Commentary on 2 Corinthians (Super II Epistolam ad Corinthios Lectura)

After the apostle has excused himself concerning the things falsely imputed to him by the false apostles, here accordingly, in order to refute them—that is, the false apostles—and to render his own authority honorable, he commends himself to the Corinthians. Concerning this he does two things. First he assigns the reason for his commendation; second he sets down his commendation, at *in whatever anyone is bold*, etc. Concerning the first he does three things. First he asks that his foolishness be borne with; second he adds the necessity of his commendation, lest he seem foolish, at *for I am jealous over you*, etc.; third he indicates that even granted that he is foolish, they ought to bear with him, at *again I say, let no one*, etc. Concerning the first he does two things. First he sets forth his desire, so that his petition may be more easily heard; second he sets down his petition, at *but do bear with me*. Now the desire of the apostle is that the Corinthians sustain the apostle as he commends himself. And so he begins with an adverb of wishing, saying *would that you would sustain*, etc. Concerning which it must be known that moral precepts concern things to be done, which, since they are particular and variable, cannot be determined by one common account and rule indefinitely, but sometimes it is fitting to do something beyond the common rule in some emerging case. Now when something is done in this way beyond the common rule, the wise, who consider the cause of this, are not disturbed, nor do they reckon it to have been done foolishly. But the indiscreet and less wise, not considering from what cause this is so done, are disturbed and reckon it to have been done stupidly; as is plain, since the moral precept is *thou shalt not kill*, yet sometimes it is necessary to kill evil men. And when this is done, the wise commend it or do not reckon it ill done. But fools and heretics condemn it, saying this was ill done. Since therefore the common moral law is that a man should not commend himself, according to what is said in Prov. 27: *let another praise thee*, etc., it can happen in some case beyond this common rule that a man commend himself, and he does this praiseworthily, and yet the indiscreet reckon this foolishness. Hence, since a case was pressing in which the apostle ought to commend himself, he exhorts them not to reckon this to him as folly, saying *would that you would sustain*, namely patiently, *a little of my folly*, by bearing with him. And he says *a little*, because if he commended himself without cause, it would be the greatest folly. And again, if he commended himself from a cause altogether urgent, then there would be no folly in it at all. But because he commends himself, although from a cause not altogether urgent, since he could refute the false apostles in another way, and because he commends himself a great deal, there seems to be some folly in it, and this is what he says, *a little of my folly*. Below, ch. 12: *I have become foolish*, etc. And although I am thus foolish, yet *bear with me*. And they ought to do this, because subjects ought to bear with their prelates, and conversely. Gal. 6: *one another's burdens*, etc. Eph. 4, v. 2: *bearing with one another in charity*. Now he shows the necessity of the commendation, saying *I am jealous*, etc. And concerning this he does three things. First he shows that this kind of commendation arises from zeal, so as to exclude folly; second he says that this zeal is not inordinate, so as to avoid indiscretion, at *but I fear*, etc.; third he excludes their excuse, at *for if he who comes*, etc. Concerning the first he does two things. First he sets down the zeal which he has toward them as holy, because it is of God; second he shows the cause of this zeal, that it fell to him by office, at *I have espoused you*, etc. It is therefore a holy zeal, because *I am jealous over you*, that is, I love you fervently, *with the jealousy of God*, that is, for the honor of God, not my own. Concerning which note that jealousy, insofar as it is the same as zeal, is nothing other than a certain motion of the soul, good or bad, tending toward the state of one's neighbor, and it imports a fervor of love. And therefore it is customarily defined thus: zeal is an intense love not suffering partnership in the beloved. And if indeed it does not suffer partnership in some good thing—say of vice or of some imperfection—but wills to have that alone singularly, then the zeal is good and the jealousy good, of which it is said in 1 Cor. 12:31: *be jealous for the charisms*, etc. Gal. 4:18: *be jealous for what is good in what is good*, etc. 3 Kings 17: *I have been jealous with jealousy*, etc. Ps. 68:10: *the zeal of thy house*, etc. But if it does not suffer partnership in some excellence or in some prosperity of the world, because someone wills it for himself alone, then the zeal is bad and the jealousy bad. Now with this good zeal, or jealousy, sometimes someone is jealous of others for himself, as a husband is jealous for his wife, whom he wills to be kept for himself alone. But sometimes someone is jealous for another, as a eunuch is jealous over the wife of his lord, so as to guard her for him. Thus the apostle was jealous over his people, whom he saw prepared for the precipice, and willing, along with the bridegroom Christ, to prostitute themselves to the Devil, lest Christ the true bridegroom suffer in them any partnership of the Devil. And so he says *with the jealousy of God*, as if to say: not for myself but for Christ, who is the bridegroom. John 3:29: *he who has the bride is the bridegroom*. 3 Kings 19:10, 14: *I have been jealous with jealousy for the Lord*, etc. Now whence this kind of jealousy fell to the apostle he shows, saying *for I have espoused you*, etc., as if he were saying: rightly do I am jealous over you with the jealousy of God, because I am the paranymph of this marriage which is between you and Christ, because I have espoused you, that is, I have made the betrothal, which is through faith and charity. Hos. 2:20: *I will espouse thee to me*, etc. And therefore it belongs to me to guard you. Whoever therefore converts a people to faith and to justice espouses that people to Christ. *I have espoused*, I say, not to many, because she who cleaves to many is defiled. Jer. 3:1: *but thou art defiled*, etc. But *to one, Christ*, namely to the man perfect in the fullness of virtue. Zach. 6, v. 12: *the Orient is his name*. Jer. 31:22: *the Lord will make a new thing upon the earth*, etc. And Christ is called one man because he is singular, both as to the manner of conception, and as to the manner of birth, and as to the fullness of grace. Eccle. 7:29: *one of a thousand*, etc. To this man, I say, I have espoused you, *to present a virgin*. Note that he descends from the plural to the singular, saying *I have espoused you* in the plural, and *to present a virgin* in the singular, wishing to show that from all the faithful there is made one body and one Church, which ought to be a virgin in all its members, and therefore he says *a chaste virgin*. For in all cases virginity is taken for integrity of body, chastity for integrity of mind. For sometimes someone is a virgin in body who is not chaste in mind. Thus the Church presents herself to Christ a virgin, when she perseveres in the faith, and within the sacraments without corruption of any idolatry and infidelity. Ez. 16:25: *at every head of the way thou hast built a sign*, etc. She presents herself chaste when, existing within the sacraments and in the faith of Christ, she presents purity of body and of work. Eph. 5:27: *that he might present to himself a glorious Church, not having spot nor wrinkle*, etc. But because the Corinthians might say: it is not necessary that you guard us, and your zeal is not reasonable, because we will keep ourselves well; therefore accordingly he shows the cause of this zeal, saying *but I fear*, etc. Here it must be known that in Paradise there was the marriage of Adam and Eve; but Eve was corrupted by the serpent not violently, but craftily, insofar as he promised falsehood and persuaded to iniquity. Falsehood indeed, when he said: *you shall be as gods, and you shall not die at all*, whereas from this they themselves incurred the necessity of death; and iniquity, that they should transgress and pass over the command of God. And speaking according to this likeness, the apostle says that the Church is like Eve, whom the Devil sometimes persecutes openly through tyrants and powers, and then he goes about like a roaring lion, seeking whom he may devour, as is said in 1 Peter 5:8. Sometimes he troubles the Church secretly through heretics, who promise truth and feign themselves good, and then, like a serpent, he seduces by his craftiness, promising falsehoods. And therefore he says *I fear lest, as the serpent seduced Eve*, casting her out of Paradise, *by his craftiness*, by promising falsehoods, 1 Tim. 2:14: *Adam was not seduced, but the woman*; *so*, that is, through similar deceptions of heretics, *your senses be corrupted*. And he says *your senses*, because just as in carnal marriage the bridegroom is wary lest his spouse be corrupted carnally, so the apostle in this spiritual marriage fears lest the senses of the heart be corrupted spiritually, 1 Cor. 15:33: *they corrupt good morals*, etc.; or the spiritual senses, concerning which Wis. 1, v. 1: *think of the Lord*, etc.; 1 Cor. 14, v. 20: *do not become children in sense*. *And fall away from the simplicity that is in Christ Jesus*. For that is simple which lacks composition. The false apostles therefore were composing one sect out of Judaism and the Gospel, commanding that the legal observances be kept together with the Gospel. Those, therefore, fall away from the simplicity of Christ who, seduced by the false apostles, keep the legal observances together with the Gospel, and this the apostle feared concerning the Corinthians. Ecclus. 2:14: *woe to the sinner that goeth into the earth by two ways*. And on the contrary, Prov. 11:3: *the simplicity of the just shall guide them*.

