Thomas Aquinas Commentary 2 Corinthians 10

After dealing with the good ministers of Christ and the faith, the Apostle now addresses false ministers and false apostles. First, he confronts them; secondly, he confronts those who, being deceived by them, have followed them (in chapter 13). In regard to the false ministers, he does two things. First, he gives a reason, excusing himself from the task imposed on him; secondly, he gives evidence for the fact (verse 7). Concerning the first point, he does two things. First, he refuses to be put to the test; secondly, he excuses himself with a reason (verse 2b). And concerning this first point, he does three things. First, he entreats them; secondly, he brings up what is imposed on them by the false apostles (verse 1b); thirdly, he refuses the test (verse 2).

He says, therefore: I, Paul, myself, who am urging you and others to give alms—I myself, I say, entreat you by the meekness and gentleness of Christ. Regarding the meekness of Christ, Matthew 11:29 says, “Take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls.” Regarding His modesty, Wisdom 11:21 says, “For it is always in your power to show great strength, and who can withstand the might of your arm?” For modesty consists in nothing less than observing the proper measure in one’s actions. Paul makes special mention of Christ’s meekness and modesty because the false apostles and the Corinthians accused him of acting humbly when he was among them, but writing very harshly when he was absent. Therefore, he mentioned these two qualities of Christ to show that he, the Apostle, also possesses and observes them, following Christ’s example.

Hence, Paul introduces the vice they attributed to him, explaining that “I, Paul, myself” means he is truly humble, because the name Paul means “humble” or “quiet,” as in 1 Corinthians 15:9: “For I am the least of the apostles.” Therefore, “I myself” means “truly Paul,” as in Psalm 102:27: “But you are the same.” This is in contrast to false humility, as noted in Sirach 19:23: “There is one that humbles himself wickedly, and his interior is full of deceit.” He also alludes to the source of their behavior in James 3:16: “For where jealousy and selfish ambition exist, there will be disorder and every vile practice.”

He continues to state their accusation: “I, I say, who when face to face with you am humble among you—that is, outwardly, as you say—acting humbly while I am present with you; but when I am away, when there is no fear of being injured by any of you, am bold toward you.” In other words, he acts boldly by writing harsh letters to them, for as Proverbs 28:1 says, “But the righteous are bold as a lion.”

Then, when he says, I beg of you, he is refusing to be put to the test. The Corinthians believed that the Apostle acted humbly among them out of fear. He is essentially saying, “You believe this, and you would like to see if I would act as boldly in person as I do in my absence, if it were necessary. But I beg you not to force this.”

And so he pleads that he may not have to be bold when he is present—that is, when he is among them—with the same confidence he is prepared to use against certain uncorrected persons. This is the confidence with which they accuse him of acting boldly when he rebukes and corrects them through his letters. As Job 39:20 says, “He exults in his strength.”

Paul then excuses himself with a reason, addressing those “who suspect us of acting in worldly fashion.” It is as if he is saying: “Although I am not willing to justify myself with a test for your sake, there is nevertheless a reason at hand to justify me.” In this regard, he does three things. First, he gives the reason why they make this charge against him; secondly, he refutes that reason (verse 3); thirdly, he supports his refutation with another reason (verse 4).

The reason this charge is made against him—that he is humble when present but harsh and severe when absent—is that they believe the Apostle acts in a worldly manner, that is, that he walks according to the flesh. Since a person’s work is governed by its goal, and the end should be the governing principle, it follows that everyone directs their work toward their intended end. Therefore, those who set their ultimate goal on carnal goods are said to walk according to the flesh. And because these goods can be taken away from them, people who are attached to carnal things often behave gently and humbly toward others. Because the Corinthians believed that the Apostle walked according to the flesh, they supposed this was the reason he behaved humbly among them.

But this reasoning is invalid, so Paul refutes it, saying, “For though we live in the world we are not carrying on a worldly war” [according to the flesh]. It is as if to say: We cannot deny that we are in the flesh, for as he says in Romans 8:12, “So then, brethren, we are debtors, not to the flesh, to live according to the flesh.” But the claim that we are ruled by the flesh—by placing our ultimate goal or intention in carnal goods—is false. We are not carrying on a worldly war, meaning we do not regulate our life, which is “a warfare” (Job 7:1), according to the flesh.

He proves that he is not carrying on a worldly war by pointing to his weapons, saying, “for the weapons of our warfare are not worldly” [carnal]. A fighter has weapons suitable for his type of warfare. It is plain that the weapons of those who fight according to the flesh are riches, pleasures, and worldly and temporal honors and power. But since our weapons are not of this sort—for “the weapons of our warfare are not worldly, but have divine power” [are mighty to God], that is, from God and for the honor of God—it follows that we do not wage war according to the flesh.

