2 Corinthians 10
Commentary from 18 fathers
But I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh.
δέομαι δὲ τὸ μὴ παρὼν θαρρῆσαι τῇ πεποιθήσει ᾗ λογίζομαι τολμῆσαι ἐπί τινας τοὺς λογιζομένους ἡμᾶς ὡς κατὰ σάρκα περιπατοῦντας.
Молю́ же, да не присꙋ́щь дерза́ю надѣ́ѧнїемъ, и҆́мже помышлѧ́ю смѣ́ти на нѣ̑кїѧ непщꙋ́ющыѧ на́съ ꙗ҆́кѡ по пло́ти ходѧ́щихъ.
Paul is referring here to those who did not accept that his teaching was spiritual.
Commentary on Paul’s Epistles
I ask, he says, do not force me to make strong use of my power (for by the word "boldness" he means his power), "which I intend to use," that is, which I suppose, think, or intend, since I am being compelled to do so, to use against those who slander us, as if we are hypocrites and boasters; for this is what the words mean: "that we walk according to the flesh." Notice that he calls boldness the intention to respond to certain people, although he intends to do this not for his own sake, but for the sake of the preaching. But it is more proper for a teacher to be slow in punishments than to resort to them immediately.
Commentary on 2 Corinthians
Then when he says, I beg of you, he refuses to make a test. For they believed that the Apostle acted humbly among them because of fear; hence, he says: you believe so, but I beg of you—since you would like to experience whether I, if it were necessary, would do when I am present as I do in my absence. And so he says: I may not have to show boldness when I am present, i.e., when I am among you, to do anything, if it is necessary, with such confidence as I count on showing, i.e., as confidently as I am thought by you to be bold, i.e., to act boldly and confidently against some uncorrected persons, by rebuking and correcting through letters: "He exults in his strength" (Job 39:20).
Then he excuses himself with a reason, saying: who suspect us of acting in worldly fashion. As if to say: although I am not willing to justify myself for your sake with a test, nevertheless, there is a reason at hand to justify me. In regard to this he does three things. First, he gives the reason why they lay this charge against him; secondly, he destroys the reason (v. 3); thirdly, he confirms it with a reason (v. 4).
The reason why this charge is laid to him, namely that he is humble when present but harsh and severe when absent, is that they consider that the Apostle acts in a worldly manner, i.e., walks according to the flesh. And because every person works according to what rules the work, and the end should be the rule, it follows that everyone directs his own work to the end he intends. Therefore, those who place their end in carnal goods are said to walk according to the flesh. And because these things can be taken from them, men who tend to carnal things behave gently and humbly toward others. Therefore, because they believed that the Apostle walked according to the flesh, they supposed that this was the reason he behaved humbly among them.
Commentary on 2 Corinthians
For though we walk in the flesh, we do not war after the flesh:
Ἐν σαρκὶ γὰρ περιπατοῦντες οὐ κατὰ σάρκα στρατευόμεθα·
Во пло́ти бо ходѧ́ще, не по пло́ти во́инствꙋемъ:
"I said, Ye are Gods; and all sons of the Highest." To whom speaks the Lord? To those who reject as far as possible all that is of man. And the apostle says, "For ye are not any longer in the flesh, but in the Spirit." And again he says, "Though in the flesh, we do not war after the flesh." "For flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption." "Lo, ye shall die like men," the Spirit has said, confuting us.
The Stromata Book 2
"For though we walk in the flesh, we do not war after the flesh; for the weapons of our warfare are not carnal, but mighty through God to the demolition of fortifications, demolishing thoughts, and every high thing which exalteth itself against the knowledge of Christ." Equipped with these weapons, the Gnostic says: O Lord, give opportunity, and receive demonstration; let this dread event pass; I contemn dangers for the love I bear to Thee.
The Stromata Book 4
This means that although we are living in the body we act in a spiritual way. Anyone who does what is pleasing to God is acting spiritually.
Commentary on Paul’s Epistles
"For though we walk in the flesh, we do not war according to the flesh." Here he goes on to alarm them also by the figure he uses, 'for,' says he, 'we are indeed encompassed with flesh; I own it, but we do not live by the flesh;' or rather, he said not even this, but for the present reserves it, for it belongs to the encomium on his life: but first discourseth of the Preaching, and shows that it is not of man, nor needeth aid from beneath. Wherefore he said not, 'we do not live according to the flesh,' but, "we do not war according to the flesh," that is, 'we have undertaken a war and a combat; but we do not war with carnal weapons, nor by help of any human succors.'
