Cornelius a Lapide
Table of Contents
Synopsis of the Chapter
First, in this chapter and in the two that follow, Paul weaves an apology for his Apostleship against the false apostles, who were depreciating Paul as base and abject, and were accusing him of excessive severity, audacity, and insolence. Here therefore Paul teaches that his arms are not carnal but spiritual, and most powerful — since by them he both lays low all the strongholds, counsels, and wisdom of the world, and avenges every disobedience.
Second, in verse 12, he opposes himself to the false apostles, because they falsely boasted of provinces visited and converted by them, while he himself most truly had visited and converted very many.
Vulgate Text: 2 Corinthians 10:1-18
1. Now I Paul myself beseech you, by the mildness and modesty of Christ, who in presence indeed am lowly among you, but being absent am bold toward you. 2. But I beseech you, that I may not be bold when I am present, with that confidence wherewith I am thought to be bold, against some, who reckon us as if we walked according to the flesh. 3. For though we walk in the flesh, we do not war according to the flesh. 4. For the weapons of our warfare are not carnal, but mighty to God unto the pulling down of fortifications, destroying counsels, 5. and every height that exalteth itself against the knowledge of God, and bringing into captivity every understanding unto the obedience of Christ; 6. and having in readiness to revenge all disobedience, when your obedience shall be fulfilled. 7. See the things that are according to outward appearance. If any man trust to himself, that he is Christ's, let him think this again with himself, that as he is Christ's, so are we also. 8. For if also I should boast somewhat more of our power, which the Lord hath given us unto edification, and not for your destruction, I should not be ashamed. 9. But that I may not be thought as it were to terrify you by epistles, 10. (for his epistles indeed, say they, are weighty and strong; but his bodily presence is weak, and his speech contemptible): 11. let such a one think this, that such as we are in word by epistles, when absent, such also we will be indeed when present. 12. For we dare not match, or compare ourselves with some, that commend themselves; but we measure ourselves by ourselves, and compare ourselves with ourselves. 13. But we will not glory beyond our measure; but according to the measure of the rule, which God hath measured to us, a measure to reach even unto you. 14. For we stretch not ourselves beyond our measure, as if we reached not unto you. For we are come as far as to you in the gospel of Christ. 15. Not glorying beyond measure in other men's labours; but having hope of your increasing faith, to be magnified in you according to our rule abundantly, 16. yea, unto those places that are beyond you, to preach the gospel, not to glory in another man's rule, in those things that are made ready to our hand. 17. But he that glorieth, let him glory in the Lord. 18. For not he who commendeth himself, is approved, but he, whom God commendeth.
He Acts Against the False Apostles
Note that these false apostles envied the glory of Paul, and wished to belittle it, and to obscure it by their eloquence, boasting, and calumnies. That they were Jews is clear from chapter 11, verse 22; that they were greedy for gain and glory, boastful and importunate men, is clear from chapter 11, verse 20; that they preached Christ at least in appearance, is clear from chapter 11, verse 4; but that they wished, gradually, secretly, and subtly, to introduce Judaism and their own errors and heresies, is clear from chapter 11, verses 3, 12, 13. Such were Cerinthus, Ebion, and other Judaizers, who pursued Paul so direly as if he were an apostate from their law. Hence also against Cerinthus he demonstrated, throughout chapter 15 of the First Epistle, that there will be a resurrection, as we said there.
Verse 1: Now I Paul Myself Beseech You By the Meekness and Modesty of Christ
1. Now I Paul myself. — As if to say: Hitherto I have been acting the person and business of others, namely of the poor; now I act my own, and speak from my own feeling.
I beseech you, — that you may observe my admonitions and commands concerning the right and Christian life, which I have prescribed as your Apostle.
By the modesty (ἐπιείκειαν, kindness, gentleness, humanity) of Christ. — He beseeches by the meekness and gentleness of Christ, says Theophylact, that they may revere it, and out of reverence and love of it may lovingly hear, receive, and obey Paul beseeching them. Secondly, that he may signify that he imitates Christ's meekness and not His severity, as if to say: I do not command, although by my Apostleship I could, but I beseech by the meekness of Christ, which I imitate and bear before me; for Christ, in correcting, teaching, and directing men, showed wonderful patience, clemency, and modesty — as when He received Matthew, Magdalene, and other sinners into grace, He most kindly forgave them every fault and penalty without any harshness of blows or words.