Having spoken of the zeal which the Apostle held toward the Corinthians, and having shown that his zeal was reasonable, here he accordingly removes their excuse. And concerning this he does two things. First he sets forth their excuse; second he removes it, at *for I think that*, etc. Concerning the first, it should be known that the Corinthians could suspect that he had this zeal about them because he feared lest they should abandon his teaching on account of the teaching of the false apostles; hence they could say: it is agreed that lesser goods are to be abandoned for the sake of greater goods; therefore if the false apostles teach better things, you ought not to be troubled if we acquiesce to them. And so he puts forward this excuse, showing that they teach and preach nothing greater than the Apostle. For the Apostle preached three things to them, and taught them. First, that they were Christ's. Above, IV, 5: *for we have not preached ourselves, but Christ Jesus*. Second, that they had the spirit of Christ. Rom. VIII, v. 9: *if anyone does not have the spirit of Christ, this one is not his*. Third, that they should receive the Gospel of Christ. Rom. I, 16: *for I am not ashamed of the Gospel*, etc. If therefore the false apostles preached and taught you better things, you would do rightly and would be excusable; but they do not do this. And this is what he says: *for if he who*, etc., as if to say: I fear lest the false apostle who comes to you not sent, but of himself, as a thief and a robber. Jn. X, 8: *as many as have come are thieves and robbers*. Jer. XXIII, 21: *I did not send them, and they ran*. Rom. X, 15: *how shall they preach, unless*, etc. If, I say, such a preacher preaches to you *another Christ*, namely a more excellent one than him whom we have preached — which cannot be, because, as is said in 1 Cor. VIII, 6: *one Lord, our Jesus Christ, through whom are all things*, etc. And this as to the first. Or *another spirit*, namely a better one, *you receive*, namely through such a one, than *you received*, namely through us, that is, through our ministry — which cannot be, because, as is said in 1 Cor. c. XII, 11: *all these things the one and the same spirit works*, etc. And this as to the second. Or he preaches to you *another Gospel*, that is, another preaching or teaching, which through us *you did not receive*, Gal. I, 6: *I marvel that you are so quickly being transferred*, etc. If, I say, they did other and better things for you, you would rightly suffer it, that is, you would do so while excusing yourselves. And because another Gospel, that is, a better one, cannot be handed down to them, therefore the Apostle excommunicates the Galatians if they receive another Gospel, Gal. I, 9: *if anyone preaches something else to you*, etc.

