The Great Commentary of Cornelius a Lapide: the Second Epistle to the Corinthians
Ver. 10. — Therefore I take pleasure in infirmities . Not because they are desirable in themselves, but in so far as through them the power of Christ is perfected. He then goes on, as I said before, to mention what is included under the generic term infirmity .
For when I am weak then am I strong. When I am afflicted then do I gain strength by the power of God's grace, long-suffering, fortitude , humility, and hope, which virtues are then implanted by God (Chrysostom). (Œcumenius thinks, however, that he means that he then becomes strong to work miracles. S. Basil too (in Ps. xxxiii.) says, that “great bodily power is an impediment to the salvation of the soul.” S. Bernard says beautifully and truly (Serm. 29 in Cantic .) : “ Do you see that the weakness of the flesh adds strength to the spirit! so, on the other hand, be assured that the strength of the flesh works spiritual weakness. What wonder is it if you become stronger when the enemy is weakened ? — unless perchance you are insane enough to suppose that the flesh, which is always lusting against the spirit, is your friend. . . . The saint who prudently keeps his eye fixed on his salvation prays to be shot at and attacked. Pierce my heart with Thy fear. That fear is the best of arrows, for it pierces and slays the lusts of the flesh, that the spirit may be saved. But does not he that castigates his body and brings it into subjection seem to you to himself help the hand of him that fights against him?”
Ver. 11 . — I am become a fool in glorying. I seem to have done foolishly in praising myself, but you, who had of me a lower opinion than you ought, and who gave more credence to the false apostles than to me, have compelled me to recover my influence over you by thus praising myself.
Though I be nothing . That I am an Apostle is not my doing, it is of the grace of Christ (Anselm). Cf. xi. 5, note.
Ver. 12 . — Truly the signs of an apostle. The genuine tokens of an Apostle were : (1.) patience under contempt, poverty, persecutions, dangers (Anselm). (2.) Miracles. He calls these signs of the true faith, of heavenly doctrine, or signs given by God working supernaturally and all-powerfully, and consequently bearing witness to the truth of Paul’s doctrine and to his Divine mission. He calls them also wonders, from the effect they were calculated to produce on the mind, and also mighty deeds or works of God’s omnipotence, of which he was the instrument.
It was incumbent on the Apostles, as the bearers of a new Gospel to the world, to prove their doctrine and apostleship by miracles, otherwise they would have exacted a credulous assent, and could not have been distinguished from impostors, like the false apostles. This should be observed by Protestants and their new apostles, Calvin and Luther, who are bringing in a reformed doctrine: this, being new, demands to be supported by miracles. Since they do not produce these credentials — unless they think it to be a miracle that when they promise to raise a dead man they put to death a living one (but from such miracles and such apostles, good Lord, deliver us) — they practically confess that they are no apostles, but impostors.
Ver. 13 . — For what is it wherein ye were inferior to other churches? i.e., other churches founded by me and other Apostles. I was no burden to you, but worked day and night to support myself. Then he ironically adds : “ Forgive me this wrong.” For this notable and generous act of beneficence, the Apostle should have been more highly esteemed and loved, not reckoned as one that had inflicted an injury.
Ver. 14. — Behold the third time . The first visit was when he converted them ; the second time he was ready to start, but postponed his visit for good reasons ; the third occasion was at the time of his writing, and took place actually afterwards (S. Thomas and Lyranus).
For the children ought not to lay up for the parents . A euphemism. Earthly parents lay up treasure for their children ; spiritual fathers, on the other hand, should be supported by their children, i.e., by the catechumens and the faithful. I am to you, says S. Paul, such a spiritual father, that I wish to be also an earthly one, and expend upon you myself and all that I have. He thus gently chides them, that they may see how great an Apostle he is, how high-minded, of how great charity, and be confounded for not returning his love, and for preferring the false apostles, who thought only of themselves and their own gain.
Ver. 15. — And I will very gladly spend and be spent for you. I will spend all my goods, and then gladly give for you my blood, my spirit, my life (Anselm).
Ver. 16. — Being crafty, I caught you with guile. S. Thomas (ii. ii. qu. 55, art. 4, ad. 1) thinks that craftiness and guile are here used in a good sense, as much as to say, with cunning, skill, and prudent caution did I convert you from heathenism to Christianity. But I should say that these are words used by his detractors, and appropriated by S. Paul. They carp at me, saying that Paul does not directly ask for anything for his support, but he catches you with guile, by sending Titus and others to drain your purses (Chrysostom). S. Paul then goes on to answer this charge.
Ver. 17. — Did I make a gain of you? Did I defraud you, and extort your money from you ? Or, with Vatablus, Did I fleece you? Or, with Ambrose, Was I covetous towards you ?
Ver. 19. — Again , think ye that we excuse ourselves unto you? For again the Latin version has “of old time.” There are some among you who have for a long time thought that I have said so much as I have said as an excuse for my avarice and double-dealing, or that I craftily excuse myself and refuse your gifts, to induce you to give more.
We speak before God in Christ. We speak sincerely, truly, and without any reservation, as it is right for one to speak who professes to be in Christ, i.e., to be His disciple and member. Or “in Christ ” may mean, with Christian sincerity, Christ being put for His attributes , the concrete for the abstract. Or, again, the sentence may mean : Before God we sincerely speak the truth, and I call Christ as my witness to my truth. As we say when taking an oath, “ By God,” or, “ By Christ,” so do the Hebrews say, “ In God,” or, “ In Christ.” So Vatablus takes it. Cf. also Rom. ix. 1. Anselm, however, understands “ We speak in Christ ” to mean, “ According to Christ and His doctrine,” which bids us speak with sincerity and truth. Or, “in Christ” may mean “by Christ, who speaks in me and through me ; ” but the first meaning is the simplest and best.
Ver. 20. — I fear . . . lest there be wraths . Θυμός is with the Greeks that part of the mind which is called the irascible faculty, placed in the heart, and opposed to reason, which has for its seat the brain. Thence the word is applied to angry quarrellings, audacious arrogance, irascible conduct, when a man will not give up his opinion, but clings to it obstinately, and hotly opposes others, to show his spirit. Such actions spring from the irascible faculty when it is unchecked.
Whisperings. Secret and hidden attacks made by the malevolent on those they wish to bring into odium, or when they wish to sever friendships. Such a “whisperer” was Antipater, the son of Herod, who, that he might succeed his father, tried to make his elder brothers suspected by their father, that he might put them to death ; but a just Nemesis overtook him, for he was himself put to death , as Josephus relates at length.
Swellings. — Pride and arrogance, which, as it were, puff up those they take possession of.
Ver. 21. — Lest my God will humble me among you. Lest He sadden me, and cause me to sorrowfully punish many of you, viz., those who persist in their sins. The Apostle's words point to the public penance inflicted on those who were strictly called penitents. Cf. Augustine (Ep. ad Salvinam , 108).
Just as the Apostle and every preacher rejoice chiefly in the progress of their disciples, and to be able to say, “Ye are my joy and crown,” so do they mourn most to see them fall away into sin, and make no return for all their exhortations and labour. Again, such an one is forced to punish against his will and with grief. The words of Nero at the beginning of his rule are well known : when obliged to sign a sentence of capital punishment against some criminals, he exclaimed : “Would that I knew not letters.”
And have not repented of the uncleanness. Of their effeminacy and other lusts, which make them sin against nature, and subject her to violence. The Apostle draws a distinction between uncleanness and fornication.
Lasciviousness. Wanton delight in lustful kissing and touch.