2 Corinthians 10:7–18

Paul is criticizing those who in the inflated pride of their own presumption have a lower opinion of him than he deserved and who imagined that they had no need of his teaching.

This is to be read as a censorious remark, for the people were not judging the truth from works but from superficial appearances only.

"Ye look at the things that are before your face." Behold here also prudence. For having rebuked those that deceived them, he confined not his remarks to them, but he leaps away from them to these too; and he does so constantly. For, in truth, he scourgeth not those only that lead astray, but the deceived also. For had he let even them go without calling them to an account, they would not so easily have been reformed by what was said to the others; but would have been greatly elated even, as not being amenable to accusations. Therefore he scourgeth them also. And this is not all that is to be admired in him, but this farther, that he rebukes either party in a manner suitable to each. Hear at least what he says to these, "Ye look at the things that are before your face." The accusation is no light one; but a mark of men exceedingly easy to be deceived. Now what he says is this, 'ye test by what appear, by things carnal, by things bodily.' What is meant by 'what appear?' If one is rich, if one is puffed up, if one is surrounded by many flatterers, if one says great things of himself, if one is vain-glorious, if one makes a pretence of virtue without having virtue, for this is the meaning of, "ye look at the things that are before your face."

"If any man trust in himself that he is Christ's, let him consider this again with himself, that even as he is Christ's, even so also are we." For he does not wish to be vehement at the beginning, but he increases and draws to a head by little and little. But observe here how much harshness and covert meaning there is. He shows this by using the words "with himself." For he saith, 'Let him not wait to learn this from us; that is, by our rebuke of himself,' but "let him consider this with himself, that even as he is Christ's, so also are we;" not that he was Christ's in such manner as the other was, but, "that even as he is Christ's, so also am I Christ's. Thus far the community holds good: for it is not surely the case that he indeed is Christ's, but I some other's. Then having laid down this equality between them, he goes on to add wherein he exceeded.

No one is more foolish than the person who thinks that he alone belongs to Christ.

Not only does he frighten the deceivers, but he also rebukes the deceived; therefore he says: recognize by their deeds who is arrogant, who is rich, who hides behind a mask of virtue.

The false apostles boasted that they were Christ's and supposedly eyewitnesses of the Word. "Of himself" he said instead of: let him not wait for our exposure against him, but let him consider for himself that precisely because he is Christ's, he has no advantage over us. For I too cannot be an apostle of anyone else, even if he were Christ's. But here he expressed a concession, since he had already shown earlier how much higher he was.

Above, the Apostle excused himself by reason; here he excuses himself by the evidence of the fact. In this regard he does two things. First, he submits his excuse to his hearers to judge; secondly, he pursues his cause (v. 7b).

He says therefore: although reason shows that the charge laid against me by the false apostles is false, nevertheless, if some among you are not convinced by reason and refuse to acquiesce to it, at least look at, i.e., consider, the things that are before your eyes, i.e., that are evident, concerning me. But he submits the judgment of his cause to them in order to indicate how secure he is in his heart: "Turn, I pray, let no wrong be done" (Job. 6:29). But this is contrary to Jn. (7:24): "Do not judge by appearances." Therefore it is not proper for him to say, what is before your eyes. I answer that the phrase, what is before your eyes [according to outward appearance], is taken there for things that appear outwardly in a man, namely, for that which appear to be true, according to which a man should not judge, because sometimes the contrary is present in the heart: "Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves" (Matt. 7:15). But here it is taken for the Gospel's truth itself and the evidence of the fact according to which judgment can be made. A Gloss explains it another way, namely, according to outward appearance, i.e., of the false apostles, see, i.e., look to. As if to say: consider the facts about them, because it is impossible that among the many good things they pretend they not do some things from which you can recognize their wicked intention: "Thus you will know them by their fruits" (Matt. 7:20).

