and to command; for he says: I have no command of the Lord, but I give my opinion as one who by the Lord's mercy is trustworthy. And of carnal things, some are, as it were, contrary to the spirit, but others are not contrary to the spirit, and others are only different and not the same as spiritual things. Contrary things, for example, are impiety, 587 unbelief, theft, adultery, and the like; but things that are only different and not contrary are food, sleep, wakefulness, and the like. Now that the differences which are for the present useful for the matter at hand have been shown, both of spiritual and of carnal things, it is necessary to consider this in addition, that just as a great difference arises, so to speak, from those who proclaim and those who counsel, so also differences will arise from what is proclaimed and what is counseled. For these men, deliberating and proclaiming about each one of the things mentioned, will make their counsel and proclamation either according to the flesh or according to the spirit. But concerning the preaching, Paul will neither deliberate nor make a proclamation; but he will only preach and minister, as he has been set apart and sent. But the false apostles will both deliberate and make promises; for they corrupt and peddle the word of the Lord. However, concerning things that are fitting for the faithful, but have not been legislated by Christ, which are themselves also spiritual, he will both deliberate and give an opinion, as we have said before. And it is clear that from this alone the difficulty is resolved; for it has been found what he will both deliberate on and give an opinion on and legislate. Nevertheless, it must be said further: for concerning carnal things which are contrary to the spirit, he will deliberate, but spiritually for their destruction and avoidance; but the false apostles will deliberate, but according to the flesh, that is, in opposition to the spirit. However, concerning carnal things not contrary to the spirit, Paul will also deliberate about these, but by disciplining himself, but by fighting with hunger and thirst, and clearly spiritually; but the false apostles do the opposite. But in summary: Paul will nowhere deliberate according to the flesh, that is, contrary to the spirit, not even in some things; but according to the flesh, that is, only differently from the will of the spirit, he often deliberated, but not in the preaching, far from it, nor in other spiritual matters, but in carnal things that are not contrary to the spirit. He did not want to be beaten, and he was beaten; he wanted to depart, and he was hindered; he did not want Timothy to be sick, and he was sick, and countless other things. But now he has taken "according to the flesh" to mean of his own authority, of his own lordship, of his own command. Consider this also: *but he who establishes you*. 