Thomas Aquinas

Having shown the dignity of the ministry of the new testament, the Apostle here consequently determines concerning the use of the ministry. And concerning this he does two things. For first he shows the use of this ministry, which ought to be in the doing of good things; second, that use which ought to be in the patient enduring of evils, at the place "but we have a treasure," etc. Concerning the first he does two things. First he sets down the use of this ministry; second he excludes an objection, at the place "but if," etc.

He says therefore: since, then, a ministry of this kind is of such great dignity in itself and in its ministers, therefore "having this administration," that is, this dignity of administering spiritual things. 1 Cor. 4:1: "let a man thus regard us, as ministers," etc. Rom. 11:13: "as long as I am apostle of the Gentiles, the ministry," etc. "Having," I say, not from ourselves, or from our own merits, but "according as we have obtained mercy from God," that is, from the mercy of God, which we have obtained from God in this. 1 Tim. 1:13: "I obtained mercy," etc.

Consequently, when he says "we do not fail," etc., he describes the use of this ministry, which ought to be concerned with the doing of good things, and this in two respects. First as to the avoidance of evils; second as to the working of good things, "in the manifestation," etc. Now he teaches that evils are to be avoided in the use of this ministry, both as to life and as to doctrine. But as to life, in two ways, namely as to action, and as to intention. For if anyone avoids doing evil deeds, and does so with a good intention, he perfectly avoids evils.

Now in action evil is avoided by patiently bearing evils in adversity, and therefore he says "we do not fail," through impatience. Gal. 6:9: "but in doing good let us not fail." 2 Cor. 12:10: "when I am weak, then I am stronger and powerful." It is also avoided in prosperity, by using temperately the things that turn out prosperously, and therefore he says "but we renounce the hidden things of shame," that is, we remove from ourselves the things that make a man base and shameful, namely unclean and base things, and even hidden ones, not only manifest ones. James 1:21: "let us cast away all uncleanness." Eph. 5:12: "the things that are done by them in secret, a shameful thing," etc.

In intention, however, the evil of life is avoided if the intention is right, and as to this he says "not walking in craftiness," that is, in craftiness and pretense and hypocrisy, which the false do, who outwardly pretend one thing, and inwardly carry on another in the heart. Job 36:13: "the pretenders and the crafty provoke the wrath of God."

In doctrine, however, evil is avoided when the word of the Lord is set forth in the due manner, and as to this he says "not adulterating the word." Which is explained in two ways, as is evident above. And first, not mixing false doctrine into the doctrine of Christ, which the false did, saying that the legal observances ought to be kept along with the Gospel. Second, not preaching for the sake of gain, or for one's own glory. And of these the first is the wolf, the second the hireling. But he who preaches true things, and for the glory of God, is the shepherd. Hence Augustine: "the shepherd is to be loved, the wolf is to be avoided, but the hireling is to be tolerated for a time."

But since it is not enough for perfect righteousness merely to avoid evils, but a good work is required, therefore he consequently adds concerning the working of good things in this very use of the ministry. And a threefold good is set down, which stands against a threefold evil. The first good against the evil of doctrine; the second against the evil of action; the third against the evil of intention.

Against the evil of doctrine, which ought to be avoided, he sets the good of manifest truth. And as to this he says "in the manifestation of the truth," as if to say: we do not fail, but, avoiding evils, we walk and make progress in the manifestation of the truth, that is, we manifest the pure truth. John 18:37: "for this I was born, that I might bear witness to the truth." Ecclus. 24:31: "those who make me clear will have eternal life."

Against the evil of action they do good works, and as to this he says "commending ourselves," etc. And we do this not by saying good things about ourselves, because one who commends himself is not easily believed, but by doing good things, because we perform such works that from the works themselves we render ourselves commendable, "to every conscience of men." 1 Pet. 2:12: "your conduct among the Gentiles," etc.

Against the evil of intention we do the good by rendering ourselves commendable, not only to every conscience of men, but also "before God," who beholds the hearts. Below, 10:18: "for it is not he who commends himself that is approved," etc. Rom. 12:17: "providing good things, not only before," etc.

And, according to Augustine in the Gloss, the Apostle here fulfills the Lord's commandment, Matt. 5:16: "thus let it shine," etc., and likewise chapter 6:1: "take heed lest your righteousness," etc.—the first in that he says "commending ourselves," etc.; the second, indeed, in that he says "before God," Rom. 2:28: "for it is not he who is in the manifest," etc.

Or all this can, more according to the continuity of the letter, be read thus, so that it is said: therefore "having this administration, according as," etc., "we do not fail"—supply: by doing good—"but we renounce," etc., and again, "in the manifestation of the truth"; the same manner of explaining, however, being preserved, as in the first reading.