To stop the calumny and boasting of false apostles, he set forth the power of his apostleship.
Against the false Apostles, graunting the infirmitie of his person, he doth notvvithstanding set out the povver of his Apostleship, 〈◊〉 reprehending them also for chalenging to them selues the praise of other mens labours.
1Now 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.Ora io stesso Paolo vi scongiuro per la mansuetudine, e modestia di Cristo, io, che in faccia sono umile tra di voi, assente poi sono ardito con voi.AND I Paul my self beseeche you by the mildenes and modestie of Christ, vvho in presence in deede am humble amōg you, but absent am bold on you.Ipse autem ego Paulus obsecro vos per mansuetudinem et modestiam Christi, qui in facie quidem humilis sum inter vos, absens autem confido in vos. 2But 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.Vi supplico adunque, che non abbia io presente ad agire arditamente con quella franchezza, per la quale sono creduto ardito, contro certuni, i quali fan concetto di noi quasi camminiamo secondo la carne.But I beseeche you, that being present I neede not be bold by that confidence vvhervvith I am thought to be bold against some: vvhich thinke vs as though vve vvalke according to the flesh.Rogo autem vos ne præsens audeam per eam confidentiam, qua existimor audere in quosdam, qui arbitrantur nos tamquam secundum carnem ambulemus. 3For though we walk in the flesh, we do not war according to the flesh.Imperocché camminando noi nella carne, non militiamo secondo la carne.For vvalking in the flesh, vve vvarre not according to the flesh.In carne enim ambulantes, non secundum carnem militamus. 4For the weapons of our warfare are not carnal but mighty to God, unto the pulling down of fortifications, destroying counsels,Imperocché le armi della nostra milizia non sono carnali, ma potenti in Dio a distruggere le fortificazioni, distruggendo noi le macchinazioni,For the vveapons of our vvarfare are not carnal: but mightie to God vnto the destruction of munitions, destroying counsels,Nam arma militiæ nostræ non carnalia sunt, sed potentia Deo ad destructionem munitionum, consilia destruentes, 5And every height that exalteth itself against the knowledge of God: and bringing into captivity every understanding unto the obedience of Christ:E qualunque altura, che si innalza contro la scienza di Dio, e in servaggio conducendo ogni intelletto all'ubbidienza di Cristo,and al loftinesse extolling it self against the knovvledge of God, and bringing into captiuitie al vnderstanding vnto the obedience of Christ,et omnem altitudinem extollentem se adversus scientiam Dei, et in captivitatem redigentes omnem intellectum in obsequium Christi,
6And having in readiness to revenge all disobedience, when your obedience shall be fulfilled.E avendo in mano onde prender vendetta di ogni disubbidienza, quando sarà perfezionata la vostra ubbidienza.and hauing in a readinesse to reuenge al disobediēce, vvhen your obedience shal be fulfilled.et in promptu habentes ulcisci omnem inobedientiam, cum impleta fuerit vestra obedientia. 7See 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.Badate all'apparenza. Se taluno dentro di se confida di essere di Cristo, pensi vicendevolmente dentro di se, che com'egli è di Cristo, così anche noi.See the things that are according to appearance. If any man haue affiance in him self, that he is Christs: let him thinke this againe vvith him self, that as he is Christs, so vve also.Quæ secundum faciem sunt, videte. Si quis confidit sibi Christi se esse, hoc cogitet iterum apud se: quia sicut ipse Christi est, ita et nos. 8For 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.Imperocché quand'anche mi gloriassi un poco più della potestà nostra, la quale il Signore ci ha dato per vostra edificazione, e non per distruzione, non ne arrossirei.For and if I should glorie somevvhat more of our povver, vvhich our Lord hath giuen vs vnto edification and not to your destruction: I shal not be ashamed.Nam etsi amplius aliquid gloriatus fuero de potestate nostra, quam dedit nobis Dominus in ædificationem, et non in destructionem vestram, non erubescam. 9But that I may not be thought as it were to terrify you by epistles,Ma affinchè io non sia creduta quasi sbalordirvi con le lettere:But that I may not be thought as it vvere to terrifie you by epistles (Ut autem non existimer tamquam terrere vos per epistolas: 10(For his epistles indeed, say they, are weighty and strong; but his bodily presence is weak and his speech contemptible):Imperocché le lettere (dicono essi) elle sono gravi, e robuste: ma la presenza del corpo è meschina, e il discorso non val nulla:for his epistles in deede, say they, are sore and vehement: but his bodily presence vveake, and his speache contemptible)quoniam quidem epistolæ, inquiunt, graves sunt et fortes: præsentia autem corporis infirma, et sermo contemptibilis: 11Let such a one think this, that such as we are in word by epistles when absent, such also we will be indeed when present.Pensi chi dice così, che quali siamo a parole per lettera in assenza, tali ancor (siamo) a' fatti in presenza.let him this thinke that is such a one, that such as vve are in vvord by epistles, absent: such also vve are in deede, present.hoc cogitet qui ejusmodi est, quia quales sumus verbo per epistolas absentes, tales et præsentes in facto.
12For we dare not match or compare ourselves with some that commend themselves: but we measure ourselves by ourselves and compare ourselves with ourselves.Imperocché non abbiamo ardire di metterci in mazzo, o di paragonarci con certuni, i quali da loro stessi si celebrano: ma noi misuriamo noi stessi con noi medesimi, e con noi stessi ci paragoniamo.For vve dare not matche or compare our selues vvith certaine, that commend them selues: but vve measure our selues in our selues, and compare our selues to our selues.Non enim audemus inserere, aut comparare nos quibusdam, qui seipsos commendant: sed ipsi in nobis nosmetipsos metientes, et comparantes nosmetipsos nobis. 13But 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.Noi però non ci glorieremo formisura, ma giusta la maniera di misura che Dio ci ha dato in sorte, misura da arrivare sino a voi.But vve vvil not glorie aboue our measure: but according to the measure of the rule, vvhich God hath measured to vs, a measure to reache euen vnto you.Nos autem non in immensum gloriabimur, sed secundum mensuram regulæ, qua mensus est nobis Deus, mensuram pertingendi usque ad vos. 14For 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.Imperocché non, quasi non fossimo arrivati sino a voi, ci siamo stesi oltre i limiti: imperocché sino a voi pure siamo arrivati col vangelo di Cristo:For not, as though vve reached not vnto you, doe vve extend our selues beyond. For vve are come as farre as to you in the Gospel of Christ.Non enim quasi non pertingentes ad vos, superextendimus nos: usque ad vos enim pervenimus in Evangelio Christi. 15Not 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.Non gloriandoci formisura sopra le altrui fatiche: ma sperando, che crescendo la vostra fede, saremo tra di voi ingranditi nella nostra misura ampiamente,not glorying aboue measure in other mens labours: but hauing hope of your faith increasing, to be magnified in you according to our rule aboū dantly,Non in immensum gloriantes in alienis laboribus: spem autem habentes crescentis fidei vestræ, in vobis magnificari secundum regulam nostram in abundantiam, 16Yea, 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.Porteremo il vangelo anche ne' luoghi, che sono di là da voi, non ci glorieremo di ciò, che è coltivato dentro la misura assegnata ad altri.yea vnto those places that are beyond you, to euangelize, not in an other mans rule, to glorie in those things that are prepared before.etiam in illa, quæ ultra vos sunt, evangelizare, non in aliena regula in iis quæ præparata sunt gloriari.
17But he that glorieth, let him glory in the Lord.Per altro chi si gloria, nel Signore si glorj.But he that glorieth, let him glorie in our Lord.Qui autem gloriatur, in Domino glorietur. 18For not he who commendeth himself is approved: but he, whom God commendeth.Imperocché non è provato chi se stesso commenda: ma quegli, cui Iddio commenda.For not he that commendeth him self, the same is approued: but vvhom God commendeth.Non enim qui seipsum commendat, ille probatus est: sed quem Deus commendat.
10:1
Witham
Who in presence indeed am lowly.[Ver. 1. Humilis sum, tapeinos.] Literally, humble, (see Luke 1:ver. 48.) that is, of a mean aspect, as to exterior appearances, and my speech contemptible, without the ornaments of human eloquence, but am said to be bold when absent, reprehending and threatening by my letters, which are owned to be weighty and strong, let such persons think, and be convinced, that such as I am by my letters, they shall find me by deeds, when I come, and shall be present with them. I desire and beseech you, that I may not be bold when I come, to make use of my authority, nor of those spiritual arms and weapons, of censures and excommunications, nor perhaps of exemplary punishments, which God sometimes in a miraculous manner shewed by his apostles. See the examples of Ananias and Saphira struck dead at St. Peter's words, (Acts v.) of Elymas struck with blindness for opposing St. Paul's preaching. (Acts xiii.) He puts them in mind, that the power, which God has given to his apostles, is so great and prevalent, that no force upon earth has been able to resist or hinder the designs of God, as to the spreading of the gospel, and the faith of Christ, and as he expresseth it, to the destruction of fortifications, we subverting counsels, and every thing that opposed the knowledge of God, who reduceth whom he pleaseth to the obedience of Christ. He admonishes them all to return to the obedience due to him, and the true ministers of the gospel, lest he be obliged to revenge, that is, punish such as remain disobedient. He acknowledges that his apostolical power was given him for the good and edification of the faithful, not for their destruction, which he will take care not to abuse. In fine, he tells them here in short, and more at large in the following chapter, that they may, if they please, consider outward appearances, his apostolical functions, the miracles God has wrought in his favour, what he has done, and suffered, by which will appear the advantages he has above his adversaries, who spoke with contempt of him. (Witham)
10:2
Estius and St. Chrysostom
I beg of you now to hear my apology, that I may not be obliged to make us of my authority, when present among you, which they say I have abused, and usurped over you. There is in this discourse a little irony against the facility with which the Corinthians heard the enemies of St. Paul. He alludes to those false teachers who decried his doctrine, by preaching up the observance of the ceremonial parts of the law, for they were Jews, and had introduced many new practices into the Church. We may here take notice, that these observations are applicable to the epistles of St. Paul to the Galatians, and Philippians, for they are the same false teachers whom he there attacks, and who accused St. Paul of being a hypocrite, a seducer, in a word, one who walked according to the flesh. (Estius and St. Chrysostom)
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Calmet
For the weapons, etc. The powers with which we are endowed will easily overturn all obstacles, or fortifications which devils may raise against us. They will easily refute the pride, the learning, and the eloquent sophisms of philosophers, and reduce every height, or high-minded philosopher, to the obedience of Christ. (Calmet)
Hence doth our Saviour pray, "I praise thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to little ones. Yea, Father, for so hath it seemed good in thy sight." (Matthew 11:25.)
10:6
Grotius
Having in readiness. God gave power, not only to persuade, and to convince the incredulous, but also to punish them, as we see in the examples of Simon Magus and Elymas. What then should hinder him from using the same against these false apostles? But he says, your obedience must first be fulfilled. God forbid that I should first use the sword, before I have tried the ways of sweetness and conciliation. But if any remain obstinate, then I will employ the arms that God has given me. (Grotius)
Haydock
This sweet and forcible example of the apostle is worthy the imitation of all superiors, temporal and ecclesiastical, how ever high their dignity or command. (Haydock)
10:12
etc. The following verses to the end of the chapter, are equally obscure, both in the Greek and Latin text.
We dare not rank or compare ourselves, etc. He seems to write this ironically, by way of mocking at those, who commended and preferred themselves before others. But I will not compare myself with others, but will only compare [Ver. 12. Ipsi in nobis nos metipsos metientes; the Greek is somewhat different, autoi en eautois eautous metrountes, ipsi in seipsis, seipsos mensurantes.] myself with myself, to shew that my actions agree with my words and my letters.
Witham
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 to you. Here he speaks of a measure, and a rule. By the measure, with which God measured to him, he means the places and countries, in which he, and the other apostles were appointed to preach, and plant the gospel: and by the rule also prescribed him, he means that it was given him as a rule not to preach, where other ministers of Christ had preached. When he says, therefore, we will not glory beyond our measure,[Ver. 15. Non in immensum, ouk eis ta ametra, non in non mensurata.] or (as it is implied in the Greek) of things out of the measure, the sense is, I will not, like false preachers, pretend to have preached in places out of my province, or which were not measured out to me, nor have we extended ourselves farther than we ought to have done, when we came to you, for you were within our measure. Nor have I transgressed the rule, because others had not preached to you before me, so that I have not boasted in other men's labours. But as your faith is growing, and increasing, when I have sufficiently settled the gospel among you, I hope my measure may be enlarged, and that without breaking the settled rule, I may preach also to people and places beyond you. This is what seems to be understood by these words, to be enlarged or magnified, even to an abundance, and yet not to glory in other men's labours, but to glory in the Lord only, and in what we do, as we have been directed, and assisted by him. (Witham)
10:13
Calmet and Bible de Vence
The apostle here reprehends the vain boasting of false teachers. I will not, like them, say, that I have carried the light of the gospel to the utmost limits of the globe, that I have converted millions of men, avoided an infinity of dangers, performed many miracles, etc. No: I confine myself to the part assigned me by God. I will only glory in having come even to you. This I can do with justice, and without arrogance. Each one has his share, his measure, or his part to cultivate in the vineyard of Christ. (Calmet and Bible de Vence)
10:16
Calmet
The words, measure, rule, etc. signify through the whole of this chapter a share, or an allotment of any place to cultivate. St. Paul never gloried like the persons whom he is here blaming, that he entered into other men's labours. But still neither those persons who have come to you, nor we who first preached the gospel to you, have any right to glory, except in God alone. (Calmet)
Bible de Vence
We still hope, that your faith every day increasing, we shall be able to extend our measure much further, and carry the gospel to nations far beyond you, without interfering with any other, by glorying of having built on what they had already prepared. (Bible de Vence)
10:4
4. Vveapons.] Punishing of Heretikes. He meaneth the ample spiritual and Apostolical povver giuen by Christ for the punishment of false Apostles, Heretikes, and rebelles to Gods Church, vvho are here noted specially by pride and insolence (vvhich is the proper marke of such fellovves) to extoll themselues aboue the measure of the science of God, Their pride. vvhich consisteth in humble obedience to the faith and the preachers of the same.
10:6
6. To reuenge.] The spiritual povver of Bishops against Heretikes. You may see hereby, that the spiritual povver of Bishops is not onely in preaching the Gospel, and so by persuasion and exhortation onely (as some Heretikes hold) to remitte or retaine sinnes, Caluin. vpon this place. but that it hath authoritie to punish iudge, and condemne Heretikes and other like rebelles: vvhich povver one of the principal rebelles of this time being conuinced by the euidence of the place, acknovvledgeth to be grounded vpon Christes vvord, Vvhatsoeuer you binde in earth, shal be bound in heauen: Mat. 18, 1•. applying also the vvordes spoken to Hieremie (c. 1, 10.) Behold I appoint thee ouer Nations and kingdoms, that thou plant, plucke vp, build and destroy: to confirme and explicate the povver Apostolike here alleaged by S. Paul. Mary they vvould gladly dravv this povver from the lavvful successors of the Apostles, Heretical Cō sistories. to them selues, their ministers and consistories, vvhich are nothing els but the shoppes and Councels of sedition and al the conspiracies of this time, against the lavvful Princes of the vvorld.
10:8
8. Vnto edification.] Ecclesiastical censures (namely Excommunication) whē & where to be executed. This great povver of the Churches censures, specially of Excommunication, as it vvas giuen for the good and saluation of the people, so it must not be vsed against the innocent: no nor yet vpon Heretikes or other offenders, but vvhere and vvhen it may by likelihod benefite either the parties, or the people, or may be executed vvithout the hurt or perturbation of the vvhole Church, as often times it can not be, by reason of the multitude of offenders. Vvhich caused the Apostle here to signifie that he vvould not vse his vttermost authoritie against the false Apostles vvhich disturbed them, till them selues vvere in perfect obedience vnto him, lest by punishing the principal offenders, a greater disturbance and reuolt might fall among the people, if they vvere not before in perfect obedience.
10:15
〈Greek〉,
10:16
Concordance Ier. 9, 23
10:1
St John Chrysostom † AD 407 Homilies on Second Corinthians 30
… I who in your presence am lowly among you, but being absent am of good courage towards you: Yea, I beseech you, that I may not be bold when I am present, with the confidence wherewith I count to be bold against some which count of us as if we walked according to the flesh;” (
John Cassian † AD 435 The Conferences of John Cassian 23.16
… “except that I myself was not burdensome to you;” and once more: “But be it so: I myself did not burden you;” and elsewhere: “I, Paul, myself say unto you: if ye be circumcised Christ shall profit you nothing;” and to the Romans: “For I could wish that I myself were Anathema from Christ for my brethren.”
10:2
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 10.12
… thus charging them, “I beseech you that I may not be bold when I am present, against some, with that power which is given to me over you.” And again: “For if I also should boast somewhat of the power which the Lord has given me unto edification, and not for your destruction, I shall not be ashamed.”
10:3
Mathetes † fl. AD 130 Epistle to Diognetus 5
… Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh.
Origen † AD 254 Origen Against Celsus 5.64
… (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds,) casting down imaginations, and every high thing that exalteth itself against the knowledge of God?”
Origen † AD 254 Origen Against Celsus 7.46
… We say, then, that those who are stigmatized as “lamed and mutilated in spirit,” as “living only for the sake of the body which is dead,” are persons whose endeavour it is to say with sincerity: “For though we live
St John Chrysostom † AD 407 Homilies on Second Corinthians 21
[2.] Ver. 3 . “For though we walk in the flesh, we do not war according to the flesh.
St Jerome † AD 420 The Letters of St. Jerome 60.3
… It is not surprising that this should be promised us in the resurrection: for as many of us as living in the flesh do not live after the flesh,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 65.3
… “For Thee a hymn is meet, O God,” he saith. But where? “In Sion:” in Babylon it is not meet. For when a man beginneth to be renewed, already with heart in Jerusalem he singeth, with the Apostle saying, “Our conversation is in the Heavens.” For “in the flesh though walking,” he saith, “not after the flesh we war.”
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St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.20
… For our weapons are not carnal but powerful for God, for the casting down of strongholds, casting down reasonings and every high thing which is exalted against the knowledge of God
St Basil the Great † AD 379 De Spiritu Sancto 15
… Thus I write not to disparage the baptism by water, but to overthrow the arguments
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.106
… For when we read that our warfare is not against flesh and blood, but against spiritual hosts of wickedness, which are in high places, we ought not to think of weapons of the flesh, but of such as are mighty before God.
St Ambrose of Milan † AD 397 Concerning Widows 8
49. But the Church does not overcome the powers of the enemy with weapons of this world, but with spiritual arms, “which are mighty through God to the destruction of strongholds and the high places of spiritual wickedness.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 21
Ver. 4 . “For our weapons are not of the flesh.”
St Jerome † AD 420 The Letters of St. Jerome 53.3
… and being in a readiness to revenge all disobedience.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.1
… folds and coils of his body, again and again do we pray to Thee, O Lord Jesus, to whom we have ever prayed, that Thou wouldst give us words by opening our mouth “to the pulling down of strongholds, destroying counsels, and every height that exalteth itself against the knowledge of God, and bringing into captivity every understanding unto Thine obedience:”
10:5
Origen † AD 254 Origen De Principiis 3.2.4
… “If the spirit of the ruler rise up against thee, leave not thy place; for soundness restrains great offences.” The Apostle Paul also will bear testimony to the same point in the words: “Casting down imaginations, and every high thing that exalted itself against the knowl edge of Christ.”
Origen † AD 254 Origen Against Celsus 4.1
… thoughts which will pull down all edifices based on false opinions, and especially the edifice raised by Celsus in his work which resembles the building of those who said, “Come, let us build us a city, and a tower whose top shall reach to heaven.” Yea, we even require a wisdom which will throw down all high things that rise against the knowledge of God,
Origen † AD 254 Origen Against Celsus 5.1
… and reason empty and devoid of divine inspiration, that the faith of those whom we wish to aid may not depend upon human wisdom, but that, receiving the “mind” of Christ from His Father, who alone can bestow it, and being strengthened by participating in the word of God, we may pull down “every high thing that exalteth itself against the knowledge of God,”
St Methodius † AD 311 From the Discourse on the Resurrection, Part III 2
… Keep Thy servant also from presumptuous sins, lest they get the dominion over me; so shall I be undefiled, and innocent from the great offence.” 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.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.14.2
2. For that divine and celestial grace which co-operates with its ministers, by their appearance and presence, quickly extinguished the kindled flame of evil, and humbled and cast down through them “every high thing that exalted itself against the knowledge of God.”
