Thomas Aquinas

Having set forth the consolation given to the apostle by God after persecution, here he consequently assigns the cause of the consolation, which concerns the hope of divine help. And concerning this he does two things. First, he sets forth the cause of hope; second, he adduces for this the testimony of those to whom he writes, at the place "for not other things," etc. He says therefore: I say that we still hope to be delivered by the Lord and consoled, for our glory, etc. — as if to say: the cause of this is our good conscience. For hope is the expectation of future things, arising from grace and merits. Hence concerning this he does three things. First, he shows the glory which he has from the testimony of a pure conscience; second, he intimates the cause of this glory, at the place "that in simplicity"; third, he makes clear from where this cause proceeds, at the place "and not in fleshly wisdom."

He says therefore: I hope and trust in God for this reason, because our glory — that is, I glory from the testimony and purity of our conscience, from which one can confidently trust in God. 1 John 3:20: "if our heart reprehend us," etc. Romans 8:16: "the Spirit himself, testimony," etc. Now it must be noted that the testimony of conscience is true, because it does not deceive. For many appear good outwardly who are not good in their own conscience. And it always endures. But he does not say "of the conscience of others" but "of ours," because a man ought always to rely more on the testimony of his own conscience about himself than on the testimony of others; which those do not do who reckon themselves good from the fact that others are evil, not from the fact that they themselves are truly good; and those who glory in the goodness of some good man who is joined to them by some kinship.

Now he intimates the cause of this glory, saying, "that in simplicity," etc.; which consists in two things. For the purity of conscience consists in two things: namely, that the things one does be good, and that the intention of the one doing them be right, and the apostle says these two things of himself. First, that he has a right intention toward God in his works, and therefore he says "in simplicity," that is, in rectitude of intention. Wisdom 1:1: "in simplicity of heart," etc. Proverbs 11:3: "the simplicity of the just," etc. Second, that the things he does are good, and therefore he says "and in sincerity of action." Philippians 1:10: "that you may be sincere and without offense."

But whence the cause of this glory proceeds, he makes clear by adding, "but not in the wisdom of the flesh." This can be read in two ways. First, so that it is referred to what immediately precedes, namely "of God"; and then it is suggestive of whence his sincerity and simplicity come; as if to say: many of the ancients were wise in earthly wisdom, like the philosophers, and many Jews lived purely, trusting in the justice of the law, but we have conducted ourselves in this world not in fleshly wisdom, which is according to the natures of things, or the desires of the flesh, but in the grace of God. Romans 8:6: "the prudence of the flesh is death," etc. 1 Corinthians 2:4: "not in the persuasive words of human wisdom," etc. 1 Corinthians 15:10: "by the grace of God I am what I am." Or also, according to this manner, "not in wisdom," etc., that is, as if leaning upon human wisdom, but upon the grace of God. Proverbs 3:5: "lean not upon your own prudence."

In another way it can be explained, so that what he says, "in simplicity," etc., is referred to purity of life; but what he says, "not in wisdom," etc., is referred to the truth of doctrine, as if to say: just as our life is in simplicity and sincerity of God, so our doctrine is not in fleshly wisdom, but in the grace of God. But nevertheless the first two are the stronger.

And although we have thus conducted ourselves well in this world, yet more abundantly toward you, because namely he had received support from other churches, but not from them. Below, 11:8: "I have despoiled other churches." And the reason for this can be that they were avaricious, hence, lest he should grieve them, he did not wish to receive support from them.

Consequently he invokes their testimony to this holy conduct of his, saying "for not other things," etc., as if to say: these things which we write to you are not unknown to you, because you have already read them in the first epistle, and you have known them through the experience of works. 1 John 2:7: "not a new commandment." And although you have not known perfectly, because you have procured for yourselves false apostles, yet I hope that even to the end, namely of life, you will know, namely perfectly, just as up to now you have known us in part. The reason for this is that when someone sees another begin something well, he ought to hope that he will always progress well. And why? Because "he who has begun a good work in you," etc., as is said in Philippians 1:6. And you will know, that we are your glory, that is, through us you ought to attain eternal glory, to which a man arrives through faith in Christ, which we preach to you. Proverbs 17:6: "the glory of children are their fathers." Thus I say we are your glory, just as you also are our glory, because through you, instructed by us, we hope to have the reward of eternal glory. 1 Thessalonians 2:19: "what is our hope, or crown of our glory? Is it not you?" And this glory will be ours from you, in the day of our Lord Jesus Christ, that is, in the day of judgment, which is called Christ's, because then he will do his own will with sinners, punishing those who in this world did their own will, sinning against the will of Christ the Lord. Psalm 74:3: "when I shall take a time, I will judge justices," etc. Apocalypse 20:12: "the books were opened," etc.