2 Corinthians 10:11Meaning & Commentary from the Church Fathers

He did not say, "As we write to you of great deeds, so when present with you we do great deeds." He expressed himself far more modestly.

When he addressed those who considered him a carnal man, he used strong words: "I beg you that when I come I may not have to be bold with that confidence which I think to use against some" (2 Cor 10:2).

But when he turns to these, he acts more gently. Therefore he says, "As we are with you in person, so we are when absent." That is, we are humble, modest, and boast of nothing.

This is clear from the words that follow: "For we dare not class or compare ourselves with those who commend themselves" (2 Cor 10:12). Here the Apostle shows that they are vainglorious and speak much about themselves. He reproves them for praising themselves.

"But we," he says, "do nothing of the sort. If we have done anything great, we ascribe it all to God, and we compare ourselves with one another."

Therefore he adds: "They, measuring themselves by themselves and comparing themselves with themselves, do not understand." The meaning is this: "We do not compare ourselves with them, but with one another."

So also he says of himself below: "I am in no way inferior to the chiefest Apostles" (2 Cor 12:11). Likewise in the first epistle: "I labored more abundantly than they all" (1 Cor 15:10). Again: "The signs of an Apostle were performed among you in all patience" (2 Cor 12:12).

"Thus we compare ourselves with ourselves, and not with those who have nothing. Their haughtiness belongs only to madness."

Therefore he says this either about himself or about them. That is, "We dare not compare ourselves with those who contend with one another and boast, yet do not understand what they are doing. They do not see how ridiculous they are when they boast and exalt themselves before one another."

So too Paul reasons about his Corinthian accusers, saying: "For someone says, 'His letters are weighty and strong, but his bodily presence is weak, and his speech contemptible.'

"Let such a one know that what we are in word by letters when absent, such we will also be in deed when present."

Those whose life is set forth as an example for imitation must, if they can, restrain the tongues of their accusers. Otherwise those who could have listened may heed their opinions.

Remaining in impiety, they may despise a virtuous life. But in this matter one must carefully examine oneself.

One must not seek glory in self-praise, nor pretend in one's thought that it is concerned for the profit of souls.

For often the soul delights in the praise of its own name. Under the pretext of spiritual benefit, it rejoices when it learns that good things are said about it.

Often, while defending its own glory, it grows angry at those who revile it. It imagines that it acts from zeal for those whose hearts are troubled on the good path by the reviler's speech.

Therefore those who, after subtly examining their conscience, find no attachment to personal glory in it, must be especially concerned that the words of accusers not prevail against their opinion.

For this reason righteous and perfect men sometimes proclaim their virtues and recount the good things received from above.

They do this not in order to succeed in glorifying themselves before men, but in order to draw into life by their example those to whom they preach.

For this reason the Apostle Paul tells the Corinthians how many times he was beaten with rods, how many times stoned, how many times he suffered shipwreck, and how much he endured for the truth.

He says that he was even caught up to the third heaven and caught up into Paradise (2 Cor 11:25; cf. 2 Cor 12:2, 4).

He did this in order to turn their thought away from false preachers. By making known who he was, he lowered before them the esteem of those whom he knew to be honored unjustly.

When perfect men do this, that is, when they speak of their virtues, even in this they imitate almighty God. He speaks to men of His glory so that men may know Him.

If through Scripture He commands, saying, "Let another praise you, and not your own mouth" (Prov 27:2), why does He Himself do what He forbids?

If almighty God were silent about His powers, no one would know Him. If no one knew Him, no one would love Him. If no one loved Him, no one would return to life.

Therefore it is said of Him through the Psalmist: "He has declared the power of His works to His people, to give them the inheritance of the nations" (Ps 111:6).

Thus He proclaims His powers not so that He Himself may advance in His own praises, but so that those who know Him may attain the eternal inheritance.

Therefore righteous and perfect men are blameless not only when they refute abusive words against themselves, but also when they speak to the weak about the virtues they possess.

By the life of which they tell, they win the souls of others for life.

He also says that "whoever is confident that he is Christ's may judge for himself that Paul too is Christ's." Apostolic authority was given him not for disorder, but for edification. "And let anyone who doubts our power and authority," the Apostle adds, "know that as we are in word by letters when absent, so we are also in deed when present."

At the same time he makes clear that, although such authority is always his, he uses it as it was entrusted to him. He uses it not for destruction, but for edification. This is why he does not always display it, but first tries other measures of correction.

St. John Chrysostom says: "Although it is impossible to express how great the authority he possessed was, nevertheless in his words he does not display his superiority. Yet if anyone remains obstinate, we shall cast him down and overthrow him. Therefore he adds, 'I shall not be put to shame,' that is, I shall not prove to be either a liar or vainglorious."

"Do you see how he again calms the envy that might have been stirred by his praise of himself? He draws the hearer to himself by pointing to the benefit for which he received authority. This is the chief way of edification: to remove hindrances and to use only what is true for building up."