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.25
25. Thus the heavenly King arrayed Himself in armour of humility, and so conquered the bitter one, and drew from him a good answer as a sure pledge [of victory]. This is the armour concerning which Paul said, that by it we humble the loftiness that exalteth itself against the knowledge of God .
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.11
… but to reap what advantage we can from them for our life and enjoyment, while we avoid their dangers; not raising creation, as foolish men do, in revolt against the Creator, but from the works of nature apprehending the Worker, and, as the divine apostle says, bringing into captivity every thought to Christ:
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.14
116. But let us remember what mountains fell, those, namely, of which it hath been said: “If ye shall have faith as a grain of mustard seed ye shall say to this mountain: Be thou removed, and be thou cast into the sea!” By mountains, then, are meant high things that exalt themselves.
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… For as a wall built of adamant, so his writings fortify all the Churches of the known world, and he as a most noble champion stands in the midst, bringing into captivity every thought to the obedience of Christ, casting down imaginations, and every high thing which exalts itself against the knowledge of God,
St John Chrysostom † AD 407 Homilies on First Corinthians 9
… For his custom is in things which have an ill sound to use fair expressions, and in good things the contrary. For example, the word “Captivity” seems to be the name of an evil thing, but Paul has applied it in a good sense, when he says, “Bringing into captivity every thought to the obedience of Christ.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 21
Ver. 5 . “Casting down imaginations.”
St John Chrysostom † AD 407 Homilies on Ephesians 24
… For a soul that does not despair of herself, and is proof against those fiery darts, will stand with all intrepidity to face the enemy, and will cleave open his breastplate with this very sword with which Paul also burst through it, and “brought into captivity his devices” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… Why now spake he thus? Such is the manner of Paul, not to make much account of his phrases, but indifferently to put down words of evil sound, even in matters of good meaning. As also in another place he saith, “Bringing into captivity every thought to the obedience of Christ.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 40
… Far from it; but when He hath performed His part, then shall He execute the other purposes also. For this He declared by saying “Till He send forth judgment unto victory: and in His name shall the Gentiles trust.” As Paul likewise saith, “Having in a readiness to revenge all disobedience, when your obedience is fulfilled.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 21
[3.] Ver. 6 . “And being in readiness to avenge all disobedience, when your obedience shall be fulfilled.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 23
‘For although the destruction be yours [alone], yet is the sorrow mine as well.’ And consider his wisdom. For he does not assert, although they were corrupted; and so he showed when he said, “When your obedience is fulfilled,” (c.
St John Chrysostom † AD 407 Homilies on Second Corinthians 30
… Yea, I beseech you, that I may not be bold when I am present, with the confidence wherewith I count to be bold against some which count of us as if we walked according to the flesh;” ( Chap. x. 1, 2 .) and, “being in readiness to avenge all disobedience when your obedience shall be fulfilled:” (
St Augustine of Hippo † AD 430 The Correction of the Donatists 6
24. For in this sense also we may interpret without absurdity the declaration of the blessed Apostle Paul, when he says, "Having in a readiness to revenge all disobedience, when your obedience is fulfilled."
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 2.52
Concerning the article of excommunication which, if I may say so, was of necessity added to our letters (though even the second and the third time with a condition interposed), your Blessedness complains unreasonably, since the apostle Paul says, Having in a readiness to revenge all disobedience (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 16
… He shall baptize you with the Holy Ghost and with fire.” ( Matt. iii. 11 .) With regard to him they were affected by a human feeling; for, tremblingly attentive to the opinion of the world, and looking to “the outward appearance” (
10:8
St John Chrysostom † AD 407 Homilies on Second Corinthians 22
Ver. 8 . “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.
St Jerome † AD 420 The Letters of St. Jerome 51.2
… But for my part I have never ordained deaconesses nor sent them into the provinces of others, nor have I done anything to rend the Church. Why, then, have you thought fit to be so angry and indignant with me for that work of God which I have wrought for the edification of the brethren, and not for their destruction?
10:9
Tertullian † AD 220 On Modesty 14
Come, now, if he had not “wholly saddened” so many persons in the first Epistle; if he had “rebuked” none, had “terrified”
St John Chrysostom † AD 407 Homilies on Second Corinthians 22
[2.] Ver. 9, 10, 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.”
10:10
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
6. Basil : “Why, then, was not St. Paul ambitious of becoming perfect in this art? He makes no secret of his poverty of speech, but distinctly confesses himself to be unskilled, even telling the Corinthians so,
St John Chrysostom † AD 407 Homilies on First Corinthians 11
… For in proof that he was one of the very humble, hear what he saith, bringing forward the testimony of his enemies on this point; “His bodily presence is weak, and his speech of no account; (
St John Chrysostom † AD 407 Homilies on First Corinthians 35
… Wherefore also he said, “but his bodily presence is weak.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 1
… For there were even amongst them Jews who thought highly of themselves, and accused Paul as being a boaster and worthy of no regard; whence also that speech of theirs; “His letters are weighty, but his bodily presence is weak, and his speech of no account:” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 21
… For they said this, that ‘when he is present indeed, he is worthy of no account, but poor and contemptible; but when absent, swells, and brags, and sets himself up against us, and threatens.’ This at least he implies also afterwards, saying, “for his letters,” say they, “are weighty, but his bodily presence is weak, and his speech of no account.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 29
[2.] Then with much anger and vehement indignation against those who make a mock of him as weak, and ridicule his presence, and say, “his presence is weak, and his speech of no account;” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 2
… For thus also he said in his Epistle to the Corinthians: “For ye bear with a man if he bringeth you into bondage, if he devoureth you, if he taketh you captive, if he exalteth himself, if he smiteth you on the face.” ( 2 Cor. xi. 20 .) And again, “His bodily presence is weak, and his speech of no account.” (
St Augustine of Hippo † AD 430 On Christian Doctrine 4.7
… And certainly if we bring forward anything of his as a model of eloquence, we take it from those epistles which even his very detractors, who thought his bodily presence weak and his speech contemptible, confessed to be weighty and powerful.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.27
… for he had said, “Of whom I travail again until Christ be formed in you.” He did cherish them, and gave milk. But there were some as it were learned and spiritual men who detracted from Paul. “His letters indeed, say they, are weighty and powerful; but the presence of his body weak, and speech contemptible:”
10:12
St John Chrysostom † AD 407 Homilies on Second Corinthians 22
Ver. 12 . “For we are not bold to number, or compare in ourselves with some that commend themselves.”
St Jerome † AD 420 The Letters of St. Jerome 144.3
3. On the other hand, if I were to publish the letter in which I raise this obscure point without the reply in which it may be set at rest, it might circulate widely and reach men who “comparing themselves,” as the Apostle says, “with themselves,”
St Augustine of Hippo † AD 430 City of God 12.17
… So that saying of the apostle comes true of them, for, “comparing themselves with themselves, they do not understand.”
St Augustine of Hippo † AD 430 On the Good of Marriage 34
34. But those of ours who have wives we advise, with all our power, that they dare not to judge of those holy fathers after their own weakness, comparing, as the Apostle says, themselves with themselves;
St Augustine of Hippo † AD 430 Of Holy Virginity 51
51. But I contend not with those, who assert that a man can in this life live without any sin: I contend not, I gainsay not. For perhaps we take measure of the great from out our own misery, and, comparing ourselves with ourselves, understand not.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.47
… and so the mistake arises of supposing that no one could ever have had many wives but from sensuality and the vehemence of sinful desires. Unable to form an idea of men whose force of mind is beyond their conception, they compare themselves with themselves, as the apostle says,
10:13
Tertullian † AD 220 On Prayer 22
… Granted that virgins be not compelled to be veiled, at all events such as voluntarily are so should not be prohibited; who, likewise, cannot deny themselves to be virgins, content, in the security of a good conscience before God, to damage their own fame. Touching such, however, as are betrothed, I can with constancy “above my small measure”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.38
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,
St Gregory Thaumaturgus † AD 270 A Sectional Confession of Faith 11
… I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. For I dare not to speak of any of those things which Christ hath not wrought by me,
St John Chrysostom † AD 407 Homilies on Second Corinthians 22
Ver. 13 . “But we will not glory beyond our measure:” as they do.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 9.17
… or in three sorts, on account of the three sons of Noah. For the prophecy was represented as reaching unto all nations. And because of that reaching it is called a measure, even as the apostle says, “We have received a measure for reaching unto you.”
10:14
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.32
… Does until this day mean only “until Paul?” Is it not until this day present, and even to the end? And if Paul say to the Corinthians, For we came even as far as unto you in preaching the Gospel of Christ, having hope when your faith increases to preach the Gospel in the regions beyond you
St John Chrysostom † AD 407 Homilies on Second Corinthians 22
Ver. 14 . “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.”
St Jerome † AD 420 The Letters of St. Jerome 51.1
… For, although each individual bishop of the Church has under him churches which are placed in his charge, and although no man may stretch himself beyond his measure,
St Jerome † AD 420 The Letters of St. Jerome 69.8
… behaviour” is an extension of the previous epithet “blameless.” One who has no faults is called “blameless;” one who is rich in virtues is said to be “of good behaviour.” Or the words may be differently explained in accord with Tully’s maxim, ‘the main thing is that what you do you should do gracefully.’ For some persons are so ignorant of their own measure
10:15
St Athanasius of Alexandria † AD 373 Defence Against the Arians (Apologia Contra Arianos) 1.6
… he lost his love for the first in his lust for another, without even keeping to that which he obtained at the prompting of his lust. For, behold, withdrawing himself from the second, again he takes possession of another’s , casting an evil eye all around him upon the cities of other men, and thinking that godliness
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… (St. Aug. on Ps. xix. 4 .) For he possessed a soul no less than the heaven, which was able to draw all men unto him. Our soul is not a match even for the earth: but his is equal to the heavens. That stands indeed keeping to its own boundary and rule; but the loftiness of his soul transcended all the heavens, and conversed with Christ Himself. (
St John Chrysostom † AD 407 Homilies on Second Corinthians 22
[3.] Ver. 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.”
10:17
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 13
… and let us act according to that which is written (for the Holy Spirit saith, “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness”
St Ignatius of Antioch † AD 108 Epistle to Hero, a Deacon of Antioch 6
… 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.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.2
… And again it is written:— Everyone who exalteth himself shall be abased, and everyone who humbleth himself shall be exalted . Also Jeremiah said:— Let not the mighty glory in his might, nor the rich in his riches . And again the blessed Apostle said:— Whosoever glorieth, let him glory in the Lord .
St Ambrose of Milan † AD 397 On the Holy Spirit 2.8
… “In God Who created all things;” and again: “Paul and Silvanus and Timotheus to the Church of the Thessalonians in God the Father and the Lord Jesus Christ;” and in the Gospel: “I in the Father and the Father in Me,” and “the Father that dwelleth in Me.” It is also written: “He that glorieth let him glory in the Lord;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 7
… “By what law? of works? Nay, but by the law of faith.” See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the “law of faith?” It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting,
St John Chrysostom † AD 407 Homilies on Second Corinthians 22
Ver. 17 . “He that glorieth, let him glory in the Lord.” This also, he saith, accrueth to us from God.
St Jerome † AD 420 Against the Pelagians 3.6
… Whereas the same chosen vessel openly writes, “We have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves.” Therefore, also, in another place, checking the impudence of the heretics, he
St Augustine of Hippo † AD 430 The Confessions 9.13
… But because Thou dost not narrowly inquire after sins, we hope with confidence to find some place of indulgence with Thee. But whosoever recounts his true merits to Thee, what is it that he recounts to Thee but Thine own gifts? Oh, if men would know themselves to be men; and that “he that glorieth” would “glory in the Lord!”
St Augustine of Hippo † AD 430 On the Holy Trinity 13.18
… that that deceiver might be conquered by that race which he had conquered by guilt. And this was so done, in order that man may not be lifted up, but “that he that glorieth should glory in the Lord.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 22
… I approached unto the Lord, and I besought Him.” This indeed is the very wisdom which is called piety , in which is worshipped “the Father of lights, from whom is every best giving and perfect gift.” This worship, however, consists in the sacrifice of praise and giving of thanks, so that the worshipper of God boasts not in himself, but in Him.
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 63
… And I am never so much delighted in my treatment of a subject as when Scripture comes most copiously to my aid; and when the question to be discussed requires that “he that glorieth should glory in the Lord;”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 2.32
… This fault, however, is turned to good account by the Maker of even the vessels of wrath, that He may make known the riches of His glory on the vessels of mercy: and that no one may attribute to any merits of his own, pertaining as he does to the self-same mass, his deliverance through grace; but “he that glorieth, let him glory in the Lord.”
10:18
St John Chrysostom † AD 407 Homilies on Second Corinthians 22
Ver. 18 . “For not he that commendeth himself is approved, but whom the Lord commendeth.”
10:1
By the gentleness of Christ. He beseeches them, says Theophylact, by the meekness and gentleness of Christ, that reverencing them they may lovingly hear, receive, and obey the entreaty of Paul. In the second place, he does it to signify that he imitates the meekness of Christ, not His severity. I do not order you, he seems to say, although by virtue of my apostleship I might, but I beseech you by the gentleness of Christ, which I imitate and ever keep before me. For Christ in rebuking, teaching, and guiding men, showed wondrous patience, kindness, and gentleness, as when He received into grace Matthew, the Magdalene, and other sinners, and most lovingly forgave them all their guilt and punishment without harsh words or blows.
In presence am base among you. When I am with you, I seem in outward appearance mean and base (cf. ver. 10); but when away from you, I am bold and confident. He speaks ironically; for, as the next verse tells us, the false apostles, who held him up to execration, used to say: "Why do you make so much of Paul? He is a base and worthless fellow. Apollos and others have far more grace and eloquence; there is no comparison between them. By the side of them he is ignorant and unpolished. Why, then, does he take upon himself, why does he presume, when away from you, to send you such threatening letters, rebuking you, ordering, scolding, excommunicating you?" S. Paul imitates the false apostles, and repeats their words, as much as to say. "I am not the domineering, insolent, severe, threatening man, when absent, that my detractors make me, but I beseech you by the meekness and gentleness of Christ." Cf. vers. 9, 10 (Chrysostom). Ver. 2. But I beseech you that I may not be bold. I beseech you to lovingly receive my admonitions, lest when I come to you and see your disobedience, rebellion, and contumacy, I use my boldness and power to inflict excommunication and other spiritual. punishment, which I am thought to have already inflicted arbitrarily (Anselm). The Latin version reads the passive, I am thought, but Theophylact takes it actively I think, I propose to boldly punish some evil-disposed persons.
10:2
Which think of us as if we walked according to the flesh. As though we lived a carnal life, or better, as though we used carnal means, such as fleshly, human, and political wisdom, in doing by letter what I dare not do in person. The Apostle says that they walk, fight, and glory according to the flesh, who, after the manner of carnal and, crafty men, walk and boast in outward gifts, such as birth, prudence, eloquence, good looks, sagacity, and by means of these seek to gain the applause of men, and so win them to their side and overthrow their enemies. That this is his meaning is evident from the contrast drawn between these arms and spiritual arms in ver. 4. So, in xi. 18, he says that the false apostles boast according to the flesh, i.e., of external gifts. In v. 15, 16, again, he says that he knows no one, not even Christ, according to the flesh. In 2Co 1, he contrasts the natural and carnal wisdom of philosophers and orators with the spiritual wisdom of Christians, and especially of Apostles. Cf. also Gal 3:3. Ver. 4. For the weapons of our warfare are not carnal. Carnal weapons are such as serve for carnal and bodily warfare and life, as the honours, pleasures, and power of this world. This the Apostles did not use in their task of subduing the world to Christ. Or rather, as said above, carnal weapons are human arts, sciences, reasonings, systems, eloquence, flatteries, boasting, hypocrisies, affected gravity and prudence, all of which are used by men of the world to gain influence and respect; while true and solid authority, such as Paul and the other Apostles had, is the gift of God, and is not to be obtained by external gifts or by assumed gravity, but rather by the display of virtue, wisdom, and holiness.
10:4
But mighty through God. Or, are the power of God. Through them God works powerfully in the minds of the hearers converts them to the faith, makes them accept our preaching, brings them under subjection to Christ, so that we gain credence to what we say, and obtain what we want. These weapons are, says Anselm, (1.) Vehement spiritual zeal; (2.) Efficacious preaching, through God seeming to lend weight and force to our words; (3.) Wisdom; (4.) Courtesy; (S.) Holiness; (6.) Miracles; (7.) Frequent prayer; (8.) Purity of intention; (9.) Patience; (10.) Charity. When they see us men of the most blameless life, seeking not their wealth or honours, but their salvation only, and that by many labours, sacrifices, afflictions, daily death and martyrdom, and preaching to them with such zeal and ardour that all acknowledge Christ, and glorify Him and His Father by all these things, as though by a most powerful dart, they are struck and wounded in their consciences, they yield, and believe our words and our doctrines. By these weapons do we Apostles destroy the vices and storm the kingdom of the devil, even the whole world. Hence apostleship and preaching of the Gospel are rightly called a warfare. Cf. 1Ti 1:18.
To the pulling down of strong holds. All reasonings, syllogisms, sophisms, eloquence, philosophic virtues, worldly power, grace, friendship, and all that the Gentiles and devils opposed to the preaching of the Gospel by the Apostles (Chrysostom and Anselm). Ver. 5. Casting down imaginations. Or, with Theophylact reasonings. The Syriac and Erasmus give imaginations; the Latin version, counsels. By our weapons we destroy all the counsels of the prudent of this world, by which they strive to overthrow the Gospel, to strengthen against it their heathenism, and to put their philosophers before Christ and us. And every high thing. Every height, both of human and philosophic wisdom, as well as of diabolic magic, such as of Simon Magus and others, and of royal and imperial power. Imaginations and heights were the two towers set up by the Gentiles against the Apostles, one of which seemed impregnable through its intricate wiles, and the other by its height and strength. Yet both yielded to the weapons of the Apostles.
10:5
That exalteth itself against the knowledge of God. That knowledge of God given to us by Christ, and which we, His Apostles, teach throughout the world; faith, that is, in the Three in One, in the Son of God, in His Incarnation and death, in the Cross and its Redemption.
And bringing into captivity. Every thought, every intellect, however full of resources, however exalted in wisdom, must surrender as a conquered foe, and obey the Gospel of Christ. When S. Paul says "every thought" or "every intellect" he does not mean to imply that all the philosophers and mighty men of the world who heard the Gospel preached were converted, but that the weapons of the Apostles were so powerful that they were able to subdue to the faith of Christ any thoughts and reasonings of the human intellect, however full of wiles, however highly exalted. As a matter of fact, they did subdue these powers in those who took these weapons, and admitted them into their soul, and so were converted. Many of all classes of philosophers and orators, illustrious for their learning and wisdom, were subdued by the weapons of the Apostles, and brought to believe in Christ. Such were Dionysius the Areopagite, Clement of Rome, Paul the proconsul, Justin the philosopher, Athenagoras, and others. Ver. 6. And having in a readiness to revenge all disobedience. Paul had said that his weapons were powerful to subdue any Gentiles or heathen wise men. He now goes on to say that this same power is able to punish all disobedience on the part of the faithful, or amongst heretics. I am ready, he says, and it is easy for me, to punish the disobedience of the false Apostles who depreciate me, by excommunicating them.
10:6
When your obedience is fulfilled. For I am unwilling to involve you in the same punishment. I would rather that you yourselves correct what needs correction and I am waiting until you fulfil what you have been ordered. Then when you have done that, I will unsheathe the sword of excommunication against those contumacious detractors. From this doctors lay down that this sword should not be drawn except against the disobedient, and those who, after having been warned, are still rebellious and obstinate. Ver. 7. Do ye look on things after the outward appearance ? The Latin version takes this in the indicative. Ye see how openly and manifestly the truth has been set before your eyes, that I am not only a disciple of Christ, but also an Apostle endowed with such spiritual power as you see with your own eyes (Anselm). Ver. 8. Of our authority, which the Lord hath given us for edification. The Council of Trent (sess. xxv. c. 3) lays down from these words that the sword of excommunication should be soberly and cautiously drawn for edification; otherwise we see that it is rather despised than dreaded, and produces ruin rather than salvation, not only to the excommunicated, but also to the whole Church. Ver. 10. For his letters, say they, are weighty and powerful. My detractors, the false apostles, say that my letters are hard and bitter, severe and threatening, but my appearance is mean, contemptible, and puny. Nicephorus (lib. ii. c. 37) thus describes the stature and form of S. Paul from tradition and early representations. " Paul was small of stature, spare in form, round-shouldered, and somewhat inclined to stoop. His face was pale, and showed the marks of years. His head was small, and his eyes shone with a pleasant light. He had bushy eyebrows, a nose beautifully curved and somewhat long, and a thick and long beard, which, like his hair, was plentifully interspersed with white." S. Chrysostom (Hom. de Princip. Apost.) says that "Paul was but three cubits high, and yet he touched the heavens." Lucian again, in his Philopater, laughs at Paul for having a head bald in front.