In presence indeed I am lowly (when I am present, in face and outward appearance I seem lowly and abject, as in verse 10), but when absent I am bold toward you. — In Greek θαρρῶ, I am free and bold toward you. There is a mimesis; for so were Paul's detractors, the false apostles, saying, as is gathered from the next verse: "Why do you make so much of Paul? He is lowly, base, an abject little man among you; but Apollo and others have far more grace and eloquence; he himself does not dare appear before them; compared with them, he seems unskilled and barbarous: what then does he arrogate to himself, what does he presume on while absent, when he sends you letters so threatening, when he so reproves, commands, scolds, excommunicates?" These then are the words of the false apostles, which Paul takes up, repeats, and imitates, as if to say: I am not so imperious, so bold, so severe, so threatening when absent, as they themselves, who detract from me, describe me: but I beseech you by the meekness of Christ. Similarly verses 9 and 10. So Chrysostom.
Verse 2: That Being Present I May Not Be Bold With That Confidence
2. But I beseech you (that you accept my admonitions lovingly, as in the preceding verse I implored), that when present (seeing the disobedience, rebellion, and obstinacy of certain ones) I may not be bold (use my audacity and power, and inflict upon them excommunication or some other spiritual penalty) by that confidence (that is, freedom) with which I am reckoned to be bold against certain ones, — that is, with which they suppose I have acted too insolently against certain ones. So Anselm. But Theophylact takes the Greek λογίζομαι not passively, that is "I am thought," but actively as "I think," as if to say: I think and resolve in my mind to be bold and boldly punish certain malevolent ones.
Who reckon us as though we walked according to the flesh, — as though we lived carnally. Second, and more genuinely according to the Apostle's mind, as though I were using carnal means — namely carnal, human, and political prudence, industry, and cunning — so that, when I do not dare to appear in person or to command, I do this when absent through bold and threatening letters.
Note: The Apostle says they walk, war, and glory according to the flesh who live, walk, and glory in the manner of worldly men — living animal-like in outward show and appearance, in external things and gifts, namely in nobility, lineage, eloquence, grace, prudence, and rely on these as upon arms for the favor and applause of men, that they may win all over to themselves and subject them; but cast down, confound, and supplant their adversaries. This is clear, because to these carnal weapons he opposes, in verse 4, spiritual ones, that is, his inward and spiritual power and grace which he received from Christ. Thus, in the next chapter, verse 18, he says the false apostles glory "according to the flesh," that is, in carnal, external, human nobility, lineage, eloquence, grace, etc. Thus in chapter 5, verses 15 and 16, he said he knew no one, not even Christ, according to the flesh. Thus in chapter 2 of the First Epistle he opposes the animal and carnal wisdom of the philosophers and orators to the spiritual wisdom of Christ and of Christians, and especially of the Apostles. Thus to the Galatians 3:3, he says: "Are you so foolish that, having begun in the spirit (that is, in the spiritual doctrine and law of Christ), you would now be perfected in the flesh (that is, in carnal circumcision and the law of Moses)," says Chrysostom.
Verse 4: For the Weapons of Our Warfare Are Not Carnal, But Mighty Through God
4. For the weapons of our warfare are not carnal. — He calls those things carnal which serve carnal and bodily warfare or life, such as honors, pleasures, power of this world; for the Apostles did not use these to conquer the world and subject it to Christ. Or rather, as I have said, "carnal weapons" are arts, sciences, human reasons and practices, eloquence, flatteries, boasting, simulations, affected gravity and prudence, which the men of the world use to procure for themselves authority among their own, and to win reverence; whereas true and serious authority is a gift of God, and is acquired not so much by external gifts or assumed gravity, as by the showing and reputation of virtue, prudence, and holiness, as Paul and the Apostles acquired it for themselves.