Accordingly, when he says *I think*, etc., he removes this excuse. And concerning this he does two things. First he shows that he himself did no less for them than the others; second, that he did more, at *or have I committed*, etc. Concerning the first he does three things. First he shows that he did nothing less in deed than the other apostles; second he intimates that the capacity for doing this was not lacking to him, at *for even if unskilled in speech*, etc.; third he shows the evidence of both, at *but in all things*, etc. He says therefore: you would rightly suffer yourselves to be seduced by them, if they preached better things to you, but this is not true. For, that is, because, *I think that I have done nothing less* in these things *than the great apostles*, that is, than Peter and John, whom these people held to be great. And he compares himself to the great apostles, both because Paul seemed and was reckoned by them to be less than they, in that they had been with Jesus, and Paul had not; and also because the false apostles said that they were sent by them, and therefore by showing himself equal to the great apostles, he removes their error and refutes the false apostles. And not only did he do nothing less, but more. 1 Cor. XV, 10: *I have labored more than all of them*. And lest perhaps they should say to him: whence do you have the capacity to do this, since you are unskilled in tongue? He shows that the capacity was present to him from the greatness of his knowledge, saying: *though I am unskilled in speech*, yet *I am not unskilled in knowledge*, 2 Pet. ult.: *as also our most dear brother Paul, according to the wisdom*, etc. But this should be known, that the false apostles, seeking their own glory and pursuing gains, strove to attract the people by adorned and subtle and exquisite words, aiming at nothing but to soothe the ears. But the Apostle, because he was not seeking his own advantage, but only the spreading of the faith of Christ and its progress, so set forth the word of faith that all might be able to grasp it, conforming himself to the condition and capacity of his hearers. Hence because these people at the beginning were not capable of lofty teaching, he set forth the faith to them, not in subtlety of speech, but in the manner in which they were able to grasp it, namely plainly and openly. And therefore these people said that he was unskilled in speech. 1 Cor. I, 17: *not in wisdom of speech*, etc. And on account of this the Apostle says: though I am unskilled in speech, as it seems to you, this was not from a defect of knowledge, but for your sake, from a certain dispensation, because as to little ones in Christ *I gave you milk to drink*, etc. Or it should be said, according to the letter, that the Apostle stammered, and from this the false apostles derided him. And so he says *and if unskilled in speech*, that is, of hindered tongue, *yet I am not unskilled in knowledge*, Ex. IV, 10: *I am of a more hindered and slower tongue*. That I have done nothing less than the great apostles, evidently appears through the things which I have done among you. And therefore he says *in all* the aforesaid things, *I have been made manifest among you*, who have experienced the things that are done through me. 1 Cor. IX, 2: *the seal of my apostleship, you are, in the Lord*. And below, XII, 12: *yet the signs of my apostleship have been wrought upon you*, etc.

Accordingly, when he says *or have I committed a sin*, etc., he shows that he did more than all the others, and this because he preached without expense. Concerning this he does two things. First he sets forth the deed, second he assigns the cause of the deed, at *why? because I do not love you*, etc. Concerning the first he does two things. First he shows the deed as to the past; second as to the future, at *and in all things*, etc. He shows the past deed, moreover, in two ways: first in general, second in particular, at *because I robbed*, etc. He says therefore: I rightly say that I have done nothing less than they, unless perhaps you reckon this as done badly and less, because I diminished my own authority, not accepting expenses from you; but if this were evil, I would have done less. And so he shows that it is not evil. And this is what he says: *or have I committed a sin*, that is, have I sinned, *humbling myself* and diminishing my own authority? As if to say, no. Eccli. III, 20: *the greater you are*, etc. 1 Cor. IX, 19: *whereas I was free*, etc. Matt. VI: *he who humbles himself*, etc. But the reason for my humbling is not for my own gain, but for your advancement. Hence he says *that you might be exalted*, that is, confirmed in the faith. But the Corinthians were avaricious, and so if from the beginning he had accepted expenses, perhaps they would have desisted from the faith. Likewise, the false apostles preached for the sake of gain. Therefore, in order that the Corinthians might receive the Apostle and the false apostle might be deprived of an occasion for gain, he preached to them freely, without his own expenses. But what he had said in general, he manifests in particular, at *because I robbed*, etc., and he does two things. First he shows how he preached to them without expenses at his first coming to them; second he shows that he did the same in the delay which he made among them, at *and when I was*, etc. Concerning the first he does two things. First he sets forth what he intends, namely the humbling, saying: in this humbling myself, *because I evangelized to you freely*, that is, without expense, but not without reward, because this is not a matter of praise. For although all might be able to accept expenses of person from those to whom they set forth the word of God, yet no one ought to preach for reward and gain. Second, because these people could say: whence then did you accept expenses? He answers that it was from other churches, saying, *I despoiled other churches*, taking from them a stipend *for your ministry*. From this he convicts them, that they cannot say to the Apostle that it was not lawful for him to accept from them. For if it is accepted from others for their service, much more would it be lawful for him to accept from them themselves. From this it also appears that a legate of the Pope, visiting one part of his legation, can accept stipends. And that the lord Pope, for the necessity of one region, can accept subsidy from other parts of the world. The reason is, because the Church is like one body. We see, moreover, in a natural body that nature, when strength fails in one member, supplies humors and strength, taking from other members.