10:10
And his speech contemptible. Unlearned, inelegant, unadorned. Cf. 1Co 2:1-2. Ver. 12. For we dare not make ourselves of the number. I do not, like the false Apostles, boast of what I do not possess. I measure myself by my own foot, by the gifts of God, and by the things God's grace has done for me, says Photius, and so I do not arrogate to myself more than God has given me. Paul speaks ironically. The false Apostles were in the habit of disparaging Paul's words and deeds, as though in him there was nothing great but his letters, which were high-flown enough, but were not borne out by his presence, than which nothing was more despicable. They would boast that in this they far excelled him. Therefore, says Paul, in scorn of their pride, I, a mere dwarf, do not dare to class myself with these giants, or to compare myself with them. None the less their boast of their greatness is baseless; while whatever I declare is true, and I measure myself by my own greatness, the grace I have received, and the things that I have really done. The Latin version omits the last clause, "are not wise." The Syriac, Vatablus and others apply it to the false apostles, not to Paul. They commend themselves, but they do not see that they measure themselves by themselves, and compare themselves among themselves. They do foolishly in thus exalting themselves and making themselves giants. They act like a man who should measure his height by himself, instead of by a yard-measure, like a pigmy who boasts of his gigantic size; they have no other cause for their boasting than their self-delusion. Photius supplies after "they do not understand," that they are ridiculous to all, or, as S. Augustine says, in Ps. xxxv., they do not understand what they say and what they boast of. Ver. 13. But we will not boast of things without our measure. This is the second charge brought by S. Paul against the false Apostles. They boast so largely that one would think they have preached the Gospel in every part of the world (Theophylact). I, however, boast not falsely, or beyond my measure; I measure myself by the true measure of the gifts and provinces that God has marked out for me. This measure reaches from Judæa through the intervening countries to Corinth. Just as kings glory in having extended their realms far and wide, so do I, as a doctor sent by Christ, glory in having extended His sway, and I hope to extend it still further.
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Rule here denotes the measuring-line used by surveyors to fix the boundaries of fields and other grounds (cf. ver. 16). Measure denotes (1.) that by which anything is measured, as a yard-measure or a foot-measure; (2.) it denotes the quantity of the measuring-line; and (3.) the act of measuring; (4.) it stands for the thing measured, a bushel of wheat or an acre of land; i.e., corn to the amount of a bushel, land to the amount of an acre. In any of these last three senses the word may be used here, but best of all in the second. Ver. 14. For we stretch not ourselves beyond our measure. This is his third scornful charge against the false apostles. They stretch out themselves and more than that by their boastful words, but let us see what good as a matter of fact they do. Whom have they converted? What cities or countries have they visited? They have never left their own home. Did they bring you into the Church? Ye are not their work, but mine in the Lord. It is I who have taken you and subdued you: you are my lot, the possession assigned me by the Lord. I can triumph over you and other provinces reaching to Judæa that I have subdued. And just as P. Scipio was called Africanus, and L. Scipio, Asiaticus, from the provinces they conquered, so might S. Paul have the agnomen of Corinthiacus, Achaicus, Macedonicus, Thracicus, Asiaticus, &c. Ver. 15. Without our measure. The provinces not assigned us by God. This is again a blow aimed at the false apostles, who were in the habit of boasting, groundlessly of the many regions they had visited and converted.
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Not boasting... of other men's labours. A fourth charge against the false apostles, who had entered into his labours at Corinth, where he had laid the foundations of the faith (Chrysostom). Doctors remark that heretics never go to unbelievers from zeal for the Gospel and for martyrdom, and convert them first of all to Christianity, but content themselves with endeavouring to attract the faithful. It may be said: Surely the Emperor Valens, when the Goths were anxious to be converted to Christianity, sent Arian Bishops, who made them Arians (Freculphus, lib. iv. c. 20). I reply. This is true; but the Arians did not themselves take the initiative and go to the barbarous Goths from zeal for the faith, to plant among them the true faith, after the Apostolic manner, in hunger, thirst, persecutions, and deaths. The Goths invited them, and Valens consented. There is no difficulty in instilling poison into those who wish for it. Moreover, most of the Goths had previously been of the orthodox faith; but Ulphilas their Apostle, having been deceived by the Arians, deceived them in his turn and made them Arians, as Theodoret expressly says (Hist. lib. iv. cap. ult.).
But having hope when your faith is increased. I hope that when your faith is increased you will have no need of me; then I shall be able to go on to other nations to preach the Gospel (Chrysostom). That we shall be enlarged by you. Or magnified in you. (1.) I hope that in those more distant regions I shall preach and bring back great glory. The teacher, says Theophylact, is magnified when his disciples grow in wisdom. (2.) It is better to refer the words magnified in you to what follows according to our rule abundantly. I hope, as you increase in the faith, to be magnified through you according to our rule, i.e., to extend our rule, the bounds of my apostolate, to the regions beyond you, so that they, seeing your faith, holiness, and grace, may be provoked by your example, and eagerly await me and receive the Gospel. As the Holy Land was divided by lot among the twelve tribes by fixed boundaries (Ps. lxxviii. 54), so was the whole earth divided as by a measuring-line among their antitypes, the twelve Apostles, that they might bring it under subjection to Christ. Thomas, e.g., evangelised India; Andrew, Achaia; John, Asia.
Abundantly. That my lot may be increased and spread further and further. I have not yet fixed any certain bounds to my province, nor has God, but I am always looking for and striving after its extension. Ver. 16. Not to boast in another man's line. I do not meddle with the bounds, the provinces, and districts measured out and assigned, or occupied by other Apostles, so as to enter into things got ready by others, and to boast of other men's labours as if they were mine. He calls "made ready to his hand" those regions which had already received the Gospel from others; he refuses to seize upon the tilled fields of others, but rather chooses to be the first to plant the faith in any place he goes to. Cf. Rom 15:20. The Greek κανών denotes the measuring-line of surveyors. Here the Apostle calls all those regions measured out to him, as it were, by God his rule. This "rule" he was daily extending, from his desire to preach everywhere; "as though," says Chrysostom, "he had come into possession of the earth and a fat inheritance." "Paul was," says Theophylact, "like a builder of the world, measuring it by his rule and building accordingly." The Greek κανών stands also for the builder's measuring-rod, but seems by S. Paul to be referred rather to the surveyor's. Ver. 17. But he that glorieth let him glory in the Lord. Let him glory in truth as before the Lord. Secondly, and better, to glory in the Lord is to glory with the glory given by the Lord, which alone commends a man, and vouches for him by the wonders which it works through him. This is the genuine meaning, for S. Paul contrasts glorying in one's self with glorying in the Lord. To glory in self is to commend self; to glory in the Lord is to be commanded by the Lord, and to glory in that commendation. Still it follows from this, thirdly, that he who truly glories should glory not in himself but in the Lord, by referring all that has been received to Him, whose gifts they are, by giving to Him all the glory, and directing everything to His praise and glory (Chrysostom). By these words the Apostle shows where, when, and in what we should glory, and at the same time clears himself of all charge of ostentation and desire of vain-glory. He says implicitly: These great and fine things I say about myself, not because I wish to glory in myself, but because I wish to give the praise to the Lord, from whom I have received all my glory, and the ground of my glorying. Cf. 1Co 1:31, note. Learn from this that true praise and glory come from God alone, and far excel all human glory; for, (1.) man's praise is but small and poor, men being but worms of earth; but God's glory is, as He is, boundless. (2.) Man's glory is outward and apparent only within it is empty and ready to vanish away; but God's glory is inward and substantial; hence it fills and satisfies the soul. (3.) Man's glory is untrustworthy, feigned, and hypocritical many laugh at you behind your back while praising you to your face; but God's glory is faithful and true. (4.) Man's glory is unstable, and, like a reed, is shaken by the slightest breath of rumour they who praise you to-day will rail at you to-morrow; but God's glory is stable and constant. (5.) Man's glory is short-lived: mortals to die to-morrow praise you, and your praise will die with them. Where now are the praises of Cæsar, Pompey, Augustus? They have passed away they are gone like smoke; but the praise of God is eternal. God will praise thee for ever before the angels and blessed ones, because thou didst despise the worlds glory, and sought for that true glory which lasts for ever with God. (6.) Man's glory is imperfect, maimed, and alloyed; a man is praised by some, blamed by others; as many men as there are, so many opinions and judgments are there. God's glory is entire and perfect, for whoever God praises is praised also by the inhabitants of heaven. (7.) Man's glory is erroneous and groundless. Men glorify the high-born, the rich, the powerful, even if they be villains, crime-stained, and tyrants. God's glory is most true and most certain, for He praises none but those endowed with virtue and true wisdom. Again, men glory in themselves, in their sagacity, virtue, fortitude all things of naught; and therefore they glory in what is false, in nothing, in what is not. God's glory is to glory in God, of whom is all good and from whom flow all things to us, and to say, "Not unto us, not unto us, O Lord, but unto Thy name give the praise." (8.) Man's glory stands in the mouth of them that praise, confers no benefit on thee, impresses on thee no good. Therefore it is not in thee, but in Him that glorifies thee; just as honour is not in him that is honoured, but in him that confers it. But God's glory is both in God and in thee, for it is efficacious and fruitful. God does not merely beatify thee in thy soul with the light of glory, and in thy body with glorious gifts, but He communicates to the Blessed His own very Divine and uncreated glory, to be possessed and enjoyed. Oh, blind and insensate children of Adam, by nature greedy of praise, created and born to glory! Why do ye not seek after glory instead of its smoke and shadows? Why strive for what is false and fallacious and leave the true? Why seek for glory where it is not? You seek it on earth: it is not there, but in heaven. You seek it among men: it dwells among the angels and before God. You seek it in time: it is found in eternity. Thou, then, O Lord, art my glory; Thou art the joy of my heart. In thee will I glory and exalt all the day long. For myself I will glory in nothing save my infirmities. Let Jews, let worldly men seek glory from one another. I will require that which is from God alone. All human glory, all worldly honour, all temporal heights, when compared with Thy eternal glory are but vanity, foolishness, and reproach. O my Truth, my Mercy, my Glory, my God, O Blessed Trinity, to Thee alone be praise, honour, and glory; to Thee alone be blessing, wisdom, and thanksgiving; to Thee, our God, be honour, virtue, and strength for ever and ever. Amen. Ver. 18. For not he that commendeth himself is approved. How is it, then, that Saints have sometimes commended themselves, as, e.g., Hezekiah, in Isa 38:3, and S. Paul in the next chapter, and in 2Ti 4.? I answer, They do indeed commend themselves, but at the same time they tacitly refer all their praise to God's grace as its first cause, and say: "By the grace of God I am what I am." Again, this self-commendation came not from themselves, but was inspired into them by the Holy Spirit, who spoke by their mouth. The Holy Spirit suggested to each writer of the Holy Scriptures what he should write.
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Postquam tractavit de bonis ministris Christi et fidei, consequenter apostolus invehitur contra falsos ministros et pseudo-prophetas. Et primo invehitur contra eos; secundo vero contra illos, qui, decepti ab eis, adhaerebant eis, in XIII cap., ibi ecce tertio, et cetera. Circa primum duo facit. Primo excusat se de eis quae imponuntur sibi per rationem; secundo vero per facti evidentiam, ibi quae autem secundum faciem sunt, et cetera. Circa primum duo facit. Primo recusat se excusare per experimentum, cum tamen posset; secundo vero excusat per rationem, ibi qui arbitrantur, et cetera. Circa primum tria facit. Primo praemittit obsecrationem; secundo interponit illud quod imponitur sibi a pseudo, ibi qui in facie quidem, etc.; tertio recusat experimentum, ibi rogo autem. Dicit ergo ipse autem ego Paulus, qui vos et alios ad eleemosynas exhortor; ego, inquam, ipse, obsecro vos per mansuetudinem et modestiam Christi. De mansuetudine Christi habetur Matth. XI, 29: discite a me, quia mitis sum, et cetera. De modestia Sap. c. XI, 21: omnia in numero, pondere et mensura disposuisti, et cetera. Modestia enim nihil aliud est quam modum servare in agendis. Facit autem specialiter hic mentionem de mansuetudine et modestia Christi, quia pseudo, et Corinthii, specialiter imponebant Paulo quod cum esset praesens apud eos conversaretur humiliter, et cum esset absens scriberet eis valde dure. Et ideo posuit illa duo quae Christus habuit, ut sciant quod apostolus haec etiam ostendit et servavit exemplo Christi. Et ideo consequenter interponit vitium sibi impositum, dicens: ego ipse Paulus, id est vere humilis, quia Paulus humilis et quietus interpretatur. I Cor. XV, 9: ego sum minimus, et cetera. Unde ego ipse, id est, vere Paulus. Ps. ci, 28: tu quidem ipse es. Eccli. c. XIX, 23: est qui nequiter humiliat se, et cetera. Et Iac. III, 16: ubi zelus et contentio, ibi inconstantia, et cetera. Ego inquam obsecro, qui in facie, id est exterius, ut dicitis, humilis sum inter vos, id est humiliter conversatus, cum sum vobis praesens, absens autem, id est cum sum absens a vobis, quando scilicet non timeo laedi ab aliquo vestrum, confido in vobis, id est confidenter ago, aspere vobis per epistolam scribens. Prov. XXVIII, 1: iustus quasi leo confidens, et cetera. Consequenter cum dicit rogo autem, etc., recusat sumere experimentum. Isti enim credebant quod apostolus ex timore ductus conversaretur humiliter inter eos, et ideo dicit: vos ita creditis, sed ego rogo vos, qui et ipse obsecro, ut velitis experiri, utrum ego, si necesse sit, faciam in praesentia, quomodo facio in absentia. Et ideo dicit ne praesens, id est cum fuero apud vos, audeam facere in vobis, si necesse sit, per eam confidentiam, id est ita confidenter, sicut existimor a vobis audere, id est audacter et confidenter agere, in quosdam, incorrectos dure reprehendendo, per litteras etiam corrigendo. Iob XXXI: exaltat audacter, et cetera. Deinde excusat se per rationem, dicens qui arbitrantur, etc., quasi dicat: et licet nolim experimento me excusare propter vos, tamen ratio in promptu est ad excusandum me sufficienter. Circa hoc ergo tria facit. Primo ponit causam, quare imponunt ei quod dictum est; secundo destruit causam illam; tertio confirmat per rationem.
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Causa autem quare hoc sibi imponitur, scilicet quod praesens sit humilis, absens autem severus et austerus, est quia isti arbitrabantur apostolum secundum carnem ambulare. Et quia unusquisque secundum regulam operis operatur, finis autem habet rationem regulae, ideo quilibet dirigit opus suum ad finem quem intendit. Qui ergo ponunt finem suum in bonis carnalibus dicuntur ambulare secundum carnem. Et inde est quod ita regulant opera sua, ut consequantur ea quae sunt carnis; quae quidem, quia possunt subtrahi ab hominibus, ideo homines, qui in carnalia tendunt, blande se habent ad homines et humiliter. Et ideo, quia credebant apostolum ambulare secundum carnem ideo credebant quod propter hoc humiliter conversatus sit inter eos. Sed haec ratio nulla est et vana, et ideo destruit eam. Dicens in carne enim, etc., quasi dicat: quod nos sumus in carne non possumus negare, quia Rom. VIII, 12 dicitur: debitores sumus non carni, etc.; sed quod nos regulemur secundum carnem, ponendo in bonis carnalibus finem, sive intentionem nostram, hoc est falsum, quia non secundum carnem militamus, id est vitam nostram, quae est quaedam militia, ut dicitur Iob VII, 1, non regulamus secundum carnem.
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Et quod non militemus secundum carnem probat, cum dicit nam arma nostra, etc., et primo, ex militaribus armis, sicut unusquisque pugnator habet arma accommoda militiae et pugnae suae. Sed constat quod arma eorum qui pugnant secundum carnem, seu militant, sunt divitiae, voluptates, honores et potentiae mundanae et temporales, cum ergo arma nostra non sint huiusmodi, quia arma militiae nostrae non sunt carnalia, sed potentia Deo, id est secundum Deum, vel ad honorem Dei, ergo nos non militamus secundum carnem. Secundo vero cum dicit ad destructionem, etc., ponit virtutem armorum spiritualium, quorum quidem virtus patet ex triplici effectu eorum. Primus effectus est quod per ipsa arma confunduntur rebelles.
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Et quantum ad hoc dicit ad destructionem munitionum, quasi dicat: bene sunt potentia Deo, ut destruant rebelles. Infra Tit. I, 9: ut sit potens exhortari, et cetera. Ier. I, 10: ut evellas et destruas, et cetera. Muniunt autem se aliqui contra Deum dupliciter. Aliqui astutis consiliis, sicut sunt tyranni, qui machinantur pravis consiliis suis destruere quae Dei sunt, ut ipsi tyrannizent. Et quantum ad hoc dicit consilia destruentes, scilicet tyrannorum. Iob V, 13: qui apprehendit sapientes, et cetera. Aliqui vero per superbiam vel altitudinem ingenii proprii. Et quantum ad hoc dicit et omnem altitudinem, scilicet suae superbiae. Rom. XII, 16: non alta sapientes, etc., id est superba. Sive profunditatem intellectus tam legisperitorum, quam philosophorum. Rom. VIII, 39: neque altitudo, neque profundum. Is. V, 21: vae qui sapientes estis in oculis vestris. Altitudinem, dico, extollentem se adversus scientiam Dei, scilicet fidem, quae est scientia Dei, quia quae de Deo dicuntur impugnant, scilicet partum virginis, et alia Dei mirabilia. Is. XI, 9: repleta est terra scientia Dei. Apoc. II, 23: quam dicunt altitudinem Satanae. Apoc. II, 24: qui non cognoverunt altitudinem Satanae. Rom. XI, 20: noli altum sapere, sed time. Secundus effectus est conversio infidelium ad fidem.
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Et quantum ad hoc dicit et in captivitatem redigentes, etc.; quod quidem fit quando id quod homo scit, totum supponit ministerio Christi et fidei. Ps. CIL, v. 8: ad alligandos reges eorum in compedibus, et cetera. Eccli. VI, 25: iniice pedem tuum in compedes illius, id est in documenta fidei, et cetera. Tertius effectus est correctio peccantium.
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Et quantum ad hoc dicit et in promptu habentes, id est promptum et liberum animum habentes ad puniendum omnem inobedientiam. Ps. CIL, 6: gladii ancipites in manibus, et cetera. Et hoc erit, cum impleta fuerit vestra obedientia, id est cum vos perfecte obedientes eritis, quia si vos velitis obedire, non erit nobis locus puniendi inobedientiam aliorum et vestram. Vel, tunc ulciscemur vos de inobedientia, quando impleta fuerit obedientia vestra, id est quando destruetur inobedientia vestra: contraria enim contrariis curantur.