He says therefore: see this, I say, according to outward appearance, that if any one of the false apostles is confident that he is Christ's on account of some great thing he has done or some spiritual gift he has received from Christ, let him remind himself, i.e., carefully consider in his heart, that as he is Christ's, so are we. As if to say: whatever is found in them is also found in us; hence we also should be considered as Christ's: "And I think I have the Spirit of God" (1 Cor. 7:40); "Any one who does not have the Spirit of Christ does not belong to him" (Rom. 8:9).

"For though I should glory somewhat abundantly concerning our authority which the Lord gave for building you up, and not for casting you down, I shall not be put to shame."

For since he was going to say somewhat great, observe how he softens it. For nothing doth so offend the majority of hearers as for any one to praise himself. Wherefore to cut at the root of this offensiveness, he says, "For though I should glory somewhat abundantly." And he did not say, 'if any man trust that he is Christ's let him think that he is far short of us. For I possess much authority from Him, so as to punish and to kill whomsoever I choose;' but what? "For though I should glory even somewhat abundantly." And yet he possessed more than can be told, but nevertheless he lowers it in his way of speaking. And he said not, 'I glory,' but, "if I should glory," if I should choose to do so: at once both showing modesty, and declaring his superiority. If therefore he says, "I should glory concerning the authority which the Lord gave me." Again, he ascribes the whole to Him, and makes the gift common. "For building up, and not for casting down." Seest thou how again he allays the envy his praises might give rise to, and draws the hearer over to himself by mentioning the use for which he received it? Then why doth he say, "Casting down imaginations?" Because this is itself an especial form of building up, the removing of hindrances, and detecting the unsound, and laying the true together in the building. For this end therefore we received it, that we might build up. But if any should spar and battle with us, and be incurable, we will use that other power also, destroying and overthrowing him. Wherefore also he says, "I shall not be put to shame," that is, I shall not be proved a liar or a boaster.

He did not say: I have the authority to punish and put to death, while they do not, but humbly: "even if more." And he did not say: if I boast, but: "if I were to boast," that is, if I wish, he says, to boast about the authority "which the Lord gave us," again attributing all this to the Lord. And I received it from God in order to strengthen in the faith, by doing good, not by punishing. So why did you say: "we demolish schemes"? Because building up consists precisely in tearing down everything rotten and destroying obstacles. So how do you threaten with destruction when you did not receive authority for this? I received it primarily for building up; but if someone were to prove incurable, then we will also use the authority for tearing down. So if I wish, he says, to boast that God has granted me more, so that I have the authority first of all to do good, and in the case of resistance — to punish, I will not be put to shame, that is, I will not appear to be a liar or a boaster.

Then when he says, For even if I boast, he pursues his cause. But it sometimes happens that a person is moved against someone because the former is deceived by the authority of someone who gives himself out as being great. This is the way the Corinthians, deceived by the false apostles who claimed greater authority than Paul, were stirred up against him, because they had come from Judea and were among the first converts. Therefore the Apostle does two things. First, he deflates the authority of those false apostles; secondly, he pursues his cause (v. 9).

But we are not only Christ's, as they are, but we can glory more that we are Christ's than they can. And this is what he says: for even if I boast a little too much of our authority, which the Lord has given us: "He is a chosen instrument of mine" (Ac. 9:15); "For he who worked through Peter for the mission to the circumcised worked through me also for the Gentiles" (Gal. 2:8). He gave me, I say, this special power to convert the Gentiles, for building you up, i.e., the church, and not for destroying you, as the false apostles do, who abuse the power given to them by using it for a purpose contrary to that for which it was given. For although the power was given for building up the Church in faith and charity, they seek their own glory and not Christ's; consequently, they destroy. They did this by preaching that the ceremonies of the Law must be observed and by making a profit. Therefore, if I glory more in that power which I have in which I seek Christ's glory, I shall not be put to shame, namely, for such commendation of myself, because I do not do it for ostentation, but out of necessity, so that by showing that my authority is great and that of the false apostles null, no man may be deceived by them again.