But mighty through God, — strong and efficacious through God; and, as the Syriac, אילי chaila, that is, they are virtue of God, because God through them powerfully works in the souls of the hearers, converts them to the faith, persuades them by our preaching, and subjects them to us and to Christ, and makes them obedient to His word, so that whatever we wish, say, urge, we persuade them and obtain from them. These weapons, says Anselm, are first, the vehemence of spirit and zeal; second, the efficacy of preaching, that God may seem to put weight and energy into our words and breathe upon them; third, wisdom; fourth, kindness; fifth, holiness; sixth, miracles; seventh, frequent prayer; eighth, pure intention; ninth, patience; tenth, charity — namely when men see that we, of most innocent life, seek not their riches, not honors, but only their salvation, and that with such labors, expenses, afflictions, daily death and martyrdom; and we preach to them with such zeal, with such ardor, that all may acknowledge Christ and glorify Him and the Father. By all these as by a most efficacious dart they are struck in conscience, penetrated, wounded, so that they yield and believe our words, doctrines, and sermons. With these arms, then, the Apostles conquered vices, the kingdom of the devil, and the whole world. From which it is clear that the apostolate and the preaching of the Gospel are rightly called a warfare. Of which more on 1 Timothy 1:18.
For the destruction of fortifications. — He calls fortifications all the reasonings, syllogisms, sophisms, eloquence, philosophical virtues, secular power, favor, friendship, and whatever the Gentiles and demons objected and opposed to the Apostles and to the Gospel. So Chrysostom, Anselm, and others.
Destroying counsels. — By which, namely arms, we destroy counsels: for the Apostle often uses this double Hebraism. First, that he means the Hebrew relative אשר ascher, that is, who, which, that, by whom, whom, etc. Second, that he puts the participle for the indicative, "destroying," for "we destroy." We saw a similar usage in chapter 4, verse 13, and in this chapter, verses 5, 6, 12, 15. See Canon 29. Unless one prefers to refer it to the arms and to say it is an antiptosis — not of case, but of masculine gender for neuter: "destroying" (masc.) for "destroying" (neuter), as if to say: Our weapons are mighty and destroying counsels. But, thirdly, you may most easily and plainly refer this to verse 3, "we do not war according to the flesh," as if to say: We ourselves war "destroying counsels," that is, by destroying, so that the words "For the weapons of our warfare," etc., up to "of fortifications," are inserted as it were in parenthesis, in order to explain the weapons of the warfare just mentioned.
Note: For "counsels" the Greek has λογισμούς. Theophylact translates this as "syllogisms" and the human reasonings of the philosophers; the Syriac and Erasmus, "thoughts"; our [Vulgate], "counsels," as if to say: With our arms we destroy all the counsels of the prudent of this age, by which they strive to overthrow our Gospel, to establish and confirm their own paganism, their teachers and philosophers, and to prefer them to Christ and to us.
Verse 5: And Every Height That Exalts Itself Against the Knowledge of God
5. And every height, — every loftiness, both of human and philosophical wisdom, and of the diabolical magic of Simon Magus and the like, and of nobility and power, even royal or imperial. Note: These two engines as it were, like towers, the heathen opposed to Christ and to the Apostles — counsels, namely, and height, of which the former seemed invincible by its cunning machination, art, and craft; the latter by its sublimity and strength: yet both yielded to the arms of the Apostles and were vanquished.
Exalting itself against the knowledge of God. — "Knowledge," in Greek γνῶσιν, that is, the knowledge of God which Christ brought and taught, and which we, the Apostles of Christ, teach throughout the whole world — namely the faith concerning God Three and One, concerning the Son of God and His incarnation, death, cross, redemption.
And bringing into captivity. — Refer this, just as also "destroying counsels," to "we war," in verse 4, as if to say: By this our warfare we conquer and take captive all our enemies. The Greek is αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ, that is, as the Syriac: we lead captive every understanding, or, word for word, every thought, to the obedience of Christ, so that, namely, every thought, every intellect, however cunning in counsel, however lofty and sublime in wisdom, may, as an enemy vanquished by our arms, surrender itself and obey the Gospel of Christ.