Having shown that when he first preached to them at his very coming, he evangelized them freely, here he shows that not even by prolonging his stay among them did he receive expenses from them. And first he shows this; second, he responds to a certain tacit question, at *for what belongs to me*, etc. He says therefore: not only when I first came to you did I not receive expenses from you; but also when I was among you for a long time and even was in want, so that he might show that he did not forgo expenses from them on account of wealth, *I was burdensome to no one*, by receiving something from someone. In which the reason why he forwent it appears: because the Corinthians, on account of the avarice innate in them, reckoned it a burden to supply expenses. I Cor. IX, 12: *we have not used this power, but we bear all things*, etc. But they might say: whence then did you have your necessities? And so he responds, saying that it was from other churches. That is, he received nothing, because that which was lacking to me — namely, from the wage which he earned working nights with his hands, with Aquila and Prisca. For he was of the tentmaker's craft, by which he earned his necessities for himself. Acts XX, 34: *for those things which were needful to me*, etc. That which was lacking, therefore, you did not give, but *the brethren who came from Macedonia supplied it*, namely the Philippians, who were very generous. Hence concerning this, in the epistle to the Philippians he commends them: Phil. IV, 15: *no church shared with me in the matter of giving and receiving, except you*. But the Corinthians were avaricious. Consequently, when he says *and in all things without burden*, etc., he shows how he will conduct himself toward them in this regard in the future, saying that he wishes to keep himself without burden to them even further. And concerning this he does two things. First he sets down his general reason; second he confirms it, at *the truth of Christ*, etc. He says therefore: not only have I done this, namely that I evangelized you freely and was burdensome to no one, but also in all things I will keep myself toward you without burden, just as up to now I have kept myself — not harshly rebuking, not severely correcting, nor taking what is yours. Acts III: *silver and gold and clothing of no one have I coveted*. Num. XVI, 15: *you know that I have not taken even an ass from them*, says Moses to the Lord. Samuel says, I Kings ch. XII, 3: *speak concerning me, if I have oppressed*, etc. And that he will indeed act thus, he confirms from two things. First from him who speaks in him, namely Christ, who is truth, from whom falsehood cannot come. And so he says *the truth of Christ is in me*, etc., as if to say: this which I have said is true, because the truth of Christ speaks in me, etc. This is below, at the end: *do you seek a proof of him who is in me*, etc. Or this can be taken in the manner of one swearing. As if to say: God, who is truth and is in me searching hearts, let him be a witness to me that thus I will keep myself. Rom. I, 9: *God is my witness*, etc. Second, from the fact that he does not intend to diminish his own glory, but to increase it. For the Apostle attributed to himself before Christ, unto great glory, that he alone, among the apostles, preached to the Corinthians without expense. And so he says: therefore I will keep myself without burden, because *this glory shall not be broken* — that is, not diminished — *in me*, namely that I preach to you freely, and that I abstain from lawful things, for the sake of your salvation: which indeed is the glory of Christ, because he himself is glorified through this in me; or because I have this glory specially before Christ. Which indeed would be broken *in the regions of Achaia*, where Corinth was the metropolis, if he had received from them, because they were avaricious. For they dwelt by the sea, and were intent on trading, and such people are accustomed to be avaricious. I Cor. IX, 15: *it is good for me rather to die, than that anyone should make my glory void*. Consequently, when he says *why? because I do not*, etc., he sets down the reason why he did not receive expenses from them. And concerning this he does two things. First he excludes a false reason; second he adduces the true one, at *but what I do*, etc. Concerning the first it must be known that the false apostles imputed to the Apostle that he did not receive expenses from the Corinthians for this reason, that he did not love them, and that he did not intend to do them good and serve them. He says therefore *why*, namely I do this, *because I do not love you* — that is, out of hatred which I have toward you, as the false apostles say? God knows that I love you, and that I do not do this out of hatred. John, at the end: *Lord, you know that I love you*. Thus therefore, the false reason excluded, the true one follows, at *but what I do*, etc. And concerning this he does two things. First he sets down the true reason; second he assigns the reason for this, at *for such false apostles*, etc. Concerning the first it must be known that the false apostles, as has been said, sought their own gains and glory. And therefore, so that they might be held in reverence, they strove outwardly to follow in the footsteps of the Apostle, or even, if they could, to surpass him. The Apostle says therefore: if then they wish to imitate me, let them imitate me in this, that they receive nothing. And because he knew that the false apostles preached in order to receive, and consequently that they would not preach if gain were lacking to them, he says *what I do* — therefore I do and will do this, not on account of hatred, but *that I may cut off the occasion* of those, namely the false apostles, *who desire* — supply: by my example — *to have an occasion of receiving your goods*. For he knew, according to Ambrose, that if they did not receive, they would not preach long. On the contrary it is said, Prov. VI: *give an occasion to a wise man*, etc. And this, *that they may be found such*, namely the false apostles, *as we also are* — namely not receiving money, just as we do not receive. In which indeed they themselves glory, namely that they imitate us, and I do not wish, if they wish to imitate us perfectly, that they should receive. I Cor. VII, 7: *I wish all men to be as I am* — namely, not receiving. *That wherein*, etc. This is read in three ways. In one way thus: that they may be found such — supply: as we also are — by not receiving, just as we do not receive, and consequently, by ceasing from preaching. In this, namely in being such, they glory, as we also do; for they strove to be like the true apostles. In a second way thus: that in that in which they glory, namely in receiving, because this alone they sought, they may be found as we also are — that is, like us — namely by ceasing and desisting from receiving, so that they may be made like us. In a third way thus: that in that in which they glory, namely in not receiving — for they say that they receive nothing — they may be found as we also are, that is, not better than us, lest, namely, they be able to prefer themselves to us in this. *For such*, this is connected in three ways. In the first way thus: they glory and strive thus, not as we do, *for such*, etc. In the second way thus: and truly let them cease to receive, so that they may be made like us, *for such*, etc. In the third way thus: thus in not receiving they glory, so that they may seem like us. Having set down the true reason, he consequently proves it, saying *for such*, etc., showing how they strive to be made like the apostles. And concerning this he does three things. First he sets down the reason; second he proves it, at *but it is no wonder*; third he consequently shows the difference of the false apostles from the true apostles, at *whose end*, etc. He says therefore: rightly do I say that I do this, so that I may cut off from them the occasion of receiving. For such false apostles are *workmen*, namely false ones. Phil. III, 2: *behold the dogs, behold the evil workmen*, etc. *Deceitful*, that is, crafty and foxlike, deceiving under the appearance of religion. Ezek. XIII, 4: *like foxes in the deserts*, etc. Cant. II, 15: *catch us the little foxes that destroy the vineyards*, etc. Matt. VII, 15: *they come to you in the clothing of sheep*, etc. And this is what he says, *transfiguring themselves into apostles of Christ*, that is, outwardly bearing the signs of good apostles. II Tim. III, 5: *having indeed a form of godliness*, etc. And this he proves, because just as the true apostles are sent by God and formed by him, so *Satan transforms himself into an angel of light*, who is the leader and instigator of these men, showing himself to be either an angel of God, or sometimes Christ. It is therefore no wonder, nor a great thing, if his ministers, namely the false apostles, *transform themselves into ministers of righteousness*, that is, feign themselves to be righteous. Ecclus. X, 2: *according to the judge of the people, so also his minister*, etc. It must be noted, however, that Satan sometimes transfigures himself visibly, as to blessed Martin, in order to deceive him, and in this way he has deceived many. But for this discernment of spirits avails and is necessary, which God conferred specially upon blessed Anthony. In this, however, it can be known that it is Satan, because a good angel at the beginning exhorts to good things, and perseveres in them, but an evil one at the beginning indeed pretends good things, but afterward, wishing to fulfill his own desire and what he intends, namely to deceive, he induces and instigates to evil things. I John IV, 1: *do not believe every spirit*, etc. And so Joshua, when he saw the angel in his field, said, Judges V: *are you ours or of our adversaries?* Another sign also is this, that a good angel, even if he terrifies at the beginning, nevertheless immediately consoles and comforts, as he did Zachariah, Luke I, v. 13: *do not fear, Zachariah*. And to the blessed Virgin he said: *do not fear, Mary*, etc. An evil angel, however, stupefies and leaves one desolate. And this is so that, once stupefied, he may more easily deceive him and persuade him to himself. Sometimes, however, he transfigures himself invisibly, and this is when he makes things which are in themselves evil appear good, perverting man's senses and inflaming concupiscence. Prov. ch. XVI, 25: *there is a way which seems right to a man*, etc. Thus he deceived a certain monk, who, when he had proposed in his mind never to leave his cell, the Devil suggested to him that it would be good for him to go out to church and receive the body of Christ. Consenting to this suggestion, he changed his resolve, going to the church. Afterward, recognizing that it had been the Devil, the monk gloried that he had not been deceived by him, because he had gone for a good purpose, and yet already he had removed him from his resolve of standing continually in his cell. Afterward, however, he suggested to him again that his father had died, and had left him many riches to distribute among the poor, that he should go to the city; and when he went there, he never returned to his cell, and died in sin. Hence it is very difficult for a man to be on guard against himself, and therefore recourse must be had to divine help. Job XLI, 4: *who shall reveal the face of his garment*, etc., as if to say: no one but God. Consequently he sets down the difference of ministers, both evil and good, which consists in this: that *the end of those*, namely of the ministers of Christ and of Satan, *will be according to their works*. For the end of the good will be good, and of the evil will be evil, and the good are led to good, and the evil to evil. Phil. ch. III, 19: *whose end is destruction*, etc. Likewise the good will receive good things, and the evil, evil things. Above, V, v. 10: *we must all be made manifest before the judgment seat of Christ*.

