2 Corinthians · Chapter 10

V. 1. Now I Paul myself-A strongly emphatical expression. Who when present am base among you-So, probably, some of the false teachers affirmed.

Copying after the meekness and gentleness of Christ, entreat-Though I might command you.

Verse 1. I Paul myself beseech you by the meekness] Having now finished his directions and advices relative to the collection for the poor, he resumes his argument relative to the false apostle, who had gained considerable influence by representing St. Paul as despicable in his person, his ministry, and his influence. Under this obloquy the apostle was supported by the meekness and gentleness of Christ; and through the same heavenly disposition he delayed inflicting that punishment which, in virtue of his apostolical authority, he might have inflicted on him who had disturbed and laboured to corrupt the Christian Church. Who in presence am base among you, but being absent am bold toward you] He seems to quote these as the words of his calumniator, as if he had said; “This apostle of yours is a mere braggadocio; when he is among you, you know how base and contemptible he is; when absent, see how he brags and boasts.” The word tapeinov, which we render base, signifies lowly, and, as some think, short of stature. The insinuation is, that when there was danger or opposition at hand, St. Paul acted with great obsequiousness, fearing for his person and authority, lest he should lose his secular influence. See the following verse.

Verses 1-3. Now, &c. — Hitherto St. Paul’s discourse, in this epistle, was chiefly directed to those at Corinth who acknowledged his apostleship, and who had obeyed his orders, signified to them in his former letter. But in this and the remaining chapters he addresses the false teachers, and such of the faction as adhered to them, speaking to them with great authority, and threatening to punish them by his miraculous power, if they did not immediately repent. The different characters therefore of the two sorts of persons who composed the Corinthian Church, must be carefully attended to, otherwise this part of the epistle will appear a direct contradiction to what goes before. I Paul myself — A strongly emphatical expression; beseech you by the meekness and gentleness of Christ — Our lowly and condescending Saviour; that meekness and gentleness which I have learned from his example, and desire to exercise toward the most unreasonable of my enemies; who in presence am base among you — According to the representation of some, and despised for the meanness of my appearance; but being absent am bold toward you — Using great freedom and authority in my letters. The false teachers, it seems, and their party, ridiculing the apostle’s threatenings in his former letter, had said that he was all meekness and humility when present among them; but very assuming and bold by letters, when absent, which they represented as wise carnal policy. To this the apostle here refers, and beseeches them that they would not compel him to be bold, and to exert his apostolical authority against some, who, on account of his meekness when present with them, had calumniated him as a person who walked after the flesh, or acted in a cowardly and crafty manner. For (he says) though he walked in the flesh — Inhabited a mortal body, and consequently was not free from human weakness, yet he assured them he did not war against idolaters and unbelievers, against the world and the devil; after the flesh — By any carnal weapons or worldly methods; but by such as were far more powerful. Though the apostle here, and in several other parts of this epistle, speaks in the plural number, for the sake of modesty and decency, and because he had associated Timothy with himself in this address to the Corinthians, yet he principally means himself. On him were these reflections cast, and it is his own authority which he is vindicating.

Verse 1. Who in presence am base among you, but being absent am bold towards you. Paul retorts ironically the unworthy insinuations of the false teachers, sent out by the sanhedrim of Jerusalem, and in the full pay of the synagogue, to bring back the people to the ceremonial law. These, it would seem, made a genteel appearance, while Paul appeared in humbler dress, often labouring with his own hands.

1. Insinuations of his foes; his weapons, and readiness to meet them, 1-11.

1. Now I Paul myself—A very bold and emphatic presentation of himself. As he is calling his assailants—perhaps his chief assailant—to the front, so he presents his own breast to the issue. Timothy, Titus, and Luke are no longer at his side, for this combat touches alone himself—the apostle. Beseech you—Never did battle begin more gently. Meekness and gentleness—Meekness is the inward temper; gentleness is its manifestation towards others. He could beg that he might be allowed to remain within the range of the gentle side of Christ’s being, and not be called to exercise its sterner judicial functions. Who—I. These words following are an ironical quotation of his opponents’ language. Base— Rather, humble, subdued: the opposite of bold, or confident. Of these bitter assaults made upon St. Paul by his Ebionitic opponents we have some curious specimens in a work called “The Clementines,” a work composed some time in the last half of the second century, which is still extant. These Clementines, so-called from their claim, falsely made, to have been composed by Clement, bishop of Rome, consist mainly of professed conversations between apostles and apostolic men, as Peter, James, and the Elders. Stanley has selected therefrom a number of malignant passages, illustrative of their character. Paul is unnamed, but represented under the appellation, “Simon Magus.” Peter is alone both apostle of Gentiles and Jews, and his rival Magus, alias Paul, is a “deceiver.” “Although,” says Stanley,

“Peter is spoken of as ‘the first of the apostles,’ and as appointing Clement to the See of Rome, yet James is described as superior in dignity both to him and Clement, and to all the apostles; as ‘the lord and bishop of the holy Church,’ ‘bishop of bishops, ruling the Churches everywhere,’ ‘the bishop,’ ‘the archbishop;’ ‘the chief bishop,’ as opposed to Caiaphas ‘the chief priest.’ So the Ebionites ‘adored Jerusalem as the house of God.’ (Irenaeus, Hoer., 1:26.) Compare 2 Corinthians 1:24, and 11:5, 20, and contrast James 1:1; 1 Peter 5:2.

“St. Peter is represented as warning St. James against ‘the lawless and foolish teaching of the enemy,’ (tou ecqrou anqrwpou,) who perverts ‘the Gentiles from the lawful preaching of Peter,’ and who misrepresents Peter ‘as though he thought with the Gentiles, but did not preach it openly.’ Compare Galatians 2:12, 14. The ‘enemy’ (homo inimicus) takes part in a conspiracy against the life of James, and receives letters from the high priest to persecute Christians at Damascus. Compare Acts 9:1.

“St. Peter warns his congregation to beware of ‘any apostle, prophet, or teacher, who does not first compare his preaching with that of James, and come with witnesses, lest the wickedness,’ which tempted Christ, ‘afterwards, having fallen like lightning from heaven,’ (comp. Acts 26:13, 14,) ‘should send a herald against you, and suborn one who is to sow error (planhn) amongst you as it suborned this Simon against us, preaching in the name of our Lord, under pretence of the truth.’ Compare 2 Corinthians 3:1; 10:12-18; 5:12.” See further, note on Galatians 2:21.

Ver. 1. I myself Paul: the great Apostle, condescending to plead, alone his own cause before his children in the Gospel.

Meekness: see under 1 Corinthians 4:21. Christ on earth (Matthew 11:29; 21:5) constantly refrained from asserting Himself. This appeal reveals Paul’s consciousness of the danger, when reproving others, of indulging a self-assertion unworthy of Christ; a beautiful trait of his character.

Clemency: a disposition to temper justice with equity, kindness, and benevolence. Same word in Acts 24:4; 1 Peter 2:18; Philippians 4:5. Paul strengthens his appeal (cp. Romans 12:1) by pointing to the known character of Christ. “Do not compel me to lay aside the meekness and clemency so conspicuous in Christ, my Master and Pattern.”

Who face to face etc.: the very reproach of his enemies (2 Corinthians 10:10) used as an additional plea.

Lowly among you: during his previous visit to Corinth; a beautiful picture of the apostle, going about unobtrusively among his converts, asserting as little as possible his apostolic authority, and not even claiming from them maintenance. Cp. 1 Thessalonians 2:7. He had thus imitated the meekness of Christ. But he fears that he must now act otherwise. Am bold (or courageous, 2 Corinthians 10:6) towards you: in the strong and fearless language of the First Epistle and in the rest of this. Paul’s habitual gentleness when at Corinth claims respect for his present fearless severity. This verse suitably and modestly introduces DIV. III., where more than anywhere else in his writings he puts himself prominently before his readers.

V. 2. Do not constrain me when present to be bold-To exert my apostolical authority.

Who think of us as walking after the flesh-As acting in a cowardly or crafty manner.

Verse 2. Some, which think of us as if we walked according to the flesh.] As it is customary for cowards and overbearing men to threaten the weak and the timid when present; to bluster when absent; and to be very obsequious in the presence of the strong and courageous. This conduct they appear to have charged against the apostle, which he calls here walking after the flesh- acting as a man who had worldly ends in view, and would use any means in order to accomplish them.