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Supra excusavit se apostolus per rationem hic excusat se per facti evidentiam. Et circa hoc duo facit. Primo enim committit auditoribus iudicium suae excusationis; secundo prosequitur suam causam, ibi si quis confidit, et cetera. Dicit ergo primo: licet appareat per rationem falsum esse quod imponunt mihi pseudo, tamen si aliqui sint inter vos, qui ratione non vincantur et noluerint rationi acquiescere, saltem videte, id est considerate, ea quae sunt secundum faciem, id est in manifesto apparent de me evidenter. Committit autem eis iudicium causae suae, ad ostendendam securitatem cordis sui. Iob VI, v. 29: respondete, obsecro, absque contradictione. Sed contra Io. VII, 24: nolite secundum faciem iudicare. Non ergo bene dicitur hic quae secundum faciem sunt videte. Respondeo. Dicendum est quod ibi accipitur secundum faciem pro his quae exterius apparent in homine, scilicet pro sola veritatis apparentia, secundum quae non debet homo iudicare, quia aliquando contrarium latet in corde. Unde dicitur Matth. VII, 15: veniunt ad vos in vestimentis ovium, intrinsecus, et cetera. Hic vero accipitur secundum faciem pro ipsa veritate evangelica et facti evidentia, secundum quam potest fieri iudicium. Glossa aliter exponit, scilicet secundum faciem, id est pseudo videte, id est attendite. Quasi dicat: considerate facta eorum, quia impossibile est quin inter multa bona quae praetendunt, non faciant aliqua ex quibus poteritis cognoscere intentionem ipsorum pravam. Matth. VII, 20: ex fructibus eorum, et cetera. Consequenter cum dicit si quis autem confidit, etc., prosequitur causam suam. Contingit autem quod aliquis movetur contra aliquem, deceptus auctoritate alicuius qui se magnum facit. Et sic Corinthii commoti erant contra apostolum decepti a pseudo, qui se dicebant maioris auctoritatis quam Paulus, quia venerant a Iudaea, et quia erant primo conversi. Et ideo apostolus duo facit. Primo evacuat auctoritatem illorum pseudorum; secundo prosequitur causam suam, ibi ut autem non existimer, et cetera. Circa primum duo facit. Primo ostendit quod pseudo non sint sibi praeferendi; secundo quod ipse est praeferendus eis, ibi nam et si amplius, et cetera. Dicit ergo: hoc, inquam, secundum faciem videte; quod si quis, de pseudo, confidit se Christi esse, propter aliquod magnum quod fecerit, vel propter aliquod donum spirituale quod a Christo receperit, hoc cogitet apud se, id est consideret diligenter in corde suo quia sicut ipse Christi est, ita et nos. Quasi dicat: quidquid invenitur in eis, totum invenitur in nobis, unde debeamus dici et esse Christi. I Cor. VII, 40: puto quod et ego spiritum Christi habeam. Rom. c. VIII, 9: si quis spiritum Christi non habet, hic non est eius. Non solum autem nos sumus Christi sicut et ipsi, sed multo plus possumus gloriari quod sumus Christi quam ipsi.
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Et hoc est quod dicit nam et si amplius aliquid gloriatus fuero de potestate nostra, quam, scilicet potestatem, dedit nobis dominus. Act. IX, 15: vas electionis est mihi iste. Gal. II, 8: qui operatus est Petro, et cetera. Dedit, inquam, mihi potestatem hanc specialem ad convertendum gentes in aedificationem, scilicet Ecclesiae, et non in destructionem, sicut faciunt pseudo, abutentes potestate eis data in contrarium ad quod data est. Nam, licet potestas detur in aedificationem Ecclesiae in fide et charitate, isti tamen quaerunt gloriam suam et non Christi, et ideo destruunt. Et hoc faciebant praedicando observari legalia et faciendo quaestum. Si ergo amplius glorior de hac potestate quam habeo, et in qua gloriam Christi quaero et non meam, non erubescam, scilicet de huiusmodi commendatione mea, quia non facio ad ostendendum me, sed causa necessitatis, scilicet ut ostendens auctoritatem meam esse magnam, et pseudo nullam, non decipiamini ab eis de caetero. Ubi nota quod, secundum Gregorium, duabus de causis potest aliquis se commendare absque peccato, scilicet quando aliquis provocatur opprobriis et conculcatur; et hoc ut non desperet videns se conculcari, et ut confutet adversarios. Sic Iob commendavit se multum, sicut patet XXVII cap., unde dicit: neque enim reprehendit me cor meum in omni vita mea, et cetera. Item quando aliquis praedicans veritatem, et alius adversarius veritatis contradicit sibi et impedit manifestationem veritatis, tunc huiusmodi praedicator debet se commendare et ostendere auctoritatem suam, ut confutet illum et ut trahat auditores ad veritatem. Et hoc facit apostolus in multis locis et hic etiam. Consequenter cum dicit ut autem non existimer, etc., prosequitur causam suam ex facti evidentia. Et circa hoc tria facit. Primo ostendit falsum esse quod sibi imponitur; secundo rationem dicti assignat, ibi non enim audemus, etc.; tertio exponit rationem ipsam, ibi non autem non, et cetera. Circa primum sciendum est, quod, sicut dictum est, imponebatur apostolo quod in praesentia esset humilis propter timorem, vel propter gratiam et favorem captandum, et in absentia dure scriberet eis. Et ideo dicit apostolus quod non est ita, sed si bene volunt considerare quae apparent, ita invenient eum facto, qualem habuerunt scripto, et hoc possunt experiri, si volunt.
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Et hoc est quod dicit ut autem non existimer, a pseudo seu a vobis, tamquam terrere vos, vel timorem vobis incutere, per epistolas nostras quas vobis mittimus, quem quidem timorem non incutiebam vobis in praesentia. Et hoc ideo est quoniam ipsi, scilicet pseudo, inquiunt: epistolae, scilicet Pauli, graves sunt, id est dure et graviter punientes, et fortes, id est absque timore; sed praesentia non talis, imo infirma, id est debilis et humilis, quod respondet ei quod dicit fortes; et sermo, scilicet praedicatio sua, et collocutio, et exhortatio, contemptibilis, quod respondet ei quod dicitur graves.
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Sed qui est huiusmodi, id est qui talia dicit de nobis, cogitet, id est sciat certe, quia quales sumus, et cetera. Id est tales erimus praesentes, cum venimus ad vos, quales sumus per epistolas, absentes, si necesse fuerit. Causam autem quare apostolus se habuit humiliter ad eos, manifestat apostolus I Cor. c. II, 3: et ego, fratres, cum timore multo et tremore, etc., quod faciebat, quia non erant firmi in fide. Et voluit eos per dulcedinem suae conversationis firmare. Quare autem locutus fuerit sibi plana, et praedicaverit eis non subtilia, insinuat I Cor. III, dicens: tamquam parvulis in Christo lac potum dedi vobis, et cetera. Nondum enim erant capaces altioris doctrinae. Consequenter cum dicit non enim audemus, etc., ostendit rationem dicti sui, dicens: dico quod non sumus similes pseudo, nec etiam est verum quod imponitur nobis, quia ego non dico alia quam facere est necesse. Et ideo dicit non enim audemus nos inserere, id est dicere nos esse unum ex eis, aut comparare, id est similem facere, quibusdam, scilicet pseudo, qui seipsos vobis tantum commendant, et tamen ab aliis et a factis suis non commendantur, contra illud Prov. XXVII, 2: laudet te alienus, et non os tuum, et cetera.
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Sed ipsi in nobis, etc., id est secundum ea quae sunt in nobis commensuramus facta nostra et dicta. Quasi dicat: illa dicimus de nobis quae sunt proportionata nobis, id est commensurata factis nostris. Gal. ult.: unusquisque opus suum probet, et cetera. Sed contra cap. IV, 2 dicitur commendantes nosmetipsos ad omnem conscientiam, et cetera. Ergo non bene dixit. Respondeo. Dicendum est quod aliud est commendare seipsum ad conscientiam, et aliud ad aures. Nam ad conscientias hominum commendamus nos ipsos, cum bene agimus, et hoc est bonum. Ad aures autem commendamus nosmetipsos verbis tantum, et hoc est malum. Primo modo commendant se iusti et apostolus; secundo modo pseudo et hypocritae.
Supra apostolus ostendit rationem eorum quae dixerat, hic consequenter ipsam rationem manifestat. Dixerat enim quod commensurabat se sibi, et non excedebat mensuram suam. Potest autem aliquis in gloriando et commendando se, excedere dupliciter. Primo quantum ad id de quo gloriatur, puta, si quis gloriatur de eo quod non habet; secundo quantum ad id in quo gloriatur, puta, si quis habens aliquid ex alio, gloriatur in ipso, tamquam a se haberet. Et ideo apostolus ostendit quod neutro istorum modorum excedit mensuram gloriando vel laudando se. Et primo quantum ad primum; secundo quantum ad secundum, ibi qui autem gloriatur, et cetera. Circa primum duo facit. Primo probat quod non excedit mensuram suam quantum ad gloriam de praeteritis; secundo quantum ad gloriam de futuris, ibi spem autem habentes, et cetera. Circa primum tria facit. Primo proponit intentum; secundo propositum probat, ibi non enim quasi non, etc.; tertio concludit, ibi nec in immensum gloriantes, et cetera. Dicit ergo primo: dico quod metimur et comparamus nosmetipsos nobis, facientes scilicet secundum quod officium nostrum exigit. Hoc autem nos agentes non in immensum gloriamur, id est non excedimus mensuram nostram exercendo potestatem nostram et commendando nos, Lev. XIX, v. 35: nolite facere iniquum, etc.; sed, gloriamur, secundum mensuram regulae, qua mensus est nobis Deus.
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Glossa hic exponit de mensura praelationis apostoli, et dicit secundum mensuram, id est secundum mensuratum mihi a Deo populum, cuius ego sum praelatus et regula ad dirigendum. Sed hoc idem potest universalius accipi, ut mensura regulae dicatur quantitas gratiae: et tunc est sensus: sed gloriamur secundum mensuram qua mensus est nobis Deus, id est, secundum quantitatem gratiae, quam dedit nobis Deus. Eph. IV, 7: unicuique data est gratia, et cetera. Quae quidem gratia est nobis regula, ne extollamur, et deviemus a Deo. Qua mensus est nobis Deus, quia quidquid boni facimus in evangelizando et in conversatione vestra et aliorum, totum est ex Deo mihi in vobis et aliis concessum. I Cor. III, v. 6: ego plantavi, Apollo rigavit, et cetera. Mensuram, dico, pertingendi usque ad vos, quia vos estis sub mensura gratiae mihi datae, per quam conversi estis ad Christum et obeditis Evangelio. Hoc est ergo quod proponit, scilicet quod non excedit mensuram suam gloriando se, quod sit eorum praelatus et quod per eum conversi sunt.
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Et quod ita sit, scilicet quod pertingat usque ad eos, probat consequenter, cum dicit non enim quasi non pertingentes, etc., quasi dicat: vere gloriamur, non enim superextendimus nos in gratia vel gloria, vel in potestate nostra, quasi non simus pertingentes usque ad vos potestate nostra et ministerio. Nam usque ad vos pervenimus in Evangelio Christi, id est, in praedicatione Evangelii Christi. I Cor. IV, 15: in Christo Iesu per Evangelium ego vos genui, etc.; et supra IX, 1: nonne opus meum vos estis, et cetera. Gal. II, 8: qui operatus est Petro in apostolatum, et cetera. Et ideo concludit dicens: igitur cum glorior de vobis, non glorior in immensum.
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Unde dicit non in immensum gloriantes, etc., ubi alius fundamentum fidei posuisset. Consequenter cum dicit spem autem habentes, etc., ostendit quod non excedit mensuram suam quantum ad gloriam de futuro. Sciendum est autem, quod praedicator potest habere duplex argumentum gloriae de praedicatione sua. Unum est ut conversi ad praedicationem suam proficiant in melius. Aliud ut per ipsos conversos alii convertantur, quia, ut dicitur Ex. XXXVI, cortina cortinam trahit, etc.; et Apoc. ult.: qui audit, dicat: veni. Nam quando quis videt alios converti, facilius convertitur. Et quantum ad ista duo, apostolus sperat augeri gloriam suam de Corinthiis, primo scilicet de profectu eorum in melius. Et ideo dicit: dico quod nec in immensum gloriamur de conversione vestra per nos causata olim sed adhuc habentes, scilicet sumus, spem magnificari in futuro, id est augeri gloriam nostram, crescentis fidei vestrae in vobis, id est de fide vestra crescente et proficiente in melius per bona opera. I Petr. II, 2: lac concupiscite, ut in eo crescatis in salutem, et cetera. Et iterum, secundo, speramus magnificari in conversione aliorum per vos. Et ideo dicit in abundantia, etc., id est in abundantia praedicationis, non solum in vobis, sed etiam in illa loca quae ultra vos sunt. Et hoc secundum regulam nostram, id est, secundum quod iniunctum est nobis a Christo, non solum evangelizare vobis, sed omnibus gentibus. Mc. ult.: euntes in mundum universum, et cetera.
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Nec tamen sumus habentes spem in aliena regula, id est non speramus gloriari, nec gloriamur in aliqua aliena regula. Quasi dicat: non in illis quae praeparata sunt ab aliis, id est quos alii duxerunt ad fidem sed faciam fructum in illis, in quibus ab aliis non est praedicatum. Rom. XV, 20: praedicavi Evangelium hoc, non ubi nominatus est Christus. Contra est quod Petrus praedicavit Romae antequam praedicaret ibi Paulus. Respondeo. Dicendum est, quod non dicit hoc recusans praedicare ubi alius praedicasset, sed dicit quod intendit praedicare etiam ubi non praedicasset aliquis. Consequenter cum dicit qui autem gloriatur, etc., ostendit quod non excedit mensuram suam quantum ad id in quo gloriatur, dicens: quia si ego glorior in eo, in quo gloriandum est, non excedo. Cum autem gloriandum sit in Deo, qui gloriatur, in domino glorietur, Ier. IX, 24: in hoc glorietur qui gloriatur, et cetera. Potest autem hoc exponi tripliciter. Uno modo, in domino glorietur, ut ly domino, denotet obiectum gloriandi, quasi dicat: ex hoc glorietur quod habet dominum amando et cognoscendo. Ier. IX, 24: in hoc glorietur, et cetera. Alio modo, glorietur in domino, id est secundum Deum; et hoc modo gloriatur qui gloriatur de his quae Dei sunt, et non de malis, sicut ille, de quo dicitur in Ps. LI, 3: quid gloriaris in malitia? Alio modo, in domino glorietur, id est ut gloriam suam reputet se habere a Deo, totum quod cecidit ad gloriam suam referens in Deum. I Cor. IV, 7: quid habes quod non accepisti? Si autem accepisti, et cetera.
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Et sic accipitur hic cum dicitur qui gloriatur, in domino glorietur, quasi dicat: glorior de praedictis, sed non quasi hoc a me habeam, sed a Deo. Et hoc etiam est mensura vestra, quia totum bonum vestrum habet ortum a nobis. Et vere in domino debemus gloriari, non nobis imputare gloriam nostram, sed Deo.
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Nam non est probatus, id est comprobatus, a Deo vel hominibus, ille, qui seipsum commendat, Prov. XXVII, 2: laudet te, etc., sed ille quem Deus commendat, id est commendabilem facit bonis operibus et miraculis. Nam Deus est causa totius boni operis per homines facti.
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1. Ipse autem ego Paulus obsecro vos per mansuetudinem et modestiam Christi. Pro modestia G-raece est srcteixeta, quod comitatem, clementiam, benignitatem significat, quae a mansuetudine non alio difTerat, ut nonnullis placet, quam quod mansuetudo magis ad animum, emetxeia vero magis ad exteriorem conversationem pertineat. Idcirco vero Paulus hujusmodi utitur exordio obsecrationis per mansuetudinem et modestiam Christi, quia cupiebat non provocari ad severitatem vindictae 5 quasi dicat: Oro vos per Christi mansuetudinem, ne me cogatis irasci. Quem sensum supplent sequentia, uti mox patebit.
Qui in facie quidem humilis sum inter vos. Graece: secundum faciem, ut infra vertit Ambrosianus: ad faciem, id est, coram et in conspectu; opponitur enim absenti, nam sequitur:
Absens autem confido in vobis. Graece: confido, vel audeo in vos; siquidem ipse interpres mox idem verbum vertit: audere. Sensus est: Ego Paulus, inquam, qui (quod mihi vitio vertitur ab adversariis), quum apud vos sum, humiliter et submisse me gero; quum absens sum, audaciam et confidentiam cum autoritate erga vos ostendo in epistolis, quas scribo. Haec enim ab Apostolo sic de se ipso dici, velut in vituperium ipsius ab aliis objecta, constat ex eo, quod infra, diversis verbis et eodem sensu, dicit: Quoniam quidem, inquiunt, epistolae graves sunt et fortes; praesentia autem corporis infirma, et sermo contemptibilis. Graeci quidam in his Apostoli verbis ironiam esse arbitrantur; sed potius videtur esse sermo concedentis. Vere enim sic erat, non sine ratione, quam Deus in hoc spectabat; licet inde adversarii caperent occasionem detrahendi Paulo. Certe ipse Apostolus clare de se ipso hoc profitetur 1 Cor. cap. 2.: Et ego in infirmitate, et timore, et tremore multo fui apud vos. Id ipsum satis apparet ex verbis hic subjunctis:
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2. Rogo autem vos, ne praesens audeam, per eam confidentiam, qua existimor audere, in quosdam. Exprimit nunc, quod dixerat se obsecrare. Post audere comma subnotandum est; nam quod sequitur: in quosdam, non cum infinitivo audere construendum, sed cum verbo audeam. Est enim sensus: Kogo vos, inquam, ne vestra culpa contmgat, ut, qui praesens apud vos humiliter hactenus me gessi, posthac cum ea fiducia, qua absens audere existimor, etiam praesens audeam, hoc est, audacter et intrepide potestatem meam exerceam in quosdam ex vobis.
Qui arbitrantur nos tamquam secundum carnem ambulemus. Graece: ambulantes. Ambulare secundum carnem, idem est, quod Roman. 8.: secundum carnem vivere. Sensus: Qui male persuasi a pseudapostolis, existimant, nos secundum carnem ambulare seu vivere; hoc est, secundum camales et humanos affectus vitam et actiones instituere, more hominum, qui cupiditate habendi vel metu amittendi ea, quae carnaliter amant, omnia faciunt. Putabant enim, Paulum, quando praesens erat, sive captandae gratiae causa, sive quod timeret offendere, vel simili affectu humano prohibitum fuisse, ne potestatem exerceret, quam absens per litteras venditabat. Id autem falso eos putasse, docet verbis sequentibus:
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3. In carne enim ambulantes, non secundum carnem militamus, quasi dicat: quod falsum est. Nam etsi conversamur et vitam hanc agimus in carne, quoad naturam carnis, non tamen militamus secundum inclinationes et desideria carnis, non sequimur carnales affectus, non exercemus carnalem militiam.
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4. Nam arma militiae nostrae non carnalia sunt. Metaphoram militiae, quam verbo attigerat, partibus quibusdam explicat, ostendens ex ratione armorum, quibus utitur, se non secundum carnem militare. Dirigit autem intentionem contra pseudapostolos, qui, praesidiis humanae sapientiae nixi tamquam armis, oppugnabant humilitatem et sinceritatem doctrinae, quam Paulus tradebat. Nam, inquit, arma militiae nostrae Apostolicae, qua nimirum Christo imperatori nostro militamus ad Evangelium ejus propagandum, non carnalia sunt, id est, ut S. Thomas exponit, accommodata et subservientia militiae seu vitae carnali; ut sunt opes, honores, voluptates et potentia hujus saeculi. Vel potius carnalia, hoc est, humana, mundana, saecularia; cujusmodi sunt in militia corporali arma corporalia, in militia vero seu pugna disputationum, artes et scientiae humanae; haec enim erant arma, quibus instructi pseudapostoli doctrinae a Paulo praedicatae resistebant.
Sed potentia Deo. Ambrosianus legit: fortia Deo; est autem Deo Graecis dativus, Latine reddendus per ablativum efficientis causae, ut significetur, arma Apostolica esse potentia seu valida per Deum ac virtute divina, non viribus humanis. Ea arma sunt humilitas, patientia, mansuetudo, charitas ac caeterae virtutes; item sapientia, scientia, prophetia, cum caeteris charismatis Spiritus sancti; denique potestas verbi, regiminis et sacramentorum, a Christo accepta. Quibus omnibus armati Apostoli, militiam suam exercebant.
Ad destructionem munitionum. Cohaeret cum dictione: potentia; et sensus est, ea arma valere ad demoliendas et evertendas munitiones adversariorum, id est, omnia ea, per quae illi vel oppugnabant fidei veritatem, vel suos errores stabiliebant. Quo in genere erant imprimis scientiae saeculares, sive verae, sive falsae aut erroribus permixtae. Totum enim hoc genus, quatenus assumebatur ad expugnandam fidem Christianam et scientiam Dei, quam statim nominat, destruendum eiat armis Apostolicis. Itaque pertinent huc Scripturae, quas in priori epistola citavit cap. 1.: Perdam sapientiam sapientum, et prudentiam prudentum reprobabo. Ubi sapiens? ubi scriba? ubi conquisitor hujus saeculi?
Consilia destruentes, Graece: Xoyiajiouc, id est, cogitationes; quemadmodum et Ambrosianus legit. Quo vocabulo accipi potest omnis subtilitas ingenii et consilii humani. Theophylactus, simplex per compositum exponens, syllogismos intelligit, id est, ratiocinationes dialecticas Graecorum sapientum. Meminit autem horum Oecumenius in parte praecedenti. Caeterum ad hanc partem referendae sunt Scripturae capitis tertii prioris epistolae, a Paulo citatae: Comprehendam sapientes in astutia eorum} et: Dominus novit cogitationes sapientum, quoniam vanae sunt. Quidam laborant, ut hanc partem cum superioribus construant; quod ut apte fiat et sine soloecismo, participium destruentes ordinant cum verbo militamus > ut, quae intercedunt, per parenthesim legantur. Verum haec constructio sensum Apostolici sermonis obscurat et confundit. Quare illud: consilia destruentes, ita accipe, quasi dictum sit, quibus armis consilia destruimus.