Note here that according to Gregory there are two cases in which a person may commend himself without sinning, namely, when he is provoked by reproaches and is treated with contempt, and this in order that he not despair, seeing that he is treated with contempt, and be able to refute his adversaries. This is the way Job commended himself, as it is clear from (27:6), where he says: "My heart does not reproach me for any of my days." Likewise, when a person is preaching the truth and an adversary of the truth contradicts him and hinders the manifestation of the truth, in that case the preacher should commend himself and show his authority in order to refute him and draw his hearers to the truth. The Apostle does this in many places and also here.

"But that I may not seem as if I would terrify you: for his letters, say they, are weighty and strong: but his bodily presence is weak, and his speech of no account. Let such a one reckon this, that what we are in word by letters when we are absent, such are we also in deed when we are present."

What he says is this: 'I could boast indeed, but that they may not say the same things again, to wit, that I boast in my letters, and am contemptible when present, I will say nothing great.' And yet afterwards he did say something great, but not about this power by which he was formidable, but about revelations and at greater lengths about trials. 'Therefore, that I may not seem to be terrifying you, "let such an one reckon this, that what we are by letters when we are absent, such are we also in deed when we are present."' For since they said, 'he writes great things of himself, but when he is present he is worthy of no consideration,' therefore he says these things, and those again in a moderated form. For he did not say, 'as we write great things, so when we are present we also do great things,' but in more subdued phrase. For when he addressed himself to the others indeed, he stated it with vehemency, saying, "I beseech you that I may not when present show courage with the confidence wherewith I think to be bold against some:" but when to these, he is more subdued. And therefore he says, 'what we are when present, such too when absent, that is, lowly, modest, no where boasting. And it is plain from what follows.

Come, now, if he had not "wholly saddened" so many persons in the first Epistle; if he had "rebuked" none, had "terrified" none; if he had "smitten" the incestuous man alone; if, for his cause, he had sent none into panic, had struck (no) "inflated" one with consternation,-would it not be better for you to suspect, and more believing for you to argue, that rather some one far different had been in the same predicament at that time among the Corinthians; so that, rebuked, and terrified, and already wounded with mourning, he therefore-the moderate nature of his fault permitting it-subsequently received pardon, than that you should interpret that (pardon as granted) to an incestuous fornicator? For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the "apostle of Christ," the "teacher of the nations in faith and verity," the "vessel of election," the founder of Churches, the censor of discipline, (in the guilt of) levity so great as that he should either have condemned rashly one whom he was presently to absolve, or else rashly absolved one whom he had not rashly condemned, albeit on the ground of that fornication which is the result of simple immodesty, not to say on the ground of incestuous nuptials and impious voluptuousness and parricidal lust,-(lust) which he had refused to compare even with (the lusts of) the nations, for fear it should be set down to the account of custom; (lust) on which he would sit in judgment though absent, for fear the culprit should "gain the time; " (lust) which he had condemned after calling to his aid even "the Lord's power," for fear the sentence should seem human.

This is what Paul's enemies were saying he was trying to do.

As he is in words, so also in deed: I could boast, but do not think that I am frightening you with epistles, as my slanderers say: "he boasts in his epistles and sends threatening letters, but in personal presence he is insignificant and is not such as he is in his epistles." But let everyone who speaks thus know that we not only threaten in our epistles, but in personal presence we can also carry out our threats.

Then when he says, I would not seem to be frightening you, he pursues his cause with the evidence of the facts. In regard to this he does three things. First, he shows that the charge laid against him is false; secondly, the reason he says this (v. 12); thirdly, he explains the reason (v. 13).

In regard to the first it should be noted that, as has been said, it was charged that the Apostle, when he was present, was humble out of fear or to win their favor; but when he was absent, he wrote harshly to them. But the Apostle says that this is not so, and that if they would carefully weigh the things that appear, they would find him to be in fact as he appears in his epistles; and they can test this, if they wish. And that is what he says: but that I would not seem to the false apostles or by you, as it were, to be frightening you, or to make you fearful, with the letters which we sent to you; which fear we would not cause you when we were present.

Paul is saying all this precisely in order to avoid charges of this kind.