Verses 1-3. Now, &c. — Hitherto St. Paul’s discourse, in this epistle, was chiefly directed to those at Corinth who acknowledged his apostleship, and who had obeyed his orders, signified to them in his former letter. But in this and the remaining chapters he addresses the false teachers, and such of the faction as adhered to them, speaking to them with great authority, and threatening to punish them by his miraculous power, if they did not immediately repent. The different characters therefore of the two sorts of persons who composed the Corinthian Church, must be carefully attended to, otherwise this part of the epistle will appear a direct contradiction to what goes before. I Paul myself — A strongly emphatical expression; beseech you by the meekness and gentleness of Christ — Our lowly and condescending Saviour; that meekness and gentleness which I have learned from his example, and desire to exercise toward the most unreasonable of my enemies; who in presence am base among you — According to the representation of some, and despised for the meanness of my appearance; but being absent am bold toward you — Using great freedom and authority in my letters. The false teachers, it seems, and their party, ridiculing the apostle’s threatenings in his former letter, had said that he was all meekness and humility when present among them; but very assuming and bold by letters, when absent, which they represented as wise carnal policy. To this the apostle here refers, and beseeches them that they would not compel him to be bold, and to exert his apostolical authority against some, who, on account of his meekness when present with them, had calumniated him as a person who walked after the flesh, or acted in a cowardly and crafty manner. For (he says) though he walked in the flesh — Inhabited a mortal body, and consequently was not free from human weakness, yet he assured them he did not war against idolaters and unbelievers, against the world and the devil; after the flesh — By any carnal weapons or worldly methods; but by such as were far more powerful. Though the apostle here, and in several other parts of this epistle, speaks in the plural number, for the sake of modesty and decency, and because he had associated Timothy with himself in this address to the Corinthians, yet he principally means himself. On him were these reflections cast, and it is his own authority which he is vindicating.

Ver. 2. I beseech you; yea, to cut off occasion from those that seek occasion, I beseech you then by the meekness and gentleness, or benignity of Christ, that you disregard those false apostles, who insinuate that we walk after the flesh, seeking the ease, the honours, and riches of this world.

2. But, here, may be omitted in thought; and I beseech you is a reiteration (though a different Greek word) of the same phrase in the previous verse. That, is essentially dependent upon beseech you, in ver. 1. Paul begs that he may not need to be bold; especially may not be obliged to display a boldness destructive to his assailants. Confidence—Official, apostolic firmness. Some—This some is the arraigned, but unnamed, party of assailants. According to the flesh—As a false apostle, deceiving the people for my own self-interest.

Ver. 2. But I beg; takes up and strengthens “I exhort” in 2 Corinthians 10:1. Paul entreats them not to compel a man who has hitherto been gentle in their midst and bold only from a distance to be now bold when present with them.

With the confidence; explains the boldness he is reluctant to manifest. I reckon: Paul’s calculation about his own conduct when he shall come to Corinth. [Cp. “judge” in 2 Corinthians 2:1; 1 Corinthians 2:2; 7:37.] The inserted word needful is necessary for English idiom and gives the evident ground of his calculation.

Daring: same word in 1 Corinthians 6:1; Romans 10:20; 5:7. It is stronger than “bold” in 2 Corinthians 10:1, and suggests peril. It makes therefore a climax. Paul has resolved to trample under foot, if need be, fear of man and of consequences. But he begs his readers not to compel him to do this.

Towards some etc.; introduces definite opponents, whose presence we shall feel throughout DIV. III. Their opposition arose from false reckoning about Paul’s conduct. They have made their reckoning about him and he has made his reckoning about what he will do to them. Cp. 2 Corinthians 12:20; 13:2.

According to flesh: as in 2 Corinthians 1:17, which refers to the same false estimate. Cp. Romans 8:4. They supposed that Paul’s steps were directed by the needs and desires of the present bodily life. This verse implies that there may be occasions requiring the Christian to lay aside the meekness and clemency which Christ loved to manifest, and to assert himself and act with severity. Sometimes (John 2:15) Christ did so. But Paul’s example warns us to do this, as he did, reluctantly and only after efforts to avoid it have failed, as something abnormal caused and justified by abnormal circumstances.

V. 3. Though we walk in the flesh-In mortal bodies, and, consequently, are not free from human weakness.

Yet we do not war-Against the world and the devil.

After the flesh-By any carnal or worldly methods. Though the apostle here, and in several other parts of this epistle, speaks in the plural number, for the sake of modesty and decency, yet he principally means himself. On him were these reflections thrown, and it is his own authority which he is vindicating.

Verse 3. Though we walk in the flesh] That is: Although I am in the common condition of human nature, and must live as a human being, yet I do not war after the flesh-I do not act the coward or the poltroon, as they insinuate. I have a good cause, a good captain, strength at will, and courage at hand. I neither fear them nor their master.

Verses 1-3. Now, &c. — Hitherto St. Paul’s discourse, in this epistle, was chiefly directed to those at Corinth who acknowledged his apostleship, and who had obeyed his orders, signified to them in his former letter. But in this and the remaining chapters he addresses the false teachers, and such of the faction as adhered to them, speaking to them with great authority, and threatening to punish them by his miraculous power, if they did not immediately repent. The different characters therefore of the two sorts of persons who composed the Corinthian Church, must be carefully attended to, otherwise this part of the epistle will appear a direct contradiction to what goes before. I Paul myself — A strongly emphatical expression; beseech you by the meekness and gentleness of Christ — Our lowly and condescending Saviour; that meekness and gentleness which I have learned from his example, and desire to exercise toward the most unreasonable of my enemies; who in presence am base among you — According to the representation of some, and despised for the meanness of my appearance; but being absent am bold toward you — Using great freedom and authority in my letters. The false teachers, it seems, and their party, ridiculing the apostle’s threatenings in his former letter, had said that he was all meekness and humility when present among them; but very assuming and bold by letters, when absent, which they represented as wise carnal policy. To this the apostle here refers, and beseeches them that they would not compel him to be bold, and to exert his apostolical authority against some, who, on account of his meekness when present with them, had calumniated him as a person who walked after the flesh, or acted in a cowardly and crafty manner. For (he says) though he walked in the flesh — Inhabited a mortal body, and consequently was not free from human weakness, yet he assured them he did not war against idolaters and unbelievers, against the world and the devil; after the flesh — By any carnal weapons or worldly methods; but by such as were far more powerful. Though the apostle here, and in several other parts of this epistle, speaks in the plural number, for the sake of modesty and decency, and because he had associated Timothy with himself in this address to the Corinthians, yet he principally means himself. On him were these reflections cast, and it is his own authority which he is vindicating.

Ver. 3, 4. For though we walk and sojourn in the flesh, humble and abject, we do not war after the flesh, as is the way of the world. Our armour is the armour of righteousness, and mighty through God to the pulling down of strongholds; the castles, citadels, and fortresses of the enemy. In other words, our weapons are mighty in forcing down the pride of gentile philosophy, in storming the forts of spiritual wickedness in high places, and in counteracting all the lawless habits of concupiscence.

3. In the flesh—In the human body. War—The gospel of peace is engaged in a holy war. Let not these assailants anticipate in its apostolic leader any cowardice. After the flesh—I am engaged in a warfare; but not of self-interest, nor with material armour.

Ver. 3.-5. These verses justify Paul’s “confidence,” and thus both support his request and disprove the false reckoning of his opponents. Walk, carry on war: a climax. His path is beset with foes: and therefore his march is a battle.

In flesh, according to flesh: conspicuous contrast. A body of flesh is the surrounding element in which, (cp. Galatians 2:20; 5:17,) but not the directive principle according to which, he carries on the conflict of life. See under Romans 8:4.

According to flesh; with aims, means, and methods, suggested by the needs and desires of bodily life.

The weapons: Romans 6:13: an important element in all war, determining almost all else. According to our weapons will be the aim and the method of our warfare.

Fleshly: Romans 15:27; 1 Corinthians 3:3. The means on which Paul relies for victory do not belong to our present bodily life. It is needless to say “but are spiritual.” Paul therefore adds as a contrast what is practically a proof that the weapons are not fleshly, viz. their supernatural effectiveness.

Powerful before God: literally to God, i.e. in God’s estimate. Cp. Acts 7:20.

Strong-places: a common word for fortresses. Same word in Proverbs 10:29; 21:22.

While we pull down etc.; depicts the actual efficacy of these weapons in the hands of Paul.

Reckonings: calculations about things around and about our own conduct. And every high thing: wider than reckonings. All lofty thoughts about ourselves and our powers hinder us from knowing God. For we cannot know Him as the supply of all our needs, as our strength and joy and life, until we have seen ourselves to be needy and helpless and lost, i.e. until every high thought within us has been brought down to the dust. Therefore every high thing in man lifts itself up against the knowledge of God. Cp. 1 Corinthians 1:20, 27ff.

And leading-captive, etc.: another aspect of the victory which Paul is gaining.

Thought: result of perception, or mental vision. Formerly our thoughts raised themselves up, thus keeping out the knowledge of God. Now, they not only bow down into the dust but bow to Christ who died for us that He may be our Lord. Not only ourselves but every thought in us must bow to Him. The present participles do not imply actual universal achievement, which 2 Corinthians 10:6 contradicts; but, according to Greek usage, the meaning and purpose of the work in which Paul was actually engaged. Cp. 2 Corinthians 5:19; Romans 2:4. God permits men to resist both His own influences and His servants’ efforts.

V. 4. For the weapons of our warfare-Those we use in this war. Are not carnal-But spiritual, and therefore

mighty to the throwing down of strong holds-Of all the difficulties which men or devils can raise in our way. Though faith and prayer belong also to the Christian armour, Ephesians 6:15, &c., yet the word of God seems to be here chiefly intended.