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5. Et omnem altitudinem extollentem se adversus scientiam Dei. Graece: et omnem celsitudinem, quae extollitur adversus cognitionem Dei. Nam altitudo alibi profunditatem significat interpreti nostro, ut Rom. 11.: O altitudo divitiarum sapientiae et scientiae Dei; hic vero per altitudinem sive celsitudinem Apostolus significare voluit, quidquid in sermone vel scientia saeculari grande et sublime est, et apud homines admirationem excitat. Quod totum destruendum dicit, quatenus extollitur adversus scientiam Dei, qua nimirum Deus cognoscitur. Quam scientiam S. Bernardus in serm. ad milites Templi cap. 3., et S. Thomas in comment. fidem Christianorum interpretantur, de qua Jesaias 11.: Repleta est terra scientia Dei.
Et in captivitatem redigentes omnem intellectum in obsequium Christi. Graece: captivantes (seu captivum ducentes) omnem intellectum ad obedientiam Christi. Nam obedientiam mox in eo, quod sequitur, reddit ipse interpres; Ambrosianus item obedientiam legit. Pro intellectu alii malunt cogitationem; Graecum vorjua utrumque significat: sed magis actum, quam potentiam, quasi dicas intellectionem. Verti etiam posset: ingenium, ut sensus hic esse videatur: Et captivum ducimus omne ingenium humanum, quantumcunque excellens et scientiis excultum, ab obediendum et humiliter submittendum se Christo per fidem; omne ingenium, inquam, id est, magnam etiam magnorum ingeniorum multitudinem. Cujus rei exempla sunt in Dionysio Areopagita, Aristide, Justino, Pantaeno, philosophis ad Christum adductis, et in iis, qui magicos libros Ephesi, autore Paulo, combusserunt, Act. 19. Hos enim Theophylactus pro exemplo captivitatis hujus allegat. Ex his Apostoli verbis colligunt doctores discrimen fidei Christianae a quacumque alia persuasione hominum, atque a fide daemonum. Per fidem enim Christianam captivatur intellectus in obsequium Christi, sic ut, seposita omni humana ratione, simpliciter et indubitanter homo suscipiat ea omnia, quae, tamquam revelata divinitus, ab Ecclesia traduntur, et credenda proponuntur. In hac fide laudatur obsequium, id est, obedientia, qua voluntas, humiliter subjecta veritati divinae sibi per Ecclesiam annuntiatae, imperat intellectui, ut credat. Itaque vera et Christiana fides numquam est absque tali submissione sive obedientia voluntatis. Hujusmodi vero obedientia non est in assensu earum veritatum, quae per sensum vel demonstrationem, aut omnino per experientiam cognoscuntur. Unde et daemones, quos Jacobus Apostolus cap. 2. testatur credere et cuntremiscere, non credunt tamquam obedientes, sed naturali lumine ac rerum experientia convicti et coacti.
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6. Et in promptu habentes ulcisci omnem inobedientiam. Id est, ad manum habentes potestatem ulciscendi omnem inobedientiam, animadvertendi iu omnes inobedientes, scilicet eos, qui fidem Christi susceperunt et inter fideles numerantur: Quid enim mihi de iis, qui foris sunt, judicare? ait 1 Cor. 5. Ulciscitur autem Paulus et quilibet Apostolorum successor omnem inobedientiam, non gladio corporeo, qui principi aut magistratui politico datus est ad vindictam malefactorum, Rom. 13., et cujus usus est in corporali militia; sed gladio spirituali, id est, censuris ecclesiasticia, quarum praecipua est excommunicandi potestas. Hunc enim gladium Apostolus jam ante exemerat adversus illum fornicarium, quando eum a corpore fidelium amputavit. Nunc vero rursus eodem usurum se comminatur in quosdam inobedientes atque impoenitentes. Nam inobedientiam vocat contumaciam, quae sola excommunicationem meretur. Hic igitur lccus excommunicandi potestatem, qua adversus contumaces utuntur Ecclesiae praelati, confirmat. Et B. Augustinus epist. 50. ex hoc loco probat potestatem puniendi haereticos.
Cum impleta fuerit vestra obedientia. Referendum hoc non ad illud: habentes in promptu, semper enim in promptu erat illa Apostolis potestas; sed ad verbum ulcisci; quasi dicat: Tunc ea potestate utemur, cum vestra obedientia fuerit impleta, id est, cum vos plene ad obedientiam reductos videro. Hinc apparet, Apostolum minari pseudoapostolis ultionem, tamquam inobedientibus; sed eam difierre propter Corinthios, quorum quidam adhuc inobedientes erart; ne videlicet hos eadem poena cum pseudapostolis involvere cogatur; atque hoc esse, quod dicit: Cum impleta fuerit vestra obedientia. Tta sentiunt plerique commentatores. At contra est, quod Apostolus adversuspseudapostolos non agit ut subditos, sed potius ut adversarios, pari loco adversus ipsum contendentes, tamquam forent Christi Apostoli et Evangelii ministri. Sane cum hi fuerint Judaei, non est verisimile, Paulum voluisse stringere in eos gladium excommunicationis, ne gentem suam satis adversum se concitatam irritaret. Proinde rectius accipitur illa comminatio de iis, qui adhuc inter Corinthios magnis peccatis erant obnoxii; in quoe, quia multi erant, non facile poterat exerceri disciplina per excommunicationem, quoniam, ut ait Augustinus lib. 3. contra epist. Parmen. cap. 2.: Quidquid sceleris et iniquitatis inebriat multitudinem, amittit examinis veritatem. Et iterum: Si contagio peccati multitudinem invaserit, divinae disciplinae severa misericordia necessaria est. Nam consilia separationis (hoc est, excommunicationis) et inania sunt, et perniciosa; videlicet ob periculum schismatis et manifestae rebellionis. Igitur Apostolus hoc loco prius vult, multitudinem sanari (id enim est, quod dicit: Cum impleta fuerit vestra obedientia, id est, cum multo maxima pars vestrum, ac ferme omnes, ad obedientiam legis Christianae revocati fueritis), ac deinde in paucos permanentes in peccatis vindicare juxta severitatem ecclesiasticae disciplinae; sicut jam ante in unum incestuosum illum fecerat. Nam quod apud Corinthios adhuc gravia peccata regnabant, cum exprima epist. satis intelligitur, tum manifestius id constat ex fine cap. 12. hujus epist., quo etiam loco ac deinceps pluribus verbis minatur, se, cum venerit, nonparciturum iis, quos invenerit pristinis peccatis adhuc involutos. De his ergo videtur omnino accipienda praesens comminatio. Quamquam, quae sunt in isto vers. 6., possunt etiam sic accipi: Quum vos separaveritis a vobis fratres inordinate ambulantes, sicut praecepi in priore epistola, tunc ego vindicabo, mea autoritate vestrum factum approbans et confirmans.. Quemadmodum e diverso dixit hujus epistolae cap. 2.: Cui aliquid donatis, et ego. Porro si quissuperiorabene consideret, inveniet quinque partes Apostolicae militiae, sumptas ex comparatione militiae corporalis. Prima estdestrueremunitiones fortes et validas; quod fieri dicit Paulus per arma Deo potentia. Secunda est, deslruere consilia seu cogitationes, id est, quidquid ingeniose contra fidem Christianam excogitatur. Tertia, destruere machinas, quae sublimitate videntur inexpugnabiles. Quarta, hostes captivos ducere et suo principi subjugare. Quinta, eaque postrema, inobedientes ac rebelles per justam animadversionem ulcisci.
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7. Quae secundum faciem sunt, videte. Graecum verbum ambiguum est ad: videte, et videtis. Et quidem hoc posterius eligunt interpretes Graeci, quos et Cajetanus sequitur. Secundum hos objurgatorius est sermo. Neqr.e refert, utrum per interrogationem legatur, ut post Theodoretum vult idem Cajetanus, an enuntiative; nisi quod interrogatio reddit acriorem objurgationem. Quasi dicat: Itane vos, Corinthii, ea, quae in conspectu sunt, tantum videtis, atque ex iis tantum, quae foris apparent, judicatis? videlicet contra illud Salvatoris, Joannis 7.: Nolite judicare secundum faciem, sed justum judicium judicate. Caeterum nostra vursio, textui Ambrosiano communis, sensum exigit hujusmodi: Moneo vos, ut saltem ea, quae conspicua sunt et omnibus nota, consideretis; ex iis enim facile vcbis erit, de me et aemulis meis aestimare. Quasi dicat: Secundum faciem, ut ajunt, humilis sum; ergo quae secundum faciem sunt, videte, et ex iis de me et illis judicate. Nam et alibi Corinthios diotorum suorum, ut ic re evidenti, facit judices, 1. epist. cap. 10.: Vos ipsi judicate, quae dico. Uterque sensus bonus est, et utrique possunt aptari verba sequentia:
Si quis confidit sibi, Christi se esse. Id est, si quis de se ipso confidit, vel sibi persuasumhabet(sic enim etiam ex Graeco verti potest), se Christi fidelem esse, aut potKs Christi ministrum; nam capite sequenti dicit: Ministri Christi sunt; et ego; et consequentia hujus loci declarant, Apostolum loqui de potestate et cfiicio ministrorum. Potest etsic exponi: Si quis gloriatur, se esse Christi. Confer, quae dicta sunt ad cap. 3, 4. et ad Rom. 2, 19. Signat autem pseudapostolos, qui jactabant se Christi ministros.
Hoc cogitet iterum apud se. Id est: Hoc etiam atque etiam perpendat apud se, \el, ut in Graeco legitur, a se ipso; liaiL Ettii Conun. Tom. II. scilicet ut non opus habeat a nobis doceri; res enim per se mamfesta est.
Quia, sicut ipse Christi est, ita et r\os. Addunt Graeca: Christi. Hoc cogitet, inquit, quod perinde, atque ipse Christi minister est, sic et nos ministri Christi sumus; hac parte non sumus eo inferiores. Hoc autem dicit, gradum fnciens ad sequentia, quibus ostendit, se illos etiam praecellere.
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8. Nam etsi amplius aliquid gloriatus fuero de potestate nostra. Hoc est: Si enim etiam amplius aliquid, sive prae illis, qui mihi detrahunt, sive prae eo, quod est quomodocumque Christi ministrum esse, sive amplius, quam soleam, gloriatus fuero de potestate nostra Apostolica, qua non tantum praedicare Evangelium, sed etiam corripere et punire delinquentes possum.
Quam dedit nobis Dominus, Christus ipse, non homo quispiam; sicvtt ait Galat. 1.: Paulus Apostolus non ab hominibus, neque per hominem, sed per Jesum Christum. Ne vero potestatis commemoratio molesta sit, addit:
In aedificationem, et non in destructionem vestram, aut, vestri. Ad hoc, inquit, potestatem mihi dedit, ut vos et alios homines aedificem spiritualiter, id est, ad salutem promoveam; non autem, ut destruam, id est, a salute aut profectu salutis impediam. Significatur finis et legitimus usus potestatis. Unde intelligi rur, quemadmodum Cajetanus annotavit, ecclesiasticam potestatem nihil posse adversus bonos mores; imo nec adversus meliora bona, qualia sunt consilia Christi, quoniam hoc non esset posse in aedificationem, sed in destructionem spiritualem. Quae/et aliquis, quomodo non sit huic loco contiarium, quod dicit Dominus ad Jeremiam 1.: Constitui te super gentes et regna, ut evellas ac destruas, et disperdas, et dissipes. Respondeo, locum illum, salvo literali sensu, qui est de regnorum terrenorum destructione prophetanda, mystice accipiendum de destructione veteris hominis, et evulsione cupiditatum ac vitiorum ejus, quibus eiadicati9 crescat bona seges virtutum. Unde ad extremum sequitur: et aedifices, etplantes, prius enim exstirpanda sunt vitia; deinde inserendae virtutes. Hic vero sermo est de destructione aedificationi contraria, id est, ea, quae est contra charitatem; quomodo destruit ille, ad mentem Apostoli, qui indiscrete utitur gladio excommunicationis, non ad aedificationem et salutem fidelium. Quapropter monet Tridentina synodus sess. 25. can. 3. reform., gladium illum sobrie magnaque circumspectione exercendum esse, cum experientia doceat, si levibus ex causis incutiatur, magis contemni, quam formidari, et perniciem potius parere, quam salutem. Notandum etiam, quod destructio quandoque non est ad destructionem, sed ad aedificationem; nam excommunicatio destructio quaedam est, qua membrum a corpore praescinditur; quae tamen non est ad destructionem, sed ad aedificationem, quando praecisio illa fit, uti fieri debet, pro salute et praeservatione totius corporis, imo ct (quatenus possibile est) pro sanatione et restitutione membri praecisi, dicente Apostolo: Ut spiritus salvus sit in die Domini, 1 Cor. 5.; ut confundatur, 2 Thessal. 3.; ut discant non blasphemare 1 Tim. 1.
Non erubescam. Hoc, inquit, si feceio, non pudefiam tamquam mendax, quia veritatem dicam; aut: non pudefiam tamquam arrogans, quia jure et cum honestate id facere possum; sunt enim quaedam justae et honestae causae gloriandi, praesertim ubi veritas hominibus utilis ac salutaris periclitatur. Qua de re plura sequenti capite.
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9. Ut autem non existimer, tamquam terrere vos per epistolas. Graece: ut ne videar, etc., sine conjunctione autem. Unde et Graeci ea, quae sequuntur, sine parenthesi legunt; hanc vero partem jungunt praecedentibus; ac si diceret Apostolus: Memini potestatis meae, sed ad aedificationem datae, non ad destructionem vestri; idque ne videar, vos velle perterrefacere per epistolam. Aut hoc modo: Possem gloriari de potestate mea; non faciam tamen, ne videar, elc. Verum nostra lectio, cui consonat Ambrosiana, sensum habet absque dubio commodiorem, et pro ea sunt nonnulli codices Graeci, inter quos Complutensis. Tale est igitur, quod dicit: Ut autem non videar terrere vos velle et metum incutere per epistolas, quasi praesens nihil audeam; sequitur parenthesis:
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10. (Quoniam quidem epistolae, inquiunt, graves sunt et fortes.) Graece: inquit, singulari numero, nam et superius singulariter dixerat: Si quis confidit, etc. et infra, velut uni respondens, dicit: Hoc cogitet, qui ejusmodi est. Quamquam de numero non admodum refert; neque enim unus tantum erat, a quo talia dicebantur. Epistolae quidem, inquiebant, minaces ac terribiles sunt, tonant ac fulminant, magnamque potestatem et autoritatom ostendunt. Enallage numeri est; nam de una tantum epistola loquebatur, quam ad Corinthios scripserat, in qua quaedam habentur minacia et autoritatis plena, maxime sub extremum capitis 4. et toto capite 5., ubi de incestuoso Satanae tradendo aliisque excommunicandis agitur.
Praesentia autem corporis infirma. Id est: Cum praesens est, humiliter, demisse ac timide se gerit, tamquam nullius sit autoritatis. Fere similiter in sequentibus de infirmitate loquitur Apostolus, cap. 11. et 12., ubi se in infirmitatibus gloriari dicit, et cap. 13.: quando nos infirmi sumus. Item 1. epist. cap. 2.: Et ego in infirmitate, etc. vers. 3. Porro praesentiam corporis inrirmam opponebat adversarius epistolarum fortitudini, sicut earum gravitati id, quod sequitur:
Et sermo contemptibilis. Graece contemptus, participium, id est, dejectus, humilis, et per hoc contemptui expositus; utpote in quo nulla loquentis severitas appareret, sicut in epistolis. Non igitur hoc ab aemulis Pauli dicebatur tamquam nitorem et eloquentiam sermonis ei detrahentibus, ut quidam interpretati sunt; hac enim parte sermo ejus non differebat ab epistolis; sed quoad autoritatem et potestatis significationem negabant, sermonem praesentis cum epistolis, quas absens scribebat, convenire. Huc autem usque parenthesis; nunc orationem, quam suspensam reliquerat, absolvit.
10:11
11. Hoc cogitet, qui ejusmodi est. Id est: Hoc reputet ac persuasum habeat, quisquis est, qui talia dicit.
Quia, quales swnus verbo per epislolas absentes; nominandi casus est absentes.
Tales et praesentes in facto. Graece: tales et praesentes opere. Sensus: Cogitet, quod, quales sumus absentes, sermone transmisso per epistolam, nempe potestatem nostram ac severitatem ostendentes, tales etiam sumus praesentes; nec solum sermone, sed et opere, scilicet cum opus est. Vel: tales erimus praesentes, postquam istuc advenerimus. Unde dicit cap. 12, se metuere, ne inveniatur a Corinthiis, qualem non velint, et cap. 13.: Si, inquit, venero iterum, nonparcam.
10:12
12. Non enim audemus inserere, aut comparare nos quibusdam, qui se ipsos commendant. Arrogantiae et immodestiae crimen, superioribus verbis a sedepulsum, hic jam Apostolus in adversarios regerit. Neque vero, inquit, audemus, id est, sustinemus, in animum inducimus connumerare aut comparare nos quibusdam, qui se ips,os magni faciunt, seque passim apud omnes ambitiose et gloriose commendant, quum a rebus ipsis non commendentur. Videlicet aemulos suos intelligit pseudapostolos, quibus sese conferre velle, turpe et indignum judicat. Verbum Graecum audere pro sustinere posuit et alibi, ut Rom. 5.: Nam pro bono forsitan quis audeat mori. Quamquam Oecumenius et alii nonnulli dictum putant ironice: Non audemus, quasi dicat: Illi tam magnos se faciunt, ut non audeamus nos censere cum talibus. Porro verba illa: inserere et companare, in Graeco affinitatem inter se habent; ut si Latine dicamus: inferre aut conferre.
Sed ipsi in vobis nosmet ipsos metientes, et comparantes nosmet ipsos nobis. Ut juxta hanc nostram lectionem perfecta sit oratio, participia verbis interpretanda sunt: metimur et comparamus; idque hoc sensu: Sed metimur nos ea mensura, quae nobis convenit, et ad eam nosmet comparamus. Hoc est: Ea tantum de nobis dicimus, quae factis nostris et veritati respondent, quaeque, uti S. Thomas ait, proportionata sunt nobis. Nam gloria nostra testimonium est conscientiae nostrae, quemadmodum dixit capite 1. Quae expositio apud Oecumenium quoque legitur. Caeterum Ambrosianus textus orationem absolvit adjungendo, quod sequicur: Non in immensum gloriabimur, sublatis duabus voculis mediis: nos autem. Quod mirum est, cum in omnibus aliis sint exemplaribus, tam Latinis, quam Graecis. At vero in Graecis omnibus additur: oo aoviouaiv, non intelligunt; eaque additione perficitur oratio. Sciendum est autem, pronomen Graecum saoxGUQ indeterminatae esse personae, sic ut diversis accommodetur personis, prout exigit structura sermonis; quod noster interpres vertit: nos, et nosmet ipsos. Quare cum Graeci legant verbo tertiae personae: non intelligunt, eorum lectio versionem postulat hujusmodi: Sed ipsi, in se ipsis se ipsos metientes, et comparantes se ipsos sibi ipsis, non intelligunt. Quod Graeci sic exponunt: Sed ipsi adversarii nostri semet ipsos metientes atque aestimantes suo ipsorum animo ac judicio, et comparantes semet ipsos sibi, quales se suo judicio fingunt; aut certe commendantes sese mutuo, et gloriam ab invicem accipientes, non intelligunt, quam se ridiculos aliis exhibeant, ut supplet Theophylaclus; aut: non intelligunt, quam sint arrogantes, seseque fallant, quemadmodum secundum quandam expositionem supplet Oecumenius; aut denique non intelligunt, neque quae loquuntur, neque de quibus affirmant; ut ex alio loco Apostoli supplet Augustinus in enarr. Psalmi 34.; legit enim ille hunc locum eo modo, quo Graeci; non ibi tantum, verum et alibi, ut in Psalmum 118. et 141., et lib. 22. contra Faustum, 11 * cap. 27., ubi et juxta Graecorum sententiam ea verba exponit. Veruntamen satis apparet, coactum videri, ut hujusmodi supplementa sermoni Apostolico adhibeantur. Sane probabilius est, juxta consuetudinem Graecae linguae participia pro verbis infinitivis esse posita, ut sensus sit: Sed ipsi, arrogantia et ambitione excaecati, non intelligunt, semetiri et comparare semet ipsos magnosque facere ex suo ipsorum judicio; quod est hominum sibi immodice placentium. Porro Hentcnius, Oecumenii interpres, Graecam leclionem diverso adhuc modo reddidit; idque congruenter cum scholio, quod primo loco ab Oecumenio adfertur, de quo ipsum locum consule; simul et annotationem marginalem interpretis, qua docet, unde nata apud Graecos sit expositionum diversitas.
