We commend not ourselves again to you, but give you occasion to glory in our behalf; that you may have somewhat to answer them who glory in face, and not in heart.

“See how he is continually obviating the suspicion of appearing to praise himself. For nothing is so offensive to the hearers as for any one to say great and marvellous things about himself. Since then he was compelled in what he said to fall upon that subject, he uses a corrective, saying, we do this for your sakes, not for ours, that ye may have somewhat to glory of, not that we may. And not even this absolutely, but because of the false Apostles. Wherefore also he added, "To answer them that glory in appearance, and not in heart." Seest thou how he hath detached them from them, and drawn them to himself; having shown that even the Corinthians themselves are longing to get hold of some occasion, whereby they may have it in their power to speak on their behalf and to defend them unto their accusers. For, says he, we say these things not that we may boast, but that ye may have wherein to speak freely on our behalf; which is the language of one testifying to their great love: and not that ye may boast merely: but that ye may not be drawn aside. But this he does not say explicitly, but manages his words otherwise and in a gentler form, and without dealing them a blow. But what is "in appearance?" In what is seen, in what is for display. For of such sort were they, doing every thing out of a love of honor, whilst they were both empty inwardly and wore indeed an appearance of piety and of venerable seeming, but of good works were destitute.”

“Having shown how the saints prepare themselves for the reward of eternal glory by pleasing God, here he shows consequently how they prepare themselves for this by benefiting their neighbor. And concerning this he does two things. First he shows his solicitude, which he has for the salvation of his neighbors; second, he assigns the cause of this solicitude, where he says "the charity of Christ," etc. Concerning the first he does three things. First he sets forth the care he has for the salvation of his neighbors by persuading them; second he excludes a certain false suspicion, where he says "not again do we," etc.; third he shows that even in the manner of teaching he intends the benefit of his neighbors, where he says "for whether in mind," etc. Concerning the first he does two things. First, he sets forth his zeal for the benefit of his neighbors; second, he makes this manifest, where he says "but to God," etc. He says therefore: I say that we must be made manifest before the judgment seat, etc., and this consideration leads men to fear the judgment. And therefore he says "knowing therefore the fear of the Lord," that is, how purely and chastely the Lord Jesus Christ is to be feared, "we persuade men," that they may fear and believe. Job 23:15: considering him I am beset with fear. Jeremiah 10:7: who will not fear you, O king of the nations? Isaiah 8:13: the Lord of hosts, him sanctify, etc. But because someone could say that it was not from a good conscience, but for his own advantage, that he persuaded men, he therefore shows this to be false by a twofold testimony, namely of God, whence he says "but to God we are manifest," namely that we speak from the fear of God. For God sees the intention of our heart. Jeremiah 17:9: the heart of man is perverse and unsearchable, and who shall know it? I am the Lord, etc. John 2:25: he himself knew, etc. Likewise by the testimony of their own consciences, whence he says "but I hope in your consciences," etc. And truly I hope, because I have shown myself in such a way that you can know that we are approved, and firmly hold this even if you do not confess it with your mouth. Above, 4:2: commending ourselves to every conscience, etc. Consequently, because they might believe that the apostle said this for his own commendation, he removes this false suspicion, saying "not again do we commend ourselves to you," that is, we do not say this for our own commendation, as though we wished to commend ourselves again: for above, in chapter 3, and also in 1 Corinthians 3, he had said certain things for his own commendation. And therefore he says "again." Below, 10:18: for not he who commends himself, etc. But we say this for your benefit, as if to say, we give you occasion of glorying, that is, matter for glorying. For the pseudo-apostles gloried through arrogance, saying that they had been taught by the apostles who were from the Lord, namely by Peter and James, who were the pillars of the faith, disparaging in this the apostle, as though he had not been with the Lord Jesus, and wishing to destroy his teaching. In order therefore that the Corinthians too might have something in which to glory against these pseudo-apostles, namely concerning the grace given to the apostle, so that they might both refute them and not be seduced by them, he therefore says this. Whence he adds "that you may have against them," that is, against them, or for repressing them, something you can say. Against those, I say, who glory in appearance, and not in heart. This is explained in three ways, thus: "they glory in appearance," that is, in external legal observances, because they taught according to the letter to keep the legal precepts. And "not in heart," that is, in the power of Christ, which is in the heart, because in spiritual things, as the apostle, who by the power of the cross of Christ said: "but far be it from me to glory," etc. Likewise "they glory in appearance," that is, in the sight of men, as hypocrites do, and "not in heart," that is, in the testimony of conscience, as the apostle does. Whence he says: "this is our glory," etc. Or "they glory in appearance," because they pretended certain things outwardly, which nevertheless they did not so feel inwardly in the heart, namely that they said they had been taught by the apostles, and that they followed their teaching, which nevertheless they were striving to destroy. It is clear, therefore, how the apostle, in teaching, procured the salvation of his neighbors. It remains to see how he procured their salvation also in the manner of teaching. Whence he says "for whether in mind," etc., which is explained in two ways. In one way, thus: the apostle says he exceeds when he speaks to them, commending himself; and that he is sober