Note: By saying "every thought, every intellect," he does not mean to signify that all the philosophers, wise men, and powerful who heard the preaching of the Apostles were converted: for that is false; but that the arms of the Apostles were so powerful that they could subject to the faith of Christ any thoughts and reasonings of the natural intellect, however contrived, however sublime, and did in fact subject them in those who received these arms and admitted them into heart and mind, and who were converted by them. It is therefore a fitting acceptation, "every intellect," that is, any intellect, however strong and sublime, namely of theirs; or in those who, brought over from paganism to Christianity, were made faithful from infidels. For many illustrious for prudence and wisdom from every class of wise men and orators, taken captive by the apostolic arms, believed in Christ: such as were Dionysius the Areopagite, Clement of Rome, Paul the Proconsul, Justin the Philosopher, Athenagoras, and others.
Verse 6: And Being Ready to Avenge All Disobedience
6. And being ready to avenge every disobedience. — Paul has said his arms are powerful to subdue any heathen and the wise of the Gentiles; here he shows them to be of the same power to avenge any disobedient faithful and heretics, as if to say: It is easy and ready for me also to avenge the disobedience of the rebels and false apostles who detract from me, namely by excommunicating them.
When your obedience shall have been fulfilled. — For I do not wish to involve you in the same penalty; I prefer that you yourselves correct what is to be corrected, I wait that you fully fulfill what I have commanded; until then I defer vengeance, until you are plainly corrected and obedient, then at last I shall show and bring forth against those obstinate detractors the sword of excommunication, which is to be brought forth only against the disobedient and against rebels and obstinate ones who, after previous warnings, persist; hence the Doctors teach.
Verse 7: See the Things That Are According to Outward Appearance
7. See the things that are according to appearance, — see those things which are openly and manifestly true and evidently set before your eyes, namely that I am not only a disciple of Christ, but also an Apostle with as great efficacy and power of grace as you yourselves see with your own eyes. So Anselm. It is a catachresis: for things that appear in the face are seen clearly; for men are distinguished by the face.
Verse 8: Of the Power Which the Lord Hath Given Us Unto Edification
8. Of the power (of avenging, punishing, and excommunicating) which the Lord has given us unto edification. — Hence the Council of Trent, session 25, chapter 3, admonishes that the sword of excommunication be wielded soberly and cautiously unto edification; for otherwise we see it is more contemned than feared, and prepares ruin rather than salvation, not only of the excommunicated, but also of other faithful and of the whole Church.
Verse 10: His Epistles Indeed Are Weighty and Strong, But His Bodily Presence Is Weak
10. For they say (my detractors and the false apostles), the epistles (which Paul writes to you, O Corinthians) are weighty and strong (that is, hard and sharp, severe and threatening): but his bodily presence (in Greek therefore one should read παρουσία, not παρρησία, i.e. "freedom," as the Royal [editions] have) is weak, — base, abject, puny, contracted. Nicephorus, in book 2, chapter 37, thus describes Paul's stature and figure from tradition and ancient images: "Paul," he says, "was small and contracted in body, even bent and slightly inclined, of fair countenance, appearing somewhat aged, with a moderate head: there was much grace in his eyes, his eyebrows tended downward, his nose was beautifully curved and rather long, his beard was thick and rather long, and like the hair of his head was sprinkled with white." Whence it is clear that Paul was of small and abject body. Hence also Chrysostom, in the homily On the Chief of the Apostles, vol. 5: "Paul," he says, "is three cubits tall, and yet he transcends the heavens." Lucian moreover ridicules Paul as somewhat bald-headed in the Philopatris.
And his speech contemptible, — rude, ill-arranged, inelegant. See what was said on the First Epistle, chapter 1, verses 1 and 4.
Verse 11: As We Are in Word by Epistles When Absent, Such Also We Are in Deed When Present
11. Let such a one think this (the detractor who boasts of me: "Paul's epistles are weighty and strong; but his bodily presence is weak"; let him think this), that (that is, namely) as I am in word by epistles when absent, such also I am in deed when present.
