was beaten with rods. Once I was stoned. Three times I suffered shipwreck. I have been a night and a day in the deep.
26I have been in travels often, perils of rivers, perils of robbers, perils from my countrymen, perils from the Gentiles, perils in the city, perils in the wilderness, perils in the sea, perils among false brothers;
27in labor and travail, in watchings often, in hunger and thirst, in fastings often, and in cold and nakedness.
28Besides those things that are outside, there is that which presses on me daily: anxiety for all the assemblies.
29Who is weak, and I am not weak? Who is caused to stumble, and I don’t burn with indignation?
30If I must boast, I will boast of the things that concern my weakness.
31The God and Father of the Lord Jesus Christ, he who is blessed forever more, knows that I don’t lie.
32In Damascus the governor under King Aretas guarded the Damascenes’ city, desiring to arrest me.
33I was let down in a basket through a window by the wall, and escaped his hands.
Early Christian texts and source notes
2 Cor. xi. 22.
Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK II. / CHAPTER IV. THE GOD OF THE LAW AND THE PROPHETS, AND THE FATHER OF OUR LORD JESUS CHRIST, IS THE SAME GOD. · Original source
2 Cor. xi. 14.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VI. / CHAPTER VIII. PHILOSOPHY IS KNOWLEDGE GIVEN BY GOD. · Original source
2 Cor. xi. 6.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VI. / CHAPTER XVIII. THE USE OF PHILOSOPHY TO THE GNOSTIC. / First of all, idols are to be rejected. · Original source
2 Cor. xi. 23.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK IV. / CHAPTER XX. A GOOD WIFE. · Original source
1 Cor. xi. 3; 2 Cor. xi. 31.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK V. / CHAPTER VI. THE MYSTIC MEANING OF THE TABERNACLE AND ITS FURNITURE. · Original source
2 Cor. xi. 3.
Editorial footnote · The City of God, THE CITY OF GOD. / BOOK FOURTEENTH.[1] / ARGUMENT. / 4. What it is to live according to man, and what to live according to God. · Original source
2 Cor. xi. 1-3.
Editorial footnote · The City of God, THE CITY OF GOD. / BOOK FOURTEENTH.[1] / ARGUMENT. / 9. Of the perturbations of the soul which appear as right affections in the life of the righteous. · Original source
2 Cor. xi. 29.
Editorial footnote · The City of God, THE CITY OF GOD. / BOOK TWENTY-FIRST. / ARGUMENT. / 9. Of hell, and the nature of eternal punishments. · Original source
2 Cor. xi. 2, 3.
Editorial footnote · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK THIRD. / Chapter iv · Original source
2 Cor. xi. 14, 15.
Editorial footnote · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter xviii · Original source
2 Cor. xi. 26.
Editorial footnote · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter xviii · Original source
2 Cor. xi. 20, 23.
Editorial footnote · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter xci · Original source
Seeing that this is so,—seeing that the filthy and cruel deeds, the disgraceful and criminal actions of the gods, whether real or feigned, were at their own request published, and were consecrated, and dedicated in their honour as sacred and stated solemnities; seeing they vowed vengeance on those who refused to exhibit them to the eyes of all, that they might be proposed as deeds worthy of imitation, why is it that these same demons, who, by taking pleasure in such obscenities, acknowledge themselves to be unclean spirits, and by delighting in their own villanies and iniquities, real or imaginary, and by requesting from the immodest, and extorting from the modest, the celebration of these licentious acts, proclaim themselves instigators to a criminal and lewd life;—why, I ask, are they represented as giving some good moral precepts to a few of their own elect, initiated in the secrecy of their shrines? If it be so, this very thing only serves further to demonstrate the malicious craft of these pestilent spirits. For so great is the influence of probity and chastity, that all men, or almost all men, are moved by the praise of these virtues; nor is any man so depraved by vice, but he hath some feeling of honour left in him. So that, unless the devil sometimes transformed himself, as Scripture says, into an angel of light, he could not compass his deceitful purpose. Accordingly, in public, a bold impurity fills the ear of the people with noisy clamour; in private, a feigned chastity speaks in scarce audible whispers to a few: an open stage is provided for shameful things, but on the praiseworthy the curtain falls: grace hides, disgrace flaunts: a wicked deed draws an overflowing house, a virtuous speech finds scarce a hearer, as though purity were to be blushed at, impurity boasted of. Where else can such confusion reign, but in devils' temples? Where, but in the haunts of deceit? For the secret precepts are given as a sop to the virtuous, who are few in number; the wicked examples are exhibited to encourage the vicious, who are countless.
