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

Since he has treated of the good ministers of Christ and of the faith, the Apostle consequently inveighs against false ministers and pseudo-prophets. First he inveighs against them; second, against those who, deceived by them, clung to them, in chapter 13, where "behold, the third time," etc. Concerning the first he does two things. First he excuses himself from the things imputed to him, by reason; second, by the evidence of the fact, where "but the things that are according to the face," etc. Concerning the first he does two things. First he refuses to excuse himself by trial, although he could; second he excuses himself by reason, where "who think," etc. Concerning the first he does three things. First he sets forth an entreaty; second he inserts that which is imputed to him by the pseudo-apostles, where "who indeed in presence," etc.; third he refuses the trial, where "but I beg."

He says therefore: but I myself, Paul, who exhort you and others to alms; I myself, I say, beseech you by the meekness and modesty of Christ. Concerning the meekness of Christ it is had in Matthew 11:29: "Learn from me, for I am meek," etc. Concerning modesty, Wisdom 11:21: "You have disposed all things in number, weight, and measure," etc. For modesty is nothing other than keeping measure in one's actions.

Now he makes special mention here of the meekness and modesty of Christ, because the pseudo-apostles, and the Corinthians, specially imputed to Paul that when he was present among them he conducted himself humbly, but when he was absent he wrote to them very harshly. And therefore he set down those two things which Christ had, that they might know that the Apostle also showed and kept these by the example of Christ. And so consequently he inserts the fault imputed to him, saying: I myself Paul, that is, truly humble, because Paul is interpreted as humble and quiet. 1 Corinthians 15:9: "I am the least," etc. Hence "I myself," that is, truly Paul. Psalm 101:28: "You indeed are yourself." Ecclesiasticus 19:23: "There is one who wickedly humbles himself," etc. And James 3:16: "Where there is zeal and contention, there is instability," etc.

I, I say, beseech—who in presence, that is, outwardly, as you say, am humble among you, that is, have conducted myself humbly, when I am present with you; but absent, that is, when I am absent from you, namely when I do not fear to be injured by any of you, I am confident toward you, that is, I act confidently, writing to you harshly by letter. Proverbs 28:1: "The just, like a confident lion," etc.

Consequently, when he says "but I beg," etc., he refuses to undertake the trial. For these men believed that the Apostle, led by fear, conducted himself humbly among them, and so he says: you believe thus, but I ask you—who also myself beseech—that you be willing to test whether I, if it be necessary, will act in presence as I act in absence. And therefore he says: lest, when present—that is, when I shall be among you—I dare to act among you, if it be necessary, with that same confidence, that is, so confidently, as I am reckoned by you to dare, that is, to act boldly and confidently, against certain ones, rebuking the uncorrected harshly, correcting also by letters. Job 31: "He exalts boldly," etc.

Then he excuses himself by reason, saying "who think," etc., as if to say: although I am unwilling to excuse myself by trial for your sake, yet a reason is ready at hand sufficiently to excuse me. Concerning this therefore he does three things. First he sets down the cause why they impute to him what has been said; second he destroys that cause; third he confirms it by reason.

Now the cause why this is imputed to him, namely that present he is humble, but absent severe and austere, is that these men thought the Apostle walked according to the flesh. And because each one acts according to the rule of his work, and the end has the nature of a rule, therefore each one directs his work toward the end which he intends. Those, therefore, who place their end in the goods of the flesh are said to walk according to the flesh. And hence it is that they so regulate their works, that they may obtain the things that are of the flesh; and because these can be taken away by men, therefore men who tend toward carnal things conduct themselves toward men blandly and humbly. And therefore, because they believed the Apostle walked according to the flesh, they therefore believed that on account of this he conducted himself humbly among them.

But this reasoning is null and vain, and therefore he destroys it. Saying "for in the flesh," etc., as if to say: that we are in the flesh we cannot deny, because in Romans 8:12 it is said: "We are debtors, not to the flesh," etc.; but that we are regulated according to the flesh, placing our end, or our intention, in carnal goods—this is false, because we do not war according to the flesh, that is, our life, which is a certain warfare, as is said in Job 7:1, we do not regulate according to the flesh.