Verse 12: For We Do Not Dare to Put Ourselves With or Compare Ourselves With Certain Ones Who Commend Themselves
12. For we do not dare to put ourselves with (that is, count among) or compare ourselves with certain ones who commend themselves (the false apostles, who exalt themselves and their things above the truth, as if to say: I do not boast of what I do not have, as they do); but we ourselves measuring ourselves, and comparing ourselves with ourselves, — that is, I measure myself by my own foot, by my own gifts and the gifts of God, and by the things done by me through the grace of God, says Photius; with these I compare, confer, and equate myself, that I may not arrogate to myself anything more than what I have truly received from God and accomplished. For "we do not dare," the Greek is οὐ γὰρ τολμῶμεν, which Maldonatus in his Notes translates, "we do nothing boldly or arrogantly, when we compare ourselves with those who greatly commend themselves." But our [Vulgate] translates more aptly and more properly, "for we do not dare to put ourselves with," etc.
It is irony, and as it were a first taunt against the false apostles. They were belittling Paul's words and deeds, as if there was nothing great in him except his epistles, which breathed out some sort of grandiloquence; but when it came to the actual matter and Paul appeared in person, that there was nothing more abject than he in speech, countenance, and figure: that they themselves far surpassed him in this respect. Therefore, says Paul, mocking their pride, I, a little man, do not dare to appear among those giants, to count myself among them, much less to compare myself with them: but they certainly boast falsely that they are so great; I, however, whatever I proclaim of myself, I proclaim truly, and I measure myself by my own greatness, my own grace, and the deeds which I have truly performed.
Note: The Greek adds οὐ συνιοῦσιν, "they do not understand." Hence the Syriac, Vatablus, and others take this not of Paul, but of the false apostles, so that there is a hyperbaton, which, by placing οὐ συνιοῦσιν first, they thus arrange and translate: the false apostles commend themselves, but do not understand that they measure themselves by themselves and compare themselves with themselves, as if to say: They lift themselves up ineptly and make themselves giants; for they do just as if someone wished to measure himself not by some external measure (an ell, say), but by himself: as if a dwarf were to boast that he is a giant, and brought no other cause or reason for his boasting than that it is so, that he asserts it so, that he persuades himself so. Hence Photius supplies: They do not understand, namely how ridiculous they are to all; or, as St. Augustine in Psalm 34, "they do not understand," namely the things which they say, affirm, and boast.
Verse 13: But We Will Not Glory Beyond Our Measure
13. But we will not glory beyond measure. (This is the second taunt and antithesis of Paul and the false apostles: the false apostles boast immeasurably of themselves and their things, and even, says Theophylact, that they have evangelized to the ends of the world; but they boast most falsely. I, however, glory not falsely, not immeasurably), but according to the measure of the rule which God has measured to us (that is, I measure myself by a true measure and rule, namely of the gifts and provinces which God by His designation, as it were by a measuring rule, has measured out and assigned to me: by the measure, I say, or according to) the measure to reach unto you, — that is, of evangelizing from Judea through all the intervening provinces, even unto Corinth, as if to say: I glory, and truly glory, of my measure and greatness, that is, of the multitude of provinces which I have added to Christ and the Church — namely that from Judea even to Corinth I have extended myself and my preaching. As therefore princes glory if they have propagated their empire very far and wide; so Paul, the teacher of Christ, glories that he has propagated his Prince's dominion thus far, hoping that he will carry the empire still further.
Note: By "rule" he here understands the measure by which geometers measure the boundaries of fields and places, as I shall say on verse 16. "Measure" however signifies, first, that by which we measure something, such as a rule, ell, cubit, foot, etc. Second, it signifies the quantity of this measuring measure: for one is the measure (that is, the quantity) of an ell, another of a cubit. Third, the very action of measuring. Fourth, the thing measured itself, or that which is measured out to us by the measure, as when we call the bushel of grain, the acre of land — that is, grain measured by the bushel, land measured by the acre — a definite measure of grain and of land. Here it may be taken in the three last ways, but best in the second acceptation.
