Gloria a Christo metatur
Glory measured by Christ
10:13 Nos autem non in immensum gloriabimur, sed secundum mensuram regulae, qua mensus est nobis Deus, mensuram pertingendi usque ad vos. [n. 365]
10:13 But we will not glory beyond our measure: but according to the measure of the rule which God has measured to us, a measure to reach even unto you. [n. 365]
10:14 Non enim quasi non pertingentes ad vos, superextendimus nos: usque ad vos enim pervenimus in Evangelio Christi. [n. 367]
10:14 For we do not stretch ourselves beyond our measure, as if we did not reach unto you. For we are come as far as to you in the Gospel of Christ. [n. 367]
10:15 Non in immensum gloriantes in alienis laboribus: spem autem habentes crescentis fidei vestrae, in vobis magnificari secundum regulam nostram in abundantiam, [n. 368]
10:15 Not glorying beyond measure in other men’s labors: but having hope of your increasing faith, to be magnified abundantly in you according to our rule. [n. 368]
10:16 etiam in illa, quae ultra vos sunt, evangelizare, non in aliena regula in iis quae praeparata sunt gloriari.
10:16 Indeed, unto those places that are beyond you to preach the Gospel: not to glory in another man’s rule, in those things that are made ready to our hand.
10:17 Qui autem gloriatur, in Domino glorietur. [n. 370]
10:17 But he who glories, let him glory in the Lord. [n. 370]
10:18 Non enim qui seipsum commendat, ille probatus est: sed quem Deus commendat.
10:18 For it is not he who commends himself who is approved: but he whom God commends.
365. Supra Apostolus ostendit rationem eorum quae dixerat, hic consequenter ipsam rationem manifestat.
365. Having indicated the reason behind the things he had said, the Apostle now explains that reason.
Dixerat enim quod commensurabat se sibi, et non excedebat mensuram suam. Potest autem aliquis in gloriando et commendando se, excedere dupliciter. Primo quantum ad id de quo gloriatur, puta, si quis gloriatur de eo quod non habet; secundo quantum ad id in quo gloriatur, puta, si quis habens aliquid ex alio, gloriatur in ipso, tamquam a se haberet. Et ideo Apostolus ostendit quod neutro istorum modorum excedit mensuram gloriando vel laudando se. Et primo quantum ad primum; secundo quantum ad secundum, ibi qui autem gloriatur, et cetera.
For he had said that he measures himself by himself and did not go beyond that measure. But a person could be excessive in two ways in glorying and commending himself. First, in regard to that about which he glories; for example, if he glories about something he does not have. Second, in regard to that in which he glories; for example, if a person has something from someone else, but glories in himself as though he has it of himself. And therefore the Apostle shows that he did not exceed the measure in either of these ways by glorying or praising himself. And first, as regards the first; second, as regards the second, at but he who glories.
Circa primum duo facit.
In regard to the first he does two things.
Primo probat quod non excedit mensuram suam quantum ad gloriam de praeteritis;
First, he proves that he did not exceed his measure as regards glory from things past;
secundo quantum ad gloriam de futuris, ibi spem autem habentes, et cetera.
second, as regards glory from things to come, at but having hope.
Circa primum tria facit.
Regarding the first, he does two things.
Primo proponit intentum;
First, he sets out his intention.
secundo propositum probat, ibi non enim quasi non, etc.;
second, he proves it, at for we do not stretch ourselves;
tertio concludit, ibi nec in immensum gloriantes, et cetera.
third, he draws the conclusion, at not glorying beyond measure.
366. Dicit ergo primo: dico quod metimur et comparamus nosmetipsos nobis, facientes scilicet secundum quod officium nostrum exigit. Hoc autem nos agentes non in immensum gloriamur, id est non excedimus mensuram nostram exercendo potestatem nostram et commendando nos, Lev. XIX, v. 35: nolite facere iniquum, etc.; sed, gloriamur, secundum mensuram regulae, qua mensus est nobis Deus.
366. He says, therefore first: I say that we measure and compare ourselves to ourselves, namely, by doing what our office demands. But in doing this we will not glory beyond our measure, i.e., when we exercise our power and commend ourselves: you shall do no wrong in judgment, in measures of length or weight or quantity (Lev 19:35); but according to the measure of the rule which God has measured to us.
Glossa hic exponit de mensura praelationis Apostoli, et dicit secundum mensuram, id est secundum mensuratum mihi a Deo populum, cuius ego sum praelatus et regula ad dirigendum.
A Gloss explains this of the limit of the Apostle’s prelacy and says: according to the measure, i.e., according to the people measured out to him by God, the people whose prelate and rule of conduct he is.
