2 Corinthians 12:11

See him, hasting to sail by, and yet not overlooking them, but taking order for all. Having sent for the rulers, through those he discourses to them (the Ephesians): but it is worthy of admiration, how finding himself under a necessity of saying certain great things about himself, he tries to make the least he can of it ( πειρἅτα μετριάζειν ). “Ye know.” For just as Samuel, when about to deliver up the government to Saul says in their presence, “Have I taken aught of your hands? Ye are witnesses, and God also” ( 1 Sam. xii. 3, 5 ); (so Paul here). David also, when disbelieved, says, “I was with the flock keeping my father’s sheep: and when the bear came, I scared her away with my hands” ( 1 Sam. xvii. 34, 35 ): and Paul himself too says to the Corinthians, “I am become a fool; ye have compelled me.” ( 2 Cor. xii. …

Having completed, in such sort as behoved his discourse of almsgiving, and having shown that he loves them more than he is loved, and having recounted the circumstances of his patience and trials, he now opportunely enters upon points involving more of reproof, making allusion to the false apostles, and concluding his discourse with more disagreeable matter, and with commendations of himself. For he makes this his business also throughout the Epistle. Which also perceiving, he hence oftentimes corrects himself, saying in so many words; “Do we begin again to commend ourselves?” ( Ch. iii. 1 .) and further on; “We commend not ourselves again, but give you occasion to glory:” ( Ch. v. 12 .) and afterwards; “I am become a fool in glorying; ye have compelled me.” ( Ch. xii. 11 .) And many such correctives doth he use. …

“But they themselves measuring themselves by themselves and comparing themselves among themselves are without understanding.” Now what he says is this: ‘we do not compare ourselves with them, but with one another.’ For further on he says, “in nothing am I behind the very chiefest Apostles;” ( Chap. xii. 11 .) and in the former Epistle, “I labored more abundantly than they all;” ( 1 Cor. xv. 10 .) and again, “Truly the signs of an Apostle were wrought among you in all patience.” ( Chap. xii. …

2 Cor. xii. 11 I am become foolish in glorying; ye compelled me: for I ought to have been commended of you.

Moral . For a work indeed it was of power, of mighty power, and such as no human diligence was equal to. For he brought three qualifications to the preaching of the word, a zeal fervent and venturous, a soul ready to undergo any possible hardship, and knowledge and wisdom combined. For his love of enterprise, his blamelessness of life, had availed nothing, had he not also received the power of the Spirit. And look at it as seen first in himself, or rather hear his own words. “That our ministration be not blamed.” ( 2 Cor. vi. 3 .) And again, “For our exhortation, is not of error, nor of uncleanness, nor in guile, nor a cloke of covetousness.” ( 1 Thes. ii. 3, 5 .) Thus thou hast seen his blamelessness. And again, “For we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men.” ( 2 Cor. viii. …

“Drink no longer water, but use a little wine for thy stomach’s sake and thy often infirmities.” If one who had practiced fasting to such an extent, and used only water, so long that he had brought on “infirmities” and “frequent infirmities,” is thus commanded to be chaste, and does not refuse the admonition, much less ought we to be offended when we receive an admonition from any one. But why did not Paul restore strength to his stomach? Not because he could not, for he whose garment had raised the dead was clearly able to do this too, but because he had a design of importance in withholding such aid. What then was his purpose? That even now, if we see great and virtuous men afflicted with infirmities, we may not be offended, for this was a profitable visitation. If indeed to Paul himself a “messenger of Satan” was sent that he should not be “exalted above measure” ( 2 Cor. xii. …

All this I say not for the sake of boasting, but because I am forced to defend myself. It is not the fame of my sermons to which I am calling attention; it is their orthodoxy alone. Even the great teacher of the world who is wont to style himself last of saints and first of sinners, that he might stop the mouths of liars was compelled to set forth a list of his own labours; and in shewing that this account of his sufferings was of necessity, not of free will, he added “I am become a fool in glorying; ye have compelled me.” I own myself wretched, aye thrice wretched. I am guilty of many errors. Through faith alone I look for finding some mercy in the day of the Lord’s appearing. …

9. The Apostle Paul, rapidly recounting the benefits of God, ended with the words,“And who is sufficient for these things?” Wherefore, also, in another place hesays, “Such confidence have we through Christ to Godward; not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is from God; Who also made us sufficient as ministers of a new covenant; not of the letter but of the spirit; for the letter killeth, but the spirit giveth life.” Do we still dare to pride ourselves on free will, and to abuse the benefits of God to the dishonour of the giver? Whereas the same chosen vessel openlywrites, “We have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves.” Therefore, also, in another place, checking the impudence of the heretics, hesays, “He that glorieth, let him glory in the Lord. …

61. Yet I would still enquire what it is that the Son cannot do, unless He see the Father doing it. I will take the fool’s line, and propound some examples drawn from things of a lower world. “I am become a fool; ye have compelled me.” What indeed is more foolish than to debate over the majesty of God, which rather occasions questionings, than godly instruction which is in faith. But to arguments let argu ments reply; let words make answer to them, but love to us, the love which is in God, issuing of a pure heart and good conscience and faith unfeigned. And so I stickle not to introduce even the ludicrous for the confutation of so vain a thesis.