Thomas Aquinas Commentary 2 Corinthians 1:12-14

"For our glorifying is this, the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom but in the grace of God, we behaved ourselves in the world, and more abundantly to you-ward. For we write no other things unto you, than what ye read or even acknowledge, and I hope ye will acknowledge unto the end: as also ye did acknowledge us in part, that we are your glorying, even as ye also are ours, in the day of our Lord Jesus." — 2 Corinthians 1:12-14 (ASV)

After speaking of the comfort he had received from God following his persecution, the Apostle assigns the cause of this comfort, which is hope in God’s help. In this regard, he does two things: first, he states the cause of hope; second, he supports this with the testimony of those to whom he is writing (v. 13).

He says, therefore: We still hope to be rescued by God and comforted, For our boast is this, the testimony of our conscience. This is as if to say: the cause of this hope is our good conscience, for hope is an expectation of things to come and arises from grace and merits. Therefore, in this regard, he does three things: first, he shows the boast which he has in the testimony of a pure conscience; second, he suggests the cause of this boasting (v. 12b); third, he reveals the source of this cause (v. 12c).

He says, therefore: The reason I hope and trust in God is that our boast is this: the testimony of our conscience. That is, I glory in the testimony and purity of our conscience: If our hearts do not condemn us, we have confidence before God (1 John 3:21); The Spirit himself bearing witness with our spirit that we are children of God (Romans 8:16). It should be noted that the testimony of conscience is true because it does not deceive, for many who appear good outwardly are not good in their conscience, and conscience always endures. He does not say, “the conscience of others,” but our conscience, because a person should put more trust in the testimony of his own conscience about himself than in the testimony of others. This is not done by those who consider themselves good because others are evil, rather than because they themselves are truly good. Nor is it done by those who boast in the goodness of a good person to whom they are joined by some bond.

He suggests the cause of this boast when he says, in simplicity of heart, which points to two things. For purity of conscience consists of two things: namely, that the things a person does are good and that his intention is right. The Apostle says these two things of himself. First, that he has a right intention toward God in his action; therefore he says, in simplicity of heart, that is, with a right intention: Seek him with sincerity of heart ; The integrity of the upright guides them (Proverbs 11:3). Second, that the things he does are good; therefore, he says, and godly sincerity in his actions: That you may be pure and blameless (Philippians 1:10).

He reveals the source of this glory's cause when he says, not by earthly wisdom. This can be taken in two ways. First, as referring to what he had just said, namely, godly sincerity, where he is suggesting the source of his sincerity and simplicity. It is as if to say: many of the ancients, like the philosophers, were wise in earthly wisdom, and many Jews lived honorably, trusting in the justice of the Law. But we have behaved in the world, not by earthly wisdom, which is according to the nature of things, nor by the desires of the flesh, but by the grace of God: To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace (Romans 8:6); not in plausible words of wisdom, but in demonstration of the Spirit and of power (1 Corinthians 2:4); By the grace of God I am what I am (1 Corinthians 15:10).

A second way to understand this is that not by earthly wisdom means not relying on human wisdom, but on the grace of God: Do not rely on your own insight (Proverbs 3:5).

It might also be explained in another way: that in saying, in simplicity of heart and godly sincerity, he is referring to his purity of life; but in saying, not by earthly wisdom, but by the grace of God, he is referring to the truth of his teaching. This would be as if to say: Just as our life is in the simplicity and sincerity of God, so our teaching is not in earthly wisdom, but in the grace of God. However, the first two interpretations are more valid.

And although we have behaved this way in the world, we have done so even more toward you, because he had received collections from the other churches, but not from them: I robbed other churches (2 Corinthians 11:8). The reason for this might be that they were greedy; therefore, in order not to sadden them, he refused to take any revenue from them.

Then he calls on them to witness to this holy manner of life, saying, For we write you nothing but what you can read and understand. This is as if to say: these things I write to you are not unknown to you, because you have already read them in the first letter and you know them by experience: I am writing you no new commandment, but an old commandment (1 John 2:7).

And although you do not know fully, because you have accepted false apostles, I hope that you will understand until the end—that is, of your life. I hope you will understand perfectly, just as you have understood in part. The reason for this is that when we see someone starting well, we should hope that he will always progress well. And why? Because he who began a good work in you will bring it to completion at the day of Jesus Christ (Philippians 1:6).

And you will understand, so that you can be proud of us; that is, that through us you might obtain eternal glory, which a person reaches through the faith of Christ that we preach to you: The glory of sons is their fathers (Proverbs 17:6). I say that you can be proud of us as we can be of you, because we hope for the reward of eternal glory through you who have been instructed by us: For what is our hope or joy or crown of boasting? Is it not you? (1 Thessalonians 2:19).

And this boast will be ours from you on the day of the Lord Jesus—that is, on the day of judgment. It is called Christ’s day because he will then carry out his will on sinners, punishing those who in this world did their own will by sinning against the will of Christ the Lord: At the set time which I appoint I will judge with equity (Psalms 75:2); And books were opened... and the dead were judged by what was written in the books, by what they had done (Revelation 20:12).