For they, namely, the false apostles, say that his letters, namely, Paul's, are weighty, i.e., punishing harshly and severely, and strong, i.e., without fear, but his bodily presence is not such, for it is weak, i.e., feeble and humble, and his speech, namely, his preaching and conversation and exhortation, is of no account.

Someone to whom power has not been given is capable of being bold when absent but when present he is put to shame. The apostle will not be put to shame when issuing his rebuke. He is doing this in bold reliance on his spiritual power.

But let such people, i.e., who say such things about me, understand this, i.e., know for certain, that what we say by letter when absent we do when present, i.e., we will be such when we come to you as we are by epistle when absent, if it is necessary. Now the reason the Apostle acted humbly toward them is given in 1 Cor. (2:3): "And I was with you in weakness and in much fear and trembling," which he did, because they were not firm in faith and he wanted to strengthen them by the gentleness of his manner. Furthermore, the reason he spoke plain words and did not preach subtle things to them is suggested in 1 Cor. (3:1): "But I, brethren, could not address you as spiritual men, but as men of the flesh, as babes in Christ." For they were not yet ready for a more profound doctrine.

People who commend themselves are those who wish to dominate, claiming authority for their own name. A person who is sent on a mission lays claim to power, not on his own behalf but on behalf of the one who sent him. Here Paul is saying that he has been chosen as a steward of the Lord. By not presuming to anything beyond what has been granted to him, he is not associating himself with those who preach without a commission. Commentary on Paul's Epistles.

The fundamental fallacy of these men, who prefer to walk in roundabout error than keep to the straight path of truth, is that they have nothing but their own tiny, changing, human minds to measure the divine mind, infinitely capacious and utterly immutable, a mind that can count uncountable things without passing from one to the next. Such men, to use the words of the apostle, "comparing themselves with themselves," end by understanding nothing. Of course, every time such philosophers decide to do something, they have to form a new mental resolution because their minds are mutable, and they imagine it is the same with God. Without having a notion of God, they mistake themselves for him, and instead of measuring God by God, they compare themselves to themselves.

As often as you think of the perfection of the virtues, do not consider what others have less than you have but what you have less than you ought to have. You should not think that you are perfect in virtue if you see other women given over to sins; nor consequently should you credit yourself with any greater speed if you see some women either backsliding or walking feebly. Nor, therefore, must one with watery eyes be proclaimed to have healthy eyes because a blind man seems thoroughly closed off from the light, nor must someone be declared healthy who lies half-dead with a serious wound, if another is found dead because of a more serious wound. Nor must anyone lay claim to glory as a victor who, although not killed by the enemy, still is being held captive by the enemy. Therefore, do not compare yourself to others but to yourself. Hear the apostle doing this and salutarily warning us to do the same. For, writing to the Corinthians, he says, "Not that we dare to class or compare ourselves with some of those who recommend themselves. But when they measure themselves by one another and compare themselves with one another, they are without understanding."

"For we are not bold to number, or compare ourselves with some that commend themselves."

Here he both shows that those false Apostles are boasters and say great things of themselves: and ridicules them as commending themselves. 'But we do no such thing: but even if we shall do any thing great, we refer all unto God, and compare ourselves with one another.' Wherefore also he added, "But they themselves measuring themselves by themselves and comparing themselves among themselves are without understanding." Now what he says is this: 'we do not compare ourselves with them, but with one another.' For further on he says, "in nothing am I behind the very chiefest Apostles;" (Chap. xii. 11) and in the former Epistle, "I labored more abundantly than they all;" (1 Corinthians chapter 15, verse 10) and again, "Truly the signs of an Apostle were wrought among you in all patience." (Chap. xii. 12.) 'So that we compare ourselves with ourselves, not with those that have nothing: for such arrogance cometh of folly.' Either then he says this with reference to himself, or with reference to them, that 'we dare not compare ourselves with those who contend with one another and boast great things and do not understand:' that is, do not perceive how ridiculous they are in being thus arrogant, and in exalting themselves amongst one another.

