Passage Search

Knowing Christ as the “true light,” “inaccessible” to falsehood, we learn this, namely, that it is necessary for our lives also to be illuminated by the rays of the true light. But virtues are the rays of “the Sun of Justice,” streaming forth for our illumination, through which we “lay aside the works of darkness,” so that we “walk becomingly as in the day,” and “we renounce those things which shame conceals.” By doing all things in the light, we become the light itself, so that it “shines” before others, which is the peculiar quality of light. And if we recognize Christ as “sanctification,” in whom every action is steadfast and pure, let us prove by our life that we ourselves stand apart, being ourselves true sharers of his name, coinciding in deed and not in word with the power of his sanctification.

"But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully." And what are "the hidden things of shame?" We do not, he saith, profess and promise great things, and in our actions show other things, as they do; wherefore also he said, "Ye look on things after the outward appearance;" but such we are as we appear, not having any duplicity, nor saying and doing such things as we ought to hide and veil over with shame and blushes. And to interpret this, he added, "not walking in craftiness." For what they considered to be praise, that he proves to be shameful and worthy of scorn. But what is, "in craftiness?" They had the reputation of taking nothing, but they took and kept it secret; they had the character of saints and approved Apostles, but they were full of numberless evil things. But, saith he, "we have renounced" these things: (for these are what he also calls the "hidden things of shame;" being such as we appear to be, and keeping nothing veiled over. And that not in this [our] life only, but also in the Preaching itself. For this is, "nor handling the word of God deceitfully." "But by the manifestation of the truth." Not by the countenance and the outward show, but by the very proof of our actions. "Commending ourselves to every man's conscience." For not to believers only, but also to unbelievers, we are manifest; lying open unto all that they may test our actions, as they may choose; and by this we commend ourselves, not by acting a part and carrying about a specious mask. We say then, that we take nothing, and we call you for witnesses; we say that we are conscious of no wickedness, and of this again we derive the testimony from you, not as they (sc. false Apostles) who, veiling over their things, deceive many. But we both set forth our life before all men; and we lay bare the Preaching, so that all comprehend it.

Paul is talking here about circumcision, which the false apostles were covertly forcing on newly converted Gentiles.

This is really an invitation. Just while he had been speaking about himself and his associates, Paul is now exhorting the Corinthians to lead a better life.

He points to the false apostles, who were pretending in everything. They took gifts and presented themselves as unbelievers; they appeared holy, but were impure. We, however, he says, have renounced such deeds which, when exposed, cover the one who does them with shame, that is, such deeds as are performed hypocritically. For he adds: "not resorting to cunning," so that what is done with craftiness is precisely what brings shame. However, if you understand this as referring to shameful deeds, there will be nothing new in that, for this too is characteristic of the false apostles. Not only, he says, is our life simple, pure, and free from lawlessness, but in our teaching and in our word there is no deceit either. For we mix nothing into them from worldly wisdom or anything flattering, we do not collect money from preaching, and we do not say one thing today and another tomorrow, adapting to times and persons, as the false apostles do. The false apostles present themselves outwardly and for appearance, and seem to be other than what they actually are. But I present myself "by manifesting the truth," that is, I use the very deeds themselves as testimony. Thus, I say that I take nothing, and I have you as witnesses of this; and I act the same way in everything else. This is how I present myself to all people, believers and unbelievers alike, that is, by laying open my life and preaching openly to all, so that everyone can understand. And since people can be deceived, he adds: "before God," Whom the false apostles do not take as witness.

He teaches us to avoid evil both in conduct and in doctrine, when we exercise this ministry. As to conduct in two ways, namely in our actions and in our intentions. But if a person avoids doing evil and has a good intention, he avoids evil completely. But evil is avoided in our activity by enduring evils patiently in adversity. Hence, he says, we do not lose heart by impatience: "Let us not grow weary in well-doing" (Gal. 6:9); "For when I am weak, then I am strong" (2 Cor. 12:10). It is also avoided in prosperity by making moderate use of the things that are going well for us. Hence he says, we have renounced disgraceful, underhanded ways, i.e., we remove from ourselves whatever makes a man base and dishonorable, namely, things unclean and foul and not only open but even hidden: "Therefore put away all filthiness" (Jas. 1:21); "For it is a shame even to speak of the things that they do in secret" (Eph. 5:12). Evil conduct is avoided in our intention, if it is a right intention. In regard to this he says, we refuse to practice cunning, i.e., fraud and pretense and hypocrisy. That is what the false apostles do, who pretend one thing outwardly, but do something else inwardly in the heart: "Dissemblers and crafty men provoke the wrath of God" (Job 36:13, Vulgate). Evil is avoided in doctrine when the Lord's word is proposed in the proper way. In regard to this he says, or to tamper with God's word. This is explained in two ways. First, not mixing false doctrine with the doctrine of Christ, as the false apostles do when they teach that the ceremonies of the Law must be observed along with the Gospel. Secondly, not preaching for gain and for one's own glory. The first of these is a wolf and the second a hireling, but one who preaches the truth and for the glory of God is a shepherd. Hence Augustine says: "The shepherd should be loved and the wolf avoided, but the hireling must be tolerated for the present." But because perfect justice requires more than avoiding evil, but doing good, he says something about doing good in the exercise of this ministry. The first good is against evil teachings; the second against evil conduct; the third against an evil intention. Against evil teaching, which must be avoided, they perform the good of manifesting the truth. In regard to this he says, by the open statement of the truth: as if to say, we do not lose heart but, avoiding evil, we walk and act in the manifestation of the truth, i.e., we manifest the pure truth: "For this I have come into the world, to bear witness to the truth" (Jn. 18:37); "Those who show me forth shall have everlasting life" (Sir. 24:31, Vulgate). Against evil conduct they perform good works. In regard to this he says, we would commend ourselves to every man's conscience. We do not do this by saying good things about ourselves, because it is not easy to believe a person who recommends himself, but by doing good, because we do such works, so that by the works themselves we make ourselves commendable to every man's conscience: "Maintain good conduct among the Gentiles" (1 Pet. 2:12). Against an evil intention we do good by making ourselves commendable not only to every man's conscience, but even in the sight of God, who sees the heart: "For it is not the man who commends himself that is accepted, but the man whom the Lord commends" (2 Cor. 10:18); "Providing good things not only before God but before all men" (Rom. 12:17, Vulgate). According to Augustine in a Gloss, the Apostle fulfills God's commandment in this: "Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven" (Matt. 5:16); "Beware of practicing your piety before men" (Matt. 6:1): the first by saying, we would commend ourselves to every man's conscience; but the second by saying, in the sight of God: "For he is not a real Jew who is one outwardly" (Rom. 2:28). Or this whole passage can be read in the following manner without interrupting the text: Therefore, having this ministry by the mercy of God, we do not lose heart, namely in doing good. But we have renounced disgraceful, underhanded ways. Furthermore by the open statement of the truth, keeping the same method of explanation as already given.