Above, the Apostle led the Corinthians to bear patiently with his commendation of himself, showing that he did this out of the zeal he had for them, and that this zeal was reasonable and well-ordered. Here, however, he goes on to set forth another reason, by which he shows that, granted he were acting foolishly, they ought nevertheless to bear with him. Hence in this argument he proceeds from the supposition of folly.

In this part he does two things. First, he sets forth his petition; second, he assigns the reason for what he has said, at "what I speak," etc. In his petition he does two things. First, he asks that they not consider him foolish, which pertains to the reason already given. And so he says again I say, meaning that since my zeal is reasonable, and I reasonably commend myself, let no one — namely, of you — consider me foolish. Second, he asks that, granted he act foolishly, they nevertheless bear with him, and this pertains to this present reason. And so he says otherwise — that is, if I am not commending myself reasonably, and you wish altogether to consider me foolish on this account — yet receive, that is, bear with, me as one foolish. And he says as, because although they themselves consider him foolish in this, yet in the truth of the matter he is not foolish. Receive me, I say, as one foolish, that I too may glory a little. And he says a little, because below he will commend himself concerning the glory that is according to the flesh, which is very slight indeed. Job 25:6: man is rottenness, and the son of man a worm. Ecclesiasticus 10:9: why art thou proud, earth and ash?

Now he assigns the reason for what he has said, saying what I speak, etc. He had said three things: first, that he supposes he has commended himself foolishly; second, that he wishes to glory; third, that they should bear with him. And he assigns the reason for these three things: first, concerning his having supposed that he commends himself foolishly; second, why he wishes to glory, at since many glory, etc.; third, that they ought to bear with him, at for you gladly suffer, etc.

He says therefore first: the reason why you ought to receive me as foolish is that what I speak in this substance of glory — that is, in the commendation of the flesh, which some seek after, as if by it they ought to subsist — I do not speak according to God, but as it were in foolishness. And he speaks by way of hypothesis, just as he said above: as one foolish. Hence there he put as, here he puts as it were. As if he were to say: if I were not commending myself reasonably, then what I speak, in my commendation, is not according to God, that is, according to the reasoning of divine wisdom; and then you would rightly take me not to be speaking according to God, but foolishly. Above, 10:18: for it is not he who commends himself that is approved, etc. Proverbs 27:2: let a stranger praise thee, etc.

Now he shows the reason for his commendation and his glorying, adding since many glory, etc. Here it should be known that the false apostles, since they were of the Jews, gloried according to the flesh, saying that they were sons of Abraham, and by this they wished to be held in reverence and authority by the Corinthians. The Apostle says therefore: granted that it be foolishness for me to glory according to the flesh, nevertheless, since many — namely, the false apostles — glory according to the flesh, I too will glory according to the flesh. Proverbs 26:5: answer a fool according to his folly, lest he seem wise to himself.

But against this stands the fact that Seneca says it is the height of evils that one should live according to the example of evil men. And Exodus 23:2: thou shalt not follow the multitude to do evil. Therefore the Apostle ought not to glory according to the flesh, on the ground that the false apostles glory. I respond: it must be said that although the matter of the glorying is the same, yet the intention and the end are not the same, because the false apostles commended themselves for the sake of their own glory, and so that they themselves might be held in authority and might be able to profit; but the Apostle gloried so that the word of God, preached through him, might be of greater authority and weight, and might bear fruit for Christ.

Now he adds the reason why they ought to bear with him, saying for you gladly suffer, etc. And first he sets forth this point, that they ought to bear with him — for they might say: why ought we to bear with you, if you are foolish? And the Apostle says that it is for this reason: since you yourselves are wise in your own eyes and in your own estimation, you gladly suffer — that is, you are accustomed to bear with — the foolish, namely the false apostles.

Second, he shows in what respect they bear with the foolish, and he sets down five grievous things that they endured from the false apostles.

The first is the yoke of servitude. As to this he says for you suffer, if any man — that is, some false apostle — bring you into servitude, as if he were to say: through Christ you were freed from the servitude of the law, which is in fear, and you were brought back into the liberty of the sons of God, which is in charity. Galatians 4:31: we are not sons of the bondwoman, but of the free. And yet you endure the false apostles, who by means of this very liberty bring you back into servitude to the law, because they compel you to keep the things of the law. Galatians 5:1: be not unto the yoke of slavery, etc. Much more, therefore, ought you to endure me, who wish to preserve you in the liberty of Christ, than the false apostles, who wish to bring you back into servitude to the law.

The second is very grievous, namely that the false apostles live sumptuously off your goods, while we do not. Above, 8:13: not that others should have relief, etc. And so he says if any man devour. Matthew 23:14: woe to you who devour the houses of widows, etc.

The third grievous thing is plundering and despoiling, because these men, literally, with flattering words and under pretext of piety, took everything from them; and as to this he says if any man take — that is, deceive by flattery, stealing away what is yours. Romans 16:18: through flattering speech they seduce the hearts of the foolish.