Source passage · edition’s verse reference · The City of God, THE WORKS OF AURELIUS AUGUSTINE, / BOOK SECOND. / ARGUMENT. / 26. That the demons gave in secret certain obscure instructions in morals, while in public their own solemnities inculcated all wickedness. · Original source
But here we have another and a much more learned Platonist than Apuleius, Porphyry, to wit, asserting that, by I know not what theurgy, even the gods themselves are subjected to passions and perturbations; for by adjurations they were so bound and terrified that they could not confer purity of soul,—were so terrified by him who imposed on them a wicked command, that they could not by the same theurgy be freed from that terror, and fulfil the righteous behest of him who prayed to them, or do the good he sought. Who does not see that all these things are fictions of deceiving demons, unless he be a wretched slave of theirs, and an alien from the grace of the true Liberator? For if the Chaldæan had been dealing with good gods, certainly a well-disposed man, who sought to purify his own soul, would have had more influence with them than an evil-disposed man seeking to hinder him. Or, if the gods were just, and considered the man unworthy of the purification he sought, at all events they should not have been terrified by an envious person, nor hindered, as Porphyry avows, by the fear of a stronger deity, but should have simply denied the boon on their own free judgment. And it is surprising that that well-disposed Chaldæan, who desired to purify his soul by theurgical rites, found no superior deity who could either terrify the frightened gods still more, and force them to confer the boon, or compose their fears, and so enable them to do good without compulsion,—even supposing that the good theurgist had no rites by which he himself might purge away the taint of fear from the gods whom he invoked for the purification of his own soul. And why is it that there is a god who has power to terrify the inferior gods, and none who has power to free them from fear? Is there found a god who listens to the envious man, and frightens the gods from doing good? and is there not found a god who listens to the well-disposed man, and removes the fear of the gods that they may do him good? O excellent theurgy! O admirable purification of the soul!—a theurgy in which the violence of an impure envy has more influence than the entreaty of purity and holiness. Rather let us abominate and avoid the deceit of such wicked spirits, and listen to sound doctrine. As to those who perform these filthy cleansings by sacrilegious rites, and see in their initiated state (as he further tells us, though we may question this vision) certain wonderfully lovely appearances of angels or gods, this is what the apostle refers to when he speaks of "Satan transforming himself into an angel of light." For these are the delusive appearances of that spirit who longs to entangle wretched souls in the deceptive worship of many and false gods, and to turn them aside from the true worship of the true God, by whom alone they are cleansed and healed, and who, as was said of Proteus, "turns himself into all shapes," equally hurtful, whether he assaults us as an enemy, or assumes the disguise of a friend.
Source passage · edition’s verse reference · The City of God, THE WORKS OF AURELIUS AUGUSTINE, / BOOK TENTH. / ARGUMENT. / 10. Concerning theurgy, which promises a delusive purification of the soul by the invocation of demons. · Original source
The philosophers who wished us to have the gods for our friends rank the friendship of the holy angels in the fourth circle of society, advancing now from the three circles of society on earth to the universe, and embracing heaven itself. And in this friendship we have indeed no fear that the angels will grieve us by their death or deterioration. But as we cannot mingle with them as familiarly as with men (which itself is one of the grievances of this life), and as Satan, as we read, sometimes transforms himself into an angel of light, to tempt those whom it is necessary to discipline, or just to deceive, there is great need of God's mercy to preserve us from making friends of demons in disguise, while we fancy we have good angels for our friends; for the astuteness and deceitfulness of these wicked spirits is equalled by their hurtfulness. And is this not a great misery of human life, that we are involved in such ignorance as, but for God's mercy, makes us a prey to these demons? And it is very certain that the philosophers of the godless city, who have maintained that the gods were their friends, had fallen a prey to the malignant demons who rule that city, and whose eternal punishment is to be shared by it. For the nature of these beings is sufficiently evinced by the sacred or rather sacrilegious observances which form their worship, and by the filthy games in which their crimes are celebrated, and which they themselves originated and exacted from their worshippers as a fit propitiation.