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13. Nos autem non in immensum gloriabimur. In immensum, Graece: siC xa ausTpa, id est, ullra modum; seu potius, ultra terminum ac metas laboris nostri in Evangelio. Videntur enim pseudapostoli, quemadmodum annotavit Theophyl. et Oecumenius, sese mendaciter jactitasse, quod, juxta Psalmi versiculum, usque ad fines orbis terrae propagassent Evangelium Christi; quod erat in immensum gloriari. Nos autem, inquit, non ita gloriari volumus.
Sed secundum mensuram regulae, qua mensus est nobis Dcue. Graece: qua vel quam partitus est nobis Deus. Nec secus habet Ambrosianus textus. Videtur autem noster interpres legisse: §ueTp7]OcV pro suipiasv.
Mensuram pertingendi usque ad vos. Graece: usque etiam ad vos. Sensus verborum est: Sed gloriabimur secundum mensuram regulae a Deo nobis piaescriptae, qua nimirum partitus est nobis portionem nostram in opera Evangelii. Quae quidem sic alias multas provincias, quibus praedicavimus, comprehendit, ut etiam ad vos usque pertigerit, vosque etiam includat. Metaphora est a fabris sumpta, qui ad amussim operantur, et regulam, a magistro operis praescriptam, non permittuntur excedere. Dicit autem, Deum sibi nartitum esse hujusmodi mensuram, non quod praeceptum haberet a Deo illuc usque perferendi Evangelium, et non ultra, tamquam certis sibi terminis ad praedicandum praefixis, quos praeterire non liceret; quod velle videtur Cajetanus, contra illud Christi ad Apostolos, Matthaei ultimo: Euntes docete umnes gentes; sed quia totum illud, in quo secundum veritatem gloriari poterat, erat ei distributum a Deo; et proinde si gloriatus fuisset ultra modum ac terminos sui laboris, sicut pseudapostoii faciebant, fuisset ea gloriatio supra mensuram ipsi datam a Deo; et hoc modo rectius Apostolum intellexit Aquinas.
10:14
14. Non enim quasi non pertingentes advos, superextendimus nos. Immoratur in metaphora mensurae et regulae. Neque enim, inquit, objici nobis potest, quod, quum de vobis ut filiis gloriamar, extendamus nos ultra mensuram; quasi revera non pertingamus usque ad vos per regulam, quam partitus est nobis Deus;
Usque ad vos enim pervenimus in Evangelio Christi. Graece: Nam et usque ad vos pervenimus in Evangelio Christi. Id est: Nam utique manifestum est, etiam usque ad vos Corinthios pervenisse nos in Evangelio Christi propa gando; ut proinde veraciter ac merito possim de vobis, ut filiis, et ut opere meo, gloriari ac dicere: In Christo Jesu per Evangelium ego vos genui, et: Opus meum estis in Domino 1 Cor. 4. et 9.
10:15
15. Non in immensum gloriantes in alienis laboribus. Sensus est: Et per hoc, dura de vobis gloriamur ut filiis nostris in Christo, dumque eo jure potestatem nobis in vos adscribimus, non gloriamur extra mensuram nostram, ac super alienis laboribus, uti faciuntaemuli nostri.
Spem \iutem habentes crescentis fidei vestrae. Genitivi sunt in Graeco absolute positi, quos reddere conveniebat per ablativos: crescente fide vestra.
In vobis magnificari secundum regulam nostram in abundantiam. Sensus hujus partis est: Atque adeo speramus fnturnm, ut, crescente et augescente per nostrum ministerium fide vestra, niagnificemur in vobis, hoc est, majorem et auctiorem de vobis laudem acquiramus, ut etiam abundantius, id est, amplius, quam hactenus, gloriari possimus; et quidem secundum regulam nostram, id est, mensuram ac terminos laboris nostri. Particulam: in abundantiam construimus cum verbo magnificari, Graeca scholia secuti; tametsi possit alioqui cum eo, quod proxime praecedit, ordinari hoc sensu: secundum regutam nostram extensam et ampliatam; nam fides crescens, id est, in plures dilatata, argumentum erat etiam ampliatae regulae.
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16. Eiiam in illa, quae ultra vos sunt, evangelizare. Etiam in Graeco non est; supplenda tamen conjunctio, quae partem hanc superiori copulet. Ambrosianus textus sensum magis, quam verba reddidit, hoc pacto: Et ut etiam in regionibus, quae ultra vos sunt, evangelizem. Sentit enim Apostolus, se sperare, ut non modo suam ex Evangelio gloriam usque ad Corinthios protensain, fide eorum crescente, majorem faciat; verum etiam futurum, ut Evangelium importet in ulteriora Corinthiis loca, regula nimirum ipsius, jubente ac volente Deo, longius extensa atque porrecta. Unde sequitur:
Non in aliena regula in iis, quae praeparata sunt, gloriari. Graece: in ea, quae parata sunt, gloriari. Dubium est autem utrum intelligat parata a se, an ab aliis. Ex quo nascitur diversus sensus. Si enim parata a se, sensus erit: Ut non in aliena regula atque in alienis laboribus, sed in his, quae nostro labore parata fuerint, gloriemur. Sin autem parata ab aliis, erit hic intellectus: Ut non in aliena regula, videlicet in iis, quae jam ab aliis occupata sunt, et per Evangelii culturam praeparata, gloriemur: quemadmodum pseudapostoli faciunt, gloriantes de alienis. Est et tertius commentarius, qui praeparata exponit a Deo nobis commissa. Verum secundus sensue, quem plerique tradunt interpretes, tam Graeci, quam Latini, prae caeteris videtur nobis Apostoli mentem explicare. Conferendus est autem hic locus cum eo, qui est Rom. 15., ubi, pseudapostolorum jactantiam tacite perstringens, sic ait: Non enim audeo aliquid loqui eorum, quae per me non efficit Christus in obedientiam gentium. Et nonnullis interpositis: Sic autem praedicavi Evangelium hoc; non ubinominatus est Christus, ne super alienum fundamentum aedificarem; sed sicut scriptum est: Quibus non est annuntiatum de Deo, videbunt, etc.
10:17
17. Qui autem gloriatur, in Domino glorietur. Quoniam frequentem gloriationis mentionom fecerat, denique nunc brevi sententia docet, iu quibus rebus sit gloriandum; utpote non in falsis aut alienis bonis tamquam propriis, quomodo gloriabantur pseudapostoli; necjue in malis, quae a Deo non sunt, quomodo ille, cui dicitur in Psalmo: Quid gloriaris in malitia? et de quibus Pioverb. 1.: Laetantur, cum male fecerint, et exsultant in rebus pessimis; sed in bonis, quae vere quis habeat, quaeque proinde sint illi a Deo per Christum. Quicumque, inquit, gloriatur, sive ego, sive alius quilibet, glorietur in Domino Chri3to; id est, de iis tantum glorietur, quae a Deo per Christum accepit, atque ab co se accepisse agnoscat, et, ut ait S. Tiiomas in comment., totum, quod cedit ad gloriam suam. referat in Deum; juxta illud 1 Cor. 4.: Quid habes, quod non accepisti? et ad Galat. ult.: Mihi absit gloriari, nisi in cruce Domini noctri Jesu Christi. Vide, quae dicta sunt ad 1 Corinth. 1. in fine.
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18. Non enim, qui se ipsum commendat, ille probatus est; sed quem Deus rommendat. Gnorcica sententia claudit superiora. Deus, Graece et Sy* riace: Dominus, adstipulante etiam Ambrosiano, cum nonnullis mss. Latinis. Sensus est: Non statim in veritate probatus est et gloria dignus, quisquis se ipsum commendat. Multi enim commendant se ipsos a bonis, oon suis, sed falsis aut alienis, sicut faciebant pseudapostoli; multi quoque se commendant a suis tamquam non aliunde acceptis, sicut Judaei et Pelagiani; sed ille demum probatus est, quem Deus commendat, id est, commendabilem ex iis, quae vere per eum operatur, ostendit. Nam Deus, ut annotat B. Thomas, est causa totius boni operis per homines facti. Vel: Quem Deus commendat, id est, cui Christus per meritum suum vere communicat ea, per quae commendetur. Ex dicta expositione facile intelligitur, Paulum adversus suam hanc doctrinam non peccasse commendando se ipsum hominibus, secundum illud, quod superius dixit, capite 4.: Sed in manifestatione veritatis commendantes nosmetipsos ad omnem conscientiam hominum coram Deo; nam addendo: in manifestatione veritatis, et: coramDeo, satis significavit, ita se commendasse semet ipsum hominibus, ut a Domino Deo commendaretur, juxta sensum jam explicatum.
10:1
10,1. Ipse autem ego Paulus obsecro| — 10,1. Aozog 9à iqà Tao; raxpaxud captivitatem redigentes omnem intellectum | vs; — xav. vórpa tig t5» Üraxolv ToU in obsequium Christi, 6. et in. promptu | XptoxoU, 6. xoi iv Érolyo Eyov dxàhabentes ulcisci. omnem | inobedientiam , dp mügSav mapuxoWv, Sev TÀnpu07 piv quum impleta fuerit vestra obedientia. $, ózaxoj 1. Obtrectatores suos, ut resipiscant, Apostolus rogare incipit, ne contra eos armis suis, quae carnalia esse erronee iactent, uti cogatur (1. 2); quamvis enim in carne fragili degat, arma tamen a Deo accepit potentissima (3. 4), quibus omnem frangeret superbiam inobedientiamque omnem puniret (5. 6). Abillis fidelibus, quos utpote a pseudapostolis seductos cum benignitate caritateque magna allocutus demonstrata criminationum falsitate sibi reconciliare studuit, ad ipsos seductores sese convertit apostolicamque suam auctoritatem statim ab initio quasi minax eis ante oculos ponit : 1. zpse autem ego Paulus obsecro vos per mansuetudinem et modestiam Christi , qui in facie quidem humilis sum inter vos, absens autem confido tn vobis. Ad latinam versionem animadverte , ultima verba 62000 ti; 0; reddenda esse audeo (vel: audax sum) in vos; eodem enim verbo interpres et statim (v. 2) et supra (5,6. 8) graecum 235e?v reddidit; latino autem verbo con/idere sensum aspere agendi cum Thom. aliisque antiquioribus attribuere non licet. Porro sententiam ipsam non esse completam , quum quid Paulus roget non exprimatur, clarum est; statim v. 2. resumitur et completur, hic vero calumniam, quam in hac parte refutare vult, Apostolus exponit; ex eo enim, quod non nisi absens, uti adversarii eius temere iactabant, severius loqueretur, veram potestatem ei non competere concluserant. lamvero simili modo, quo Galatis nudum suum nomen velut sufficiens assertionis suae argumentum opponit (Ga/. 5,2 cfr Theoph. i. h. 1.), corinthiis suis adversariis idem nomen nudum velut sufficientem apostolicae suae auctoritatis demonstrationem obiicit, atque « illud zpse ego Paulus magnum habet autoritatis apostolicae pondus » (TAeod. CArys. Oec. Theoph. eic.). Namque expressione zpse autem a legatis suis, de quibus antea locutus erat, sese distinguere non vult, uti cum Thom. aliqui opinantur; siquidem tractatui de eleemosynis actione gratiarum (9,15) finem imposuit, et particula 9£ (autem) hic, uti supra (8,1), novum epistolae argumentum introducit. Pronomine «976; (Zpse) ad sententiam relativam potius prospicit, qua obtrectatorum suorum novam calumniam affert, quod praesens humilis, absens audax esse solcat. Illa nimirum in sententia, uti cum aliis egregie monet CArys., « ironice loquitur verbis adversariorum assumtis; illi enim dicebant, eum, quum praesens adesset, virum nullius esse pretii, vilem abiectumque, intumescere vero, quum longe abesset, ac magnifice loqui neophytosque vexare ac minis terrere (cfr v. 10). Ergo per ironiam et magna cum acerbitate ait : Ego ille, coram vilis, uti dicitis, absens autem superbus! ». [taque in plenitudine suae potestatis adversarios alloquitur calumniarum eorum memor ; neque tamen ab initio eos terrere vult, sed obsecrat eos per mansuetudinem et modestiam (Si... écxtíaz rectius : clementiam ?) Christi. Domini ipsius autem benignitatem per obtestationem interponens sese eandem imitari, ut eos ad obedientiam reducat, malle insinuat, quoniam eorum obstinacia non obstante ad lenitatem quam severitatem exercendam sit proclivior. Sententiam abruptam iam resumit petitioneque sua expressa ita complet, ut eam clementiae Christi memor quodammodo leniat; pro verbo vaoxxaXdv enim, quod adhortandi notionem petitioni adiungit (adhortando rogare), nudum iam verbum 93:ic0«: adhibet, quo maior animi affectus exprimitur : « orat enim, ut tales eosinveniat, ne cogatur irasci » (Af) :
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2. rogo autem vos, ne praesens audeam per eam confidentiam , qua existimor audere, in quosdam qui arbitrantur nos tamquam secundum carnem ambulemus (voo« Xoydzou£vouc fs à xav cápxa vtgvratoovrac Aer : qti nos arbitrantur secundum carnem ambulare, accuratius : qui nos aestimant velut homines secundum carnem ambulantes). Priorem sententiae partem optime explanat CArys. : « Oro vos, ne in eam necessitatem me adducatis, ut ostendere cogar me praesentem quoque viribus ac potentia pollere ». Quia verbum 3oy(,ecOa: , quod plerumque est deponens, etiam passivo sensu usurpatur, altera pars duplici modo exponi potest. Graeci (Chrys. Oec. TheopA.), quos "moderni plerique sequuntur (cfr Mai. Bisp. L R. — Mey. Heinr. Goeb. etc.), utrique formae verbi Aoy(Lec0at (Xoyzopxt et Xoyizopévouc) activum sensum attribuentes explicant: « ne me adigatis , ut praesens audeam ea cum confidentia, qua cogito (AoyC,opax) audere contra quosdam , qui nos secundum carnem ambulare cogitant (^vyé;opévox;) ». « Neque enim, dixit, inquit CArys., ea cum confidentia, qua audere promptus páratusque sum (7 z4ptoxtóxcpun) , sed qua. audere cogito; necdum enim hoc erat ei constitutum , quamvis ei occasionem audendi isti praeberent ». Qui sensus aptus quidem est, aptior tamen, opinor, sensus Vulg., quae priorem formam (Aoy(ot.ex) passive, alteram (3oyitopévouc) active sumit! atque sententiae relativae ex praecedente versu participium (dzóv absens) inseri supponit : « ne me adigatis, ut ea cum confidentia , qua (absens) audere existimor, praesens audeam contra quosdam, qui nos velut homines secundum carnem ambulantes existimant ». Secundum utramque explicationem Paulus severe agere non vult nisi contra obtrectatores suos, qui eum secundum carnem amóulare arbitrantur; quare hanc calumniam statim reiicit :
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3. £n. carne enim ambulantes non secundum carnem militamus. Se in carne ambulare (cfr Ga/. 2,20; Pil. 1,22 sq.?) i. e. vitam mortalem se degere carnemque, quae in se habet fomitem peccati (cfr ad 1 Cor. 2,13 p. 69), secum gerere Apostolus non negat, at carnis affectus non sequitur neque inferioris hominis appetitibus regitur (cfr ad 1,8. 17) nec in vita sua nec in suo ministerio. Quia de ministerio hic agitur, ideo pro verbo ambulandi in altero membro verbum militandi posuit; apostolatum enim suum velut militiam considerat seque velut Christi militem bonis armis instructum (cfr 6,7; 1 TAess. 5,8; 1 Tim. 1,18; 9 Tr. 2,3 etc.), cui omnes regis sui hostes debellandi atque Evangelio subiugandi sunt. Eadem in imagine pergens se non secundum carnem militare ex natura armorum demonstrat, quae ad bellum hoc gerendum accepit :
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4. nam arma militiae nostrae non carnalia sunt, sed potentia (Svvax A*'r clarius : fortia) Deo ad destructionem munitionum. Quaecumque a carne mortali et infirma proveniunt, ea ex intima sua natura sunt infirma ac debilia; quae vero a spiritu proveniunt, ea fortia sunt ac potentia; uti igitur expressione arma carnalia eorum infirmitas, ita expressione arma potentia eorum spiritualitas connotatur ac proin iure carnalia potentibus, i. e. spiritualibus, armis opponuntur. « Neque dixit spiritualia , quamquam hoc vocabulum adhibendum erat , ut carnalióus opponeretur, sed potentia , per hoc illud quoque significans atque adversariorum arma imbecilla esse insinuans » (CArys.). Ut suorum tamen armorum spiritualitatem clarius manifestaret, Paulus ea dixit fortia Deo esse , quam appositionem moderni quidem explicant « fortia coram Deo et secundum eius iudicium » (Mai. Bisp. Dr. ec. — Mey. Heinr. etc.), antiquiores vero plerique cum CArys. haud minus recte idem esse censent; quod fortia per Deum divinamque eius virtutem ; « nos non paravimus ea, ut sint fortia, sed Deus ipse;... etsi igitur nos ea gestamus , Deus tamen per ea dimicat et operatur » (Theoph. Oec. Est. Lap. etc.). lamvero nomine armorum carnalium malas artes intelligit, quibus eum ad Evangelium adulterandum neophytosque circumveniendos perdendosque uti adversarii eius calumniabantur !; econtra nomine potentium armorum omnia ea comprehendit, quibus ad Evangelium propagandum a Deo idoneus erat redditus. Quodsi vero arma eius spiritualia sunt, eum non secundum carnem militare patet, nam « unusquisque miles arma habet accommoda militiae ac pugnae suae » (TAom.); ex armorum genere ergo recte ad militiae genus concluditur. ; Porro arma Apostoli spiritualia esse, etiam ex fine elucet, ad quem obtinendum illa accepit : ad destructionem munitionum. Nimis arcte munilionum nomen CArys. explicat de Graecorum fastu ac superbia et de vi sophismatum argumentorumque eorum; procul enim dubio omnia ea complectitur, quae Evangelii propagationi sese opponunt, atque recte 7Aeod. Paulum ipsum illud sequente sententia explicare censet : 5. consilia destruentes et omnem altitudinem eztollentem se adversus scientiam Dei, et in captivitatem redigentes omnem tntellectum in obsequium Christi,