Sed hoc idem potest universalius accipi, ut mensura regulae dicatur quantitas gratiae: et tunc est sensus: sed gloriamur secundum mensuram qua mensus est nobis Deus, id est, secundum quantitatem gratiae, quam dedit nobis Deus. Eph. IV, 7: unicuique data est gratia, et cetera. Quae quidem gratia est nobis regula, ne extollamur, et deviemus a Deo. Qua mensus est nobis Deus, quia quidquid boni facimus in evangelizando et in conversatione vestra et aliorum, totum est ex Deo mihi in vobis et aliis concessum. I Cor. III, v. 6: ego plantavi, Apollo rigavit, et cetera. Mensuram, dico, pertingendi usque ad vos, quia vos estis sub mensura gratiae mihi datae, per quam conversi estis ad Christum et obeditis Evangelio.
But this same thing can be taken more universally, such that the measure of the rule is the quantity of grace. Then the sense is this: but we glory according to the measure of the rule which God has measured to us, i.e., according to the amount of grace God has given us: but grace was given to each of us according to the measure of Christ’s gift (Eph 4:7). This grace is a rule keeping us from being lifted up or separated from God. Which God has measured to us, because whatever good we do in preaching the Gospel and in converting you and others, it is all from God, granted to me for you and others: I planted, Apollos watered, but God gave the growth (1 Cor 3:6). A measure, I say, to reach even unto you, because you are under the measure of grace granted to me, by which you have been converted to Christ and obey the Gospel.
Hoc est ergo quod proponit, scilicet quod non excedit mensuram suam gloriando se, quod sit eorum praelatus et quod per eum conversi sunt.
Therefore, what he is proposing is this, namely, that he is not going beyond the measure of glorying and praising himself that he is their prelate and that they were converted by him.
367. Et quod ita sit, scilicet quod pertingat usque ad eos, probat consequenter, cum dicit non enim quasi non pertingentes, etc., quasi dicat: vere gloriamur, non enim superextendimus nos in gratia vel gloria, vel in potestate nostra, quasi non simus pertinGentes usque ad vos potestate nostra et ministerio. Nam usque ad vos pervenimus in Evangelio Christi, id est, in praedicatione Evangelii Christi. I Cor. IV, 15: in Christo Iesu per Evangelium ego vos genui, etc.; et supra IX, 1: nonne opus meum vos estis, et cetera. Gal. II, 8: qui operatus est Petro in apostolatum, et cetera.
367. That this is so, namely, that it reaches even to them, he proves when he says: for we do not stretch ourselves beyond measure, as if we did not reach unto you. As if to say: of course we glory, but we do not stretch beyond ourselves in our grace or glory or power, as if we do not reach to you in our power and ministry: for we are come as far as to you in the Gospel of Christ, i.e., in the preaching of Christ’s Gospel: for I became your father in Christ Jesus through the Gospel (1 Cor 4:15); are you not my workmanship in the Lord (1 Cor 9:1); for he who worked through Peter for the mission to the circumcised worked through me also for the gentiles (Gal 2:8).
368. Et ideo concludit dicens: igitur cum glorior de vobis, non glorior in immensum. Unde dicit non in immensum gloriantes, etc., ubi alius fundamentum fidei posuisset.
368. Therefore he draws the conclusion, saying: therefore, when I glory in you, I am not glorying beyond measure. Hence he says: not glorying beyond measure in other men’s labors, where someone else laid the foundation of faith.
369. Consequenter cum dicit spem autem habentes, etc., ostendit quod non excedit mensuram suam quantum ad gloriam de futuro.
369. Then when he says, but having hope of your increasing faith, he shows that he is not going beyond the measure, when he glories about the future.
Sciendum est autem, quod praedicator potest habere duplex argumentum gloriae de praedicatione sua. Unum est ut conversi ad praedicationem suam proficiant in melius. Aliud ut per ipsos conversos alii convertantur, quia, ut dicitur Ex. XXXVI, cortina cortinam trahit, etc.; et Apoc. ult.: qui audit, dicat: veni. Nam quando quis videt alios converti, facilius convertitur.
But it should be noted that a preacher has two reasons for glorying in his preaching: one is that those converted by his preaching are making progress; the other is that other people are converted by his converts, because as it is said: curtain is joined to curtain (Exod 36:10); and let him who hears say: come (Rev 22:17). For one is easily converted when he sees others converted.
Et quantum ad ista duo, Apostolus sperat augeri gloriam suam de Corinthiis, primo scilicet de profectu eorum in melius. Et ideo dicit: dico quod nec in immensum gloriamur de conversione vestra per nos causata olim sed adhuc habentes, scilicet sumus, spem magnificari in futuro, id est augeri gloriam nostram, crescentis fidei vestrae in vobis, id est de fide vestra crescente et proficiente in melius per bona opera. I Petr. II, 2: lac concupiscite, ut in eo crescatis in salutem, et cetera.
In regard to those two things the Apostle hopes that his glorying in the Corinthians will be increased. First, in regard to their progress; hence he says: I say that we do not glory beyond measure over your conversion caused by us in the past, but will hope to be magnified in the future, i.e., for our glory to be increased in your increasing faith, and in the progress of your good works: long for the pure spiritual milk, that by it you may grow up to salvation (1 Pet 2:2).