2 Cor 1:21-22 The phrase *but he who establishes us* and what follows is said either by ellipsis, with a whole phrase missing, or by ellipsis of only the word *is*, as in, he who establishes us and does the other things *is* God. But if it is by ellipsis of a word, one must place a comma after *who anointed us*, so that *God* follows 588 after a full stop, for example: God is the one who establishes us and anointed us and sealed us and gave the pledge of the Spirit in our hearts. And it is clear that these clauses following *God* will also be read with a full stop. But if it were to be taken as by ellipsis of a whole phrase, this first period up to *God* will be read with a middle stop, and what follows. But what follows this will have a difficulty, whether it will end with a full stop, as if what is missing is understood, or with a comma, as if something is missing. 2 Cor 1:24 *Not that we lord it over your faith*, that is, because of the faith we do not lord it over you, for example: you did not become believers for this reason, that you should be lorded over and punished by us. For if this were so, you yourselves, he says, stand firm in the faith, and there is no need of sparing or punishment for the sake of the faith. But he says this, resolving an objection that seems to arise. For since some were about to be indignant and say: "What are you saying, that you spared us? Did we believe for this reason, that we might hear from you that you spared us? For if you had not spared us, what then? Would you have punished us completely? Would you have handed us over to tortures?" Therefore, so that they might not reason these things, anticipating he says: I did not say "sparing you," as if

καὶ διατάττεσθαι· καὶ γάρ φησιν· ἐπιταγὴν κυρίου οὐκ ἔχω, γνώμην δὲ δίδωμι ὡς ἠλεημένος ὑπὸ κυρίου πιστὸς εἶναι. καὶ τῶν σαρκικῶν δὲ τὰ μέν ἐστιν οἷον ἐναντία τοῦ πνεύματος, τὰ δὲ οὐκ ἐναντία τοῦ πνεύματος, ἕτερα δὲ μόνον καὶ οὐχὶ τὰ αὐτὰ τοῖς πνευματικοῖς. ἐναντία μὲν οἷον δυσσέβεια, 587 ἀπιστία, κλοπή, μοιχεία καὶ τὰ ὅμοια, ἕτερα δὲ μόνον καὶ οὐκ ἐναντία, τροφή, ὕπνος, ἐγρήγορσις καὶ τὰ ὅμοια. ἐπιδεδειγμένων τοίνυν τῶν διαφορῶν τῶν κατὰ τὸ προκείμενον τέως χρησιμευουσῶν, τῶν τε πνευματικῶν καὶ τῶν σαρκικῶν, δεῖ καὶ τοῦτο προσεπιλογίσασθαι, ὅτι ὥσπερ οἷον ἀπὸ τῶν ἐπαγγελτῶν καὶ βουλευτῶν πολλὴ ἀνακύπτει διαφορά, οὕτως καὶ ἀπὸ τῶν ἐπαγγελλομένων καὶ βουλευομένων ἀνακύψουσι διαφοραί. οὗτοι γὰρ περὶ ἑνὸς ἑκάστου τῶν εἰρημένων βουλευόμενοι καὶ ἐπαγγελλόμενοι ἢ κατὰ σάρκα ἢ κατὰ πνεῦμα τὴν βουλὴν καὶ τὴν ἐπαγγελίαν ποιήσονται. ἀλλὰ περὶ μὲν τοῦ κηρύγματος ὁ Παῦλος οὔτε βουλεύσεται οὔτε ἐπαγγελίαν ποιήσεται· κηρύξει δὲ μόνον καὶ διακονήσει καθὼς καὶ ἀφώρισται καὶ ἀπέσταλται. οἱ δὲ ψευδαπόστολοι καὶ βουλεύσονται καὶ ὑποσχέσεις δώσουσιν· καὶ γὰρ δολοῦσι καὶ καπηλεύουσι τὸν λόγον τοῦ κυρίου. περὶ μέντοι τῶν ἁρμοζόντων μὲν τοῖς πιστοῖς, μὴ νομοθετηθέντων δὲ ὑπὸ Χριστοῦ, ἃ καὶ αὐτά ἐστι πνευματικά, καὶ βουλεύσεται καὶ γνωματεύσει, καθὼς καὶ προέφημεν. καὶ δῆλον ὅτι καὶ ἐκ τούτου μόνου τὸ ἄπορον λέλυται· εὕρηται γὰρ ἃ καὶ βουλεύσεται καὶ γνωματεύσει καὶ νομοθετήσει. ὅμως δὲ καὶ ἔτι ῥητέον· περὶ μὲν γὰρ τῶν σαρκικῶν ἃ καὶ ἐναντία ἐστὶ τοῦ πνεύματος βουλεύσεται, ἀλλὰ πνευματικῶς ἐπ' ἀναιρέσει καὶ φυγῇ αὐτῶν, οἱ δὲ ψευδαπόστολοι βουλεύσονται, ἀλλὰ κατὰ σάρκα ἤτοι ἀντικειμένως τῷ πνεύματι. περὶ μέντοι τῶν μὴ ἐναντίων τῷ πνεύματι σαρκικῶν, καὶ περὶ τούτων Παῦλος βουλεύσεται, ἀλλ' ὑποπιέζων ἑαυτόν, ἀλλὰ λιμῷ καὶ δίψει μαχόμενος, καὶ δηλονότι πνευματικῶς· τοὐναντίον δὲ οἱ ψευδαπόστολοι. συνελόντι δέ· κατὰ σάρκα μὲν οἷον ἐναντίως τοῦ πνεύματος οὐδαμοῦ ὁ Παῦλος βουλεύσεται, οὐδ' ἐν τισίν, κατὰ σάρκα δὲ οἷον ἑτέρως μόνον παρὰ τὴν τοῦ πνεύματος βούλησιν πολλάκις ἐβουλεύσατο, ἀλλ' οὐκ ἐν τῷ κηρύγματι ἄπαγε οὐκ ἐν τοῖς ἄλλοις πνευματικοῖς, ἀλλ' ἐν τοῖς μὴ ἐναντίοις τοῦ πνεύματος σαρκικοῖς. οὐκ ἤθελε τύπτεσθαι, καὶ ἐτύπτετο· ἀπελθεῖν ἤθελε, καὶ ἐκωλύετο· οὐκ ἤθελεν ἀσθενεῖν Τιμόθεον, καὶ ἠσθένει, καὶ μυρία ἄλλα. αὐτὸς δὲ νῦν τὸ κατὰ σάρκα ἀντὶ τοῦ αὐτεξουσίως, αὐτοδεσπότως, αὐτοκελεύστως ἐξείληφεν. σκόπει δὲ κἀκεῖνο· ὁ δὲ βεβαιῶν ὑμᾶς. 2 Kor 1,21-22 Τὸ δὲ ὁ βεβαιῶν ἡμᾶς καὶ ἑξῆς ἢ κατ' ἔλλειψίν ἐστιν εἰρημένον ὅλου λείποντος ῥητοῦ, ἢ κατ' ἔλλειψιν μόνης λέξεως τῆς τοῦ ἐστίν, οἷον ὅτι ὁ βεβαιῶν ἡμᾶς καὶ τἄλλα ποιῶν θεός ἐστιν. ἀλλ' εἰ μὲν κατ' ἔλλειψιν λέξεως, εἰς τὸ χρίσας ἡμᾶς ὑποστίζειν δεῖ, ἵνα ᾖ ἑξῆς 588 κατὰ τελείαν στιγμὴν ἐπιφερόμενον τὸ θεός, οἷον· θεός ἐστιν ὁ βεβαιῶν ἡμᾶς καὶ χρίσας ἡμᾶς καὶ σφραγισάμενος ἡμᾶς καὶ δοὺς τὸν ἀρραβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν. καὶ δῆλον ὅτι καὶ ταῦτα τὰ κῶλα τὰ ἐφεξῆς τοῦ θεὸς κατὰ τελείαν στιγμὴν ἀναγνωσθήσεται. εἰ δ' ὡς κατ' ἔλλειψιν ὅλου ῥητοῦ ἐκληφθείη, καὶ αὕτη ἡ πρώτη περίοδος ἕως τοῦ θεὸς κατὰ μέσην ἀναγνωσθήσεται, καὶ τὸ ἐφεξῆς. τὸ δὲ ἐπὶ τούτῳ ἀπορίαν ἕξει, ἆρα ὡς συνεπινοουμένου τοῦ λείποντος εἰς τελείαν, ἢ ὡς λείποντος εἰς ὑποστιγμὴν ἀποτελευτήσει. 2 Kor 1,24 Οὐχ ὅτι κυριεύομεν ὑμῶν τῆς πίστεως, τοῦτ' ἔστι ἕνεκα τῆς πίστεως οὐ κυριεύομεν ὑμῶν, οἷον· οὐ διὰ τοῦτο ἐγένεσθε πιστοί, ἵνα κυριεύησθε καὶ τιμωρῆσθε ὑφ' ἡμῶν. εἰ γὰρ καὶ τοῦτο ἦν, αὐτοί, φησίν, ἐν τῇ πίστει ἑστήκατε, καὶ οὐκ ἔστι χρεία φειδοῦς ἢ τιμωρίας χάριν τῆς πίστεως. τοῦτο δὲ λέγει ἀντίθεσιν λύων δοκοῦσαν ἀνακύπτειν. ὡς γὰρ ἐνίων διαγανακτεῖν μελλόντων καὶ λεγόντων· τί λέγεις ὅτι ἐφείσω ἡμῶν; ἆρα γὰρ διὰ τοῦτο ἐπιστεύσαμεν, ἵνα ἀκούωμεν παρὰ σοῦ ὅτι ἐφείσω ἡμῶν; εἰ γὰρ μὴ ἐφείσω, τί; πάντως ἐκόλασας ἄν; βασάνοις ἐξέδωκας; ἵνα οὖν μὴ ταῦτα διαλογίσωνται, προαπαντῶν λέγει· οὐκ εἶπον τὸ φειδόμενος ὑμῶν, ὡς