Verse 4. The weapons of our warfare] The apostle often uses the metaphor of a warfare to represent the life and trials of a Christian minister. See Ephesians 6:10-17; 1 Timothy 1:18; 2 Timothy 2:3-5.

Are not carnal] Here he refers to the means used by the false apostle in order to secure his party; he calumniated St. Paul, traduced the truth, preached false and licentious doctrines, and supported these with sophistical reasonings.

But mighty through God] Our doctrines are true and pure, they come from God and lead to him, and he accompanies them with his mighty power to the hearts of those who hear them; and the strong holds-the apparently solid and cogent reasoning of the philosophers, we, by these doctrines, pull down; and thus the fortifications of heathenism are destroyed, and the cause of Christ triumphs wherever we come; and we put to flight the armies of the aliens.

Verse 4. For the weapons of our warfare — Those we use in this war; are not carnal — But spiritual. As they were not aided in their endeavours to Christianize the world by human power and authority, so neither did they rely on learning or eloquence, or any thing which could recommend them to human regard: but our weapons are mighty through God — Namely, the word of God and prayer, attended with the influence of the Divine Spirit, in his various gifts and graces, giving efficacy to their preaching in public, their converse in private, and their holy, exemplary, and beneficent lives. The means they used to enlighten, reform, regenerate, and save the world, were effectual, because the Lord wrought with them, and confirmed their word with signs following, Mark 16:20. Pulling down strong holds — Ignorance, prejudice, unbelief, fleshly lusts, worldly affections, desires of wealth, honour, pleasure, errors and vices of all sorts, and whatever was opposed by the wit, or wisdom, or power, or malice, or cruelty of men or devils, against the progress of the gospel in the world, and the influence of divine grace in the souls of men. In the original expression, prov kaqairesin ocurwmatwn, the apostle appears to allude to the beating down of fortresses by means of military engines, to which engines he compares their spiritual weapons above mentioned. And as the strong holds of which he speaks were demolished chiefly by preaching the gospel, by plain and simple men, without wisdom of words, or, as he expresses himself, (1 Corinthians 1:21,) by the foolishness of preaching, there is, perhaps, also an allusion to the beating down of the walls of Jericho by the priests blowing their trumpets, and by the people shouting, Joshua 6:20.

Ver. 3, 4. For though we walk and sojourn in the flesh, humble and abject, we do not war after the flesh, as is the way of the world. Our armour is the armour of righteousness, and mighty through God to the pulling down of strongholds; the castles, citadels, and fortresses of the enemy. In other words, our weapons are mighty in forcing down the pride of gentile philosophy, in storming the forts of spiritual wickedness in high places, and in counteracting all the lawless habits of concupiscence.

4. Carnal—Such as are used in secular and bodily wars. They are neither wood, nor iron, nor brass; neither shield, nor sword, nor spear. But mighty—Let not the opposer triumph because these weapons are of no human armory. They are mighty; mighty enough to vanquish the mightiest material forces. Through God—More exactly, to God. Material arms are mighty to man; these dim weapons are mighty to God. God knows how mighty they are, for they are God’s own weapons. Pulling down—One implement of ancient war was called the crow, (see next page,) and its use was to pull down the walls of an assaulted city. But the weapons of divine truth are often mightier than the crow—pulling down false philosophies, false religions, great systems, and great empires. Strongholds—Military positions with massive walls, and, perhaps, inaccessible, by nature, to the assailant. Cilicia, the hilly province of the apostle’s birth, had been the locality of powerful tribes of pirates, who, entrenching themselves in the mountain fastnesses, were able, for a while, to defy the power of Roman arms. Cicero, the Roman orator, led an army against them with some success, and was honoured on his return to Rome with a triumph. The pirates were finally destroyed by Pompey a generation before St. Paul was born, but he was, doubtless, familiar with not only the story of the war, but with its traditional localities and strongholds.

Ver. 3.-5. These verses justify Paul’s “confidence,” and thus both support his request and disprove the false reckoning of his opponents. Walk, carry on war: a climax. His path is beset with foes: and therefore his march is a battle.

In flesh, according to flesh: conspicuous contrast. A body of flesh is the surrounding element in which, (cp. Galatians 2:20; 5:17,) but not the directive principle according to which, he carries on the conflict of life. See under Romans 8:4.

According to flesh; with aims, means, and methods, suggested by the needs and desires of bodily life.

The weapons: Romans 6:13: an important element in all war, determining almost all else. According to our weapons will be the aim and the method of our warfare.

Fleshly: Romans 15:27; 1 Corinthians 3:3. The means on which Paul relies for victory do not belong to our present bodily life. It is needless to say “but are spiritual.” Paul therefore adds as a contrast what is practically a proof that the weapons are not fleshly, viz. their supernatural effectiveness.

Powerful before God: literally to God, i.e. in God’s estimate. Cp. Acts 7:20.

Strong-places: a common word for fortresses. Same word in Proverbs 10:29; 21:22.

While we pull down etc.; depicts the actual efficacy of these weapons in the hands of Paul.

Reckonings: calculations about things around and about our own conduct. And every high thing: wider than reckonings. All lofty thoughts about ourselves and our powers hinder us from knowing God. For we cannot know Him as the supply of all our needs, as our strength and joy and life, until we have seen ourselves to be needy and helpless and lost, i.e. until every high thought within us has been brought down to the dust. Therefore every high thing in man lifts itself up against the knowledge of God. Cp. 1 Corinthians 1:20, 27ff.

And leading-captive, etc.: another aspect of the victory which Paul is gaining.

Thought: result of perception, or mental vision. Formerly our thoughts raised themselves up, thus keeping out the knowledge of God. Now, they not only bow down into the dust but bow to Christ who died for us that He may be our Lord. Not only ourselves but every thought in us must bow to Him. The present participles do not imply actual universal achievement, which 2 Corinthians 10:6 contradicts; but, according to Greek usage, the meaning and purpose of the work in which Paul was actually engaged. Cp. 2 Corinthians 5:19; Romans 2:4. God permits men to resist both His own influences and His servants’ efforts.

V. 5. Destroying all vain reasonings, and every high thing which exalteth itself-As a wall or rampart.

Against the knowledge of God, and bringing every thought-Or, rather, faculty of the mind.

Into captivity to the obedience of Christ-Those evil reasonings are destroyed. The mind itself, being overcome and taken captive, lays down all authority of its own, and entirely gives itself up to perform, for the time to come, to Christ its conqueror the obedience of faith.

Verse 5. Casting down imaginations] dogismouv. Reasonings or opinions. The Greek philosophers valued themselves especially on their ethic systems, in which their reasonings appeared to be very profound and conclusive; but they were obliged to assume principles which were either such as did not exist, or were false in themselves, as the whole of their mythologic system most evidently was: truly, from what remains of them we see that their metaphysics were generally bombast; and as to their philosophy, it was in general good for nothing. When the apostles came against their gods many and their lords many with the ONE SUPREME and ETERNAL BEING, they were confounded, scattered, annihilated; when they came against their various modes of purifying the mind-their sacrificial and mediatorial system, with the LORD JESUS CHRIST, his agony and bloody sweat, his cross and passion, his death and burial, and his glorious resurrection and ascension, they sunk before them, and appeared to be what they really were, as dust upon the balance, and lighter than vanity. Every high thing] Even the pretendedly sublime doctrines, for instance, of Plato, Aristotle, and the Stoics in general, fell before the simple preaching of Christ crucified.

The knowledge of God] The doctrine of the unity and eternity of the Divine nature, which was opposed by the plurality of their idols, and the generation of their gods, and their men-made deities. It is amazing how feeble a resistance heathenism made, by argument or reasoning, against the doctrine of the Gospel! It instantly shrunk from the Divine light, and called on the secular power to contend for it! Popery sunk before Protestantism in the same way, and defended itself by the same means. The apostles destroyed heathenism wherever they came; the Protestants confuted popery wherever their voice was permitted to be heard.

Bringing into captivity every thought] HEATHENISM could not recover itself; in vain did its thousands of altars smoke with reiterated hecatombs, their demons were silent, and their idols were proved to be nothing in the world. POPERY could never, by any power of self-reviviscence, restore itself after its defeat by the Reformation: it had no Scripture, consecutively understood; no reason, no argument; in vain were its bells rung, its candles lighted, its auto da fe’s exhibited; in vain did its fires blaze; and in vain were innumerable human victims immolated on its altars! The light of God penetrated its hidden works of darkness, and dragged its three-headed Cerberus into open day; the monster sickened, vomited his henbane, and fled for refuge to his native shades.

The obedience of Christ] Subjection to idols was annihilated by the progress of the Gospel among the heathens; and they soon had but one Lord, and his name one. In like manner the doctrines of the reformation, mighty through God, pulled down-demolished and brought into captivity, the whole papal system; and instead of obedience to the pope, the pretended vicar of God upon earth, obedience to Christ, as the sole almighty Head of the Church, was established, particularly in Great Britain, where it continues to prevail. Hallelujah! the Lord God Omnipotent reigneth!