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6. et in promtu habentes (iv &xotye £yovrec A'tr et S. Aug. ad Bonif. ep. 185,6 clarius : parati) ulcisci omnem tnobedientiam , quum tmpleta fuerit obedientia vestra. Constructionis iterum eadem habetur inaequalitas, quam supra (9,11. 13) deprehendimus; nominativus enim participii («a0atpoüvreg destruentes) pro. v póc qetpiewq éyupe puc ov (ad destructionem munitionum) scriptum supponit (va xaÜmuGpusv óyupópaTx, xaüctoo0vzec x7 (ut destruamus munitiones, destruentes etc.). Triplici autem ratione armorum suorum potentiam Paulus describit , quatenus nimirum omnibus obstaculis deiiciendis, hostibus in captivitatem redigendis, pertinacibus adversariis ' puniendis idonea sunt. Atque primum quidem consilia destruunt omnemque altitudinem eztollentem se adversus scientiam Dei. Latina versione haud satis accurata, quae Aoyt61:05; (1. e. ratiocinationes) vertit : consilia, in errorem inducti antiquiores Latini in priore membro machinationes, quibus tyranni propagationem Evangeli impedire conantur, atque in altero (omnem altitudinem) « profunditatem intellectus tam legisperitorum quam philosophorum » designari censent (TAom. cfr Herv. Lomb. etc.); Graeci de solis ratiocinationibus sophismatisque philosophorum utrumque membrum explicant. Rectius priore omnia ea comprehendi dicemus, quae humana carnalisque sapientia quum ethnicorum philosophorum tum scribarum Judaeorum atque iudaizantium quoque doctorum ad oppugnandum evertendumque Evangelium excogitavit aut excogitat, altero deinde ipsam intellectus carnalis superbiam designari, quae velut vallum (9joyx Vulg. haud satis recte : altitudo) sese extollit adversus scientiam Dei (i. e. doctrinam & Deo revelatam), quia ea, quae non intelligit, admittere non vult. Haec igitur sapientiae carnalis dictamina, quae vana ac stulta esse Deus demonstrat (cfr 1 Cor. 3,19) et haec sapientium, quos perdit (cfr 1 Cor. 1,19), superbia munitiones sunt, quibus mundus a praedicatione evangelica sese tueri apostolicosque milites repellere conatur; verum apostolicis armis resistere nequeunt. Destruentur enim atque hostes, qui iis sese defendunt, in captivitatem rediguntur : 2n captivitatem redigentes omnem intellectum (x&v vong cfr ad 2,11) in obsequium Christi (t4 viv 9xaxot» v00 X pwcoo A'*r clarius et reclius : zn obedientiam Christi). Sunt qui xáv vónux verlere malint omne consilium; at satis clarum est, Apostolum non tam de pravis machinationibus, quam de iis loqui, qui prava machinantur vel potius cogitant; intellectum enim designat, qui carnalibus affectibus abreptus contra doctrinam a Deo revelatam rebellat; is autem ab Apostolis ita captivus reddendus est, ut Christo humiliter se subiiciat eique obediat. Egregie monet CArys., Paulum duram vocem ay ao r0,evy (£n captivitatem redigere) additis verbis e; 74v bmoxozv 109 Xowv09 (in obedientiam Christi) quasi mitigasse ; qui enim Christi sint captivi, eos e servitute in libertatem, e morte ad vitam, ex interitu ad salutem vindicari neque tamquam adversarios prosterni, sed tamquam amicos ad veritatem transferri. lure merito quoque ex hoc similibusque locis (cfr 9,13; Act. 6,7; Rom. 1,5;10,16) colligitur, veram fidem solo actu intellectus non constare sed voluntatis quoque subiectionem postulare; neque enim quisquam credit nisi volens (S. Aug. in Ioan. tract. 26,2), siquidem « his quae sunt fidél, inquit Thom. (in Rom. 1,5), voluntate consentimus , non ex rationis necessitate, quum sint supra rationem »; quae explicans Dom. Soto (in eund. loc.) : « usus est Apostolus verbo obedire , ut quantum esset inter fidem et humanas disciplinas discriminis explicaret. Haec namque, quum naturali mentis acie et lumine cernantur, compellere evincereque possunt intellectum ; fides autem invisibilium divinorum, quac nisi perlucem mortalium oculis inaccessam conspecta esse nequeunt, non argumentorum vi svllogismorumque acumine demonstratur, sed voluntario obsequio tacitaque auscultatione suscipitur ». Attamen si qui captivi Christo reddi nolunt, sed in sua rebellione persistunt, Apostoli potentibus suis armis alio modo contra eos utuntuv : Zn promptu habentes (1. e. parati) ulcisci omnem tnobedientiam , quim. impleta fuerit vestra obedientia. Eandem quidem imaginem Paulus retinet, sed eam ipsi ecclesiae corinthiae adversariisque suis corinthiis applicat. Ecclesiam enim corinthiam nunc considerat velut arcem ab adversariis suis valloaliisque munitionibus instructam quam Christo regi suo expugnare debet ac potest (cfr Bisp.). Destructis igitur munitionibus adversariorum, i.e. calumniispravisque doctrinis, quibus ecclesiam perturbarant, illos qui bonae sunt voluntatis Christo adducet captivos, pertinacium vero inobedientiam paratus est poenis impositis coercere. De doctoribus iudaizantibus, minime vero de ethnicis aut ludaeis evangelicam praedicationem reiicientibus, eum loqui facile concedet, qui Apostolo in infidelesiurisdictionem non exercuisse (1 Cor. 5,12 sq.) perpenderit; neque minus clarum esse arbitror, eum pervicaciamadversariorum spiritualibus poenis (escommunicatione, traditione, salanae etc.) ulcisci voluisse. Cuiusmodi poenae ut vere efficaces essent, ante omnia Corinthii ipsi Paulo debebant esse reconciliati Dominoque vera obedientia subiecti; tunc enim, uti habet S. Aug. (c. ep. Parmen. Ifl. 2,13 sq.), « severitas disciplinae adhibetur sine labe pacis et unitatis, quando congregationis ecclesiae multitudo ab eo crimine, quod anathematur, aliena est; tunc enim adiuvat praepositum potius corripientem , quam criminosum resistentem; tunc ab eius coniunctione se salubriter continet, non rabie inimica, sed coercitione fraterna ; tunc etiam ille timore percutitur et pudore sanatur, quum ab universa ecclesia se anathematum videns, sociam turbam, cum qua in delicto suo gaudeat et bonis insultet, non potest invenire... (A0) si contagio peccandi multitudinem invaserit, divinae disciplinae severa misericordia necessaria est : nam consilia separationis (i. e. excommunicationis) et inania sunt et perniciosa atque sacrilega, quin et impia et superba fiunt et plus perturbant infirmos bonos quam corrigunt animosos malos ». Itaque ad puniendos doctores pervicaces Paulus accedere non vult, nisi postquam neophyti illi, qui calumniis doctrinisque eorum perversis aures praebuerunt, perfecta obedientia Christo iterum fuerint subiecti. « Hoc loco, inquit CArys., non solos adversarios, sed et alios metu percutit. Vos enim, inquit, exspectamus, ul postquam monitis ac minis nostris correcti ab eorum societate recesseritis, tum demum illis, qui incurabili morbo laborant, solis relictis poenas inferamus. Nam obeditis quidem nunc quoque, sed non perfecte ». Revera magnis laudibus, quas ecclesiae antea tribuit (7,7 sqq.; 8,7 etc.), non obstantibus, non defuerunt neophyti, qui etiam post Titi missionem a Paulo erant abalienati correctioneque indigebant (cfr in/ra 13,1 sqq.). 2. Sili enim praesenti animum severe agendi non deesse asserit. (10,7-11). Arma sua describens Paulus magnam sibi attribuerat potestatem, quam adversarii eius non agnoverunt irridentes, eum semper quidem de illa absentem gloriari illamque in epistolis exaltare, praesentem autem illam exercere non audere. Ne igitur minae suae parvipendantur, Corinthios exhortatur, ut ad ea, quae coram oculis sint posita attendant: se enim non minus, quam alios qui hac de re glorientur, Christi ministrum esse, quum sibi etiam plus, quam fecit, de sua auctoritate gloriari liceat (7. 8), neque sese epistolis dumtaxat absentem, sed praesentem quoque illam esse facto manifestaturum (9-11).
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1. Quae secundum faciem sunt videte (vel considerate). Iuxta hanc Vulg. versionem, quam non tantum antiquiores Latini omnes (A'*", Pel. etc., Haym. Herv. etc.) sed iuniores quoque plerique (Est. Lap. Nat. etc.) modernique omnes (M Ev. Mai. Bisp. Dr. L R. etc.). et haud pauci acath. (Billr. Rück. Olsh. de W. Hofm. Holst. Heinr. Schn.) tuentur, Apostolus neophytos monet, ut ex iis, quae in aperto sunt, rem diiudicantes minas suas non fore vanas discant; quae enim dicturus sit, ea omnia plana et conspicua esse, ut de adversariorum calumnia iudicium sit facile. Cum Graecis tamen omnibus (CArys. Theod. Dam. Oec. Theoph.) iuniores cath. pauci (Cai. Er. Tust. etc.) et plerique acath. (Luth. Calv. Beza etc., Ros. Raeb. Flatt. etc., Mey. Kl Br. Goeb. etc.) formam $2722: pro indicativo habent, atque alii quidem cum CA^ys. enuntiative, alii cum 7Aeod. interrogative sententiam legunt (« quae secundum faciem sunt, consideratis », vel : « quae secundum faciem sunt, consideratis? »), utrique autem vituperium exprimi ceusent, quod adversarii ad solam externam reispeciem attendant Apostolumque ex iis solis diiudicent, quae oculis carnalibus in eo deprehendissesibi videntur. Verum eiusmodi vituperium nec cum praecedentibus nec cum sequentibus satis cohaeret, ita ut ad contextum explicandum a variis varia suppleantur. sponte) cum CDEF G NK, plerisque minusc. et PP. — 22; «at futi; (ita et nos) sine additam. BNCDFE GP, pauci minusc. sed plerisque PP., /t. Vulg. Syr. Goth. Arm. Aeth. ; minus apte teztus rec, : (oozwos x21 tu: Xzr1z02 (ita et nos Christi) eum ERL, plerisque minusc. et Copt. — 8. 2x» 42; (nam si) DF G, pauci minusc. et PP., Arm. ; alii testes graeci : 2dv zz 39 (etenim si, aut iuxta It. Vulg. : nam et si). — Ante zz- (396zicov augendi gratia (extus. rec. inserit xat (eC abundantius) cum L et plerisque minusc., qued ob aliorum testium auctoritatem mclius praetermittilur. — 6 Kópto; sl; elxoóour» (Dominus in aediticationem) B x C D, meliores codd. Vulg. (Fuld. Am. Tol. ctc.) Aeth. ; sed textus rec. : à Nozio; Tj4iv el; oixo3ouxX v (Dominusmobis adaedificationem) cum EFGRKL, plerisque minusc., atque hanc lectionem etiam exprimunt It. Vulg. (Clem.) Syr. Arm. — 9. tvz ur, 955 (ne videar, vel existimer) est communis lectio graeca; at 1vx 62 p, óóz (ut autem non eristimer) legunt aliqui minusc. et PP. Quibus praetermissis Vu/g. interpretationem , utpote planiorem ac simpliciorem , rectius retinemus; re enim vera Paulus ea, quae secundum faciem sunt (i. e. in conspectu sunt posita!), exponere incipit, atque primo in loco id affert, quod et caeci videre poterant, ipsum non minus, quam alios qui de suo munere apostolico glorientur, ministrum Christi esse : si.qus confidit sibi (nínoddev éavxá) Christi se esse , hoc cogitet iterum (sx) hic rectius : viczssim cfr Luc. 6,43; 1 Cor 19,91 etc.) apud se?, quia, sicut ipse Christi est, tta et nos sc. Christi sumus. De communiilla relatione, qua omnes fideles, utpote Christi membra, Christi sunt, hic non agi, contextus docet; apostolicam enim suam auctoritatem Paulus defendit ac proin specialem illam relationem intelligit, qua Apostoli aliique doctores ac praecones, quorum opera Deus in propagando et promovendo Evangelio utitur, cum Christo coniunguntur; quam relationem glossa (8o91og?) ab aliquibus codd. graecis et latinis textui inserta (cfr VV. LL.) recte exprimit. Hunc ministrorum Christi titulum non sine gloriatione pseudapostoli sibi attribuerunt (mémof:v ixvz Xgiotoo sivo tantam in sese fiduciam collocat, ut se Christi ministrum esse censeat), Paulo autem videntur negasse; ideo eos admonet, sibi non minus. quam illis, istum titulum competere. Iure merito cum Chrys. alii Graeci adnotant, Apostolum, quum ab initio vehemens esse nollet sed orationem sensim augeret, per sermonis comitatem quandam (cwyxuvaUacTuxd.) dixisse se Christi esse, sicut illi Christi sint; ingens enim inter sese et inter illos discrimen etiam hac ratione intercedere statim ostendit *. Etenim se Christi esse, ex sua potestate demonstrat, quae etiam maior sit, quam potentibus suis armis descriptis (1-6) eam esse insinuavit, ac proin adversariorum auctoritatem fictam (cfr v. 12 sqq.) 1. De hac formulae xx: sgocvzov significatione cfr supra v. 1; Luc. 2. 31; Act. 3. 23. longe superet.
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8. Nam et si (iv «e yg) «mplius aliquid gloriatus fuero de potestate nostra , quam dedit (nobis) Dominus in aedificationem et non in destructionem vestram, non erubescam (rectius : 20n. confundar, vel : pudore non afficiar ob» aicyovtiiaoum). Erronee nonnullae editiones Vz/g. (uti etiam codd. Fuld. Am. elc.) pro et si, quae est genuina lectio Vulg. Clem. , exhibent e/s/; sententia enim non est concessiva, sed conditionalis, illamque conditionalium sententiarum formam Paulus elegit, qua indicaret, se experimentum hoc esse facturum atque hoc pacto , quanta esset sua potestas, ostensurum. Statim enim de sua potestate amplius gloriabitur, neque tamen in ista gloriatione quidquam invenietur, propter quod aut mendacii aut arrogantiae accusetur vel tamquam mendax aut arrogans confundatur et pudore afficiatur. Quam potestatem sibi in aedificationem non in destructionem ecclesiae corinthiae datam esse asserens « ostendit adversarios suos facere contrarium neque aedificare velle sed destruere conari » (TAeod.); ab ipso autem potestatem illam ad aedificandum adhibitam esse, ecclesia corinthia integra testari potuit ac debuit (3,2 sq.; 1 Cor. 9,1 sq. etc.); ipse enim tamquam sapiens architectus eius fundamentum iecerat atque in ea aedificanda ita laboraverat, ut facta sit « aedificatio (vel potius uedr/icium oizo9ouz.) Dei »; quin etiam templum, in quo Spiritus Dei inhabitet (cfr 1 Cor. 3.9. 10. 16). Quomodo haec sententia, qua se potestatem ad destructionem (sic xaliaízsew) accepisse negat, cum superiore concilietur, qua arma sua ad destructionem (&iz x2'si;covv) esse asseruit (v. A), sua sponte elucet, si ad genetivos additos (;uóv, 6yvzeu.zrev) attenditur. Bene tamen monet C/rys. , « ad aedificii constructionem quam maxime requiri, ut impedimenta removeantur. marcida corruptaque materia reiiciatur, sola bona in aedificando adhibeatur; Apostolos ergo potestatem suam accepisse , ut aedificarent, erga eos vero, qui obluctarentur ac. dimicarent insanabilesque essent, altera. facultate diruendi ac prosternendi uterentur ». Addit Ce. : « hic est textus toties citatus de potestate ecclesiastica, «quod nihil possit contra bonos mores, immo nec contra meliora bona. qualia sunt consilia Christi, quia hoc non esset posse in aedificationem sed in destructionem spiritualem ». Itaque Paulus, si in sequentibus de sua potestate gloriabitur, non timet, ne mendax aut arroczans inveniatur vel erubescere cogatur; caveant autem adversarii, ne eum absentem quidem de sua auctoritate gloriari, praesentem vero eam exercere non posse calumnientur, sed absentis epistolis facta praesentis consonatura esse sibi persuadeant:
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9. «£ autem non ezistimer (ivx u3 9ózo melius : ne videar) tamquam terrere (ag &v ixgo6etv. Attr : quasi terrere !) vos per epistolas, —
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10. quoniam quidem epistolae, inquiunt , graves sunt et fortes (Bxpsist «at io, uoaí severae ac vehementes) , praesentia autem corporis infirma et sermo contemtibilis (IEov8evapévog nullius pretii, abiectus), — A1. Àoc cogitet qui eiusmodi est (6 vowürog qui haec vera esse arbitratur), quia quales sumus verbo per epistolas absentes , tales et praesentes in facto (simus, vel melius : futuri simus). Ad calumniam v. 1. indicatam revertitur eamque ipsis calumniatorum verbis per parenthesin (v. 10) monitioni suae inserit. Corinthum prima vice adveniens « in infirmitate et timore et tremore multo » fuerat praedicationisque ratione simplici humilique usus erat ab altioribus doctrinis tradendis abstinens (t Cor. 2,3 sq.; 3,1 sq.) ; secunda autem vice in tristitia adveniens (cfr ad 2,1) etiam magna cum misericordia ac lenitate agere debuerat, ne neophytos parvulos in Christo laederet et absterreret; mirum ergo non est, quod adversariorum calumnia, qui epistolas absentis, utpote severas, quum vitia sine ambagibus carperent peccatoribusque graves poenas comminarentur, ac vehementes rationumque pondere efficaces, apparenti praesentis infirmitati humilique eius praedicationi opponebant, Corinthi fidem invenerint. Atqui nunc tertio ad eos veniens (13,1) eadem cum gravitate ac fortitudine, quam in epistolis suis exhibuit, inter eos se versaturum esse annuntiat, ita ut forte aliqui eum, qualem eum esse non desiderent (12,90) , sint inventuri, illi nimirum, qui calumniis fidem habentes non intelligunt, eos quidem, qui potestatem sibi arrogant, absentes posse audere ac praesentes pudorem pati, genuinum vero Apostolum, qui a Christo suam potestatem accepit, illam eadem ratione quum absentem tum praesentem exercere, si id necessarium esse iudicet (cfr A'*7). tamen moderni acath. alios nexus statuunt. Alii enim tv. 9. et 10. praecedenti r. 8. addunt et a v. 11. novam sententiam inchoant, ut hic sit nexus : « Si quid amplius de me gioriatus fuero, pudore non afficiar, ne videar tos terrere per epistolas, sicut adversarii calumniantur; qui huius sententiae est, cogitet etc. », cuius sententiae sensum esse volunt, Deum esse prohibiturum , quominus Paulus de se glorians pudorc afficiatur, ne ea, quac adversarii calumnientur, vera esse videantur (cír Mey. Kl Br. Goeb. Schn. etc.). Quamvis autem haec constructio per se possit admitti, nemo non videt longissime esse quaesitam hanc explicationem sensumque istum verbis potius ingeri, quam ex eis erui. Aptior est aliorum explicatio, sed minus apta constructio, qui ante v. 9. ellipsin quandam adesse statuunt hunc in modum : « si gloriatus fuero, pudore non afficiar. (Quae ego ideo dico), ne videar tamquam terrere vos » etc. (Bexa, Beng. etc.), aut etiam : « pudore non afficiar. (Sed plura hac de re non dico), ne videar » elc. (cum Syr. ita Grot. Klóp. etc.). Cur enim ellipsis admittatur, nulla prorsus adest ralio, atque satis dure v. 11. asyndete sententiae huic omissae oppuneretur. Cum Lap. nonnulli ex eo, quod Pauli « praesentiam corporis infirmam esse » adversarii dixerint, confirmari putant incertam traditionem, quae a Niceph. Call. etc. est conservata, « Paulum fuisse corpore parvo et contracto atque incurvo et paululum inrlexo, facie candida annosque plures prae se ferente » etc.; at recte iam monuit Iust. « de trunco seu de corporis mole » hic non agi. Epistolis absentis opponitur « praesentia corporis » i. e. ipse praesens corpore, atque praedicatum infirmus ad eius corpus non refertur, sed ad totam eius agendi et dicendi rationem, in qua adversarii eandem, quam in absentis epistolis, fortitudinem ac gravitatem inveniri ncgabant (cfr Iust. ctc., Mai. etc.). 3. De polestale arrogaía enim, sicul adversarii, non gloriatur (10,12-18). 10,12. Non enim audemus inserere, aut 10,12. 05 4Xo zoXui) trzztyat T, ovtesiuxt comparare mos quibusdam, qui seipsos | £avzeog zi1219— xy Exalcou Guwtozavóvcwv. commendant : sed ipsi in. nobis nosmet- | dAAX adzot iv. Eauzot, Exozos; uszzoos ipsos metientes, et. comparantes mosmetevpkgiuov: ipsos nobis. 13. Nos autem non in immen-1 13. uz 92 oix tlj «à duiz9X zisf520zum gloriabimur, sed secundum mensuram ! uzüx, dAXà xax:X i6 Qpíttow o9 xxvówor. regulae, qua. mensus est nobis Deus, men- | cà. luíza:z futy 6 Oi uito, izu suram. pertingendí usque ad cos. 14. Non | dj2t xai bucs. 14. (o; ràz ur, ioveiaiuut enim quasi non pertingentes ad. vos, su- | c perertendimus nos :; usque ad vos enim] y pertenimus in. Evangelio Christi : 15.]| X non in immensum gloriantes in alienis | zzx — wxoj uto: iv — dAelpA xozut, 20a: $oO0ux; bzipreciiegis Íxwte0;. — Aj à2 xxx juge ibisauts i9 c9 gixagyiie o9 XNos:e3, — 42. oYa id à Xailaboribus : spem autem. habentes. crescen- | D.zi2x. $i £jyovu; aMxeuivni; cQ znitis fidei vestrae, in. vobis magnificari se- | az&5. Sub iv. iati cundum regulam nostram in abundantiam, | zw xxvóux. uci 16. etiam in. illa, quae ultra cos sunt | tx. ozipi«twux Dua suxQtiAoxaüa:, ecangelizare, non in aliena regula in iis, | ly. &AXozzlo avóst sq cà tcotux wxuyTquae praeparata sunt gloriari, 17. Qui| oxaüx.. 17. 6 Gi xaujOpiwo; i hoiio autem gloriatur, in Domino glorietur. 18. | xavy4obu: 18. «à qa450 6 xut» cow- Non enim qui se ipsum commendat, ilie | at&vov, Qaitó: 00 O5wgu;, YXÀ às probatus est : sed quem Deus commendat. | 6 Rác:og oustoznani !. VV. LL. — 12. o3 :oÀu& (non audco) B solus; cum rcliquis lege : o) zoXucuzy (non Cur tanta cum fiducia asserere potuerit, sibi etiam amplius gloriari licere neque sibi praesenti defore potestatis illius, quam absens epistolis sibi vindicavit, exercendae animum, explicaturus Paulus docet, sese dumtaxat in Domino gloriari neque limites provinciae sibi a Deo commissae transgredi. Namque similis non est adversariis, qui de arrogata potestate gloriantes se ipsi commendant, sed secundum mensuram potestatis divinitus acceptae gloriatur (19. 13). Iuxta hanc mensuram enim Corinthiis quoque, quippe qui ad suam provinciam pertinerent, Evangelium attulit, nec proin, si de iis gloriatur, de alienis laboribus gloriatur; quin etiam spem habet fore, ut Corinthiorum fide crescente aliis terris, quas provincia sua complectatur, Evangelium afferat ac de earum conversione gloriari possit non imitatus eos, qui in alienam provinciam iam occupatam se ingerentes sibi ipsis aliorum labores attribuant (15-16). Hac autem ratione glorians in Domino gloriatur, utpote a Domino ipso, qui laboribus eius successum tribuit , commendatus (17. 18). Totum hunc locum a Paulo, quum reos aperte carpere nollet, obscure esse scriptum, haud sine ratione TAeod. monet. Quae obscuritas maxime quidem ex vocum nonnullarum ambiguitate et, quemadmodum aliis in locis paulinis, ex imagine adhibita exoritur, lectionis tamen incertitudine non parum augetur. Statim a principio iam lectionem Vulg. relinquere cogimur; iuxta eam enim legimus :