Here he shows that they are boasters and praise themselves too much. So, he says, "we do not dare to classify," that is, to number, "or compare," that is, to set ourselves against those among them who exalt themselves with praises.

They, he says, do not deign to compare themselves with any other people, but measure themselves by themselves, compete among themselves, and do not realize how ridiculous they are as a result. For each one, considering himself better than the others, belittles the other; thus, all appear glorious before one another; they themselves do not understand how ridiculous this is.

Then when he says, Not that we venture, he indicates the reason behind what he says, saying: I say that we are not like the false apostles, nor is the charge they lay against us true, because I do not say any more than I have to say. Hence, he says: Not that we venture, i.e., say that we are one of them, to class or compare ourselves with, i.e., make ourselves like some, that is, the false apostles who commend themselves to you only. And yet they are not commended by others and by their deeds contrary to what is stated in Prov. (27:2): "Let another praise you, and not your own mouth; a stranger, and not your own lips." But when they measure themselves by one another, and compare themselves with one another, they are without understanding. But we measure ourselves against ourselves, i.e., according to what is in us we measure our deeds and our statements. As if to say: we say things about ourselves that are proportionate to ourselves, i.e., in keeping with our deeds: "But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor" (Gal. 6:4).

But on the other hand, he said above (4:2): "We would commend ourselves to every man's conscience in the sight of God." Therefore, it was not proper for him to say what he did. I answer that it is one thing to commend himself to their conscience and another to their ears. For we commend ourselves to their ears by words alone; and this is evil. The Apostle and just men commend themselves in the first way; but in the second way the false apostles and hypocrites.

Paul takes advantage of his authority only to the extent that he glories in the progress of believers, so that his power may be conducive to salvation and not self-aggrandizement. He did not boast beyond the power that was given to him, nor did he claim any authority in places where his preaching had not been heard.

In the Epistle of Peter to them of Pontus: "Nor let any of you suffer as a thief, or a murderer, or as an evil-doer, or as a minder of other people's business,

"But we will not glory beyond our measure:" as they do.

For it is probable that in their boasting they said, 'we have converted the world, we have reached unto the ends of the earth,' and vented many other such like big words. 'But not so we,' he says, "But according to the measure of the province which God apportioned to us as a measure, to reach even unto you." So that his humility is evident on either hand, both in that he boasted nothing more than he had wrought, and that he refers even this itself to God. For, "according to the measure of the province," saith he, "which God apportioned to us, a measure to reach even unto you." Just as if portioning out a vine to husbandmen, even so He meted out unto us. As far then as we have been counted worthy to attain to, so far we boast.

Touching such, however, as are betrothed, I can with constancy "above my small measure" pronounce and attest that they are to be veiled from that day forth on which they shuddered at the first bodily touch of a man by kiss and hand.

For, boasting, they perhaps said: "we have reached the ends of the earth and converted the world." But we, he says, are not like that.

Just as God divided vineyards among farmers, so also He divided the world among us, the apostles. Therefore, we will boast according to the measure of the portion that God assigned to us. And what is this measure? That of reaching even as far as you. Therefore, since this is our measure, we boast even as far as you.

Having indicated the reason behind the things he had said, the Apostle now explains that reason. For he had said that he measures himself by himself and did not go beyond that measure. But a person could be excessive in two ways in glorying and commending himself. First, in regard to that about which he glories; for example, if he glories about something he does not have. Secondly, in regard to that in which he glories; for example, if a person has something from someone else, but glories in himself as though he has it of himself. Thus the Apostle shows that he did not go beyond the measure in glorying or praising himself. In regard to the first he does three things. First, he states his proposition; secondly, he proves it (v. 14); thirdly, he draws the conclusion (v. 15).