Verses 5, 6. Casting down imaginations — Logismouv kaqairountev, literally, demolishing reasonings, namely, such as were fallacious and sophistical, by which vain men endeavoured to controvert, disprove, or even expose to contempt and ridicule, the doctrine of the gospel, and the whole Christian system. For the reasonings which the apostle speaks of, and says they threw down, were not the candid reasonings of those who attentively considered the evidences of the gospel, but the sophisms of the Greek philosophers, and the false reasonings of the statesmen, and all others who, from bad dispositions, opposed the gospel by argument and sophistry. And these the apostles overturned; not by forbidding men to use their reason, but by opposing to them the most convincing arguments, drawn from the evident accomplishment of the Old Testament prophecies, the miraculous powers and gifts with which the apostles and first preachers of the gospel were endowed, the manifest excellence and salutary tendency and influence of the gospel, the blessed effect produced by it on the hearts and lives of multitudes, Jews and heathen, who had before been vicious and profane, but were now evidently reformed in principle and practice, and from the exemplary, useful, and holy lives of all those who in truth embraced the gospel. And every high thing that exalteth itself — In any way whatever; against the knowledge of God — That divine and spiritual acquaintance with him, and Jesus Christ whom he hath sent, wherein consisteth eternal life. The apostle, Macknight thinks, alludes to the turrets raised on the top of the walls of a besieged city or fortress, from which the besieged annoyed their enemies. To these high structures the apostle compared the proud imaginations of the enemies of revelation, concerning the sufficiency of men’s natural powers in all matters of religion and morality. And, we may add, all other vain conceits which men are wont to entertain of themselves, with regard to their natural or moral excellences, in consequence of which they disbelieve and disobey, or neglect the gospel, and live without God in the world. These, and such like imaginations, the apostles cast down by the force of the spiritual weapons which they made use of: and similar imaginations have, in all ages, been cast down by the faithful preaching of the true and genuine gospel of our Lord Jesus Christ, accompanied by the influence of his Divine Spirit: and bringing into captivity every thought — Every proud and haughty notion of the mind of man; to the obedience of Christ — The true King of his people, and the Captain of our salvation. For, the evil reasonings above mentioned being destroyed, the mind itself is overcome and taken captive, lays down all authority of its own, and entirely gives itself up to perform, for the time to come, to Christ its conqueror, the obedience which he requires: and the various thoughts which arise in it, from that time forth, are made subservient to the will of Christ, as slaves are to the will of their lords. “In this noble passage, the apostle, with great energy, describes the method in which wicked men fortify themselves against the gospel, raising, as it were, one barrier behind another to obstruct its entrance into their minds. But when these are all thrown down, the gospel is received, and Christ is obeyed implicitly; every thought and reasoning taking its direction from him.” And having in readiness to revenge — Say, rather, avenge, or punish; all disobedience — Not only by spiritual censure, but by miraculous chastisements; when your obedience is fulfilled — When the sound part of you have given proof of your obedience, and thereby have distinguished yourselves from the others, that the innocent may not be punished with the guilty. “His love to the Corinthians, whom he desired to spare, and the infirm state of their church at present, made him choose to defer the punishment of these offenders till he had drawn off the affections of the Corinthians from their false apostles, and made them more unanimous in their regards to him. And this is the best excuse that can be made for the neglect of discipline in any church; namely, ‘that there is no place for severe remedies, when a disease hath infected the whole church.” — Whitby. It is to be remembered, it was before this time that the apostle had smitten Elymas with blindness; and it is highly probable, from this text, and others of a like nature, that some other miracles of this awful kind had been wrought by him, though they are not recorded in Scripture.

Ver. 5. Casting down imaginations. Here we find many opinions. The margin of Montanus reads, “destroying counsels.” This reading is adopted by La Haye; and Theophylact expounds it of philosophical argumentations against the faith of Christ. But Menochius understands it both of counsels against the apostles, and against the gospel. The expression fairly refers to the guile and sophisms of judaizing teachers.

5. Casting—This participle, like having, in ver. 6, refers, through our, in ver. 4, to we in ver. 3. Ver. 4 parenthetically describes the weapons, but vv. 3, 5, describe the war and warriors. Imaginations—The intellectual powers for which strongholds was the figure. The word, of course, is used to include the proud fancies and pretences of St. Paul’s assailants, but comprehends much mightier powers. Paul’s weapons were yet to conquer the Roman empire; much more destroy the figments of his present opponents. Every high thing—Those proud systems of Paganism and Judaism which, like military towers, rejoiced in their height and strength. Against the knowledge of God—Not only the atheism of Epicurus and Lucretius, which denied God, but even the purer philosophy of Aristotle and Plato, so far as they stood in the way of the genuine knowledge of God as revealed in Jesus Christ.

Ver. 3.-5. These verses justify Paul’s “confidence,” and thus both support his request and disprove the false reckoning of his opponents. Walk, carry on war: a climax. His path is beset with foes: and therefore his march is a battle.

In flesh, according to flesh: conspicuous contrast. A body of flesh is the surrounding element in which, (cp. Galatians 2:20; 5:17,) but not the directive principle according to which, he carries on the conflict of life. See under Romans 8:4.

According to flesh; with aims, means, and methods, suggested by the needs and desires of bodily life.

The weapons: Romans 6:13: an important element in all war, determining almost all else. According to our weapons will be the aim and the method of our warfare.

Fleshly: Romans 15:27; 1 Corinthians 3:3. The means on which Paul relies for victory do not belong to our present bodily life. It is needless to say “but are spiritual.” Paul therefore adds as a contrast what is practically a proof that the weapons are not fleshly, viz. their supernatural effectiveness.

Powerful before God: literally to God, i.e. in God’s estimate. Cp. Acts 7:20.

Strong-places: a common word for fortresses. Same word in Proverbs 10:29; 21:22.

While we pull down etc.; depicts the actual efficacy of these weapons in the hands of Paul.

Reckonings: calculations about things around and about our own conduct. And every high thing: wider than reckonings. All lofty thoughts about ourselves and our powers hinder us from knowing God. For we cannot know Him as the supply of all our needs, as our strength and joy and life, until we have seen ourselves to be needy and helpless and lost, i.e. until every high thought within us has been brought down to the dust. Therefore every high thing in man lifts itself up against the knowledge of God. Cp. 1 Corinthians 1:20, 27ff.

And leading-captive, etc.: another aspect of the victory which Paul is gaining.

Thought: result of perception, or mental vision. Formerly our thoughts raised themselves up, thus keeping out the knowledge of God. Now, they not only bow down into the dust but bow to Christ who died for us that He may be our Lord. Not only ourselves but every thought in us must bow to Him. The present participles do not imply actual universal achievement, which 2 Corinthians 10:6 contradicts; but, according to Greek usage, the meaning and purpose of the work in which Paul was actually engaged. Cp. 2 Corinthians 5:19; Romans 2:4. God permits men to resist both His own influences and His servants’ efforts.

V. 6. Being in readiness to avenge all disobedience-Not only by spiritual censure, but miraculous punishments.

When your obedience is fulfilled-When the sound part of you have given proof of your obedience, so that I am in no danger of punishing the innocent with the guilty.

Verse 6. And having in a readiness to revenge all disobedience] I am ready, through this mighty armour of God, to punish those opposers of the doctrine of Christ, and the disobedience which has been produced by them. When your obedience is fulfilled.] When you have in the fullest manner, discountenanced those men, and separated yourselves from their communion. The apostle was not in haste to pull up the tares, lest he should pull up the wheat also.

All the terms in these two verses are military. Allusion is made to a strongly fortifed city, where the enemy had made his last stand; entrenching himself about the walls; strengthening all his redoubts and ramparts; raising castles, towers, and various engines of defence and offence upon the walls; and neglecting nothing that might tend to render his strong hold impregnable. The army of God comes against the place and attacks it; the strong holds ocuromata, all the fortified places, are carried. The imaginations, logismoi, engines, and whatever the imagination or skill of man could raise, are speedily taken and destroyed. Every high thing, panuywma, all the castles and towers are sapped, thrown down and demolished; the walls are battered into breaches; and the besieging army, carrying every thing at the point of the sword, enter the city, storm and take the citadel. Every where defeated, the conquered submit, and are brought into captivity, aicmalwtizontev, are led away captives; and thus the whole government is destroyed.

It is easy to apply these things, as far as may be consistent with the apostle’s design. The general sense I have given in the preceding notes.

Verses 5, 6. Casting down imaginations — Logismouv kaqairountev, literally, demolishing reasonings, namely, such as were fallacious and sophistical, by which vain men endeavoured to controvert, disprove, or even expose to contempt and ridicule, the doctrine of the gospel, and the whole Christian system. For the reasonings which the apostle speaks of, and says they threw down, were not the candid reasonings of those who attentively considered the evidences of the gospel, but the sophisms of the Greek philosophers, and the false reasonings of the statesmen, and all others who, from bad dispositions, opposed the gospel by argument and sophistry. And these the apostles overturned; not by forbidding men to use their reason, but by opposing to them the most convincing arguments, drawn from the evident accomplishment of the Old Testament prophecies, the miraculous powers and gifts with which the apostles and first preachers of the gospel were endowed, the manifest excellence and salutary tendency and influence of the gospel, the blessed effect produced by it on the hearts and lives of multitudes, Jews and heathen, who had before been vicious and profane, but were now evidently reformed in principle and practice, and from the exemplary, useful, and holy lives of all those who in truth embraced the gospel. And every high thing that exalteth itself — In any way whatever; against the knowledge of God — That divine and spiritual acquaintance with him, and Jesus Christ whom he hath sent, wherein consisteth eternal life. The apostle, Macknight thinks, alludes to the turrets raised on the top of the walls of a besieged city or fortress, from which the besieged annoyed their enemies. To these high structures the apostle compared the proud imaginations of the enemies of revelation, concerning the sufficiency of men’s natural powers in all matters of religion and morality. And, we may add, all other vain conceits which men are wont to entertain of themselves, with regard to their natural or moral excellences, in consequence of which they disbelieve and disobey, or neglect the gospel, and live without God in the world. These, and such like imaginations, the apostles cast down by the force of the spiritual weapons which they made use of: and similar imaginations have, in all ages, been cast down by the faithful preaching of the true and genuine gospel of our Lord Jesus Christ, accompanied by the influence of his Divine Spirit: and bringing into captivity every thought — Every proud and haughty notion of the mind of man; to the obedience of Christ — The true King of his people, and the Captain of our salvation. For, the evil reasonings above mentioned being destroyed, the mind itself is overcome and taken captive, lays down all authority of its own, and entirely gives itself up to perform, for the time to come, to Christ its conqueror, the obedience which he requires: and the various thoughts which arise in it, from that time forth, are made subservient to the will of Christ, as slaves are to the will of their lords. “In this noble passage, the apostle, with great energy, describes the method in which wicked men fortify themselves against the gospel, raising, as it were, one barrier behind another to obstruct its entrance into their minds. But when these are all thrown down, the gospel is received, and Christ is obeyed implicitly; every thought and reasoning taking its direction from him.” And having in readiness to revenge — Say, rather, avenge, or punish; all disobedience — Not only by spiritual censure, but by miraculous chastisements; when your obedience is fulfilled — When the sound part of you have given proof of your obedience, and thereby have distinguished yourselves from the others, that the innocent may not be punished with the guilty. “His love to the Corinthians, whom he desired to spare, and the infirm state of their church at present, made him choose to defer the punishment of these offenders till he had drawn off the affections of the Corinthians from their false apostles, and made them more unanimous in their regards to him. And this is the best excuse that can be made for the neglect of discipline in any church; namely, ‘that there is no place for severe remedies, when a disease hath infected the whole church.” — Whitby. It is to be remembered, it was before this time that the apostle had smitten Elymas with blindness; and it is highly probable, from this text, and others of a like nature, that some other miracles of this awful kind had been wrought by him, though they are not recorded in Scripture.

6. Having—Parallel with casting, in verse 5, both agreeing with we, in verse 3. Our apostle is describing the actual war which we are waging; and while depicting it in the grand imagery of vv. 4 and 5, he is not for a moment forgetting the smaller enemies now in his front; for, as before remarked, they are included as the less in the greater. Revenge—A judicial term, punish. All disobedience—Such as is excited by the Christine party in Corinth. Your obedience is fulfilled—When the solid Church is fully unified, and brought to a perfect accord with its founder apostle, then will due penalty be received by the schismatics.

Ver. 6. Another element in Paul’s warfare, and another proof that his weapons have superhuman power.

Every disobedience; implies that some professed Christians do not surrender themselves to obey, but actually resist, Christ. Avenge: merited and conspicuous punishment. Cp. 2 Corinthians 13:2ff; 1 Corinthians 4:21; 5:5; Acts 13:11; 5:5; terrible proofs of apostolic power.

Holding ourselves in readiness etc.: but not actually avenging. This suggests that Paul was not accustomed to vengeance, though he was prepared for it.

Your obedience: in contrast to these opponents whom Paul is careful throughout DIV. III. to distinguish from his readers. This suggests that they were few, and perhaps foreigners, i.e. Jews. For them Paul betrays no hope: upon them he is able and ready to inflict severe punishment. Your obedience made full: by shaking off all connection with those who resist Paul. Else they would be involved in the punishment. Therefore Paul delays to punish till his readers have cleared themselves from complicity with the crime: and with this motive (2 Corinthians 1:23) he postponed his visit to Corinth.

The opposition of his enemies suggests to Paul a military metaphor. To him life is not only a walk but a warfare. But he is equipped with superhuman weapons, with which he pulls down whatever in man lifts itself up, thus hindering men from knowing God, and brings every thought to bow to God; and with which he is able to punish all that resist. This reveals the error of those who look upon Paul as acting merely from human motives and with human powers. And it gives immense force to his appeal to be allowed to leave unused these great punitive powers and to imitate the meekness and clemency of Christ. Thus Paul begins his self-defence by an entreaty that his opponents will not compel him to punish them; and gives proof of his power to do so by pointing to the spiritual triumphs of blessing, far above human power, which he obtains day by day in the hearts of men. For these triumphs prove that the power of God is with him. Similarly in 2 Corinthians 1:19, he claims credit for veracity by pointing to the truthfulness of Christ whose word he preaches.

V. 7. Do ye look at the outward appearance of things-Does any of you judge of a minister of Christ by his person, or any outward circumstance? Let him again think this of himself-Let him learn it from his own reflection, before I convince him by a severer method.

Verse 7. Do ye look on things after the outward appearance?] Do not be carried away with appearances; do not be satisfied with show and parade.

If any man trust to himself that he is Christ’s] Here, as in several other places of this and the preceding epistle, the tiv, any or certain, person, most evidently refers to the false apostle who made so much disturbance in the Church. And this man trusted to himself-assumed to himself that he was Christ’s messenger: it would not do to attempt to subvert Christianity at once; it had got too strong a hold of Corinth to be easily dislodged; he therefore pretended to be on Christ’s side, and to derive his authority from him.

Let him of himself] Without any authority, certainly, from God; but, as he arrogates to himself the character of a minister of Christ, let him acknowledge that even so we are Christ’s ministers; and that I have, by my preaching, and the miracles which I have wrought, given the fullest proof that I am especially commissioned by him.

Verse 7. Do ye look on the outward appearance of things — Judging of me by my outward person, and the infirmities of my body, (verses 1, 2,) and not from the power of Christ resting on me, and working by me? 2 Corinthians 12:9. If any man trust — Pepoiqen eautw, be confident, in himself; that he is Christ’s minister — And claims authority on that account; let him think this again — Let him consider seriously; that as he is Christ’s, even so are we Christ’s — Nor can any one produce more convincing proofs of Christ’s calling him to the ministry, and approving his discharge of it, than myself. By speaking thus, the apostle did not intend to acknowledge the false teacher referred to to be a true and faithful minister of Christ. That teacher had taken on himself the work of the ministry, and was by profession a servant of Christ. This Paul acknowledged, without entering into the consideration of his integrity or faithfulness. “At the same time, as he pretended to great powers of reasoning, the apostle desired him to reason this from himself: That if he was a minister of Christ merely by professing to be one, the apostle, who, besides laying claim to that character, had exercised miraculous powers among the Corinthians, was thereby shown to be more truly a minister of Christ than he was, who did not possess that proof.” — Macknight. See 2 Corinthians 11:23.

Ver. 7. Do ye look on things after the outward appearance, the genteel and reputable figure of those false apostles. If they are, as they affect to be, the ministers of Christ, let them by all fairness and candour allow that we also are his ministers. The character of the workmen is demonstrated by their work.

7. Look on… outward appearance—St. Paul now reverts back to his starting point in verse 1, namely, the criticism of the Christines on his outward presence. Appearance—Refers to the entire external display of the party, their rhetorical show, their Hebraism, their Jerusalemite commission, their claim of visible connexion with Christ. All these stand in contrast with the deep, pure, internal evangelism of St. Paul, which proved powerful and all conquering, in spite of his own want of showiness. Christ’s—Whatever their relation to Christ, mine is, to say the least, just as close.

Ver. 7.-8. After pointing to the spiritual victories which prove his divine mission, Paul reasserts (2 Corinthians 10:7-11) in contradiction to his opponents his authority and power; and declares (2 Corinthians 10:12-18) that in exercising it among the Corinthians he is keeping within the limits marked out for him by Christ.

Appearances: same word as, and recalling, “face to face” in 2 Corinthians 10:1. Cp. 2 Corinthians 5:12. Some despised Paul because of his lowly appearance and demeanor among them. He asks whether it is on the outside of things that they fix their attention; and then directs them to something which merits their thoughtful calculation. Trusts to himself to be Christ’s; is easily understood apart from, and therefore does not of itself imply, any reference to the Christ-party (1 Corinthians 1:12) at Corinth. Whether this party was actually in Paul’s thought, we cannot now determine. He bids his opponents, instead of looking at externals and reckoning accordingly, to make another reckoning from the solitude of their inner selves. He does not think fit to deny here that his opponents are Christ’s servants, but he claims to have given proof that he also is such. This appeal derives its force from the proof given in 2 Corinthians 10:5 that Paul and his colleagues are doing with superhuman weapons Christ’s work. And it is worthy of thoughtful consideration by all who engage in religious controversy. 2 Corinthians 10:8 asserts that Paul not only is Christ’s but has received from Christ special authority.