The fourth grievous thing is excessive self-exaltation over them together with contempt of the Corinthians. Therefore he says if any man be lifted up, boasting himself importunately. Ecclesiasticus 6:2: extol not thyself in thought, etc.

The fifth grievous thing is the inflicting of reproaches. For the false apostles not only imposed such grievous things upon them, but on top of this added insults, speaking injuries against them, and especially concerning their lack of noble birth. For because they themselves were Jews, and worshippers of the one God, they said that they were noble, and that the Corinthians were ignoble, since they were not of the seed of Abraham, nor circumcised, and were descended from idolaters. As to this he says if any man strike you on the face — that is, inflicts insults upon you in your presence and speaks injuries against you. And injuries of this kind are according to the ignobility that they cast against you, or the ignominy that they inflict. And yet you endure them, and not us — as though we had been weak in this respect of glory, which you attributed to them, preferring them to us — especially since the false apostles say that the reason we do not say or do these things to you is that we are weak in this respect, that is, because we are ignoble. 1 Corinthians 4:10: we are weak, you are strong; you are noble, but we are ignoble.

Having set out the reasons for his commendation and the causes why he ought to be borne with, here he consequently begins to commend himself. And concerning this he does two things. For first he equates himself with the false apostles and others who were commending themselves; second he prefers himself to them, at the place "as less wise," etc. Now the Apostle equates himself with them in glory. But glory is twofold. One is according to the flesh, which is slight and to be despised. Whence he himself says, Phil. 3:7: "but what things were gain to me, I have counted," etc. The other is according to Christ, because it is a great glory to follow the Lord, Ecclesiasticus 23:38. And this is the glory to be sought. Gal., last ch., 14: "far be it from me to glory save in the cross," etc. And therefore the Apostle equates himself with them with respect to both kinds of glory. And first with respect to the first; second with respect to the second, at the place "ministers of Christ," etc.

And, first, he equates himself with them in general, saying: "receive me as unwise, if indeed it is unwisdom." For I speak on a hypothesis, because if someone has dared to presume of himself, and to commend himself, I too can well dare and commend myself in the same respect in which he commends himself, since they do not have a greater cause for their commendation than I do. And this I say "in foolishness," that is, I say that I act foolishly, although he himself would act wisely, since he would not do this out of boasting of himself but in order to humble the false apostles. Above, in the same place: "I reckon that I have done no less than the great apostles," etc.

Second, when he says "they are Hebrews," etc., he equates himself with them in particular, showing point by point that he is their equal in the things in which the false apostles gloried. Now the commendation and glory of these men was concerning three things. First concerning nation and language, because they said they were Hebrews; second concerning stock, because they said they were of the stock of Israel; third concerning the promise, because they said they were participants of the promise of Abraham, since they were of his seed. And with respect to these three things he equates himself with them.

First with respect to nation and language, saying "they are Hebrews, so am I," namely in language and nation, as if to say: so am I, just as they also are. And it should be noted that, according to what some say, they are called Hebrews from Abraham, because before him that name is not easily found. It can, however, be said, and perhaps better, that they are named from a certain Heber, concerning whom it is said in Gen. ch. 11:14: "Sale lived thirty years, and begot Heber." And it follows: "Heber lived thirty-three years, and begot Phaleg." And in his time the languages were divided, and the language of the Hebrews remained in his family.

Second, he equates himself with them with respect to stock, saying "they are Israelites, so am I," namely according to the rites. Third, with respect to the third thing, saying "they are the seed of Abraham, so am I." And concerning these three things it is said, Phil. 3:4 and following: "if any other seems to have confidence in himself, I more so": "circumcised the eighth day" with respect to the third, "of the stock of Israel, of the tribe of Benjamin" with respect to the second, "a Hebrew of the Hebrews" with respect to the first. Rom. 11:1: "for I too am an Israelite, of the seed of Abraham," etc. Thus, then, it is clear that I am not less than they with respect to the glory that is according to the flesh; but neither also with respect to the glory that is according to Christ, because "they are ministers of Christ," that is, they say this of themselves, in order to deceive you, and I am a minister of Christ. 1 Cor. 4:1: "let a man so account of us, as of the ministers of Christ," etc. Above, 3:6: "who also has made us fit," etc.

Consequently, when he says "as less wise," etc., he prefers himself to all the apostles and the false apostles. And first with respect to the evils suffered, second with respect to the benefits received, and this in ch. 12, at the place "if it is necessary to glory," etc. Concerning the first he does two things. First he prefers himself with respect to the evils which he bore; second with respect to the manner in which he avoided evils, at the place "the governor of Damascus." Concerning the first he does three things. First he proposes that he is to be preferred to others; second he shows in what respect he is to be preferred, at the place "because in labors," etc.; third he confirms certain of the things said, at the place "if it is necessary to glory," etc.

He says therefore: if I seem unwise to you, because I commend myself and equate myself with others, how much more shall I seem to you less wise, if I prefer myself to them? And therefore he says: not only am I a minister of Christ as they also are, but "as less wise," according to your judgment, I say that I am more a minister of Christ than they, and with respect to this he says that he is to be preferred. Rom. 11:13: "I will honor my ministry," namely by setting it before the ministry of others. Now in what respect he is to be preferred he shows, saying "because in labors," etc., as if to say: in this I am more, because I am shown to be more a minister of Christ. In this, first, with respect to evils inflicted, second with respect to evils voluntarily undertaken, at the place "in journeys often."

Now the evils inflicted he first sets down in general, saying: I am more, namely shown to be a minister, in very many labors than they, even if they have borne some labors. 1 Cor. 15:10: "I have labored more abundantly than all of them." Second he enumerates these evils in particular, and this, first, with respect to the squalors of prison, because "in prisons more abundantly," namely than they. Acts 16:23: "when they had inflicted many stripes upon them," namely upon Paul and his companions, "they cast them into prison." Second, with respect to the pains of scourgings, because "in stripes," namely I am shown to be, beyond the measure of others, namely the measure of human strength, or beyond the measure of human custom. Above, 11:23: "in stripes, in prisons," etc.