when he does not speak of his own commendation. According to this he says: in whatever way we teach, it is either the honor of God or the benefit of the neighbor, because if we exceed in mind—that is, we commend ourselves—it is to God, that is, for the honor of God, or with a view to keeping the judgment of God; or we are sober, that is, we do not say lofty things about ourselves, this is for you, that is, for your benefit. But otherwise, and this is the more literal sense. I say that we give you occasion of glorying on our behalf, because we, in all things that we do and also in the manner of doing them, intend your good. Whence it must be known that the apostles are intermediaries between God and the people. Deuteronomy 5:5: I was the go-between and mediator, etc. It was necessary therefore that they should draw from God what they would pour out to the people. And therefore it was necessary that at one time they should raise themselves up through contemplation into God, to perceive heavenly things, at another time conform themselves to the people, to hand on what they had received from God, and all this redounded to their benefit. And therefore he says "for whether we exceed in mind," that is, we are raised up so that we may perceive the gifts of graces, and this in order that we may be united to God, which happens through a going-beyond of temporal things. Psalm 115:11: I said in my excess. Dionysius: for divine love is ecstasy-making, etc. Or "whether we are sober," that is, we measure ourselves to you, in handing on the divine precepts, this is for you, that is, for your benefit. For sobriety is the same as commensuration. For "Bria" in Greek is the same as measure. This sobriety is not opposed to the drunkenness that is from wine, which draws to wars on earth, but is opposed to the drunkenness that is from the Holy Spirit, which snatches man up to divine things, of which it is said, Song of Songs 5:1: drink, friends, and be inebriated, dearest ones. For that sobriety, namely, is for the benefit of the neighbor, but this drunkenness is for the love of God. But a descent of this kind is signified by the descent of the angels by the ladder which Jacob saw, Genesis 28:12, and John 1:51: you shall see heaven opened, etc. Consequently, when he says "but the charity of Christ," etc., the apostle subjoins the cause of the aforesaid solicitude, which indeed is the charity of Christ. Concerning this, however, he does two things. First he shows that he is urged by the charity of Christ to procure the salvation of his neighbors; second he shows whence the charity of Christ is provoked in him, where he says "judging this," etc. He says therefore: I say that whether we exceed, to God, or are sober, to you, it is for your benefit. And the cause of this is that the charity of Christ urges us to this. And he says "urges," because to urge is the same as to goad; as if to say: the charity of Christ, like a goad, goads us to do those things which charity commands, namely that we procure the salvation of our neighbors. This is the effect of charity. Romans 8:14: who are led by the Spirit of God, that is, are driven, etc. Song of Songs 8:6: her lamps are as lamps of fire, etc. But whence this goad of charity arises, he shows consequently, adding "judging this, that if one," etc., and first he assigns the reason for this; second he explains it, where he says "and died for all," etc. He says therefore: I say that we do all things for you, because the charity of Christ urges us, because we judge that if one, namely Christ, died for all, that we too should so live, that is, for your benefit, that we should also be dead to ourselves, that is, we should care nothing for ourselves, but for Christ and for the things that are Christ's. And this is what he means by "if one." Romans 5:8: God commends his charity in us, etc. 1 Peter 2:21: Christ suffered for us, etc. What therefore is inferred, "therefore all have died," is explained in three ways. First, so that it is said "all have died," by the death of sin in Adam. For it would not have been necessary for Christ to die for all, unless all had died the death of sin in Adam. 1 Corinthians 15:22: as in Adam all, etc. Second, so that it is said "all have died," namely to the old life. For Christ died to blot out sins, therefore all ought to die to the old life, namely of sin, and live the life of justice, Romans 6:10: for in that he died, he died to sin, etc., so also reckon yourselves to be dead, etc. Third, and more literally, "therefore all have died," that is, each one ought to reckon himself as if he were dead to himself. Colossians 3:3: you are dead, etc. And he explains this manner consequently when he says "and Christ died for all," 1 John 2: he died that we might live to Christ. Whence he adds "that he who lives," namely, by natural life, "may now live not to himself," that is, not for himself and for his own good alone, "but to him who died for them and rose again," namely to Christ, that is, that he should order his whole life to the service and honor of Christ. Galatians 2:20: I live, now not I, etc. Ecclesiasticus 29:20: forget not the kindness of your surety, etc. And the reason for these things is that everyone who acts takes the rule of his work from the end. Whence if Christ is the end of our life, we ought to regulate our life not according to our own will, but according to the will of Christ. For thus also Christ said, John 6:38: I came down from heaven, not to do my own will, etc. Note, however, that he says two things, namely that Christ died and that he rose again for us; whereby two things are required of us. For because he died for us, we too ought to die to ourselves, that is, for his sake to deny ourselves. Whence he said, Luke 9:23: whoever wishes to come after me, let him deny himself, etc. Which is the same as if he said: let them die to themselves. But because Christ rose again for us, we too ought so to die to sin and to the old life and to ourselves, that nevertheless we may rise again to the new life of Christ. Romans 6:4: as Christ rose from the dead through the glory of the Father, so we also in newness, etc. And for this reason the Lord did not say only: let him deny himself and take up his cross, but added "and follow me," namely in newness of life, advancing in the virtues. Psalm 83:8: they shall go from virtue to virtue, etc.”