Homily 21 on 2 Corinthians
Although we are surrounded by the world, we do not give in to it.
Commentary on the Second Epistle to the Corinthians 337
That is, although we are clothed in flesh, we do not use carnal weapons. He reasons about preaching, showing that it is not a human affair and has no need of earthly help. And when he says "we wage war," he conveys this thought: we are waging war and have entered into battle.
Commentary on 2 Corinthians
But this reason is null and void; therefore, he destroys it, saying: For though we live in the world we are not carrying on a worldly war [according to the flesh]. As if to say: we cannot deny that we are in the flesh, because in Rom. (8:12) he says: "So then, brethren, we are debtors, not to the flesh, to live according to the flesh," but that we are ruled according to the flesh, by placing our end or our intention in carnal goods, this is false, because we are not carrying on a worldly war, i.e., we do not regulate our life, which is a warfare (Job 7:1) according to the flesh.
Commentary on 2 Corinthians
(For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;)
τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικά, ἀλλὰ δυνατὰ τῷ Θεῷ πρὸς καθαίρεσιν ὀχυρωμάτων·
ѻ҆рꙋ̑жїѧ бо во́инства на́шегѡ не плотска̑ѧ, но си̑льна бг҃омъ на разоре́нїе тве́рдємъ: помышлє́нїѧ низлага́юще,
But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbe
On Idolatry
Here, also, one who examines each word minutely can gain a very accurate knowledge of the meaning of the Holy Scripture, so that there is no excuse for any of us being led astray into the snare of sin by an erroneous belief that some sins are punished while others may be committed with impunity. For, what says the apostle?— “destroying counsels and every height that exalts itself against the knowledge of God”; so that every sin, because it is an expression of contempt for the divine law, is called a “height that exalts itself against the knowledge of God.”
On the Judgment of God
All worldly things are corrupt, but Paul is strong because he is fighting with uncorrupted weapons.
Commentary on Paul’s Epistles
"For our weapons are not of the flesh." For what sort of weapons are of the flesh? Wealth, glory, power, fluency, cleverness, circumventions, flatteries, hypocrisies, whatsoever else is similar to these. But ours are not of this sort: but of what kind are they? "Mighty before God." And he said not, 'we are not carnal,' but, "our weapons." For as I said, for the present he discourseth of the Preaching, and refers the whole power to God. And he says not, 'spiritual,' although this was the fitting opposite to "carnal," but "mighty," in this implying the other also, and showing that their weapons are weak and powerless. And mark the absence of pride in him; for he said not, 'we are mighty,' but, "our weapons are mighty before God." 'We did not make them such, but God Himself.' For because they were scourged, were persecuted, and suffered wrongs incurable without number, which things were proofs of weakness: to show the strength of God he says, "but they are mighty before God." For this especially shows His strength, that by these things He gains the victory. So that even though we are encompassed with them, yet it is He that warreth and worketh by them. Then he goes through a long eulogium upon them, saying, "To the casting down of strong holds." And lest when hearing of strong holds thou shouldest think of aught material, he says,
Homily 21 on 2 Corinthians
By “worldly weapons” Paul means the law of Moses.
Pauline Commentary from the Greek Church
That is, not wealth, nor glory, nor smooth speech, nor flattery, nor hypocrisy, for such are the weapons of the flesh.
He did not say: but spiritual (as, of course, one should have said in contrast to the word "carnal"), but – "mighty," hinting that carnal weapons are weak and powerless. See how far he is from pride. He did not say: we are mighty, but: "weapons, mighty through God," that is – God made them mighty. Since they were persecuted and tormented, which would seem to indicate weakness, he says: "mighty through God," for through this the power of God is especially revealed, and He is the one acting and fighting, although we are the ones bearing the weapons. In what way "mighty"? In "the pulling down of strongholds," and what strongholds these are, he speaks of below.