He says therefore: I say that we measure and compare ourselves to ourselves, namely, by doing what our office demands. But in doing this we will not boast beyond limit [our measure], i.e., when we exercise our power and commend ourselves: "You shall do no wrong in judgment, in measures of length or weight or quantity" (Lev. 19:35); but will keep to the limits God has apportioned us. A Gloss [Lombard] explains this of the limit of the Apostle's prelacy and says: according to the measure, i.e., according to the people measured out to him by God, the people whose prelate and rule of conduct he is. But this same thing can be taken more universally, such that the measure of the rule is the quantity of grace. Then the sense is this: but we glory according to the limits God has apportioned us, i.e., according to the amount of grace God has given us: "But grace was given to each of us according to the measure of Christ's gift" (Eph. 4:7). This grace is a rule keeping us from being lifted up or separated from God. Which God has apportioned us, because whatever good we do in preaching the Gospel and in converting you and others, it is all from God, granted to me for you and others: "I planted, Apollos watered, but God gave the growth" (1 Cor. 3:6). A measure, I say, to reach even to you, because you are under the measure of grace granted to me, by which you have been converted to Christ and obey the Gospel. Therefore, what he is proposing is this, namely, that he is not going beyond the measure of glorying and praising himself that he is their prelate and that they were converted by him.

Paul did not go too far in what he was doing but stayed within the limits set for his task by God. He makes this explicit here so that the Corinthians will know that God has sent him to them and so they ought to obey his warnings. Otherwise they might appear to be resisting God, by whom Paul was sent.

"For we stretch not ourselves overmuch, as though we reached not unto you: for we came even as far as unto you in preaching the Gospel of Christ."

Not simply 'we came,' but, 'we announced, we preached, we persuaded, we succeeded.' For it is probable that they having merely come to the disciples of the Apostles, ascribed the whole to themselves, from their bare presence among them. 'But not so we: nor can any one say that we were not able to come as far as to you, and that we stretched our boasting as far as to you in words only; for we also preached the word to you.'

Probably, the false apostles and those who went somewhere without any preaching boast of their mere arrival and ascribe everything to themselves. So the apostle says: we do not overextend ourselves, as though we had not reached you, for we reached you not merely, but with the gospel of Christ, that is, we not only came, like those others, but also with the preaching of the Gospel.

That this is so, namely, that it reaches even to them, he proves when he says: For we are not overextending ourselves, as though we did not reach you. As if to say: of course we glory, but we do not stretch beyond ourselves in our grace or glory or power, as if we do not reach to you in our power and ministry: we were the first to come all the way to you with the gospel of Christ, i.e., in the preaching of Christ's Gospel: "For I became your father in Christ Jesus through the Gospel" (1 Cor. 4:15); "Are you not my workmanship in the Lord" (1 Cor. 9:1); "For he who worked through Peter for the mission to the circumcised worked through me also for the Gentiles" (Gal. 2:8).

Someone who takes pride in his own work is not being excessively proud of himself. A prudent man does not rely on the labors of others. This is why Paul does not claim any credit for those who have come to faith by the preaching of other evangelists.

The primacy of knowledge the apostle shows to those capable of reflection, in writing to those Greeks of Corinth, in the following terms: "But having hope, when your faith is increased, that we shall he magnified in you according to our rule abundantly, to preach the Gospel beyond you." He does not mean the extension of his preaching locally: for he says also that in Achaia faith abounded; and it is related also in the Acts of the Apostles that he preached the word in Athens. But he teaches that knowledge (gnosis), which is the perfection of faith, goes beyond catechetical instruction, in accordance with the magnitude of the Lord's teaching and the rule of the Church.

The primacy of knowledge the apostle shows to those capable of reflection, in writing to those Greeks of Corinth, in the following terms: "But having hope, when your faith is increased, that we shall be magnified in you according to our rule abundantly, to preach the Gospel beyond you." He does not mean the extension of his preaching locally: for he says also that in Achaia faith abounded; and it is related also in the Acts of the Apostles that he preached the word in Athens. But he teaches that knowledge (gnosis), which is the perfection of faith, goes beyond catechetical instruction, in accordance with the magnitude of the Lord's teaching and the rule of the Church.