And that we do not war according to the flesh he proves, when he says "for our weapons," etc., and first, from military weapons, since each fighter has weapons suited to his warfare and his fight. But it is agreed that the weapons of those who fight according to the flesh, or war, are riches, pleasures, honors, and worldly and temporal powers; since therefore our weapons are not of this kind, because the weapons of our warfare are not carnal, but powerful to God, that is, according to God, or unto the honor of God, therefore we do not war according to the flesh.

Second, when he says "unto the destruction," etc., he sets down the power of the spiritual weapons, whose power indeed is evident from their threefold effect. The first effect is that by these very weapons the rebellious are confounded. And as to this he says "unto the destruction of fortifications," as if to say: they are indeed powerful to God, that they may destroy the rebellious. Below, Titus 1:9: "that he may be able to exhort," etc. Jeremiah 1:10: "that you may root up and destroy," etc.

Now some fortify themselves against God in two ways. Some by shrewd counsels, as are tyrants, who contrive by their wicked counsels to destroy the things that are God's, that they themselves may tyrannize. And as to this he says "destroying counsels," namely, of tyrants. Job 5:13: "Who catches the wise," etc. But others fortify themselves by pride, or by the loftiness of their own intellect. And as to this he says "and every height," namely, of his pride. Romans 12:16: "Not minding high things," etc., that is, proud things. Or the profundity of intellect, both of those learned in the law, and of philosophers. Romans 8:39: "Neither height, nor depth." Isaiah 5:21: "Woe to you who are wise in your own eyes." Height, I say, lifting itself up against the knowledge of God, namely, faith, which is the knowledge of God, because they attack the things that are said of God, namely, the childbearing of the virgin, and the other wonders of God. Isaiah 11:9: "The earth is filled with the knowledge of God." Apocalypse 2:23: "which they call the height of Satan." Apocalypse 2:24: "who have not known the height of Satan." Romans 11:20: "Do not be wise about lofty things, but fear."

The second effect is the conversion of unbelievers to the faith. And as to this he says "and bringing into captivity," etc.; which indeed happens when that which a man knows, he subjects wholly to the ministry of Christ and to the faith. Psalm 149:8: "To bind their kings in fetters," etc. Ecclesiasticus 6:25: "Put your foot into her fetters," that is, into the teachings of the faith, etc.

The third effect is the correction of sinners. And as to this he says "and having in readiness," that is, having a ready and free mind to punish every disobedience. Psalm 149:6: "Two-edged swords in their hands," etc. And this will be, when your obedience shall have been fulfilled, that is, when you shall be perfectly obedient, because if you are willing to obey, there will be no occasion for us to punish the disobedience of others and yours. Or, then we will avenge you of disobedience, when your obedience shall have been fulfilled, that is, when your disobedience shall be destroyed: for contraries are cured by contraries.

Above, the Apostle excused himself by argument; here he excuses himself by the evidence of the fact. And concerning this he does two things. First he commits to his hearers the judgment of his excuse; second he pursues his case, at *if anyone is confident*, etc. He says therefore first: although it appears by reason that what the pseudo-apostles impose upon me is false, nevertheless if there are some among you who are not convinced by reason and are unwilling to acquiesce in reason, at least *see* — that is, consider — *the things that are according to the face*, that is, that appear openly and evidently about me. Now he commits to them the judgment of his own case, in order to show the security of his heart. Job VI: *answer, I beg you, without contradiction*. But against this, John VII, 24: *do not judge according to the face*. Therefore it is not well said here, *see the things that are according to the face*.