Commentary on 2 Corinthians
That we are not carrying on a worldly war he proves when he says, for the weapons of our warfare are not worldly [carnal]; and first of all, from the weapons of warfare, as a fighter has weapons suitable to his warfare. Now it is plain that the weapons of those who fight according to the flesh, or wage war, are riches, pleasures, and worldly and temporal honors and power. But since our weapons are not of this sort, for the weapons of our warfare are not worldly, but have divine power [are mighty to God], i.e., according to God or to the honor of God, therefore, we do not war according to the flesh.
But secondly, when he says, but have divine power to destroy strongholds, he indicates the power of spiritual armor, which is evident from its threefold effect. The first effect is that rebellious persons are put to shame by those arms; in regard to this he says, to destroy strongholds. As if to say: the power of God is quite capable of destroying the rebellious: "That he may be able to give instruction in sound doctrine and also to confute those who contradict it" (Titus 1:9); "See, I have set you this day over nations and over kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant" (Jer. 1:10).
Commentary on 2 Corinthians
Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;
λογισμοὺς καθαιροῦντες καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ, καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ,
и҆ всѧ́ко возноше́нїе взима́ющеесѧ на ра́зꙋмъ бж҃їй, и҆ плѣнѧ́юще всѧ́къ ра́зꙋмъ въ послꙋша́нїе хрⷭ҇то́во,
For "to bring themselves into captivity," and to slay themselves, putting to death "the old man, who is through lusts corrupt," and raising the new man from death, "from the old conversation," by abandoning the passions, and becoming free of sin, both the Gospel and the apostle enjoin.
The Stromata Book 7
And the apostle too, in another place: "Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.". that ye may be able to stand against the wiles of the devil; "casting down imaginations, and every high thing that exalteth itself against the knowledge of Christ"
From the Discourse on the Resurrection
A very wicked convention, however, leads us astray, and a perverted human tradition is the source of great evil for us; I mean that tradition according to which some sins are denounced and others are viewed indifferently. Crimes like homicide and adultery are the object of a violent but feigned indignation, while others, such as anger or reviling or drunkenness or avarice, are not considered deserving of even a simple rebuke.… And certainly, where every height that exalts itself against the knowledge of God is brought into captivity to the obedience of Christ and every disobedience receives just punishment, there nothing is left undestroyed.
On the Judgment of God
Paul takes an intellect captive when he conquers it just as it is contradicting him by its reasonings, and he leads it, humbled and tame, to the Christian faith.
Commentary on Paul’s Epistles
"Casting down imaginations." First giving emphasis by the figure, and then by this additional expression declaring the spiritual character of the warfare. For these strongholds besiege souls, not bodies. Whence they are stronger than the others, and therefore also the weapons they require are mightier. But by strongholds he means the Grecian pride, and the strength of their sophisms and their syllogisms. But nevertheless, 'these weapons,' he says, 'confounded every thing that stood up against them; for they cast down imaginations, And every high thing that is exalted against the knowledge of God.' He persisted in the metaphor that he might make the emphasis greater. 'For though there should be strongholds,' he saith, 'though fortifications, though any other thing soever, they yield and give way before these weapons.'
Homily 21 on 2 Corinthians
"And bringing every thought into captivity to the obedience of Christ." And yet the name, "captivity," hath an ill sound with it; for it is the destruction of liberty. Wherefore then has he used it? With a meaning of its own, in regard to another point. For the word "captivity" conveys two ideas, the loss of liberty, and the being so violently overpowered as not to rise up again. It is therefore in respect to this second meaning that he took it. As when he shall say "I robbed other churches," he does not intend the taking stealthily, but the stripping and taking their all, so also here in saying, "bringing into captivity." For the fight was not equally maintained, but he conquered with great ease. Wherefore he did not say, 'we conquer and have the better,' only; but 'we even bring "into captivity;"' just as above, he did not say, 'we advance engines against the "strongholds:"' but, 'we cast them down, for great is the superiority of our weapons." For we war not with words,' he saith, but with deeds against words, not with fleshly wisdom, but with the spirit of meekness and of power. How was it likely then I should hunt after honor, and boast in words, and threaten by letters;' (as they accused him, saying, "his letters are weighty,") 'when our might lay not in these things?' But having said, "bringing every thought into captivity to the obedience of Christ," because the name of "captivity" was unpleasant, he presently afterwards put an end to the metaphor, saying, "unto the obedience of Christ:" from slavery unto liberty, from death unto life, from destruction to salvation. For we came not merely to strike down, but to bring over to the truth those who are opposed to us.