But against this, 1 Cor. 10:13: "God is faithful, who will not permit you to be tempted above that," etc. Therefore not beyond the measure of human strength. I respond. It must be said that God does not permit us to be tempted without the help of divine grace. And therefore the Apostle said, 1 Cor. 15:10: "yet not I, but the grace of God with me." And with respect to the terror of death; whence he says "in deaths frequently," that is, in the dangers and terrors of death. Whence he himself said, Rom. 8:36: "we are put to death all the day long." 1 Cor. ch. 15:31: "daily I die, for your glory."

But consequently, when he says "of the Jews five times," etc., he makes manifest the last two dangers which he suffered. And first the danger of stripes, second the danger of death. Now the danger of stripes he makes manifest through the very things suffered from his own people, namely the Jews. And therefore he says "of the Jews five times," etc. Now it should be noted, as is said in Deut. ch. 25:2 and following, that the measure of the stripes shall be according to the measure of the offense. Only in such a way that they do not exceed the number of forty, etc. From which it is had that men, for lesser sins, ought to be scourged, yet in such a way that the one scourged would not receive more than forty stripes. But the Jews, in order to seem merciful, always acted short of the commandment of the law, giving fewer than forty, according as it seemed good to them. Since therefore they held Paul in hatred, when they scourged him, they remitted from the aforesaid number to him as little as they could, namely only one less, giving him thirty-nine. And this is what he received five times, that is, he received forty stripes less one, stripe, that is, thirty-nine.

Second he makes manifest the dangers suffered from strangers, namely from the gentiles, saying "thrice I was beaten with rods." Acts 16:22: "the magistrates, having torn their garments, commanded them to be beaten with rods." Likewise 22:24: "the tribune ordered him to be led into the camp, and to be beaten with scourges, and tortured," etc.

But the dangers of death inflicted — and first he shows the dangers of death inflicted by men, saying "once I was stoned." This was in the city of Lycaonia, where he was overwhelmed with stones as though dead. Acts 14:18: "stoning Paul, they cast him out of the city, believing him dead." Second, the dangers of death inflicted by the dangers of nature, and these are especially of the sea, and he aggravates them: first, by number, because "thrice I suffered shipwreck," that is, I endured; second, by continuity, because "a night and a day I was in the depth of the sea," which is more grievous; for according to the letter he says that, although he suffered shipwreck several times, yet once he remained under the water for a day and a night, the divine power protecting him. Whence he could say that word of Jonah 2:4: "and cast me into the deep," etc.

Now having enumerated the evils inflicted, he consequently enumerates also the evils undertaken, when he says "in journeys." And first the exterior ones, second the interior ones, at the place "besides those things which are from without," etc. He expresses the exterior evils, and first with respect to the evils which occur on journeys; second with respect to those which happen in households. With respect to the first, first, he sets down the multiplicity of journeys, saying "in journeys often," namely I am shown to be a minister of Christ, by patiently enduring many hard and grievous things. Rom. 15:19: "from Jerusalem all the way to Illyricum," etc. And besides this he made many other journeys, going both to Rome and to Spain. Psalm 16:4: "because of the words of your lips," etc.

Second he enumerates the danger of journeys. And first he sets forth the lesser ones beforehand, second he adds the more grievous danger, which is in false brethren. Now he sets forth beforehand three things, according to which he suffered many dangers. First, dangers according to their causes. And this, either from a natural cause, and therefore he says "in perils of rivers." For naturally rivers swell in winter, and are swift and very dangerous, etc. Or from violent malice, and with respect to this he says "in perils of robbers," whom the Devil stirred up against him, so that they might even take away his clothes. Job 19:2: "robbers have come together," etc.

Second he enumerates the dangers that bring fear, and this either from his own people, whence he says "perils from his own race," that is, brought about by the Jews; or from strangers, and therefore he says "perils from the gentiles," on account of the preaching of the one God, who wanted to seize him; and thus among his own and among others he had no rest. Jer. 15:10: "why have you borne me, my mother, a man of sorrow?" etc.

Third he enumerates the dangers with respect to places, and this, either with respect to cities, whence he says "perils in the city," that is, in the uprisings of cities against me, as it was at Ephesus and at Corinth, as is clear in Acts 18:12 and 19:23; or with respect to the wilderness, and with respect to this he says "perils in the wilderness," which were either from evil beasts, as when a viper bit his hand, Acts, last ch., when he gathered sticks, or from scarcity of food. Or with respect to the seas, and therefore he says "perils in the sea," not from the sea, as above, but in the sea, namely the dangers which arise from plunderers and pirates. Ecclesiasticus 43:26: "those who sail the sea," etc.

But he adds a more grievous danger, saying "perils among false brethren," that is, among false Christians and heretics, and among the false apostles. Jer. ch. 9:4: "let each one guard himself from his brother."

Here he consequently enumerates the evils voluntarily assumed, which are endured in households. And he enumerates three evils opposed to three goods that are necessary for domestic life. The first good is the rest of sleep, the second is the sustenance of food, the third is the warmth of clothing.

To the rest of sleep, therefore, he opposes labor and watchings. As to labor he says "in labor," namely of the hands. Acts 20:34: "to the things that were needful for me," etc. And therefore he says above, VI, v. 5: "in labors," because, literally, as was said above, he sought his living by his own hand. And 2 Thess. 3:8: "laboring night and day," etc. As to the failure consequent upon labor he says "hardship," which is the failure and languor following from labor, or from a natural sickness. Ps. 31:4: "I have been turned into hardship," etc. But as to watchings he says "in many watchings," either in devoting himself to preaching by night, or to manual work. In Acts 20:7 it is said that he prolonged his sermon until midnight.

But to the sustenance of food he opposes a twofold withdrawal of food: one which is from necessity, hence he says "in hunger and thirst," because, namely, literally, food and drink sometimes failed him. 1 Cor. 4:11: "even unto this hour," etc. The other which is from will, hence he says "in many fastings," namely voluntarily undertaken, both for the sake of good example and for the mortification of the flesh. 1 Cor. 9:27: "I chastise my body," etc. But on the contrary, Matt. 6:33: "all these things shall be added unto you," namely temporal things. Why then in hunger and thirst? I answer. It must be said that when it is expedient, they are added to us, namely temporal things, and for our benefit, but sometimes it is expedient to lack them.