I answer. It must be said that there "according to the face" is taken for those things which appear outwardly in a man, namely for the mere appearance of truth, according to which a man ought not to judge, because sometimes the contrary lies hidden in the heart. Hence it is said Matthew VII, 15: *they come to you in sheep's clothing, but inwardly*, etc. Here, however, "according to the face" is taken for the very truth of the gospel and the evidence of the fact, according to which judgment can be made. The Gloss expounds otherwise, namely: *according to the face* — that is, the pseudo — *see*, that is, attend. As if he were saying: consider their deeds, because it is impossible that, among the many good things they pretend, they should not do some things from which you will be able to know their depraved intention. Matthew VII, 20: *by their fruits*, etc.

Consequently, when he says *but if anyone is confident*, etc., he pursues his case. Now it happens that someone is moved against another, deceived by the authority of someone who makes himself out to be great. And thus the Corinthians had been stirred up against the Apostle, deceived by the pseudo-apostles, who said they were of greater authority than Paul, because they had come from Judea, and because they were converted first. And therefore the Apostle does two things. First he does away with the authority of those pseudo-apostles; second he pursues his own case, at *but that I may not be thought*, etc. Concerning the first he does two things. First he shows that the pseudo-apostles are not to be preferred to himself; second, that he himself is to be preferred to them, at *for even if I should glory somewhat more*, etc.

He says therefore: see this, I say, according to the face; for if anyone — speaking of the pseudo-apostles — is confident that he is Christ's, on account of some great thing he has done, or on account of some spiritual gift he has received from Christ, let him think this within himself — that is, let him consider diligently in his heart that just as he himself is Christ's, so also are we. As if he were saying: whatever is found in them is wholly found in us also, whence we too ought to be called and to be Christ's. I Corinthians VII, 40: *I think that I also have the Spirit of Christ*. Romans VIII, 9: *if anyone does not have the Spirit of Christ, he is not His*.

But not only are we Christ's just as they are, but we can glory much more that we are Christ's than they can. And this is what he says: *for even if I should glory somewhat more* concerning our power, which — namely, the power — the Lord gave to us. Acts IX, 15: *he is a vessel of election to me*. Galatians II, 8: *he who wrought in Peter*, etc. He gave, I say, to me this special power for the converting of the nations unto edification — namely, of the Church — and not unto destruction, as the pseudo-apostles do, abusing the power given to them for the contrary of that for which it was given. For although power is given for the edification of the Church in faith and charity, these men nevertheless seek their own glory and not Christ's, and therefore they destroy. And this they did by preaching that the legal observances should be kept, and by making gain.

If therefore I should glory more of this power than I have, and in it I seek the glory of Christ and not my own, I shall not be ashamed — namely, of this commendation of myself — because I do not do it to show off myself, but for the sake of necessity, namely so that, showing my authority to be great and that of the pseudo-apostles to be none, you may not be deceived by them any further. Here note that, according to Gregory, for two reasons someone can commend himself without sin: namely, when someone is provoked by reproaches and trampled down — and this so that he may not despair, seeing himself trampled down, and so that he may confute his adversaries. Thus Job commended himself much, as is clear in chapter XXVII, whence he says: *for my heart does not reprove me in all my life*, etc. Likewise, when someone is preaching the truth, and another, an adversary of the truth, contradicts him and impedes the manifestation of the truth, then such a preacher ought to commend himself and show his authority, in order to confute that adversary and to draw his hearers to the truth. And this the Apostle does in many places, and here also.

Consequently, when he says *but that I may not be thought*, etc., he pursues his case from the evidence of the fact. And concerning this he does three things. First he shows that what is imposed on him is false; second he assigns the reason for what he has said, at *for we do not dare*, etc.; third he expounds the reason itself, at *but not without*, etc. Concerning the first it must be known that, as has been said, it was imposed upon the Apostle that in presence he was humble on account of fear, or on account of seeking favor and grace, and that in absence he wrote harshly to them. And therefore the Apostle says that this is not so, but if they are willing to consider well the things that appear, they will find him in deed such as they had him in writing, and this they can test, if they wish.