Homily 21 on 2 Corinthians
A brother came to Poemen and said to him, ‘Many thoughts come into my mind and put me in danger.’ He sent him out into the open air, and said, ‘Open your lungs and do not breathe.’ He replied, ‘I can’t do that.’ Then he said to him: ‘Just as you can’t stop air coming into your lungs, so you can’t stop thoughts coming into your mind. Your part is to resist them.’
The Desert Fathers, Sayings of the Early Christian Monks
With these weapons, he says, we cast down the reasonings of the Greeks and their pride, or: we draw out their minds and souls from the error with which they are infected, and subject them to the truth. Thus the mind and haughtiness of the Areopagite were drawn away from impiety and subjected to piety. Note that he did not say: we employ battering rams, but simply: we destroy; by this is shown the ease of the victory and the power of the weapons.
He continues the allegory in order to clarify what is desired. Even if, he says, there stood against the reason of God, that is, the Gospel, an "exaltation," that is, a tower or fortress, even this we destroy.
The word "captivity" has a twofold meaning: it signifies both the loss of freedom and complete captivity, after which one can no longer resist. Paul now used the word "we take captive" in the second sense. Not only, he says, do we overcome and conquer every human reasoning, but we also take captive, which signifies the most complete victory. Furthermore, since the word "captivity" is harsh, he says: "to the obedience of Christ." That is, we bring into slavery to Christ, which is more precious than any freedom — we subject to Christ, from perdition to salvation, from death to life. Remember those who burned their magic books in Ephesus, and you will understand how Paul took captive.
Commentary on 2 Corinthians
Men fortify themselves against God in two ways: some with astute plans, such as tyrants, who plot with their evil designs to destroy the things of God, that they may exercise their tyranny; as to this he says, we destroy arguments [counsels], namely, of tyrants: "He takes the wise in their own craftiness" (Job 5:13). But others through pride or profundity of their own talent; as to this he says, and every proud obstacle [height], namely, of their pride: "Do not be haughty" (Rom. 12:16), i.e., proud things, or by profundity of intellect, both of lawyers and philosophers: "Neither height nor depth" (Rom. 8:39); "Woe to those who are wise in their own eyes" (Is. 5:21). Every proud obstacle to the knowledge of God, i.e., the faith, which is knowledge of God, because they attack things said about God, namely, the virgin birth and other of God's marvels: "For the earth shall be full of the knowledge of the Lord" (Is. 11:9); "Who have not learned what some call the deep things of Satan" (Rev. 2:24); "So do not become proud, but stand in awe" (Rom. 11:20).
The second effect is the conversion of unbelievers to the faith; as to this he says, and take every thought captive to obey Christ. This happens when a man submits all he knows to the ministry of the Christ and of the faith: "To bind their kings with chains and their nobles with fetters of iron" (Ps. 149:8); "Put your feet into her fetters, and your neck into her chains" (Sir. 6:25), i.e., into the teaching of the faith.
Commentary on 2 Corinthians
My reason is perfectly convinced by good evidence that anaesthetics do not smother me and that properly trained surgeons do not start operating until I am unconscious. But that does not alter the fact that when they have me down on the table and clap their horrible mask over my face, a mere childish panic begins inside me. I start thinking I am going to choke, and I am afraid they will start cutting me up before I am properly under. In other words, I lose my faith in anaesthetics. It is not reason that is taking away my faith: on the contrary, my faith is based on reason. It is my imagination and emotions. The battle is between faith and reason on one side and emotion and imagination on the other.
Mere Christianity, Book 3, Chapter 11: Faith
And having in a readiness to revenge all disobedience, when your obedience is fulfilled.
καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοήν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή.
и҆ въ гото́вости и҆мꙋ́ще ѿмсти́ти всѧ́ко преслꙋша́нїе, є҆гда̀ и҆спо́лнитсѧ ва́ше послꙋша́нїе.
Paul avenges disobedience when he condemns it through obedience, destroying it at the same time as he leads those who resist to the faith, in order that unbelief may be condemned by those who used to defend it.
