Thomas Aquinas Commentary 2 Corinthians 10:7-12

"Ye look at the things that are before your face. If any man trusteth in himself that he is Christ`s, let him consider this again with himself, that, even as he is Christ`s, so also are we. 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: that I may not seem as if I would terrify you by my letters. For, His letters, they say, 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. For we are not bold to number or compare ourselves with certain of them that commend themselves: but they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding." — 2 Corinthians 10:7-12 (ASV)

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.