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12.For we dare not. He says this by way of irony, for afterwards he does not merely compare himself boldly with them, but, deriding their vanity, he leaves them far behind him. Now by this irony he gives a stroke, not merely to those foolish boasters, (772) but also to the Corinthians, who encouraged them in their folly by their misdirected approbation. “ am satisfied,” says he, “ my moderate way; for I would not dare to put myself on a footing with your Apostles, who are the heralds of their own excellence.” In the mean time, when he intimates that their glory consists of mere speaking and boasting, he shows, how silly and worthless they are, while he claims for himself deeds instead of words, that is, true and solid ground of glorying. He may seem, however, to err in the very thing for which he reproves others, for he immediately afterwards commends himself. I answer, that his design must be taken into view, for those do not aim at their own commendation, who, entirely free from ambition, have no desire but to serve the Lord usefully. (773) As to this passage, however, there is no need of any other explanation than what may be gathered from the words themselves, for those are said to commend themselves, who, while in poverty and starvation as to true praise, exalt themselves in vain-glorious boasting, and falsely give out, that they are what they are not. This, also, appears from what follows.
But they measure themselves by themselves Here he points out, as with his finger their folly. The man that has but one eye sees well enough among the blind: the man that is dull of hearing hears distinctly enough among the totally deaf. Such were those that were satisfied with themselves, and showed themselves off among others, simply because they did not look to any that were superior to themselves, for if they had compared themselves with Paul, or any one like him, they would have felt constrained to lay aside immediately that foolish impression which they entertained, and would have exchanged boasting for shame.
For an explanation of this passage we need look no farther than to the monks; for as they are almost all of them the most ignorant asses, and at the same time are looked upon as learned persons, on account of their long robe and hood, if any one has merely a slight smattering of elegant literature, he proudly spreads out his feathers like a peacock — a marvelous fame goes abroad respecting him — among his companions he is adored (774) Were, however, the mask of the hood laid aside, (775) and a thorough examination entered upon, their vanity would at once be discovered. Why so? The old proverb holds good: “ is pert.” (776) But the excessively insolent arrogance of the monks (777) proceeds chiefly from this — that they measure themselves by themselves; for, as in their cloisters there is nothing but barbarism, (778) it is not to be wondered, if the man that has but one eye is a king among the blind. Such were Paul’ rivals, for inwardly they flattered themselves, not considering what virtues entitled a person to true praise, and how far short they came of the excellence of Paul, and those like him. And, certainly, this single consideration might justly have covered them with shame, but it is the just punishment of the ambitious, that by their silliness they expose themselves to ridicule, (than which there is nothing that they are more desirous to avoid,) and in place of glory, which they are immoderately desirous of, (779) they incur disgrace.
(772) Thrasones. — See vol. 1, p. 98, n. 1.
(773) “Car ceux qui estans vuides de toute ambition, desirent seulement de seruir a Dieu auec fruit et proufit, ne regardent point a se priser euxmesmes;” — “ those who being void of all ambition, simply desire to serve God with advantage and profit, have no view to exalt themselves.”
(774) “ principal places in the public schools of learning were filled very frequently by monks of the mendicant orders. This unhappy circumstance prevented their emerging from that ignorance and darkness which had so long enveloped them; and it also rendered them inaccessible to that auspicious light of improved science, whose salutary beams had already been felt in several of the European provinces. The instructors of youth, dignified with the venerable titles of Artists, Grammarians, Physicians, and Dialecticians, loaded the memories of their laborious pupils with a certain quantity of barbarous terms, arid and senseless distinctions, and scholastic precepts delivered in the most inelegant style, and all such that could repeat this jargon with a certain readiness and rapidity were considered as men of uncommon eloquence and erudition. The whole body of the philosophers extolled Aristotle beyond all measure, while scarcely any studied him, and none understood him.” — Mosheim’ Ecclesiastical History, (Lond. 1825,) volume 4 — Ed.
(775) “Laisser derriere ceste masque de frocs et coqueluches;” — “ leave behind that mask of frocks and cowls.”
(776) “ author quotes the same proverb in vol. 1, p. 460; and also when commenting on 1Ti_1:7 — Ed.
(777) “Ceste arrogance intolerable des moines;” — “ intolerable arrogance of the monks.”
(778) “Pure barbaric et bestise;” — “ barbarism and stupidity.”
(779) “Laquelle ils appetent par moyens real propres;” — “ they aim at by improper means.”