Verse 14: For We Are Not Overstretching Ourselves Not Having Reached You
14. For we are not, as though not reaching unto you, overstretching ourselves. — This is the third taunt and witticism with which he sprinkles the false apostles. They, he says, stretch and overstretch themselves with their words and bombast, but come, what do they bring forward in fact? whom do they convert? what cities, what provinces have they visited? None at all, since they have never gone forth from their homeland and your borders. Have they, perhaps, brought you Corinthians to the faith and the Church? But you are not their work, but mine in the Lord; I won you, I subdued you; you are my lot, my possession, assigned to me by the Lord; concerning you and the other provinces, even unto Judea, subdued by me, I can triumph; and as the Emperors used to take to themselves the names of the nations subdued in war — for instance, that P. Scipio was called Africanus, L. Scipio Asiaticus: so also I, Paul, may be called Corinthian, Achaian, Macedonian, Thracian, Asiatic, etc. "In the Gospel," — by preaching, and, as Anselm, by propagating.
Not beyond measure. — The Greek τὰ ἄμετρα signifies both "beyond measure" and "those things which are not of our measure," namely regions which God has not destined nor measured out for our preaching. Again he notes the false apostles, who falsely boasted about many regions visited and converted by them.
Glorying in other men's labors. — This is the fourth taunt against the false apostles, who at Corinth, where the Apostle had laid the foundations of the faith, sneaked into his labors. So Chrysostom. Thus the Doctors note, that heretics have never gone to infidels with the zeal of the Gospel and of martyrdom, and converted them first to heresy, but only have gone to the faithful and perverted them.
You will say: The Emperor Valens, when the Goths desired to be converted to Christianity, sent under his hand Arian bishops, who made them Arians, as Freculph testifies, vol. 2, book 4, chapter 20.
I answer: It is true, but the Arians themselves did not of their own accord go to the Gothic barbarism with zeal for the faith, to plant the faith in the manner of the Apostles by hunger, thirst, persecutions, deaths: for they came having been called by the Goths who wished to be reconciled to the Arian Emperor Valens: and there is no difficulty in instilling poison into the willing. Add to this, that most of the Goths had previously been orthodox, but by Ulphilas, their Apostle, who had been deceived by the Arians, were likewise themselves deceived, and made Arians, as Theodoret expressly teaches, book 4 of the History, last chapter.
But having hope of your growing faith. — I hope that, when your faith shall have grown, you will no longer have need of me, and that through you access will be opened for me to the neighboring nations, so that I may be able to evangelize farther and to extend further both myself and my preaching. So Chrysostom.
To be magnified in you, — that through you I may obtain greater praise and merit before God. Hence Gagneius renders it: "I hope, as your faith grows, that we shall be magnified in no small measure through you, and I hope to preach also in those regions which are beyond you, and to win much glory thence." For then a teacher is made great, says Theophylact, when his disciples make progress and grow in wisdom.
Secondly, and more aptly, refer "to be magnified" to what follows, "according to our rule unto abundance," as if to say: I hope, through you who are growing in faith, to be magnified according to our rule, that is, to enlarge and extend our rule, namely the bounds and limits of my apostolate, beyond you to your neighbors; so that they, seeing your faith, holiness, and grace, and provoked by your example, may eagerly seek me out and receive the Gospel.
Hence the Greek runs thus: Ἐλπίδα δὲ ἔχοντες αὐξανομένης τῆς πίστεως ὑμῶν ἐν ὑμῖν μεγαλυνθῆναι κατὰ τὸν κανόνα ἡμῶν εἰς περισσείαν, which can be more clearly rendered: "having hope that, as your faith grows, I shall be enlarged in you (that is, that I may extend myself farther and further) within my appointed measure and rule unto abundance (that is, abundantly), so as to evangelize those regions which are beyond you."