Somewhat more abundantly; even than he has done in 2 Corinthians 10:3-6.

Building up, not pulling down: 2 Corinthians 13:10. He may have to pull down; but only in consequence of abnormal circumstances and with a view to further building up. Therefore he will pull down as little as possible. The contrast, I boast, our authority, found throughout the Epistle, suggests that the plural is chosen, not as in 1 Thessalonians 3: if probably for Paul alone, but to include others. They share the authority: the boast is his only.

Shall not be put to shame: facts will justify even this larger boast.

V. 8. I should not be ashamed-As having said more than I could make good.

Verse 8. For, though I should boast, &c.] I have a greater authority and spiritual power than I have yet shown, both to edify and to punish; but I employ this for your edification in righteousness, and not for the destruction of any delinquent. “This,” says Calmet, “is the rule which the pastors of the Church ever propose to themselves in the exercise of their authority; whether to enjoin or forbid, to dispense or to oblige, to bind or to loose. They should use this power only as Jesus Christ used it-for the salvation, and not for the destruction, of souls.”

Verses 8-10. For though I should boast somewhat more — Than I do, or they can do; of our apostolical authority, which the Lord hath given us for edification — To bring sinners to repentance and faith in Christ, and so to promote holiness; and not for your destruction — To drive any one to despair by excessive severity, or to the injury of any particular person; I should not be ashamed — By my power failing me when I should try it on the disobedient among you. In saying that his power had been given him not for their destruction, the apostle intimated to them, that when he had ordered them to cut off the incestuous person from their communion, he had not done it for the purpose of destroying him, but to preserve them from the contagion of his evil example. That I may not, &c. — That is, I say this that I may not seem as if I would, by any means, terrify you by letters — Threatening more than I can perform. For his letters, say they, are weighty and powerful — In respect of boasting and threatening: or are convincing and affecting, manifesting great strength of reason, and power of persuasion. It cannot be hence concluded that St. Paul had written more than one epistle to them before this; for nothing is more common than this enallage or change of numbers. Indeed, the Greeks and Romans gave the name of letters to one letter: and that here referred to, and said to be weighty, was his first to the Corinthians, a letter in which he had sharply reproved the offenders, and threatened them in a very firm tone, particularly 2 Corinthians 4:18-21, and through the whole of chap. 5. But his bodily presence is weak — From this it would appear that St. Paul was either a man of small stature, or that there was something in his countenance or address which was ungraceful. Indeed, Chrysostom, Nicephorus, and Lucian, (or rather the author of the Philopatris,) relate of him, not only that his stature was low, but that his body was crooked, and his head bald, which probably are the infirmities here referred to. Some have thought that he had also an impediment in his speech, but of that there does not appear to be any proof from the testimony of any ancient author. And his speech contemptible — Exouqenhmenov, literally, contemned. Here, however, the word seems intended to signify worthy of being contemned, which may refer to his manner of speaking.

Ver. 8. Though I should boast, of the apostolic powers, I should not be ashamed. Those powers were conferred for the salutary defence of discipline, and for the edification of the church. There was then a power, not only of expulsion, but also to visit with “sickness and death.” 1 Corinthians 11:30. The last are punishments of a high and miraculous nature, which the Lord who searches the heart keeps chiefly in his own power. Was not Herod slain by the angel, in unison with the prayers of the church? Acts 12. Queen Mary’s reign, after burning almost five hundred martyrs, was short. Here, case may be opposed to case. Raviliac, a jesuit, assassinated Henry the fourth of France, amidst his guards, when getting into his coach. True, but the protestants had engaged in the civil wars to place him on the throne. The final judgment of those cases belongs to Him who cannot err.

8. For—In support of his assertion that, to say the least, he is as much Christ’s as they are, he now says that he need not be ashamed to boast much more decidedly of the authority received direct from the Lord than he ever has done. If they could claim to belong to a set who had even seen Christ and heard him preach, he had seen Christ, and had received from him a personal commission as an apostle. Not for… destruction—As the Christines are daring him to, vv. 9-11. We here prefer the punctuation which places a period at close of verse 8, encloses verse 10 in a parenthesis, and makes a complete sentence of these three verses. The meaning is then clear: That I may not, according to their taunts, seem to try to frighten you by my letters, please assume that my presence will soon prove quite as powerful as my letters. What he lacks in personal presence will be supplied by apostolic authority.

Ver. 7.-8. After pointing to the spiritual victories which prove his divine mission, Paul reasserts (2 Corinthians 10:7-11) in contradiction to his opponents his authority and power; and declares (2 Corinthians 10:12-18) that in exercising it among the Corinthians he is keeping within the limits marked out for him by Christ.

Appearances: same word as, and recalling, “face to face” in 2 Corinthians 10:1. Cp. 2 Corinthians 5:12. Some despised Paul because of his lowly appearance and demeanor among them. He asks whether it is on the outside of things that they fix their attention; and then directs them to something which merits their thoughtful calculation. Trusts to himself to be Christ’s; is easily understood apart from, and therefore does not of itself imply, any reference to the Christ-party (1 Corinthians 1:12) at Corinth. Whether this party was actually in Paul’s thought, we cannot now determine. He bids his opponents, instead of looking at externals and reckoning accordingly, to make another reckoning from the solitude of their inner selves. He does not think fit to deny here that his opponents are Christ’s servants, but he claims to have given proof that he also is such. This appeal derives its force from the proof given in 2 Corinthians 10:5 that Paul and his colleagues are doing with superhuman weapons Christ’s work. And it is worthy of thoughtful consideration by all who engage in religious controversy. 2 Corinthians 10:8 asserts that Paul not only is Christ’s but has received from Christ special authority.

Somewhat more abundantly; even than he has done in 2 Corinthians 10:3-6.

Building up, not pulling down: 2 Corinthians 13:10. He may have to pull down; but only in consequence of abnormal circumstances and with a view to further building up. Therefore he will pull down as little as possible. The contrast, I boast, our authority, found throughout the Epistle, suggests that the plural is chosen, not as in 1 Thessalonians 3: if probably for Paul alone, but to include others. They share the authority: the boast is his only.

Shall not be put to shame: facts will justify even this larger boast.

V. 9. I say this, that I may not seem to terrify you by letters-Threatening more than I can perform.

Verse 9. That I may not seem, &c.] This is an elliptical sentence, and may be supplied thus: “I have not used this authority; nor will I add any more concerning this part of the subject, lest I should seem, as my adversary has insinuated, to wish to terrify you by my letters.

Verses 8-10. For though I should boast somewhat more — Than I do, or they can do; of our apostolical authority, which the Lord hath given us for edification — To bring sinners to repentance and faith in Christ, and so to promote holiness; and not for your destruction — To drive any one to despair by excessive severity, or to the injury of any particular person; I should not be ashamed — By my power failing me when I should try it on the disobedient among you. In saying that his power had been given him not for their destruction, the apostle intimated to them, that when he had ordered them to cut off the incestuous person from their communion, he had not done it for the purpose of destroying him, but to preserve them from the contagion of his evil example. That I may not, &c. — That is, I say this that I may not seem as if I would, by any means, terrify you by letters — Threatening more than I can perform. For his letters, say they, are weighty and powerful — In respect of boasting and threatening: or are convincing and affecting, manifesting great strength of reason, and power of persuasion. It cannot be hence concluded that St. Paul had written more than one epistle to them before this; for nothing is more common than this enallage or change of numbers. Indeed, the Greeks and Romans gave the name of letters to one letter: and that here referred to, and said to be weighty, was his first to the Corinthians, a letter in which he had sharply reproved the offenders, and threatened them in a very firm tone, particularly 2 Corinthians 4:18-21, and through the whole of chap. 5. But his bodily presence is weak — From this it would appear that St. Paul was either a man of small stature, or that there was something in his countenance or address which was ungraceful. Indeed, Chrysostom, Nicephorus, and Lucian, (or rather the author of the Philopatris,) relate of him, not only that his stature was low, but that his body was crooked, and his head bald, which probably are the infirmities here referred to. Some have thought that he had also an impediment in his speech, but of that there does not appear to be any proof from the testimony of any ancient author. And his speech contemptible — Exouqenhmenov, literally, contemned. Here, however, the word seems intended to signify worthy of being contemned, which may refer to his manner of speaking.

Ver. 9.-11. God will make good even this larger boast in order that His servant’s written words may not seem to be empty terrifying; as they would seem if he were “put to shame.”

The letters: the First Epistle, the lost one, (1 Corinthians 5:9,) and possibly others unknown to us.

Heavy: severe.

Strong: such as influence men.