But to the warmth of clothing he opposes two things: one on the part of nature, hence he says "in cold," the other on the part of want, hence he says "and nakedness," namely, I have been shown, namely a minister of Christ. 1 Cor. 4:11: "naked and unstable," etc. Above VI, 4: "in necessities," etc.

Consequently, when he says "besides those things," etc., he enumerates the interior evils assumed, which are caused by anxiety of heart for the false. Now a good prelate is afflicted in two ways for his subjects: first, by anxiety for the preservation of his subjects, second, on account of their failing. And the apostle suffered this twofold affliction. The first, when he says "besides those things which are from without," etc., as if he were to say: besides all the things which I suffer and have suffered outwardly, an interior affliction troubles me more gravely, namely, solicitude for my subjects. And therefore he says "the pressing care of all the churches" is great and weighs heavily, because it causes much anxiety. Luke 10:41: "Martha, Martha, thou art careful, and art troubled about many things," etc. Rom. 12:8: "he that ruleth, with carefulness."

The second affliction he suffered on account of the failing of his subjects, and this in two ways: namely, on account of the failing of spiritual things, hence he says "who is weak," namely in faith and in good, "and I am not weak?" — grieving in heart over him, as over myself. 1 Cor. 9:22: "I became weak to the weak," etc. Jer. 9:1: "who will give water to my head," etc. Likewise, on account of the failing of bodily things, hence he says "who is scandalized," by the evil of punishment, that is, who suffers tribulations, "and I do not burn?" — by the fire of compassion. This is the fire which the Lord came to send upon the earth, Luke 12:49. And note that he fittingly uses this word "I burn," because compassion proceeds from the love of God and neighbor, which is a consuming fire, in that it moves one to relieve the miseries of one's neighbors, and purifies by the affection of compassion, and through which our sins are forgiven us: for the charity of that compassion covers a multitude of sins. Or, otherwise: for sometimes a man falls into sin of himself, and then he is "weak"; but sometimes from the bad example of others, and then he is "scandalized." Luke 17:1 and Matt. 18:7: "woe to that man through whom the scandal cometh," etc.

Then, when he says "if I must glory," etc., he confirms certain of the things said above. Or say that above he speaks as to the evils which he endured in a praiseworthy manner, but here as to the evils which he avoided prudently. But because to avoid dangers which arise on account of the faith seems to pertain to weakness, therefore first he sets forth that he wishes to glory in those things which belong to weakness; second, he proposes an oath for the confirmation of what is to be said, at "God and the Father," etc.; third, he shows the manner of avoiding it, at "at Damascus," etc.

He sets forth, therefore, first the things in which he glories, if he ought to glory, saying "if" — in place of "since" — "one must glory, I will glory in the things that are of my weakness"; as if he were to say: others glory in lineage and in other worldly things. Phil. 3:19: "glory in shame," etc. And I too, compelled, have gloried in these things. Yet if I must glory, I will glory in my weaknesses. Below, XII, 9: "gladly will I glory in my weaknesses," etc.

Second, he adds that he does not lie, invoking divine testimony by way of an oath, so that he may be believed, saying "God and the Father," etc. Here he sets down three things: one by which he induces to love, hence he says "God" — Jer. 10:7: "who shall not fear thee," etc. The other by which he stirred up to love, hence he says "Father" — James 1:17: "every best gift," etc.; Mal. 1:6: "if I be a father, where is my love?" Or, according to another reading, "my honor." The third by which he moves to reverence and praise, hence he says "who is blessed, God forever" — above I, 3: "blessed be God and the Father," etc. This one, therefore, so to be reverenced, so to be loved, so to be feared, knows that "I do not lie," namely in the things which I have said and am about to say. Above, chapter I, 18: "for it is not with us 'yes' and 'no,'" etc.

Consequently, when he says "the governor of Damascus," etc., he shows how great evils he avoided, and this in a certain particular danger. Here it must be known that the apostle first began to preach Christ at Damascus, where, while he was going to seize the Christians, he was cast down and converted to the faith. And therefore the Jews had recourse to the governor of that city, who was there on behalf of King Aretas, that they might seize Paul and kill him. And therefore he had the gates of the city guarded night and day, as is said in Acts 9:24. But the Christians who were there, wishing to save Paul, let him down in a basket through the wall, and thus he escaped.

This manner of escaping, therefore, the apostle touches upon, saying: truly I do not lie about this which I say even now, for the governor of Damascus, who under King Aretas ruled over the people of the Damascenes, had the city of the Damascenes guarded, induced by the Jews, for this purpose, namely that he might seize me, and having seized me, hand me over to the Jews, lest I preach any further; but I was let down through a window through the wall, and thus I escaped his hands, namely the governor's. And this was by the command of the Lord saying, Matt. 10:23: "if they shall persecute you," etc. Thus Michol let David down through a window, lest he be seized by Saul, 1 Kings 19:2. Thus Rahab let down the spies with a rope through a window, Josh. 2:15.

But here an objection is raised against the apostle: first, because it seems that he did not sufficiently trust in the Lord, but fled. I answer. It must be said that as long as human help is at hand, a man ought not to have recourse to divine help, because this would be to tempt God, but he ought to use that help as much as he can. But human help was not yet lacking to the apostle.

Second, an objection is raised, because it is said in John 10:12: "but the hireling, and he that is not the shepherd, seeth the wolf coming, and flieth." Hence it seems that he was not a good shepherd. I answer. It must be said that sometimes only the person of the prelate is sought, sometimes, together with the prelate, the whole people. When, therefore, the prelate alone is sought, then he ought to commit the care to another, and absent himself. And so Paul did here. And therefore the Gloss says that although he fled, nevertheless he had care for the sheep, commending them to the good shepherd sitting in heaven, and preserving himself, by flight, for their benefit. But when the whole flock is sought, then he ought to prefer the benefit and safety of the flock to the safety of his own body.

Note, however, that there is a certain flight of humility, when someone flees honors, as Christ fled — John 6:15, when he saw that they wished to choose him as king. Thus Saul, when he was chosen as king, hid himself at home, 1 Kings 10:22. But a certain other flight is of caution, namely when one flees dangers so that he may be preserved for greater things. Thus Elijah fled on account of Jezebel, 3 Kings 19:3; and thus the apostle here fled the hands of the governor.