Note here: He calls "rule," as I said, the regions assigned to himself and to his preaching, and measured out as it were by rule by God: for to each Apostle God had divided and assigned in the world his own provinces as if by measure. And just as He once apportioned the holy land to the twelve tribes and the sons of Jacob with fixed bounds and measures — concerning which it is said in Psalm 77:54: "He divided to them the land by lot, with the line of distribution" — so likewise He had divided to their antitype, the twelve Apostles, the whole circle of the earth as it were by measure, that they might bring it under themselves and Christ. Thus Thomas subjected India, Andrew Achaia, John Asia, and others other provinces to the Gospel.
Unto abundance. — That is, abundantly, so that he might always carry the rule and limits of the Gospel further and further, as if to say: I have not yet set for myself any fixed boundary of provinces, nor has God Himself prescribed one, but I always look toward and strive after what lies beyond.
Verse 16: To Preach the Gospel Even in Those Things Which Are Beyond You
16. Even into those parts which are beyond you (Ὑπερέκεινα ὑμῶν, which are farther than you, "which are beyond you," that is, farther into other nations and peoples), to preach the Gospel, — I hope. For these words are to be referred to the phrase "having hope."
Not in another man's rule, — I do not touch the bounds and limits, that is, the provinces and tracts, which have been measured out and assigned to, or occupied by, other Apostles, so as to enter upon what others have "prepared," and thus glory in others' labors as if they were my own: for he calls "prepared" the regions which others have prepared and cultivated by the preaching of the Gospel for bearing fruit, as if to say: I do not wish to cultivate the new fields of others, but first I myself break new ground, then I cultivate it; everywhere I am the first to plant and preach the faith, Romans 15:20.
Note: Κανών the Greeks call the measuring rule by which geometers and surveyors measure out fields: so here the Apostle calls his "rule" all his regions, or whatever lands God had as it were measured out to him by rule, so that he might cultivate the whole tract, sow it with the word of God, and add it to his preaching and to Christ. Secondly, the Apostle was extending this rule and measure day by day, desiring to preach everywhere, "as though he had come into the possession of lands and a rich inheritance," says Chrysostom; and Paul was, says Theophylact, like a builder of the whole world, that he might measure it out by his rule and build it up according to his rule. For the Greek κανών signifies the rule by which architects square and measure their walls, beams, and work; and it is such a rule that Theophylact understands here. But it seems more genuinely that Paul alludes to the rule of land-surveyors, as I have said.
Verse 17: But He That Glorieth, Let Him Glory in the Lord
17. But he that glorieth, let him glory in the Lord. — "In the Lord," that is, in truth, and in the presence of the Lord. Secondly, and better, "let him glory in the Lord," that is, when that glory has been conferred upon him and approved by the Lord. For he adds the reason: "For not he who commendeth himself," by falsely boasting of his own things, as the false apostles do, "is approved, but whom the Lord commendeth," that is, whom He renders commendable and shows forth by the marvels which He works through him. This is the genuine sense: for he sets these two in opposition — to glory in oneself, and to glory in the Lord. To glory in oneself is to commend oneself; but to glory in the Lord is to be commended by the Lord, and to glory in the Lord's commendation. Whence consequently, in a third place, it follows that he who truly glories should glory not in himself but in the Lord — namely in Him whose are all the gifts — referring all things as received from Him, giving Him all glory, and directing all things to His praise and glory. So Chrysostom.
Note: By these words he shows where, when, and in what one ought to glory; and at the same time, secondly, the Apostle puts away from himself the desire of ostentation and vainglory, as if to say: I speak these things so ample and splendid concerning myself, not because I wish to glory in myself or in my own affairs, but because I wish to glory in the Lord, from whom I have received all glory and all matter of glory. See what I said on 1 Corinthians 1:31.