"Not glorying beyond" our "measure," that is, "in other men's labors, but having hope that as your faith groweth, we shall be magnified in you according to our province unto further abundance, so as to preach the Gospel even unto the parts beyond you, and not to glory in another's province in regard of things ready to our hand."

He sets forth a large accusation of them on these grounds, both that they boasted of things without their measure, and of other men's labors; and that whilst the whole of the toil was the Apostles', they plumed themselves upon their labors. 'But we,' says he, 'showed these things in our deeds. We will not imitate those men therefore, but will say such things where our deeds bear us witness. And why,' saith he, 'do I say, you?' "for I have hope that as your faith groweth;" for he doth not assert absolutely, preserving his own character, but, 'I hope,' he says, 'if you make progress, that our province will be extended even farther, "to preach the Gospel in the regions beyond." For we shall advance farther yet,' he says, 'so as to preach and labor, not so as to boast in words of what other men have labored.' And well did he call it "province and measure," as though he had come into possession of the world, and a rich inheritance; and showing that the whole was wholly God's. 'Having then such works,' he says, 'and expecting greater, we do not boast as they do who have nothing, nor do we ascribe any part to ourselves, but the whole to God.'

He shows that those people boast in the labors of the apostles and boast without measure, that is, excessively and in others' labors. But we are not like that; rather, having reached you, we boldly say that we have reached you. In this we hope, without doubt, in God (for Paul did not intend to put himself forward) — that, having sufficiently taught and increased your faith, we will be magnified among you. For a teacher is magnified when he multiplies the achievements of his disciples and abundantly increases his portion, that is, expands the measure of the portion that he received. So what do we hope for? That we will preach the Gospel even beyond you, and perhaps will boast even further, if we bring them benefit. As a steward of the universe and architect, he everywhere speaks of portion and measure, and to show that all this belongs to God, Who determines this portion and this measure, he also cites the following passage.

Therefore he draws the conclusion, saying: therefore, when I glory in you, I am not glorying beyond measure. Hence he says: We do not boast beyond limit, in other men's labours, where someone else laid the foundation of faith.

Then when he says, but our hope is that as your faith increases, our field among you may be greatly enlarged, he shows that he is not going beyond the measure, when he glories about the future. But it should be noted that a preacher has two reasons for glorying in his preaching: one is that those converted by his preaching are making progress; the other is that other people are converted by his converts, because as it says in Ex. (cf. 36:10): "Curtain is joined to curtain"; "And let him who hears say, 'Come'" (Rev. 22:17). For one is easily converted when he sees others converted. In regard to those two things the Apostle hopes that his glorying in the Corinthians will be increased. First, in regard to their progress; hence he says: I say that we do not glory beyond measure over your conversion caused by us in the past, but will hope to be greatly enlarged in the future, i.e., for our glory to be increased in your increasing faith, and in the progress of your good works: "Long for the pure spiritual milk, that by it you may grow up to salvation" (1 Pet. 2:2).

What Paul wants is to preach the gospel to those to whom the message has not yet been given, so that God will be glorified by his labor.

Secondly, we hope to be magnified in the conversion of others by you; therefore he says, abundantly, i.e., in the abundance of preaching not only among you but even in lands beyond you; and this according to our rule, i.e., according as Christ has enjoined us to preach not only to you but to all the Gentiles "Go into all the world and preach the gospel to the whole creation" (Mk. 16:15). Without boasting of work already done in another's field, i.e., we do not hope to glory, nor do we glory in another man's rule. As if to say: not in things prepared by others, i.e., whom others have brought to the faith, but I will bear fruit among those to whom others have not preached: "Thus making it my ambition to preach the gospel, not where Christ has already been named" (Rom. 15:20). But to the contrary, Peter preached at Rome before Paul preached there. I answer that he does not say this as though refusing to preach where another has preached; but he says that he intends to preach even where no other have preached.

By saying this Paul intimates that even his assurance and pride are to be given to the Lord, because it is by his favor that he has them. Someone who has confidence in the power of the gospel has confidence in the God who enables it. Thus God is glorified by all godly work. A person who has not received power from God cannot glory in the Lord, because he is seeking his own glory.