Secondly, when he says that these weapons “have divine power to destroy strongholds,” he indicates the power of this spiritual armor, which is evident from its threefold effect.

The first effect is that rebellious people are put to shame by these weapons. In this regard, he says they serve “to destroy strongholds.” This means the power of God is fully capable of destroying the rebellious, as stated in Titus 1:9: “That he may be able to give instruction in sound doctrine and also to confute those who contradict it.” It is also like the charge in Jeremiah 1:10: “See, I have set you this day over nations and over kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant.”

People fortify themselves against God in two ways. Some use astute plans, like tyrants who plot with evil designs to destroy the things of God so they may exercise their tyranny. Against these, Paul says, “we destroy arguments” [counsels], as Job 5:13 says, “He takes the wise in their own craftiness.” Others fortify themselves through the pride or depth of their own talent. Against these, Paul says he destroys “every proud obstacle” [height] that is raised against the knowledge of God. This refers to pride, as in Romans 12:16, “Do not be haughty,” or to intellectual depth used by lawyers and philosophers, as in Romans 8:39, “Neither height nor depth,” and Isaiah 5:21, “Woe to those who are wise in their own eyes.” These proud obstacles oppose the faith, which is the knowledge of God, by attacking things revealed about God, such as the virgin birth and His other marvels. This is contrary to what is promised in Isaiah 11:9, “For the earth shall be full of the knowledge of the Lord,” and is like the false wisdom mentioned in Revelation 2:24, “Who have not learned what some call the deep things of Satan.” Therefore, as Romans 11:20 says, “So do not become proud, but stand in awe.”

The second effect is the conversion of unbelievers to the faith. Regarding this, he says the weapons serve to “take every thought captive to obey Christ.” This happens when a person submits all they know to the service of Christ and the faith, as described in Psalm 149:8: “To bind their kings with chains and their nobles with fetters of iron.” It is also like the instruction in Sirach 6:25: “Put your feet into her fetters, and your neck into her chains”—that is, into the teaching of the faith.

The third effect is the correction of sinners. Regarding this, he says they are “being ready to punish every disobedience,” meaning they have the readiness and authority to punish all disobedience, as Psalm 149:6 says, “And two-edged swords in their hands.” This punishment will occur “when your obedience is complete,” that is, when the believers themselves are perfectly obedient. For if they are willing to obey, there will be a clear basis for punishing the disobedience of others. Alternatively, the phrase means that they will punish disobedience once the believers’ own former disobedience has been fully corrected and their obedience is complete, for contraries are cured by contraries.

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

He says, therefore: Although reason shows that the charge laid against me by the false apostles is false, if some among you are still not convinced by reason and refuse to accept it, at least consider the things that are before your eyes—that is, the evident facts concerning me. He submits the judgment of his cause to them to indicate how secure he is in his heart: Turn, I pray, let no wrong be done (Job 6:29). But this seems contrary to John 7:24: Do not judge by appearances. Therefore, it seems improper for him to say, "what is before your eyes."

I answer that the phrase "what is before your eyes" (or "according to outward appearance") is taken in that passage to mean the things that appear outwardly in a person. One should not judge by these things, which only appear to be true, because sometimes the opposite is present in the heart: Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves (Matthew 7:15). Here, however, the phrase refers to the truth of the gospel itself and the evidence of the facts, according to which a judgment can be made.

A gloss explains it another way: "according to outward appearance" refers to the false apostles, and "see" means to look at them. It is as if Paul is saying: Consider the facts about them, because it is impossible that among the many good things they pretend to have, they do not also do some things from which you can recognize their wicked intention: Thus you will know them by their fruits (Matthew 7:20).

Then, with the words, "For even if I boast," he pursues his cause. It sometimes happens that a person is turned against someone because they are deceived by the authority of another who presents himself as great. This is what happened to the Corinthians, who were deceived by the false apostles claiming greater authority than Paul and were thus stirred up against him, because those apostles had come from Judea and were among the first converts. Therefore, the Apostle does two things: first, he undermines the authority of those false apostles; second, he pursues his cause (v. 9).

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

But we are not only Christ's, as they are; we can boast that we are Christ's even more than they can. This is what he says: For even if I boast a little too much of our authority, which the Lord has given us—He is a chosen instrument of mine (Acts 9:15); For he who worked through Peter for the mission to the circumcised worked through me also for the Gentiles (Galatians 2:8).

