The Great Commentary of Cornelius a Lapide: the Second Epistle to the Corinthians
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 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. xv. 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 commended 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 vainglory. 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.
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 Caesar, 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 world's 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 ; 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, 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. xxxviii. 3, and S. Paul in the next chapter, and in 2 Tim. iv. ? 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.