Bodily presence weak; does not necessarily mean that Paul’s personal appearance was even by his enemies thought to be undignified. For this taunt will be disproved (2 Corinthians 10:11) when he comes. Cp. 1 Corinthians 2:3. It is sufficiently accounted for by Paul’s unobtrusive demeanor (2 Corinthians 10:1) among his converts. Nor can reliance be placed on uncertain traditions about his small stature and bodily weakness: although the latter is not unlikely. For they are sufficiently explained by his name (Paulus: a little one) and by this verse. Despised: by his opponents; perhaps owing to his studied simplicity (1 Corinthians 2:1) of style. Another verdict is given in Acts 14:12. Let such a one reckon: “Let him reasonably infer from the character revealed in my letters how I shall act when present.” Paul made his presence little felt among the Corinthians because there were then no gross offences requiring punishment. And he preferred to do good in an unostentatious manner, not even (1 Corinthians 1:16) baptizing his own converts. He now bids his opponents infer from his letters how he will act in altered circumstances.

V. 10. His bodily presence is weak-His stature, says St. Chrysostom, was low, his body crooked, and his head bald.

Verse 10. For his letters, say they, are weighty and powerful] He boasts of high powers, and that he can do great things. See on 2 Corinthians 10:1, 2.

But his bodily presence is weak] When you behold the man, you find him a feeble, contemptible mortal; and when ye hear him speak, his speech, o logov, probably, his doctrine, exouqenhmenov, is good for nothing; his person, matter, and manner, are altogether uninteresting, unimpressive, and too contemptible to be valued by the wise and the learned. This seems to be the spirit and design of this slander.

Many, both among the ancients and moderns, have endeavoured to find out the ground there was for any part of this calumny; as to the moral conduct of the apostle, that was invulnerable; his motives, it is true, were suspected and denounced by this false apostle and his partisans; but they could never find any thing in his conduct which could support their insinuations. What they could not attach to his character, they disingenuously attached to his person and his elocution.

If we can credit some ancient writers, such as Nicephorus, we shall find the apostle thus described: paulov mikrov hn kai sunestalmenov to tou swmatov megeqov. kai wsper agkulon auto kekthmenov. smikron de, kai kekufov. thn ofin leukov, kai to proswpon proferhv, yilov thn kefalhn, k. t. l.-Nicephor., lib. ii., cap. 17. “Paul was a little man, crooked, and almost bent like a bow; with a pale countenance, long and wrinkled; a bald head; his eyes full of fire and benevolence; his beard long, thick, and interspersed with grey hairs, as was his head, &c.” I quote from Calmet, not having Nicephorus at hand.

An old Greek writer, says the same author, whose works are found among those of Chrysostom, tom. vi. hom. 30, page 265, represents him thus:-paulov o triphcuv anqrwpov, kai twn ouranwn aptomenov. “Paul was a man of about three cubits in height, (four feet six,) and yet, nevertheless, touched the heavens.” Others say that “he was a little man, had a bald head, and a large nose.” See the above, and several other authorities in Calmet. Perhaps there is not one of these statements correct: as to Nicephorus, he is a writer of the fourteenth century, weak and credulous, and worthy of no regard. And the writer found in the works of Chrysostom, in making the apostle little more than a pigmy, has rendered his account incredible.

That St. Paul could be no such diminutive person we may fairly presume from the office he filled under the high priest, in the persecution of the Church of Christ; and that he had not an impediment in his speech, but was a graceful orator, we may learn from his whole history, and especially from the account we have, Acts 14:12, where the Lycaonians took him for Mercury, the god of eloquence, induced thereto by his powerful and persuasive elocution. In short, there does not appear to be any substantial evidence of the apostle’s deformity, pigmy stature, bald head, pale and wrinkled face, large nose, stammering speech, &c., &c. These are probably all figments of an unbridled fancy, and foolish surmisings.

Verses 8-10. For though I should boast somewhat more — Than I do, or they can do; of our apostolical authority, which the Lord hath given us for edification — To bring sinners to repentance and faith in Christ, and so to promote holiness; and not for your destruction — To drive any one to despair by excessive severity, or to the injury of any particular person; I should not be ashamed — By my power failing me when I should try it on the disobedient among you. In saying that his power had been given him not for their destruction, the apostle intimated to them, that when he had ordered them to cut off the incestuous person from their communion, he had not done it for the purpose of destroying him, but to preserve them from the contagion of his evil example. That I may not, &c. — That is, I say this that I may not seem as if I would, by any means, terrify you by letters — Threatening more than I can perform. For his letters, say they, are weighty and powerful — In respect of boasting and threatening: or are convincing and affecting, manifesting great strength of reason, and power of persuasion. It cannot be hence concluded that St. Paul had written more than one epistle to them before this; for nothing is more common than this enallage or change of numbers. Indeed, the Greeks and Romans gave the name of letters to one letter: and that here referred to, and said to be weighty, was his first to the Corinthians, a letter in which he had sharply reproved the offenders, and threatened them in a very firm tone, particularly 2 Corinthians 4:18-21, and through the whole of chap. 5. But his bodily presence is weak — From this it would appear that St. Paul was either a man of small stature, or that there was something in his countenance or address which was ungraceful. Indeed, Chrysostom, Nicephorus, and Lucian, (or rather the author of the Philopatris,) relate of him, not only that his stature was low, but that his body was crooked, and his head bald, which probably are the infirmities here referred to. Some have thought that he had also an impediment in his speech, but of that there does not appear to be any proof from the testimony of any ancient author. And his speech contemptible — Exouqenhmenov, literally, contemned. Here, however, the word seems intended to signify worthy of being contemned, which may refer to his manner of speaking.

Ver. 10. His letters, say they, [the false apostles] are weighty and powerful, but his bodily presence is weak, and his speech, in regard of elocution and utterance, is contemptible. They spoke well of his letters, for no man could say otherwise, that they might speak ill of his appearance with the better grace. As to the person of Paul, we have cited the priest of Asia, in the book called Paul and Thecla, a book named by four of the fathers, in the introduction to the Acts of the apostles. Chrysostom describes him thus. “A little man, scarcely three cubits high, the wonder of the world. Whatever I know of theology, I owe it all to St. Paul.” Of his eloquence, converted Greece and proconsular Asia are his witnesses. At Lystra, the priests of Jupiter called him Mercury. At Cæsarea, Felix trembled under his word; and where he could be fairly heard, his eloquence never sustained defeat.

After all those high encomiums, we must admit that Paul had some defects in elocution, and many difficulties to surmount, before he attained to the sublime and beautiful in Grecian eloquence. The Greek was so far from being his native language, that when he first began to preach in it, “he made,” according to Jerome, “very many bulls and blunders in his words. He scarcely knew how to construe a hyperbatic phrase, nor how to close a sentence.” This father affirms farther, that St. Paul at first “did not know how to express his own profound conceptions in the Greek language; that his elocution was defective, and that he laboured under difficulties in communicating his ideas.” Iste qui Solæcismos in verbis facit, qui non potest hyperbaton reddere, sententiamque concludere, audacter sibi vindicat sapientiam, &c. — Hieron. Comm. in epis. ad Ephesians tom. 6. p. 384.

Illud, &c. etsi imperitus sermone, &c. nequaquam Paulum de humilitate dixisse; profundos enim, et reconditos sensus lingua non explicat, et cum ipse sentiat, quid loguatur, in alienas aures puro non potest transferre Sermone. Epis. 15. ad Algas. Q. 10.

10. Letters—How many letters of St. Paul’s had they seen? Perhaps but one, the first epistle to the Corinthians. But he may have written to Corinth a second. Nay, he may have written, and doubtless did write, many letters that form no part of the sacred canon, and have not been preserved. A divine guidance directed the Church in selecting the New Testament books. Not every casual note of an apostle was treasured for future ages. Two powerful epistles had been written to Thessalonica; and it is by no means improbable that copies of them were already read and revered in the Church of Corinth. Say they—The Christines, whose names are mercifully spared. Bodily presence—Literally, the presence of his body. The expression is too decided to admit a just doubt that Paul’s bodily person is meant, and is described as weak in its impression. Without referring to the uniform traditions on this subject, we gather from Scripture itself due proof of this fact. The Lystrans (Acts 14:12) styled Barnabas Jupiter, and Paul Mercurius. This clearly indicates that Barnabas had a majestic presence and Paul had not. (See note on the passage.) But more, as Mercurius was god of eloquence, so it is clear Paul was held by them to be eloquent, and was called chief speaker; and as Mercurius was, in mythology, held to be small and nimble, such was, doubtless, at this, his young manhood, Paul’s person. As years, toils, dangers, ecstasies, operated upon his original powerful bilious-nervous temperament, he became, for a period, over nervous and epileptic. This epileptic tendency overcame him at moments when all his powers of oratory were needed, overthrowing and discrediting him at the decisive moment. At other times it affected and weakened his utterance, so as to make his speech contemptible. This tendency disclosed itself soon after his great ecstasies described in 1 Corinthians 13:1-5, (where see note,) and became that thorn in the flesh which he prayed in vain to have withdrawn. It was this overwhelming nervousness which, under pressure of his anxiety for his dear Corinthians, made him darkly doubt whether his first inspired epistle was not a mistake—whether all his foundations were not broken up, and the abyss of death were not opening beneath him. 2 Corinthians 1:8-10. Yet there was some periodicity in these fits. Some of his grandest efforts of oratory took place after this. In particular, his speech before Festus and Agrippa was the product of his whole nature rallied to the top of its powers. Such persistence as his, through long years of such unparalleled trials, infallibly presupposes a powerful bilious base. This, overlaid with an intense nervous tendency, made him an apparent semi-invalid, often unimpressive in his presence, seemingly incapable of endurance, and yet very hardy and hard to kill. Contemptible—Alford refers this to Paul’s not bringing the power of words and rhetoric to bear on his speeches. But all that was true of his letters. Nay, it was in his abjuring rhetoric and philosophy, and flinging himself upon his pure, deep evangelism, that his power and impressiveness, when present, consisted. The defeat of Paul in his masterly effort at Athens, and his loneliness there and after he went to Corinth, did for awhile all but paralyze him. That was one of his weak periods. And probably all his first residence at Corinth was characterized by alternate feebleness and power. The thorn in the flesh rendered his utterance at times contemptible.