Source passage · edition’s verse reference · The City of God, THE CITY OF GOD. / BOOK NINETEENTH. / ARGUMENT. / 9. Of the friendship of the holy angels, which men cannot be sure of in this life, owing to the deceit of the demons who hold in bondage the worshippers of a plurality of gods. · Original source
Now they who would refer both the fire and the worm to the spirit, and not to the body, affirm that the wicked, who are separated from the kingdom of God, shall be burned, as it were, by the anguish of a spirit repenting too late and fruitlessly; and they contend that fire is therefore not inappropriately used to express this burning torment, as when the apostle exclaims, "Who is offended, and I burn not?" The worm, too, they think, is to be similarly understood. For it is written, they say, "As the moth consumes the garment, and the worm the wood, so does grief consume the heart of a man." But they who make no doubt that in that future punishment both body and soul shall suffer, affirm that the body shall be burned with fire, while the soul shall be, as it were, gnawed by a worm of anguish. Though this view is more reasonable,—for it is absurd to suppose that either body or soul will escape pain in the future punishment,—yet, for my own part, I find it easier to understand both as referring to the body than to suppose that neither does; and I think that Scripture is silent regarding the spiritual pain of the damned, because, though not expressed, it is necessarily understood that in a body thus tormented the soul also is tortured with a fruitless repentance. For we read in the ancient Scriptures, "The vengeance of the flesh of the ungodly is fire and worms." It might have been more briefly said, "The vengeance of the ungodly." Why, then, was it said, "The flesh of the ungodly," unless because both the fire and the worm are to be the punishment of the flesh? Or if the object of the writer in saying, "The vengeance of the flesh," was to indicate that this shall be the punishment of those who live after the flesh (for this leads to the second death, as the apostle intimated when he said, "For if ye live after the flesh, ye shall die"), let each one make his own choice, either assigning the fire to the body and the worm to the soul,—the one figuratively, the other really,—or assigning both really to the body. For I have already sufficiently made out that animals can live in the fire, in burning without being consumed, in pain without dying, by a miracle of the most omnipotent Creator, to whom no one can deny that this is possible, if he be not ignorant by whom has been made all that is wonderful in all nature. For it is God Himself who has wrought all these miracles, great and small, in this world which I have mentioned, and incomparably more which I have omitted, and who has enclosed these marvels in this world, itself the greatest miracle of all. Let each man, then, choose which he will, whether he thinks that the worm is real and pertains to the body, or that spiritual things are meant by bodily representations, and that it belongs to the soul. But which of these is true will be more readily discovered by the facts themselves, when there shall be in the saints such knowledge as shall not require that their own experience teach them the nature of these punishments, but as shall, by its own fulness and perfection, suffice to instruct them in this matter. For "now we know in part, until that which is perfect is come;" only, this we believe about those future bodies, that they shall be such as shall certainly be pained by the fire.