Commentary on Paul’s Epistles
"And being in readiness to avenge all disobedience, when your obedience shall be fulfilled." Here he alarmed these also, not those alone: 'for,' says he, 'we were waiting for you, that when by our exhortations and threatenings we have reformed you, and purged and separated you from their fellowship; then, when those only are left who are incurably diseased, we may visit with punishment, after we see that you have really separated from them. For even now indeed ye obey, but not perfectly. 'And yet if thou hadst done it now,' saith one, 'thou wouldest have wrought greater gain.' 'By no means, for if I had done it now, I should have involved you also in the punishment. Howbeit it behoved to punish them, indeed, but to spare you. Yet if I spared, I should have seemed to do it out of favor: now this I do not desire, but first to amend you, and then to proceed against them.' What can be tenderer than the heart of the Apostle? who because he saw his own mixed up with aliens, desires indeed to inflict the blow, but forbears, and restrains his indignation until these shall have withdrawn, that he may smite these alone; yea rather, not these even. For he therefore threatens this, and says he is desirous to separate unto punishment them alone, that they also being amended by the fear may change, and he let loose his anger against no one.
Homily 21 on 2 Corinthians
Paul explains why he is being patient. He wants to try to persuade as many as possible to amend their ways. He will punish only those who continue to resist his exhortations.
Commentary on the Second Epistle to the Corinthians 338
Here he also frightens the Corinthians. We are waiting for you, he says, so that when you have been corrected by our instructions and have ceased your fellowship with the slanderers, we may subject to punishment only those who are incurably afflicted. Punishment is ready on our part, but since you have fellowship with them, we do not employ it for now, lest the blow strike you as well. With the words "when your obedience is fulfilled," he hints that although they are obedient even now, they are not yet perfectly so. At the same time, he sternly demands that both groups reform and that no one be subjected to punishment. In us, thoughts are first formed through the struggle of the worse against the better, and then exaltations arise in honor of those who have gained the victory, rising up against the knowledge of God, so that they come into a state called agitation, ecstasy. For thinking is a simple and immediate activity of the mind, presenting things themselves rather than proof. And in those deluded by demons there are, it seems, such thoughts, which Paul, and everyone guided by his spirit, takes captive to the obedience of Christ.
Commentary on 2 Corinthians
The third effect is the correction of sinners; as to this he says, being ready to punish every disobedience, i.e., having the readiness and free will to punish all disobedience: "And two-edged swords in their hands" (Ps. 149:6). This will occur when your obedience is complete, i.e., when you are perfectly obedient, because if you are willing to obey, there will be no reason for punishing the disobedience of others and your own. Or we shall take revenge on disobedience, when your obedience is complete, i.e., when your disobedience shall be destroyed; for contraries are cured by contraries.
Commentary on 2 Corinthians
Do ye look on things after the outward appearance? If any man trust to himself that he is Christ's, let him of himself think this again, that, as he is Christ's, even so are we Christ's.
Τὰ κατὰ πρόσωπον βλέπετε. εἴ τις πέποιθεν ἑαυτῷ Χριστοῦ εἶναι, τοῦτο λογιζέσθω πάλιν ἀφ᾿ ἑαυτοῦ, ὅτι καθὼς αὐτὸς Χριστοῦ, οὕτω καὶ ἡμεῖς Χριστοῦ.
Ꙗ҆̀же ли пред̾ лице́мъ, зритѐ; [Заⷱ҇ 190] А҆́ще кто̀ надѣ́етсѧ себѐ хрⷭ҇то́ва бы́ти, да помышлѧ́етъ па́ки ѿ себє̀, занѐ, ꙗ҆́коже ѻ҆́нъ хрⷭ҇то́въ, та́кожде и҆ мы̀ хрⷭ҇тѡ́вы.
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.
Commentary on Paul’s Epistles
"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.
Homily 22 on 2 Corinthians
No one is more foolish than the person who thinks that he alone belongs to Christ.
Commentary on the Second Epistle to the Corinthians 10
This is to be read as a censorious remark, for the people were not judging the truth from works but from superficial appearances only.
Pauline Commentary from the Greek Church
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.
Commentary on 2 Corinthians
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).