And this is what he says: *but that I may not be thought* — by the pseudo-apostles or by you — as if *to terrify you*, or to strike fear into you, by our letters which we send to you, which fear indeed I was not striking into you in presence. And this is so because they, namely the pseudo-apostles, say: the letters — namely of Paul — are weighty, that is, harshly and gravely punishing, and strong, that is, without fear; but his presence is not such, rather it is weak, that is, feeble and humble, which corresponds to what is said "strong"; and his speech — namely his preaching, and conversation, and exhortation — contemptible, which corresponds to what is said "weighty."

But let him who is of this sort — that is, who says such things about us — think, that is, know for certain, that such as we are, etc. That is, such shall we be present, when we come to you, as we are by letters, absent, if it should be necessary. Now the reason why the Apostle bore himself humbly toward them the Apostle manifests, I Corinthians II, 3: *and I, brethren, with much fear and trembling*, etc., which he did because they were not firm in faith. And he wished to strengthen them by the sweetness of his conversation. And why he spoke to them plain things, and preached to them not subtle things, he hints, I Corinthians III, saying: *as to little ones in Christ, I gave you milk to drink*, etc. For they were not yet capable of higher doctrine.

Consequently, when he says *for we do not dare*, etc., he shows the reason for what he has said, saying: I say that we are not like the pseudo-apostles, nor indeed is it true what is imposed on us, because I say nothing other than what it is necessary to do. And therefore he says: *for we do not dare to insert ourselves* — that is, to say that we are one of them — *or to compare* — that is, to make ourselves like — *to certain ones* — namely the pseudo-apostles — *who commend themselves only to you*, and yet are not commended by others or by their own deeds, against that word of Proverbs XXVII, 2: *let another praise you, and not your own mouth*, etc.

*But they in us*, etc., that is, according to the things that are in us we measure our deeds and words. As if he were saying: we say those things about ourselves which are proportioned to us, that is, measured to our deeds. Galatians, last chapter: *let each one test his own work*, etc.

But against this, chapter IV, 2 says: *commending ourselves to every conscience*, etc. Therefore he has not spoken well here.

I answer. It must be said that it is one thing to commend oneself to conscience, and another to ears. For to the consciences of men we commend ourselves when we act well, and this is good. But to ears we commend ourselves by words only, and this is evil. In the first way the just and the Apostle commend themselves; in the second way the pseudo-apostles and hypocrites do.

Above, the Apostle showed the reason for what he had said; here he consequently makes that very reason manifest. For he had said that he measured himself by himself, and did not exceed his own measure. Now someone can exceed measure in glorying and commending himself in two ways. First, as to that concerning which he glories — for instance, if someone glories concerning what he does not have; second, as to that in which he glories — for instance, if someone, having something from another, glories in it as though he had it from himself. And so the Apostle shows that he exceeds his measure in neither of these ways in glorying or praising himself. And first as to the first; second as to the second, at the place but he who glories, etc.

Concerning the first he does two things. First he proves that he does not exceed his measure as to glory concerning past things; second as to glory concerning future things, at the place but having hope, etc. Concerning the first he does three things. First he sets forth what he intends; second he proves what he has proposed, at the place for not as though not..., etc.; third he concludes, at the place nor glorying beyond measure, etc.

He says therefore first: I say that we measure and compare ourselves to ourselves, acting namely according to what our office requires. But in doing this we do not glory beyond measure, that is, we do not exceed our measure in exercising our power and commending ourselves, Lev. 19:35: "Do not do what is unjust," etc.; but we glory according to the measure of the rule by which God has measured to us. The Gloss here expounds this concerning the measure of the Apostle's prelacy, and says according to the measure, that is, according to the people measured out to me by God, of whom I am the prelate and rule for directing. But this same thing can be taken more universally, so that the measure of the rule is called the quantity of grace: and then the sense is: but we glory according to the measure by which God has measured to us, that is, according to the quantity of grace which God has given to us. Eph. 4:7: "To each one grace is given," etc. This grace indeed is for us a rule, lest we be exalted and deviate from God. By which God has measured to us — because whatever good we do in evangelizing and in your conversation and that of others, all of it is granted to me by God in you and in others. 1 Cor. 3:6: "I planted, Apollo watered," etc. Measure, I say, of reaching even to you, because you are under the measure of the grace given to me, through which you have been converted to Christ and obey the Gospel.