Et iterum, secundo, speramus magnificari in conversione aliorum per vos. Et ideo dicit in abundantia, etc., id est in abundantia praedicationis, non solum in vobis, sed etiam in illa loca quae ultra vos sunt. Et hoc secundum regulam nostram, id est, secundum quod iniunctum est nobis a Christo, non solum evangelizare vobis, sed omnibus gentibus. Mc. ult.: euntes in mundum universum, et cetera.
Second, we hope to be magnified in the conversion of others by you; therefore he says, abundantly, i.e., in the abundance of preaching not only among you but even in lands beyond you; and this according to our rule, i.e., according as Christ has enjoined us to preach not only to you but to all the gentiles. Go into all the world and preach the Gospel to the whole creation (Mark 16:15).
Nec tamen sumus habentes spem in aliena regula, id est non speramus gloriari, nec gloriamur in aliqua aliena regula. Quasi dicat: non in illis quae praeparata sunt ab aliis, id est quos alii duxerunt ad fidem sed faciam fructum in illis, in quibus ab aliis non est praedicatum. Rom. XV, 20: praedicavi Evangelium hoc, non ubi nominatus est Christus.
Without boasting of work already done in another’s field, i.e., we do not hope to glory, nor do we glory in another man’s rule. As if to say: not in things prepared by others, i.e., whom others have brought to the faith, but I will bear fruit among those to whom others have not preached. Thus making it my ambition to preach the Gospel, not where Christ has already been named (Rom 15:20).
Contra est quod Petrus praedicavit Romae antequam praedicaret ibi Paulus.
But to the contrary, Peter preached at Rome before Paul preached there.
Respondeo. Dicendum est, quod non dicit hoc recusans praedicare ubi alius praedicasset, sed dicit quod intendit praedicare etiam ubi non praedicasset aliquis.
I answer that he does not say this as though refusing to preach where another has preached; but he says that he intends to preach even where no others have preached.
370. Consequenter cum dicit qui autem gloriatur, etc., ostendit quod non excedit mensuram suam quantum ad id in quo gloriatur, dicens: quia si ego glorior in eo, in quo gloriandum est, non excedo. Cum autem gloriandum sit in Deo, qui gloriatur, in Domino glorietur, Ier. IX, 24: in hoc glorietur qui gloriatur, et cetera.
370. Then when he says, but he who glories, let him glory in the Lord, he shows that he is not going beyond the measure as to that in which he glories, saying: if I glory in him in whom one should glory, I am not going beyond. But since one should glory in God, he who glories, let him glory in the Lord: let him who glories glory in this, that he understands and knows me (Jer 9:24).
Potest autem hoc exponi tripliciter. Uno modo, in Domino glorietur, ut Domino, denotet obiectum gloriandi, quasi dicat: ex hoc glorietur quod habet Dominum amando et cognoscendo. Ier. IX, 24: in hoc glorietur, et cetera. Alio modo, glorietur in Domino, id est secundum Deum; et hoc modo gloriatur qui gloriatur de his quae Dei sunt, et non de malis, sicut ille, de quo dicitur in Ps. LI, 3: quid gloriaris in malitia? Alio modo, in Domino glorietur, id est ut gloriam suam reputet se habere a Deo, totum quod cecidit ad gloriam suam referens in Deum. I Cor. IV, 7: quid habes quod non accepisti? Si autem accepisti, et cetera. Et sic accipitur hic cum dicitur qui gloriatur, in Domino glorietur, quasi dicat: glorior de praedictis, sed non quasi hoc a me habeam, sed a Deo. Et hoc etiam est mensura vestra, quia totum bonum vestrum habet ortum a nobis.
This can be explained in three ways: in one way, let him glory in the Lord, so that in the Lord denotes the object in which he glories. As if to say: let him glory in the fact that he possesses the Lord by knowing and loving. In another way, let him glory in the Lord, i.e., according to God; and one glories in this way when he glories in the things of God and not in evil, as the one who is asked: why do you glory in malice? (Ps 52:1). In the third way, let him glory in the Lord, i.e., let him regard himself as having his glory from God, referring to God everything that redounds to his own glory. What have you that you did not receive? If then you received it, why do you boast as if it were not a gift? (1 Cor 4:7). This is the way it is taken here when he says: he who glories, let him glory in the Lord. As if to say: I glory in the foregoing, but not as though I had this from myself and not from God. And this is also your measure, because all your good has sprung from us.
Et vere in Domino debemus gloriari, non nobis imputare gloriam nostram, sed Deo. Nam non est probatus, id est comprobatus, a Deo vel hominibus, ille, qui seipsum commendat, Prov. XXVII, 2: laudet te, etc., sed ille quem Deus commendat, id est commendabilem facit bonis operibus et miraculis. Nam Deus est causa totius boni operis per homines facti.
And indeed we should glory in the Lord, not imputing our glory to ourselves, but to God. For it is not he who commends himself who is accepted, i.e., approved by God or by men: let another praise you, and not your own mouth; a stranger, and not your own lips (Prov 27:2), but the man whom the Lord commends, i.e., makes commendable by good works and miracles. For God is the cause of the entire good done by me.