Commentary on 2 Corinthians
For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed:
ἐάν τε γὰρ καὶ περισσότερόν τι καυχήσωμαι περὶ τῆς ἐξουσίας ἡμῶν, ἧς ἔδωκεν ὁ Κύριος ἡμῖν εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν ὑμῶν, οὐκ αἰσχυνθήσομαι,
А҆́ще бо и҆ ли́шше что̀ похвалю́сѧ ѡ҆ вла́сти на́шей, ю҆́же дадѐ на́мъ гдⷭ҇ь въ созда́нїе, а҆ не на разоре́нїе ва́ше, не постыжꙋ́сѧ.
"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.
Homily 22 on 2 Corinthians
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.
Commentary on 2 Corinthians
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.
Commentary on 2 Corinthians
That I may not seem as if I would terrify you by letters.
ἵνα μὴ δόξω ὡς ἂν ἐκφοβεῖν ὑμᾶς διὰ τῶν ἐπιστολῶν.
(Но) да не ꙗ҆влю́сѧ, ꙗ҆́кѡ страшѧ̀ ва́съ посла́ньми.
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.
On Modesty
9–11"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.
Homily 22 on 2 Corinthians
This is what Paul’s enemies were saying he was trying to do.
Commentary on the Second Epistle to the Corinthians 339
9–11As 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.
Commentary on 2 Corinthians
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.
Commentary on 2 Corinthians
For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible.
ὅτι αἱ μὲν ἐπιστολαί, φησί, βαρεῖαι καὶ ἰσχυραί, ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς καὶ ὁ λόγος ἐξουθενημένος.
Ꙗ҆́кѡ посла̑нїѧ ᲂу҆́бѡ, речѐ, тѧ̑жка и҆ крѣ̑пка, а҆ прише́ствїе тѣ́ла не́мощно, и҆ сло́во ᲂу҆ничиже́нно:
Paul is saying all this precisely in order to avoid charges of this kind.
Commentary on the Second Epistle to the Corinthians 10
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.
Commentary on 2 Corinthians
Let such an one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present.
τοῦτο λογιζέσθω ὁ τοιοῦτος, ὅτι οἷοί ἐσμεν τῷ λόγῳ δι᾿ ἐπιστολῶν ἀπόντες, τοιοῦτοι καὶ παρόντες τῷ ἔργῳ.
сїѐ да помышлѧ́етъ таковы́й, ꙗ҆́кѡ ꙗ҆́цы же є҆смы̀ сло́вомъ посла́нїй, ѿстоѧ́ще, такові́и и҆ тꙋ̀ сꙋ́ще є҆смы̀ дѣ́ломъ.
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.
Commentary on Paul’s Epistles
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.
Commentary on 2 Corinthians
For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise.
Οὐ γὰρ τολμῶμεν ἐγκρῖναι ἢ συγκρῖναι ἑαυτούς τισι τῶν ἑαυτοὺς συνιστανόντων· ἀλλὰ αὐτοὶ ἐν ἑαυτοῖς ἑαυτοὺς μετροῦντες καὶ συγκρίνοντες ἑαυτοὺς ἑαυτοῖς οὐ συνιοῦσιν.
Не смѣ́емъ бо сꙋди́ти {присовокꙋплѧ́ти}, и҆лѝ прикла́довати себѐ и҆ны̑мъ хва́лѧщымъ себѐ самѣ́хъ: но са́ми въ себѣ̀ себѐ и҆змѣрѧ́юще, и҆ прилага́юще себѐ сами̑мъ себѣ̀, не разꙋмѣва́ютъ.
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.
"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.
Homily 22 on 2 Corinthians
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.
City of God 12.17
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.”
To Proba
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.
Commentary on 2 Corinthians
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.
Commentary on 2 Corinthians
But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you.
ἡμεῖς δὲ οὐχὶ εἰς τὰ ἄμετρα καυχησόμεθα, ἀλλὰ κατὰ τὸ μέτρον τοῦ κανόνος οὗ ἐμέρισεν ἡμῖν ὁ Θεὸς μέτρου, ἐφικέσθαι ἄχρι καὶ ὑμῶν.
Мы́ же не въ безмѣ̑рнаѧ похва́лимсѧ, но по мѣ́рѣ пра́вила, є҆го́же раздѣлѝ на́мъ бг҃ъ мѣ́рꙋ, достиза́ти да́же и҆ до ва́съ.
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.
On Prayer
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,
Treatise XII Three Books of Testimonies Against the Jews
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.
Commentary on Paul’s Epistles
"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.