Morally: Learn here that true praise and glory are nowhere save with God, and that this glory far surpasses all human glory. For first, the praise and glory of men is both small and slight. For what are men but the gnats of the earth? But the glory of God is immeasurable, because He Himself is immeasurable. Secondly, the glory of men is outward and only in appearance: for inwardly it is empty and fleeting; but the glory of God is internal and solid; hence it fills and satisfies the soul. Thirdly, the glory of men is faithless, painted and masked: many praise you to your face who behind your back deride you. The glory of God is faithful and sincere. Fourthly, the glory of men is unstable, and is changed by the slightest breath of rumor like a reed. They who praise you today will revile you tomorrow; they who applaud you today will mock you tomorrow. But the glory of God is stable and constant. Fifthly, the glory of men is brief and momentary; mortals praise you who themselves will die tomorrow, and with those who are dying your praise will die. Where are the praises of Caesar, of Pompey, of Augustus? They have passed away, they have vanished like smoke. But the praise of God is perpetual and eternal. God in the presence of the holy angels and the Blessed will praise you for all eternity, because you despised the vain glory of the world, because you pursued that which is true and perennial in the sight of God.
Sixthly, the glory of men is defective, maimed, and mixed. For he who is praised by these is blamed by those. For as many as men are, so many are the opinions, so many the judgments. But the glory of God is whole, every way perfect. For whom God praises, all the inhabitants of heaven praise. Seventhly, the glory of men is erroneous and lying. For men glorify the noble, the rich, the powerful — yea, often buffoons, criminals, and tyrants. But the glory of God is most true and most certain: for God praises none save him who is endowed with true wisdom and virtue. Furthermore, men glory in themselves, in their own prudence, virtue, fortitude — which are nothing; and so they glory in what is false, in that which is nothing, which has no being; but the glory of God is to glory in God, whose every good is His own, and from whom all things flow into us, and to say: "Not unto us, O Lord, not unto us, but unto Thy name give the glory: in Thee shall we be praised all the day."
Eighthly, the glory of men consists in the mouth of those who praise, and confers nothing upon you, imprints no good upon you: wherefore it is not in you, but in him who glorifies you — just as honor is not in the one honored, but in the one honoring. But the glory of God is in God and in you: for it is efficacious and fruitful. For He blesses you in soul with the light of glory, and in body with glorious endowments; and indeed God communicates to the Blessed His very own divine and uncreated glory itself to be enjoyed and possessed. O blind and senseless sons of Adam, by nature greedy for praise, created and born for glory — yet do you pursue smoke and shadows of glory? Why do you grasp at a glory not true, but false and deceitful? Why do you reach for, why do you seek glory where it is not? You seek it on earth: it is not on earth, but in heaven; you seek it among men: it is not among men, but with God and the angels; you seek it in time and in this age: it is not in time, but in eternity.
Thou therefore, O Lord, art my glory, Thou art the joy of my heart: in Thee shall I glory and rejoice all the day: but as for myself, in nothing save in my infirmities. Let the Jews seek, let the worldly seek the glory which is from one another: I shall seek this glory which is from God alone. For all human glory, all temporal honor, all worldly eminence, compared to Thine eternal glory, is vanity, is folly, is reproach. O my truth, my mercy, my glory, my God, blessed Trinity, to Thee alone be praise, honor, and glory; to Thee alone blessing, brightness, wisdom, and thanksgiving; to Thee our God be honor, power, and might unto the ages of ages, Amen.
Verse 18: For Not He That Commendeth Himself Is Approved, But He Whom God Commendeth
18. For not he who commendeth himself is approved, but he whom God commendeth. — You will say: How then did the Saints from time to time commend themselves? as Hezekiah, Isaiah 38:3: "I beseech Thee," he says, "O Lord, remember, I pray, how I have walked before Thee in truth and with a perfect heart, and have done what is good in Thine eyes." And St. Paul in the following chapter, recounting his glorious deeds, commends himself. And 2 Timothy 4:7: "I have," he says, "fought the good fight, I have finished the course, I have kept the faith: as for the rest, there is laid up for me a crown of justice."
I answer: These indeed do commend themselves; but they at the same time tacitly refer all the commendation to God and the grace of God as to the first cause, and say: "By the grace of God I am what I am." Secondly, this commendation of themselves did not proceed from themselves, but from the Holy Spirit, who was speaking through their mouth and was suggesting it to them. For thus did the Holy Spirit suggest to each of the writers of Sacred Scripture the things they were to write.