“Here observe, I. The apostle makes an apology for seeming to commend himself and his fellow-labourers (Co2 5:13), and tells them, 1. It was not to commend themselves, nor for their own sakes, that he had spoken of their fidelity and diligence in the former verses; nor was he willing to suspect their good opinion of him. But, 2. The true reason was this, to put an argument in their mouths wherewith to answer his accusers, who made vain boastings, and gloried in appearances only; that he might give them an occasion to glory on their behalf, or to defend them against the reproaches of their adversaries. And if the people can say that the word has been manifested to their consciences, and been effectual to their conversion and edification, this is the best defence they can make for the ministry of the word, when they are vilified and reproached. II. He gives good reasons for their great zeal and diligence. Some of Paul's adversaries had, it is likely, reproached him for his zeal and fervour, as if he had been a madman, or, in the language of our days, a fanatic; they imputed all to enthusiasm, as the Roman governor told him, Much learning has made thee mad, Act 26:24. But the apostle tells them, 1. It was for the glory of God, and the good of the church, that he was thus zealous and industrious: "Whether we be beside ourselves, or whether we be sober (whether you or others do think the one or the other), it is to God, and for his glory: and it is for your cause, or to promote your good," Co2 5:13. If they manifested the greatest ardour and vehemency at some times, and used the greatest calmness in strong reasonings at other times, it was for the best ends; and in both methods they had good reason for what they did. For, 2. The love of Christ constrained them, Co2 5:14. They were under the sweetest and strongest constraints to do what they did. Love has a constraining virtue to excite ministers and private Christians in their duty. Our love to Christ will have this virtue; and Christ's love to us, which was manifested in this great instance of his dying for us, will have this effect upon us, if it be duly considered and rightly judged of. For observe how the apostle argues for the reasonableness of love's constraints, and declares, (1.) What we were before, and must have continued to be, had not Christ died for us: We were dead, Co2 5:14. If one died for all, then were all dead; dead in law, under sentence of death; dead in sins and trespasses, spiritually dead. Note, This was the deplorable condition of all those for whom Christ died: they were lost and undone, dead and ruined, and must have remained thus miserable for ever if Christ had not died for them. (2.) What such should do, for whom Christ died; namely, that they should live to him. This is what Christ designed, that those who live, who are made alive unto God by means of his death, should live to him that died for them, and rose again for their sakes also, and that they should not live to themselves, Co2 5:15. Note, We should not make ourselves, but Christ, the end of our living and actions: and it was one end of Christ's death to cure us of this self-love, and to excite us always to act under the commanding influence of his love. A Christian's life should be consecrated to Christ; and then do we live as we ought to live when we live to Christ, who died for us.”

“For whether we be besides ourselves,.... As some took them to be, and as Festus thought the Apostle Paul was, because of the doctrines they preached, and the self-commendation they were obliged to enter into through the calumnies of their adversaries; in which they did not so much seek their own reputation, as the honour and glory of God, which was struck at through them: it is to God; it is for his glory, and not our own, that we act this part, for which we are condemned as madmen. Or whether we be sober; think and speak meanly of ourselves, and behave with all modesty and lowliness of mind: it is for your cause; for your instruction and imitation. The glory of God, and the good of his churches, were what concerned them in every part of life. Some refer this to the apostle's being, or not being, in an ecstasy or rapture. Others to his speaking, either of the more sublime doctrines of the Gospel, on account of which he was reckoned mad, though in the delivering of them he had nothing else but the glory of God in view; or of the lower and easier truths of it, which were more accommodated to meaner capacities; in doing which he sought their edification and advantage.”

“For we commend not ourselves? - I do not say these things to bespeak your good opinion, to procure your praise; but to give you an occasion to glory - to exult on our behalf; and to furnish you with an answer to all those who either malign us or our ministry, and who only glory in appearance - have no solid ground of exultation, and whose heart is dishonest and impure. St. Paul probably speaks here concerning the false apostle, who had been dividing the Church and endeavoring to raise a party to himself, by vilifying both the apostle and his doctrine.”

“We commend not, nor desire to commend ourselves, but they who may do harm to others, and to the progress of the gospel, make it necessary to speak what may give you an occasion to answer their objections, and even to glory in my behalf against those who glory in face, in outward appearances of learning and talents, but not in heart, being sensible themselves that they have no solid grounds of boasting in this manner. (Witham)”

“For--the reason why he leaves the manifestation of his sincerity in preaching to their consciences (Co2 3:1), namely, his not wishing to "commend" himself again. occasion to glory-- (Co2 1:14), namely, as to our sincerity. in appearance--Greek, "face" (compare Sa1 16:7). The false teachers gloried in their outward appearance, and in external recommendations (Co2 11:18) their learning, eloquence, wisdom, riches, not in vital religion in their heart. Their conscience does not attest their inward sincerity, as mine does (Co2 1:12).”