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13. What is there in which. Here is an aggravation of their ingratitude — that he had been distinguished, that they might receive benefit — that they had derived advantage from the attestation furnished of his Apostleship, and had, notwithstanding, given their concurrence to the slanders ^{930930     “}Aux injures et detractions;” — “The insults and slanders.” of the false Apostles. He subjoins one exception — that he had not been burdensome to them; and this, by way of irony, for in reality this was over and above so many acts of kindness, which he had conferred upon them — that he had served them gratuitously. To busy themselves after this, as they did, in pouring contempt upon him, what was this but to insult his modesty? Nay, what cruelty there was in it! Hence, it is not without good reason, that he sharply reproves pride so frantic. Forgive me this wrong, says he. For they were doubly ungrateful, inasmuch as they not only contemned the man, by whose acts of kindness they had been brought under obligation, but even turned his kind disposition into an occasion of reproach. Chrysostom is of opinion, that there is no irony implied, and that, instead of this, there is an expression of apology; but, if any one examines the entire context more narrowly, he will easily perceive, that this gloss is quite foreign to Paul’s intention.

14. Behold, this third time He commends his own deed, for which he had received a very poor requital from the Corinthians. For he says, that he refrained from taking their worldly substance for two reasons first, because he sought them, not their wealth; and secondly, because he was desirous to act the part of a father towards them. From this it appears, what commendation was due to his modesty, which occasioned him contempt among the Corinthians.

I seek not yours. It is the part of a genuine and upright pastor, not to seek to derive gain from his sheep, but to endeavor to promote their welfare; though, at the same time, it is to be observed, that men are not to be sought with the view of having ^{931931     “}Que les Ministres ne doyuent pas cercher les hommes a ceste intention d’auoir, chacun des disciples a soy en particulier;” — “That Ministers ought not to seek men with the intention of having, each one, disciples to himself peculiarly.” every one his own particular followers. It is a bad thing, to be devoted to gain, or to undertake the office of a pastor with the view of making a trade of it; but for a person to draw away disciples after him, (Acts 20:30,) for purposes of ambition, is greatly worse. Paul, however, means, that he is not greedy of hire, but is concerned only for the welfare of souls. There is, however, still more of elegance in what he says, for it is as though he had said: “I am in quest of a larger hire than you think of. I am not contented with your wealth, but I seek to have you wholly, that I may present a sacrifice to the Lord of the fruits of my ministry.” But, what if one is supported by his labors? Will he in that case seek the worldly substance of the people. ^{932932     “}Est-ce pourtant a dire que vn tel cerche la substance du peuple?” — “Must we then say, that such a man seeks the worldly substance of the people?” Unquestionably, if he is a faithful Pastor, he will always seek the welfare of the sheep — nothing else. His pay will, it is true, be an additional thing; but he ought to have no other aim, than what we have mentioned. Woe to those, that have an eye to any thing else!

Parents for their children Was he then no father to the Philippians, who supported him even when absent from them? (Philippians 4:15, 16.) Was there no one of the other Apostles that was a father, inasmuch as the Churches ministered to their support? He did not by any means intend this; for it is no new thing for even parents to be supported by their children in their old age. Hence, those are not necessarily unworthy of the honor due to fathers, who live at the expense of the Church; but Paul simply wished to show from the common law of nature, that what he had done proceeded from fatherly affection. This argument, therefore, ought not to be turned in a contrary direction. For he did this as a father; but, though he had acted otherwise, he would, notwithstanding, have been a father still.

15. And I will most gladly spend This, certainly, was an evidence of a more than fatherly affection — that he was prepared to lay out in their behalf not merely his endeavors, and everything in his power to do, but even life itself. Nay more, while he is regarded by them with coldness, he continues, nevertheless, to cherish this affection. What heart, though even as hard as iron, would such ardor of love not soften or break, especially in connection with such constancy? Paul, however, does not here speak of himself, merely that we may admire him, but that we may, also, imitate him. Let all Pastors, therefore, learn from this, what they owe to their Churches.

16. But be it so. These words intimate, that Paul had been blamed by malevolent persons, as though he had in a clandestine way procured, through means of hired persons, what he had refused to receive with his own hands ^{934934     “}This passage is so far from being friendly to the exercise of guile, that it is a manifest disavowal of it. It is an irony. The Apostle does not describe what had actually been his conduct, but that of which he stood accused by the Corinthian teachers. They insinuated, that he was a sly, crafty man, going about preaching, persuading, and catching people with guile. Paul acknowledges, that he and his colleagues did, indeed, ‘persuade men,’ and could not do otherwise, for ‘the love of Christ constrained them.’ (2 Corinthians 5:11, 14.) But he indignantly repels the insinuation of its being from mercenary motives. ‘We have wronged no man,’ says he, ‘we have corrupted no man; we have defrauded no man.’ (2 Corinthians 7:2.) Having denied the charge, he shows the absurdity of it. Mercenary men, who wish to draw people after them, have an end to answer: and ‘What end,’ says Paul, ‘could I have in view, in persuading you to embrace the gospel? Have I gained any thing by you? When I was with you, was I burdensome to you? No: nor, as things are, will I be burdensome. Yet being crafty, forsooth, I caught you with guile.’” — Fuller’ s Works, volume 3. — Ed. — not that he had done any such thing, but they “measure others,” as they say, “by their own ell.” ⁹³⁵⁹³⁵     The reader will find the same proverb made use of by Calvin, when commenting on 1 Corinthians 7:36. (See vol. 1, p. 265.) He probably alludes, in both instances, to a sentiment of Horace: “Metiri se quenquam suo modulo ac pede verum est;” — “It is proper, that every one should measure himself by his own measure and foot.” (Hor. Epist. 1.7. 98.) — Ed. For it is customary for the wicked impudently to impute to the servants of God, whatever they would themselves do, if they had it in their power. Hence, Paul is constrained, with the view of clearing himself of a charge impudently fabricated, ⁹³⁶⁹³⁶     “Pour refuter et repousser loin de soy le blasme qu’on auoit controuue impudemment;” — “With the view of repelling, and putting far away from himself the blame which they had inpudently contrived.” to defend the integrity of those whom he sent, for if they had committed any error, it would have been reckoned to his account. Now, who would be surprised at his being so cautious as to alms, when he had been harassed by such unfair judgments as to his conduct, after having made use of every precaution? ^{937937     “}Veu qu’on semoit de luy des souspectons et iugemens si iniques, apres qu’il auoit si diligemment pourueu a toutes choses?” — “Inasmuch as they propagated such unfair surmises and judgments respecting him, after he had so carefully used precaution as to every thing?” Let his case, however, be a warning to us, not to look upon it as a thing that is new and intolerable, if at any time we find occasion to answer similar calumnies; but, more especially, let this be an admonition to us to use strict caution, not to furnish any handle to revilers. For we see, that it is not enough to give evidence of being ourselves upright, if those, whose assistance we have made use of, are not, also, found to be so. Hence, our choice of them must not be made lightly, or as a matter of mere form, but with the utmost possible care.