He gave me, I say, this special power to convert the Gentiles for the purpose of building you up (that is, the church), and not for destroying you, as the false apostles do. They abuse the power given to them by using it for a purpose contrary to the one for which it was given. For although the power was given for building up the Church in faith and love, they seek their own glory and not Christ's; consequently, they destroy. They did this by preaching that the ceremonies of the Law must be observed and by seeking personal profit.

Therefore, if I boast more in the power I have—in which I seek Christ's glory—I will not be put to shame for such self-commendation. I do not do it for show, but out of necessity, so that by demonstrating that my authority is great and that of the false apostles is null, no one may be deceived by them again.

Note here that according to Gregory, there are two cases in which a person may commend himself without sinning. The first is when he is provoked by rebukes and treated with contempt, so that he does not despair and is able to refute his adversaries. This is how Job commended himself, as is clear from Job 27:6, where he says: My heart does not reproach me for any of my days. Likewise, the second case is when a person is preaching the truth and an adversary contradicts him and hinders the truth from being revealed. In that case, the preacher should commend himself and show his authority in order to refute the adversary and draw his hearers to the truth. The Apostle does this in many places, including here.

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

Regarding the first point, it should be noted that, as has been said, the charge was made that the Apostle, when present, was humble either out of fear or to win their favor, but when absent, he wrote harshly to them. But the Apostle says this is not so. He states that if they would carefully weigh the visible evidence, they would find him to be in person just as he is in his letters—and they can test this, if they wish. This is what he means: "...that I may not seem to be frightening you with my letters." He does not want the false apostles or the Corinthians to think he is trying to make them fearful with the letters he sent, a fear he would not inspire when present.

For the false apostles say that Paul’s letters are "weighty" (that is, punishing harshly and severely) and "strong" (that is, fearless), but that his bodily presence is weak (feeble and humble), and his speech—his preaching, conversation, and exhortation—is of no account.

But let such people—those who say such things about me—understand this for certain: what we are by letter when absent, we will also be in deed when present, if it is necessary. The reason the Apostle acted humbly toward them is given in 1 Corinthians 2:3: And I was with you in weakness and in much fear and trembling. He did this because they were not yet firm in the faith, and he wanted to strengthen them through his gentle manner. Furthermore, the reason he spoke plainly and did not preach subtle doctrines to them is suggested in 1 Corinthians 3:1: But I, brethren, could not address you as spiritual men, but as men of the flesh, as babes in Christ. For they were not yet ready for more profound teaching.

Then, when he says, "Not that we venture," he indicates the reason for his statements, saying: We are not like the false apostles, nor is the charge they lay against us true, because I do not say more than I ought to say. Hence, he says: We do not dare to class or compare ourselves with some of those who commend themselves only to you—that is, the false apostles. And yet they are not commended by others or by their deeds, which is contrary to what is stated in Proverbs 27:2: Let another praise you, and not your own mouth; a stranger, and not your own lips. But when they measure themselves by one another and compare themselves with one another, they are without understanding.

We, however, measure ourselves by our own standard; that is, we measure our deeds and statements by what is within us. It is as if to say: We say things about ourselves that are in keeping with our deeds. But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor (Galatians 6:4).

But on the other hand, he said above in 2 Corinthians 4:2: We would commend ourselves to every man’s conscience in the sight of God. Therefore, it seems improper for him to say what he did. I answer that it is one thing to commend oneself to their conscience and another to their ears. To commend ourselves to their ears is to do so by words alone, and this is evil. The Apostle and righteous people commend themselves in the first way, but the false apostles and hypocrites commend themselves in the second.

Having indicated the reason behind the things he had said, the Apostle now explains that reason. He had said that he measures himself by himself and does not go beyond that measure. A person, however, could be excessive in two ways when glorying in and commending himself. First, in regard to that about which he glories, for example, if he glories about something he does not have. Second, in regard to that in which he glories, for example, if a person has something from someone else but glories in himself as though he has it from himself. Thus, the Apostle shows that he did not go beyond the measure in glorying or praising himself.

In regard to the first point, he does three things:

1. He states his proposition.
2. He proves it (2 Corinthians 10:14).
3. He draws the conclusion (2 Corinthians 10:15).

He says, therefore: I say that we measure and compare ourselves to ourselves, namely, by doing what our office demands. But in doing this we will not boast beyond our measure, that is, when we exercise our power and commend ourselves. “You shall do no wrong in judgment, in measures of length or weight or quantity” (Leviticus 19:35). Instead, we will keep to the limits God has apportioned us. A Gloss by Lombard explains this as the limit of the Apostle’s prelacy, saying it is “according to the measure,” that is, according to the people measured out to him by God, the people whose prelate and rule of conduct he is.