Keep thyself pure as the habitation of God. Thou art the temple of Christ. Thou art the instrument of the Spirit. Thou knowest in what way I have brought thee up. Though I am the least of men, do thou seek to follow me, be thou an imitator of my conduct. I do not glory in the world, but in the Lord. I exhort Hero, my son; "but let him that glorieth, glory in the Lord." May I have joy of thee, my dear son, whose guardian may He be who is the only unbegotten God, and the Lord Jesus Christ! Do not believe all persons, do not place confidence in all; nor let any man get the better of thee by flattery. For many are the ministers of Satan; and "he that is hasty to believe is light of heart."

"He that glorieth, let him glory in the Lord." This also, he saith, accrueth to us from God.

For, in performing such deeds, we do not boast nor ascribe anything in them to ourselves, but all of this, and the very measure to which we have attained, we attribute to God. This is what they too should boast about.

Then when he says, Let him who boasts, boast of the Lord, he shows that he is not going beyond the measure as to that in which he glories, saying: if I glory in him in whom one should glory, I am not going beyond. But since one should glory in God, Let him who boasts, boast of the Lord: "Let him who glories glory in this, that he understands and knows me" (Jer. 9:24). This can be explained in three ways: in one way, Let him who boasts, boast of the Lord, so that in the Lord denotes the object in which he glories. As if to say: let him glory in the fact that he possesses the Lord by knowing and loving. In another way, Let him who boasts, boast of the Lord, i.e., according to God; and one glories in this way when he glories in the things of God and not in evil, as the one who is asked in Ps. (52:1, Vulgate): "Why do you glory in malice?" In the third way, Let him who boasts, boast of the Lord, i.e., let him regard himself as having his glory from God, referring to God everything that redounds to his own glory: "What have you that you did not receive? If then you received it, why do you boast as if it were not a gift?" (1 Cor. 4:7). This is the way it is taken here when he says: Let him who boasts, boast of the Lord. As if to say: I glory in the foregoing, but not as though I had this from myself and not from God. And this is also your measure, because all your good has sprung from us. And indeed we should glory in the Lord, not imputing our glory to ourselves, but to God.

God does not commend someone whom he does not send.

"For not he that commendeth himself is approved, but whom the Lord commendeth."

He did not say, we are so, "but whom the Lord commendeth." Seest thou how modestly he speaks? But if as he proceeds he stirreth up loftier words, wonder not, for this also cometh of Paul's prudence. For if he had gone on in every part to speak lowly words, he would not have hit these men so effectually, nor have extricated the disciples from their error. For it is possible both by modesty ill-timed to do harm, and by saying something admirable of one's self at a proper time to do good. As therefore he also did. For there was no little danger in the disciples being persuaded into any mean opinion of Paul. Not that Paul sought the glory that cometh of men. For had he sought this, he would not have kept silence so long on those great and marvellous matters of "fourteen years ago;" (Chap. xii. 20) nor would he, when necessity was laid upon him, have so shrunk back and hesitated to speak of them; very evidently he would not even then have spoken, had he not been compelled. Certainly then it was not from a desire after the glory which cometh from men that he said these things, but out of tender care for the disciples. For since they cast reproaches at him as a braggart, and as boastful in words but able to show nothing in deeds, he is compelled subsequently to come to those revelations. Although he had it in his power to convince them by his deeds, at the time when he said these things: yet he still persists, nevertheless, in using menaces in words. For he was most especially free from vain-glory; and this his whole life proves, both before and after this.

He did not say: we are skillful, but: "whom the Lord commends," that is, the one whom the reality of labor and endeavor, by the grace of God, has shown to be worthy.

For it is not the man who commends himself that is accepted, i.e., approved by God or by men: "Let another praise you, and not your own mouth; a stranger, and not your own lips" (Prov. 27:2), but the man whom the Lord commends, i.e., makes commendable by good works and miracles. For God is the cause of the entire good done by me.