This therefore is what he proposes, namely that he does not exceed his measure in glorying, in that he is their prelate and that they were converted through him. And that it is so — namely that he reaches even to them — he proves consequently, when he says for not as though we did not reach, etc., as if to say: we truly glory, for we do not overextend ourselves in grace or glory, or in our power, as though we did not reach even to you by our power and ministry. For we have come even to you in the Gospel of Christ, that is, in the preaching of the Gospel of Christ. 1 Cor. 4:15: "In Christ Jesus through the Gospel I have begotten you," etc.; and above, 9:1: "Are you not my work," etc. Gal. 2:8: "He who worked in Peter unto the apostolate," etc. And therefore he concludes, saying: therefore when I glory concerning you, I do not glory beyond measure. Hence he says not glorying beyond measure, etc., where another had laid the foundation of faith.

Consequently, when he says but having hope, etc., he shows that he does not exceed his measure as to glory concerning the future. Now it must be known that a preacher can have a twofold ground of glory from his preaching. One is that those converted by his preaching progress for the better. The other is that through those converted, others be converted, because, as is said in Ex. 36, "curtain draws curtain," etc.; and Apoc. last: "Let him who hears say: Come." For when someone sees others converted, he is more easily converted himself. And as to these two things, the Apostle hopes his glory concerning the Corinthians will be increased — first, namely, from their progress for the better. And so he says: I say that we do not glory beyond measure concerning your conversion caused by us formerly, but we still have — that is, we are having — hope of being magnified in the future, that is, of our glory being increased, your faith increasing in you, that is, concerning your faith growing and progressing for the better through good works. 1 Pet. 2:2: "Desire the milk, that in it you may grow unto salvation," etc.

And again, second, we hope to be magnified in the conversion of others through you. And so he says in abundance, etc., that is, in the abundance of preaching, not only among you, but also in those places which are beyond you. And this according to our rule, that is, according to what has been enjoined on us by Christ: not only to evangelize you, but all nations. Mark last: "Going into the whole world," etc. Yet we do not have hope in another's rule, that is, we do not hope to glory, nor do we glory in any rule belonging to another. As if to say: not in those things which have been prepared by others, that is, those whom others have led to the faith, but I will make fruit in those in whom it has not been preached by others. Rom. 15:20: "I have preached this Gospel, not where Christ was named."

Against this is the fact that Peter preached at Rome before Paul preached there. I respond. It must be said that he does not say this refusing to preach where another had preached, but he says that he intends to preach even where no one had preached.

Consequently, when he says but he who glories, etc., he shows that he does not exceed his measure as to that in which he glories, saying: because if I glory in that in which one ought to glory, I do not exceed. But since one ought to glory in God, let him who glories, glory in the Lord, Jer. 9:24: "In this let him who glories, glory," etc. This, however, can be expounded in three ways. In one way, let him glory in the Lord, so that the word Lord denotes the object of glorying, as if to say: let him glory in this, that he has the Lord by loving and knowing. Jer. 9:24: "In this let him glory," etc. In another way, let him glory in the Lord, that is, according to God; and in this way he glories who glories concerning the things that are God's, and not concerning evils, like the one of whom it is said in Ps. 51:3: "Why do you glory in malice?" In another way, let him glory in the Lord, that is, so that he account that he has his glory from God, referring back to God the whole of what has fallen to his glory. 1 Cor. 4:7: "What do you have that you have not received? But if you have received," etc. And it is taken in this sense here when it is said, let him who glories, glory in the Lord, as if to say: I glory concerning the aforesaid things, but not as though I had this from myself, but from God. And this also is your measure, because all your good has its origin from us. And truly we ought to glory in the Lord, not imputing our glory to ourselves, but to God. For he who commends himself is not approved — that is, proven — by God or by men, Prov. 27:2: "Let him praise you," etc., but rather he whom God commends, that is, whom he makes commendable by good works and miracles. For God is the cause of every good work done by men.