Homily 22 on 2 Corinthians
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.
Commentary on 2 Corinthians
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.
Commentary on 2 Corinthians
For we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ:
οὐ γὰρ ὡς μὴ ἐφικνούμενοι εἰς ὑμᾶς ὑπερεκτείνομεν ἑαυτούς· ἄχρι γὰρ καὶ ὑμῶν ἐφθάσαμεν ἐν τῷ εὐαγγελίῳ τοῦ Χριστοῦ,
Не ꙗ҆́кѡ бо не досѧ́жꙋще до ва́съ, па́че простира́емъ себѐ, да́же бо и҆ до ва́съ достиго́хомъ бл҃говѣ́стїемъ хрⷭ҇то́вымъ:
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.
Commentary on Paul’s Epistles
"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.'
Homily 22 on 2 Corinthians
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.
Commentary on 2 Corinthians
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).
Commentary on 2 Corinthians
Not boasting of things without our measure, that is, of other men's labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly,
οὐκ εἰς τὰ ἄμετρα καυχώμενοι ἐν ἀλλοτρίοις κόποις, ἐλπίδα δὲ ἔχοντες, αὐξανομένης τῆς πίστεως ὑμῶν, ἐν ὑμῖν μεγαλυνθῆναι κατὰ τὸν κανόνα ἡμῶν εἰς περισσείαν,
не въ безмѣ̑рнаѧ хва́лѧщесѧ въ чꙋжди́хъ трꙋдѣ́хъ, ᲂу҆пова́нїе же и҆мꙋ́ще, растꙋ́щей вѣ́рѣ ва́шей, въ ва́съ велича́тисѧ по пра́вилꙋ на́шемꙋ и҆з̾ѻби́льнѡ,
15–16The 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.
The Stromata Book 6
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 Stromata Book 6
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.
Commentary on Paul’s Epistles
15–16"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.'
Homily 22 on 2 Corinthians
15–16He 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.
Commentary on 2 Corinthians
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).
Commentary on 2 Corinthians
To preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand.
εἰς τὰ ὑπερέκεινα ὑμῶν εὐαγγελίσασθαι, οὐκ ἐν ἀλλοτρίῳ κανόνι εἰς τὰ ἕτοιμα καυχήσασθαι.
во є҆́же и҆ въ да́льшихъ ва́съ (страна́хъ) благовѣсти́ти, не чꙋжи́мъ пра́виломъ въ гото́выхъ похвали́тисѧ.
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.
Commentary on Paul’s Epistles
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.
Commentary on 2 Corinthians
But he that glorieth, let him glory in the Lord.
Ὁ δὲ καυχώμενος ἐν Κυρίῳ καυχάσθω·
Хвалѧ́йсѧ же, ѡ҆ гдⷭ҇ѣ да хва́литсѧ:
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.
Commentary on Paul’s Epistles
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."
Epistle of Pseudo-Ignatius to Hero, a Deacon of Antioch
"He that glorieth, let him glory in the Lord." This also, he saith, accrueth to us from God.
Homily 22 on 2 Corinthians
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.
Commentary on 2 Corinthians
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.
Commentary on 2 Corinthians
For not he that commendeth himself is approved, but whom the Lord commendeth.
οὐ γὰρ ὁ ἑαυτὸν συνιστῶν, ἐκεῖνός ἐστι δόκιμος, ἀλλ᾿ ὃν ὁ Κύριος συνίστησιν.
не хвалѧ́й бо себѐ се́й и҆скꙋ́сенъ, но є҆го́же бг҃ъ восхвалѧ́етъ.
God does not commend someone whom he does not send.
Commentary on Paul’s Epistles
"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.
Homily 22 on 2 Corinthians
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.
Commentary on 2 Corinthians
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.
Commentary on 2 Corinthians
NOW I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you:
Αὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς διὰ τῆς πρᾳότητος καὶ ἐπιεικείας τοῦ Χριστοῦ, ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαρρῶ εἰς ὑμᾶς·
Са́мъ же а҆́зъ па́ѵелъ молю́ вы кро́тостїю и҆ ти́хостїю хрⷭ҇то́вою, и҆́же въ лицѐ ᲂу҆́бѡ смире́нъ въ ва́съ, не сы́й же ᲂу҆ ва́съ дерза́ю въ ва́съ.