Source passage · edition’s verse reference · The City of God, THE CITY OF GOD. / BOOK TWENTY-FIRST. / ARGUMENT. / 9. Of hell, and the nature of eternal punishments. · Original source
Chap. xviii.—40. Petilianus said: "Nor is it, after all, so strange that you assume to yourself the name of bishop without authority. This is the true custom of the devil, to choose in preference a mode of deceiving by which he usurps to himself a word of holy meaning, as the apostle declares to us: 'And no marvel,' he says; 'for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness.' Nor is it therefore a marvel if you falsely call yourself a bishop. For even those fallen angels, lovers of the maidens of the world, who were corrupted by the corruption of their flesh, though, from having stripped themselves of divine excellence, they have ceased to be angels, yet retain the name of angels, and always esteem themselves as angels, though, being released from the service of God, they have passed from the likeness of their character into the army of the devil, as the great God declares, 'My spirit shall not always strive with man, for that he also is flesh.' To those guilty ones and to you the Lord Christ will say, 'Depart from me, ye cursed ones, into everlasting fire, prepared for the devil and his angels.' If there were no evil angels, the devil would have no angels; of whom the apostle says, that in the judgment of the resurrection they shall be condemned by the saints: 'Know ye not,' says he, 'that we shall judge angels?' If they were true angels, men would not have authority to judge the angels of God. So too those sixty apostles, who, when the twelve were left alone with the Lord Christ, departed in apostasy from the faith, are so far yet considered among wretched men to be apostles, that from them Manichæus and the rest entangle many souls in many devilish sects which they destroyed that they might take them in their snares. For indeed the fallen Manichæus, if fallen he was, is not to be reckoned among those sixty, if it be that we can find his name as an apostle among the twelve, or if he was ordained by the voice of Christ when Matthias was elected into the place of the traitor Judas, or another thirteenth like Paul, who calls himself the last of the apostles, expressly that any one who was later than himself might not be held to be an apostle. For these are his words: 'For I am the last of the apostles, that am not meet to be called an apostle, because I persecuted the Church of God.' And do not flatter yourselves in this: he was a Jew that had done this. You too, as Gentiles, may work destruction upon us. For you carry on war without licence, against whom we may not fight in turn. For you desire to live when you have murdered us; but our victory is either to escape or to be slain."
Source passage · edition’s verse reference · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter xviii · Original source
41. Augustine answered: See how you have quoted the testimony of holy Scripture, or how you have understood it, when it has no bearing at all upon the present point at issue. For all that you have brought forward was simply said to prove that there are false bishops, just as there are false angels and false apostles. Now we too know quite well that there are false angels and false apostles, and, as the true apostle says, false brethren also; but, seeing that charges such as yours may be brought by either side against the other, what is required is a certain degree of proof, and not mere empty words. But if you would see to which of us the charge of falseness more truly applies, recall to mind what we have said before, and you will see it there set forth, that we may not become tedious to our readers by repeating the same thing over and over again. And yet how is the Church dispersed throughout the world affected either by what you may have found to say about its chaff, which is mixed with it throughout the whole world; or by what you said of Manichæus and the other devilish sects? For if the wheat is not affected by anything which is said even about the chaff which is still mingled with it, how much less are the members of Christ dispersed throughout the whole world affected by monstrosities which have been so long and so openly separated from it?
Source passage · edition’s verse reference · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter xviii · Original source
Chap. lxxvi.—169. Petilianus said: "Paul also, the apostle, whilst he was suffering fearful persecutions at the hands of all nations, endured even more grievous troubles at the hands of false brethren, as he bears witness of himself, being oftentimes afflicted: 'In perils by the heathen, in perils by mine own countrymen, in perils among false brethren.' And again he says, 'Be ye followers of me, even as I also am of Christ.' When, therefore, false brethren like yourselves assault us, we imitate the patience of our master Paul under our dangers."
Source passage · edition’s verse reference · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter lxxvi · Original source
The pruning-hook is made, certainly, principally for pruning; but with it we separate twigs that have got intertwined, cut the thorns which grow along with the vines, which it is not very easy to reach. And all these things have a reference to pruning. Again, man is made principally for the knowledge of God; but he also measures land, practises agriculture, and philosophizes; of which pursuits, one conduces to life, another to living well, a third to the study of the things which are capable of demonstration. Further, let those who say that philosophy took its rise from the devil know this, that the Scripture says that “the devil is transformed into an angel of light.” When about to do what? Plainly, when about to prophesy. But if he prophesies as an angel of light, he will speak what is true. And if he prophesies what is angelical, and of the light, then he prophesies what is beneficial when he is transformed according to the likeness of the operation, though he be different with respect to the matter of apostasy. For how could he deceive any one, without drawing the lover of knowledge into fellowship, and so drawing him afterwards into falsehood? Especially he will be found to know the truth, if not so as to comprehend it, yet so as not to be unacquainted with it.
Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VI. / CHAPTER VIII. PHILOSOPHY IS KNOWLEDGE GIVEN BY GOD. · Original source