10:12
12. non enim audemus inserere aut comparare (V(xgivax 5 cwyxgtvas !) nos quibusdam (eorum), quí se ipsos commendant (xiv &àv éauzob; quvia vdvztv); sed tpst in nobis nosmetipsos metientes et comparantes nosmetipsos nobis (sc. sumus.: at cum graecis codd. et PP. aliisque verss. consenliens S. Aug. (cfr VV. LL.) alteram partem rectius ita exhibet : sed zpsi (sc. adversarii) in semetipsis semetipsos metientes et comparantes semettpsos semetipsis non intelligunt (i. e. insaniunt!). Hanc enim graeci textus interpretationem sequens sententia postulat, quippe in qua Paulus contrariam suam sese metiendi rationem describit :
10:13
13. nos autem (Apostoli) non zn immensum gloriabimur, sed secundum mensuram regulae, qua mensus est (lege : quam mensus est , vel rectius : quam attribuit cfr VV. LL.) nobis Deus mensuram pertingendi (£quécfüa: ut. pertingeremus?) usque ad vos (lege : usque ad vos quoque &ygt xai ovy). Acerba cum ironia nimirum Apostolus sese indignum proclamat (non audemus), qui sese inferat aut conferat classi magnorum illorum virorum, qui pleno ore suam laudem decantantes sese ipsi commendant, atque velut indignitatis suae rationem ingens affert discrimen, quod in agendo ipsum inter et illos intercedit : « non enim audemus nos illis adnumerare; sed illi quidem ita agunt, nos vero contrarium agimus, ita ut inter illos et nos aequiparationi aut comparationi non sit locus »?. Quae autem est opposita haec utrorumque ratio agendi? Adversarii sese ipsi commendant, quia obiectiva regula, qua sese diiudicent, carentes in immensum gloriantur; a Deo enim apostolatus eis non est commissus, sed ipsi sibi alienos labores attribuunt (cfr v. 16); pro sua superbia igitur vanam suam de se ipsis suisque meritis opinionem pro mensura stataunt, qua se ipsos metiantur (Zn semetipsis semetipsos metientes), nec quemquam invenientes dignum, quocum sese comparent, sibimetipsis solis semetipsos comparantes ideoque supra omnes sese extollentes insaniunt. Pronomen reflexivum quater repetitum : iv &£xvro7; &xvzosc. .. ixvToU; £xvToic, graphice describit vanitatem eorum, qui se solos ipsi considerant et aestimant. Paulus vero in ?mmensum non gloriabitur nec gloriatur!, quia obiectivam regulam, qua se suosque labores diiudicet, a Deo accepit ac dumtaxat secundum mensuram huius regulae sibi divinitus datae gloriatur. Nomine xavóvo; (regulae), quo Paulus utitur, proxime instrumentum designatur, quo artifices ceu &amussi mensuraque utuntur, ut opus suum ea ratione, quae ab operis magistro est praescripta , perficiant; unde metaphorice quoque normam mensuramque rerum significat. Porro hoc in loco mensuram regulae non tam, ut vult TAeod., gratiam divinitus acceptam in universum vocat, quam ipsum suum munus apostolicum seu potestatem Evangelii certos intra limites praedicandi (cfr Just. etc.). A qua explicatione illi parum recedunt, qui xavóvx proxime baculum vel funem mensorium ac deinde spatium fune illo descriptum ac definitum significare statuunt, ut Pauli mensura regulae illis regionibus constituatur, in quibus iuxta Dei voluntatem munus apostolicum ei erat exercendum (efr Cai. etc.). Tam vicinae inter se sunt duae explicationes, ut utramvis eligere possis. lam gentium (Rom. 11,13) quidem Apostolus Paulus erat, vocatus ut in gentibus Filium Dei evangelizaret (Ga. 1,16;2,7; EpA. 3,8 etc.); neque tamen quibuslibet gentibus pro arbitrio Evangelium aíferre potuit, sed speciali providentia divina, quae extraordinario modo interdum manifestabatur (cfr Ac/. 16,6-8), in suis expeditionibus regebatur ac ducebatur, ut inter illas gentes, quas Deus voluit, munere suo fungeretur; felici autem successu, quem Deus praedicationi eius attribuit, internisque et externis gratiis, quibus Deus eum adiuvit (Hom. 15,18 sq.; 1 Cor. 2,3 sqq. etc.), certior reddebatur, se limites apostolatui suo assignatos non esse transgressum. Hoc igitur pacto, ductus et adiutus a Deo, semper intra limites suos se continens Evangelium ab Ierusalem usque ad Illyricum annuntiaverat atque corinthiam quoque ecclesiam fundaverat. Quapropter si de his gloriatur, non in zmmensunm de eis quae ei non competunt, sed secundum mensuram regulae, quam ei attribuit. Deus tamquam mensuram, ut pertingeret. Corinthum. quoque, gloriatur neque sese ipse commendat, sed à Deo commendatur, quippe a quo ductus et adiutus sit, ut haec perficeret. ipsos nobis non in immensum gloriabünur, sed secundum mensuram regulae » etc. Si pluribus melioribusque testibus haec lectio fulciretur, nihil obstaret, quominus admitteretur, quum aptum sensum praebeat et contextui consonet. Verum quidem est, iuxta nostram interpretationem adversarios a Paulo . carpi, quod sese in semetipsis metiantur, atque iuxta alteram Paulum velut rem bonam considerare, quod ipse sese in semetipso metiatur; at haec duo, quamvis inter se opponi videantur, inter se non pugnant. Etenim qui in se obiectivam mensuram divinitus acceptam habet, eam procul dubio in semetipso metiendo suisque factis diiudicandis recte adhibet; qui vero eiusmodi regulam a Deo non accepit, is male agit, si sibi ipse aliquam pro vanitate sua fingit. Atqui Paulus in apostolatus gratia, quam acceperat, continuaque Dei assistentia, qua ducebatur et adiuvabatur, in se ipso obiectivam certamque regulam mensuramque, qua res suas aestimaret, invenit; adversarii vero, quia a Deo nec ad labores apostolicos erant vocati nec in suis laboribus arbitrarie susceptis ab eo regebantur aut iuvabantur, illa regula obiectiva carebant sibique ipsi ex suis opinatis virtutibus mensuram, qua res suas aestimarent, fingebant. Ob suum igitur sensum neutra lectio velut inepta reprobari potest; communior tamen, quam exposuimus, ob testium criticorum auctoritatem retineatur oportet; nam tribus codd. graecolatinis paucissimisque minusc., qui cum A'r? et Sed. quatuor vocabula («9 euvi&etv fuco 8£) praetermittunt, longissime praestant reliqui, qui cum omnibus PP. graecis omnibusque verss. antiquis ea exhibent Itaque ab adversariis suis prorsus differens Paulus iuxta mensuram divinitus acceptae regulae gloriatur, neque de ecclesia corinthia glorians mensuram suam excedit, siquidem Corinthus limitibus apostolatui eius assignatis continetur. Quod quum adversarii, qui sese optime de Corinthiis meritos esse iactabant, negarent, diserte ita probat, ut simul illorum arrogantiam, qua de alienis laboribus glorientur, acerbe carpat (14-16). Ad ultimam enim praecedentis sententiae particulam respiciens pergit :
10:14
15. non enim quasi non pertingentes ad vos superexiendimus nos : usque ad vos enim (rectius : usque enim ad vos quoque, yp yào xzi 9uov) pervenimus (ifiíonusv ) in. Evangelio Christi. Corinthum veniens ibique munus suum exercens Paulus similis non est vivo, qui rem ita disiunctam, ut manu attingi nequeat, nihilominus manu apprehendere desiderat ideoque supra modum sese extendens limites ei a natura praescriptos transgredi conatur, sed intra limites divina vocatione ac gratia sibi assignatos consistit ; atque id ipso facto probatur. Neque enim tantum ad alias gentes, sed e&am ad Corinthios (Zyg ««i ópóv) in Evangelio Christi, i. e. iuxta divinam suam missionem verum de Christo Evangelium praedicans, pervenit, eos in Christo genuit (1 Cor. &,15) eorumque ecclesiam fundavit (cfr 3,9 sqq.; 1 Cor. 9,1. 2 etc.). Profecto Corinthii illa omnia, quae Paulus in virtute Dei intra ipsos operatus erat, perpendentes dubitare non poterant, quin ipsi quoque a Deo eius sollicitudini apostolicae essent commissi intraque limites apostolicae eius auctoritatis continerentur, pseudapostolis vero nullum gloriandi ius competeret. Altera sententiae huius pars (usque ad vos enim etc.) parenthesin constituit, priorem vero Apostolus continuat completque, qua ratione sese non superextendat explicans! adversariosque superextensionis reos esse insinuans :
10:15
15. non in immensum gloriantes tn alienis laborióus, spem autem habentes crescentis fidei vestrae (lege : crescente fide vestra ?) zn vobis magnificari secundum regulam nostram in abundantiam,
10:16
16. etiam. in illa, quae ultra vos sunt, evangelizare, non in aliena regula in iis, quae praeparata sunt , gloriari. « Magnam, inquit Chrys., his verbis reprehensionis notam adversariis inurit, quod et immodice glorientur et alienos labores sibi attribuentes merilis, quae alii acquisiverunt, sese ipsos exornent ». Ab eorum agendi ratione longissime Paulus abest, qui de suis solis laboribus corinthiis glorians neque ultra limites suo apostolatui assignatos neque in ea, quae ipsi non sunt attributa, gloriationem suam extendit. Quum vero suae regulae mensuram Corinthi non terminari persuasum habeat, sperat fore, ut Corinthiorum fide crescente (i. e. sí eorum fides crescat) ipse quoque inter eos ? secundum regulam suam in abundantiam (ei; vsptctíav magis magisque quasi immense) magnificetur et crescat, id est longinquiores quoque terras Evangelio subiiciat de earumque conversione iure glorietur. Antiquiores fere omnes verbum yusyaAóvew (magnificare) hic ita interpretantur, ut sit idem quod magnum declarare s. celebrare (cfr Luc. 4,46; Act. 5,13 etc.); moderni plerique primam eius significationem (magnum facere, pass. crescere, cfr Matth. 23,5; Luc. 4,58; 4 Reg. 2,21 etc.) retinere malunt. Prior explicatio, quamviscontextui adaptari possit (speramus nos crescente vestra fide magis magisque inter vos celebratum iri, ita ut [vel : eo fine, ut) aliis quoque terris Evangelium annuntiare possimus), minus tamen videtur esse apta, quia quis inter laudes , quibus Corinthi Paulus celebratur, interque eius ulteriorem praedicationem internus sit nexus non satis indicat. Quare alteram praeferendam ducimus atque infinitivis v. 16. (s)ayyeAoac0n: et o) xavyf,sactat, evangelizare, non gloriari) verbum qeyaAvvtz vec (magnificari s. crescere) quasi exponi et explicari consemus. Si nimirum Corinthiorum fides creverit roborataque fuerit, Apostolus continua eorum cura cu- : Stodiaque non amplius distentus et impeditus ministerium suum latius iam poterit extendere, ac novis semper terris Evangelio subiectis magis magisque quasi immense crescet. Porro eam legem sibi statuerat, ut illis tantum in locis, in quibus Christus nondum erat annuntiatus, ministerium suum exerceret, quia super fundamentum ab aliis positum aedificare (Rom. 135,20) aut in regionem, quae aliis velut eorum regula a Deo erat attributa, sese ingerere aut pseudapostolos imitatus ea, quae alii perfecerant, sibi ipsi glorians adscribere noluit. Itaque postquam in Oriente nullam iam occasionem invenit Evangelii illis praedicandi, quibus praedicatum nondum erat, in extremo Occidente novum laborum campum quaerere et ante omnia Hispaniam Evangelio subiugare sibi proposuerat (cfr /tom. 15,92 sq.). Sicut autem eousque Antiochia centrum quoddam orientalium expeditionum, quo iis finitis revertebatur, ei fuerat, nunc Corinthum caput et initium occidentalium suarum expeditionum constituere voluit. Nostris igitur verbis spem exprimit fore, ut inter Corinthios quasi degens, si eorum fides creverit, secundum regulam suam inter limites ministerio suo assignatos novis semper gentibus conversis magis magisque magnus fiat, dum adversarii eius in aliorum provincias iam occupatas se ingerant de iisque, quae alii laboribus suis paraverunt, glorientur *. Iamvero hac ratione secundum regulae suae mensuram de iis solis, quae a Deo ductus et adiutus perfecit, glorians non iactat sese ipsum sed in Deo exsultat, quippe qui ministrum suum gratiis adiuvans laboribusque eius successum tribuens eum commendat approbatque. tatur, nulla est ratio; ad verbum ueyoXvv6zva: omnino trahenda sunt (inter vos magni(icari). Quae in huius sectionis fine addens docet quomodo ea, quae de sua gloriatione hucusque dixit, intelligenda sint ac simul sequentem sectionem praeparat, in qua de divinis donis uberius gloriabitur :
10:17
17. qui autem gloriatur, in Domino glorietur ;
10:18
18. non enim qui se tpsum commendat, ille probatus est, sed quem Deus commendat. Prioribus verbis, quae ex Jer. 9,23 libere suntallegata (cfr ad 1 Cor. 1,31), homo quidquam ad se ipsum ita referre vetatur, ut illud a semetipso sese habere putet, omnia autem ad Deum referre iubetur, a quo omnia bona descendunt (Jac. 1,17) etsine cuius gratia nihil boni agere potest (1 Cor. 15,9 etc.)!. Hanc legem Paulus semper observavit, cam vero violaverunt eius adversarii, qui a Deo nec missi nec adiuti in ecclesias iam fundatasirrumpentes easque perturbantes nihilominus sese ipsos iactabant. Bene A'*" : « Illum Dominus commendat et ille probatus est, quem dignum habet ac mittit, ut praedicet donum eius; quem autem non mittit, non illum commendat; ipse autem se commendat, qui non missus praedicat; ac per hoc idoneus non est, sed praesumtor et reprobus ». $ 2. Pauli adversus obtrectatores suos gloriatio (11,1-19,10). Integram hanc epistolam encomium Pauli recte appellari meritissimo quidem CArys. (in 10,1) censet; nulli tamen parti maiore cum iure, quam huic sectioni, praeclarus hic titulus competit. Etenim Paulus, postquam contra adversariorum suorum arrogantiam potestatem suam vere apostolicam non minore cum vi quam acerbitate asseruit vindicavitque, ulterius iam, ut eos plane confundat, progreditur comparationeque se ipsum inter et illos instituta quam longe illos superet quamque indigni sint existimatione et auctoritate, in quam apud neophytos venerunt, luce clarius demonstrat. Quibus adducitur, ut labores propter Evangelium susceptos, tribulationes in eo propagando toleratas, insignes quoque gratias a Deo acceptas uberius euumeret magnificamque apostolicae suae vitae imaginem nobis depingat. Quamquam vero non nisi necessitate, ut saluti neophytorum consuleret, cogente suas laudes invitus contexuit, iis tamen modestia humilitasque eius ita offendebatur, ut non tantum multis excusalionibus insertis scd etiam infirmitatibus suis relatis earum vim infirmare conaretur. Pro argumentorum varietate sectionem hanc tripartitam esse recte statuimus; primum enim de sua integritate agit (11,1-15), deinde de suis laboribus tribulationibusque (11,16-33), demum de donis divinitus acceptis (12,1-10); primo et secundo membris longiorem excusationem praemittit, tertio nonnulla de suis infirmitatibus addit, ita ut singula membra sint bipartita (11,1-6 et 7-15; — 11,16-91 et 22-33; — 12,1-5 et 6-10). 1. Pauli gloriatio de sua integritate (11,1-15). 1). Excusationem gloriationi suae praemittit (11,1-6).
10:4
… charism to teach by mandate and indefectible divine assistance (Mt. 28, 18-20; Mk. 16, 15-16; Jn. 14, 16 ff.; 15, 26; 17, 18-20; I Cor. 1, 17; II Cor. 5, 20; I Tim. 3, 14 ff.), every man must fully adhere to it (Mk. 16, 16; Rom. 1, 5; II Cor. 10, 4; I Jn. 2, 24), nor ever give ear to contrary doctrines (Rom. 6, 16; Gal. 1, 8; II Jn. 1, 10) under penalty of shipwreck in the faith (I Tim. 1, 19). In these simple propositions: …
… Now the mission and power of Christ had as their object the preaching of the doctrine received from the Father: cf. Mt. 18:18; 28:18-20; Mk. 16:15-16, 20; Lk. 10:16; Rom. 1:5; I Cor. 1:17; II Cor. 5:20; 10:4; I Tim. 1:19; I Jn. 2:24; II Jn. 1:10.
… The Jewish people too had its militias, and Sacred Scripture refers to military service as an image of man's life on earth, in struggle with his own passions and with the seductions of the external world (Job 7:1; 14:17; II Cor. 10:4; I Tim. 1:18; Jas. 4:1; I Pet. 2:11), and compares the heavenly hierarchies to armed hosts (Deut. 17:3; II Par. 33:3; Isa. 24:21; Jer. 8:7; Luke 3:13; Acts 7:42).
The integral concept of this faith certainly also implies trust, hope, abandonment, as well as obedience (cf. Rom. 4:20-22; 1:6, 15, 18; II Cor. 10:4-6). In order to justify, it must be "living" faith, accompanied by love. …
… sin, the original one, Satan makes sin spread, and the death that follows from it, over all (Rom. 5:12-14; I Tim. 2:14), and humanity is subject to his baleful influence; he has in it "strongholds and heights rising up against the knowledge of God" (II Cor. 10:4-5); the entire world lies in the evil one (ἐν τῷ πονηρῷ κεῖται; I Jn. 5:19); because he is the irreducible enemy of light his sin is irremissible (Jn. 1:5, 9-11; 15:22-24; 17:9; Mt. …
10:5
according to that saying of the Apostle: II Cor. 10, 5. (Opuscula, ed.
… But it has fundamentally an intellectual character, as a correspondence to the preaching of evangelical truth (cf. Rom. 8:13-17; II Cor. 10:5; I Thess. 3:13; Heb. 11:1), which entails the submission of the mind to God, a rectification of reason, so that both the vision of life and moral practice become theocentric, finalistic, …
… (Apoc. 2:9-13; 3:9), against the apostates who return to S. (I Tim. 5:15), the Christian must resist, fight with the weapons of the spirit (I Pt. 5:9; Iac. 4:7; Eph. 6:10-17). Christ has defeated him on the cross and he will be annihilated (Col. 2:15; II Cor. 10:5). God will crush the "ancient serpent" (Gen. 3:15) under the feet of the faithful (Rom. 16:22). The world of S. now fights Jesus and his own, but Jesus in the end will win and conquer …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.