But this same idea can be taken more universally, so that the measure of the rule is the quantity of grace. Then the sense is this: we glory according to the limits God has apportioned us, that is, according to the amount of grace God has given us. “But grace was given to each of us according to the measure of Christ’s gift” (Ephesians 4:7). This grace is a rule keeping us from being lifted up or separated from God.

This is the grace which God has apportioned us, because whatever good we do in preaching the Gospel and in converting you and others, it is all from God, granted to me for you and others: “I planted, Apollos watered, but God gave the growth” (1 Corinthians 3:6). It is a measure, I say, to reach even to you, because you are under the measure of grace granted to me, by which you have been converted to Christ and obey the Gospel. Therefore, what he is proposing is this: that he is not going beyond the measure of glorying and praising himself in being their prelate and in the fact that they were converted by him.

He proves that this measure reaches even to them when he says: For we are not overextending ourselves, as though we did not reach you. It is as if to say: Of course we glory, but we do not stretch beyond ourselves in our grace, glory, or power, as if we do not reach you in our power and ministry. We were the first to come all the way to you with the gospel of Christ, that is, in the preaching of Christ’s Gospel. “For I became your father in Christ Jesus through the Gospel” (1 Corinthians 4:15); “Are you not my workmanship in the Lord?” (1 Corinthians 9:1); “For he who worked through Peter for the mission to the circumcised worked through me also for the Gentiles” (Galatians 2:8).

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

Then, when he says, but our hope is that as your faith increases, our field among you may be greatly enlarged, he shows that he is not going beyond the measure when he glories about the future. It should be noted that a preacher has two reasons for glorying in his preaching: one is that those converted by his preaching are making progress, and the other is that other people are converted by his converts. For as it says, “Curtain is joined to curtain” , and “And let him who hears say, ‘Come’” (Revelation 22:17). One is easily converted when he sees others converted.

In regard to these two things, the Apostle hopes that his glorying in the Corinthians will be increased. First, in regard to their progress. Hence he says: I say that we do not glory beyond measure over your conversion caused by us in the past, but we hope to be greatly enlarged in the future—that is, for our glory to be increased by your increasing faith and by the progress of your good works. “Long for the pure spiritual milk, that by it you may grow up to salvation” (1 Peter 2:2).

Second, we hope to be magnified in the conversion of others by you. Therefore he says, abundantly, meaning in the abundance of preaching not only among you but even in lands beyond you. And this is according to our rule, that is, just as Christ has enjoined us to preach not only to you but to all the Gentiles: “Go into all the world and preach the gospel to the whole creation” (Mark 16:15). This is done without boasting of work already done in another’s field, meaning we do not hope to glory, nor do we glory, in another man’s rule. It is as if to say: We will not glory in things prepared by others—that is, in those whom others have brought to the faith—but I will bear fruit among those to whom others have not preached. “Thus making it my ambition to preach the gospel, not where Christ has already been named” (Romans 15:20).

But to the contrary, Peter preached at Rome before Paul preached there. I answer that Paul does not say this as though refusing to preach where another has preached; rather, he says that he intends to preach even where no others have preached.

Then when he says, Let him who boasts, boast of the Lord, he shows that he is not going beyond the measure as to that in which he glories. He is saying: If I glory in him in whom one should glory, I am not going beyond the proper measure. But since one should glory in God, “Let him who boasts, boast of the Lord.” As it is written, “Let him who glories glory in this, that he understands and knows me” (Jeremiah 9:24).

This can be explained in three ways:

1. Let him who boasts, boast of the Lord, so that “in the Lord” denotes the object in which he glories. It is as if to say: Let him glory in the fact that he possesses the Lord by knowing and loving Him.
2. Let him who boasts, boast of the Lord, that is, according to God. One glories in this way when he glories in the things of God and not in evil, like the one who is asked in the psalm, “Why do you glory in malice?” (Psalms 52:1, Vulgate).
3. Let him who boasts, boast of the Lord, that is, let him regard himself as having his glory from God, referring to God everything that contributes to his own glory. “What have you that you did not receive? If then you received it, why do you boast as if it were not a gift?” (1 Corinthians 4:7).

This third way is how it is taken here when he says, Let him who boasts, boast of the Lord. It is as if to say: I glory in the foregoing, but not as though I had this from myself and not from God. And this is also your measure, because all your good has sprung from us. Indeed, we should glory in the Lord, not imputing our glory to ourselves, but to God.

For it is not the man who commends himself that is accepted—that is, approved by God or by men—but the man whom the Lord commends. As it says, “Let another praise you, and not your own mouth; a stranger, and not your own lips” (Proverbs 27:2). The one whom the Lord commends is the one He makes commendable by good works and miracles, for God is the cause of all the good done by me.