Ver. 9.-11. God will make good even this larger boast in order that His servant’s written words may not seem to be empty terrifying; as they would seem if he were “put to shame.”

The letters: the First Epistle, the lost one, (1 Corinthians 5:9,) and possibly others unknown to us.

Heavy: severe.

Strong: such as influence men.

Bodily presence weak; does not necessarily mean that Paul’s personal appearance was even by his enemies thought to be undignified. For this taunt will be disproved (2 Corinthians 10:11) when he comes. Cp. 1 Corinthians 2:3. It is sufficiently accounted for by Paul’s unobtrusive demeanor (2 Corinthians 10:1) among his converts. Nor can reliance be placed on uncertain traditions about his small stature and bodily weakness: although the latter is not unlikely. For they are sufficiently explained by his name (Paulus: a little one) and by this verse. Despised: by his opponents; perhaps owing to his studied simplicity (1 Corinthians 2:1) of style. Another verdict is given in Acts 14:12. Let such a one reckon: “Let him reasonably infer from the character revealed in my letters how I shall act when present.” Paul made his presence little felt among the Corinthians because there were then no gross offences requiring punishment. And he preferred to do good in an unostentatious manner, not even (1 Corinthians 1:16) baptizing his own converts. He now bids his opponents infer from his letters how he will act in altered circumstances.

Verse 11. Such as we are in word] A threatening of this kind would doubtless alarm the false apostle; and it is very likely that he did not await the apostle’s coming, as he would not be willing to try the fate of Elymas.

Verses 11, 12. Let such a one, whoever he be, think this — Reckon upon this as a certain fact; that such as we are in word by letters — However weighty and powerful they may be; when we are absent, such — The same also; will we be in deed, or action, when we are present — Our deeds will fully correspond to our words, and we shall do something to vindicate these pretences, if their speedy repentance do not prevent it. For we dare not, &c. — As if he had said, I, whose appearance and speech are so contemptible, cannot presume to make myself of the number, or to equal myself, as a partner of the same office, or to compare myself with some that commend themselves — As a partaker of the same labour! A strong irony. But they, measuring themselves by themselves — That is, by their own opinion of themselves, and making it the only standard whereby to judge of themselves; are not wise — Do not understand themselves, nor see their own inferiority to the apostles, evangelists, and many other extraordinary or even ordinary ministers of Christ. The meaning is, that the false teachers, in their conversations among themselves, measured or estimated themselves not according to their real worth, but according to the opinion which they had formed of themselves. They looked continually on themselves, surveying their own great imaginary qualifications, but not considering the vastly superior abilities of many others; and so formed a disproportionate opinion of themselves. And this is everywhere one of the greatest sources of pride.

11. Think—Count upon, assume. Letters… absent… deed… present— He does not promise that his elocution will be improved. It is his deed, not his speech, that will be as powerful as his letters.

2. Their self-deceiving mode of measuring contrasted with his mode, 12-18.

Their taunts and his replies thus far now suggest the idea of a fair and uncompromising measurement of himself with his competitors. And this idea of MEASUREMENT forms the keynote quite to the conclusion of the epistle. These cavillers claim to be very tall; let us see whether they are taller than your founder apostle.

Ver. 9.-11. God will make good even this larger boast in order that His servant’s written words may not seem to be empty terrifying; as they would seem if he were “put to shame.”

The letters: the First Epistle, the lost one, (1 Corinthians 5:9,) and possibly others unknown to us.

Heavy: severe.

Strong: such as influence men.

Bodily presence weak; does not necessarily mean that Paul’s personal appearance was even by his enemies thought to be undignified. For this taunt will be disproved (2 Corinthians 10:11) when he comes. Cp. 1 Corinthians 2:3. It is sufficiently accounted for by Paul’s unobtrusive demeanor (2 Corinthians 10:1) among his converts. Nor can reliance be placed on uncertain traditions about his small stature and bodily weakness: although the latter is not unlikely. For they are sufficiently explained by his name (Paulus: a little one) and by this verse. Despised: by his opponents; perhaps owing to his studied simplicity (1 Corinthians 2:1) of style. Another verdict is given in Acts 14:12. Let such a one reckon: “Let him reasonably infer from the character revealed in my letters how I shall act when present.” Paul made his presence little felt among the Corinthians because there were then no gross offences requiring punishment. And he preferred to do good in an unostentatious manner, not even (1 Corinthians 1:16) baptizing his own converts. He now bids his opponents infer from his letters how he will act in altered circumstances.

V. 12. For we presume not-A strong irony.

To equal ourselves-As partners of the same office. Or to compare ourselves-As partakers of the same labour. They among themselves limiting themselves-Choosing and limiting their provinces according to their own fancy.

Verse 12. We dare not make ourselves, &c.] As if he had said: I dare neither associate with, nor compare myself to, those who are full of self-commendation. Some think this to be an ironical speech. But they, measuring themselves by themselves] They are not sent of God; they are not inspired by his Spirit; therefore they have no rule to think or act by. They are also full of pride and self-conceit; they look within themselves for accomplishments which their self-love will soon find out; for to it real and fictitious are the same. As they dare not compare themselves with the true apostles of Christ, they compare themselves with each other; and, as they have no perfect standard, they can have no excellence; nor can they ever attain true wisdom, which is not to be had from looking at what we are but to what we should be; and if without a directory, what we should be will never appear, and consequently our ignorance must continue. This was the case with these self-conceited false apostles; but ou suniousin, are not wise, Mr. Wakefield contends, is an elegant Græcism signifying they are not aware that they are measuring themselves by themselves, &c.

Verses 11, 12. Let such a one, whoever he be, think this — Reckon upon this as a certain fact; that such as we are in word by letters — However weighty and powerful they may be; when we are absent, such — The same also; will we be in deed, or action, when we are present — Our deeds will fully correspond to our words, and we shall do something to vindicate these pretences, if their speedy repentance do not prevent it. For we dare not, &c. — As if he had said, I, whose appearance and speech are so contemptible, cannot presume to make myself of the number, or to equal myself, as a partner of the same office, or to compare myself with some that commend themselves — As a partaker of the same labour! A strong irony. But they, measuring themselves by themselves — That is, by their own opinion of themselves, and making it the only standard whereby to judge of themselves; are not wise — Do not understand themselves, nor see their own inferiority to the apostles, evangelists, and many other extraordinary or even ordinary ministers of Christ. The meaning is, that the false teachers, in their conversations among themselves, measured or estimated themselves not according to their real worth, but according to the opinion which they had formed of themselves. They looked continually on themselves, surveying their own great imaginary qualifications, but not considering the vastly superior abilities of many others; and so formed a disproportionate opinion of themselves. And this is everywhere one of the greatest sources of pride.

Ver. 12. We dare not make ourselves of the number, or compare ourselves with some that commend themselves. Paul here attacks with a masterly stroke of irony, their boasted learning in the talmud, and sciences of the Hebrew schools. But in boasting, I doubt whether they are wise to measure themselves by themselves. Because, if they follow us in the sphere of our labours in Asia, in Macedonia, in Thessalia, in Achaia, and into Asia again and Syria, and back to Macedonia, their line of measure might possibly be found short, and shame would be the result. Rather, “Let him that glorieth, glory in the Lord.”

12. Dare not—Ironical, yet with a moral truth in it. Make ourselves of the number—Literally, place ourselves in line with. Some that commend themselves—This some not only commended themselves, but, by a false process, commended themselves after a low standard, as he will now show. Measuring themselves by themselves—That is, the set measured themselves by their own set; and as the standard of the whole was low, it took no great tallness to be equal or superior to the average. It requires only a little taller dwarf to overtop a set of dwarfs. Mr. Gulliver was a giant in Lilliput, but a pigmy in Brobdignag. So Dr. Johnson told Chesterfield that “he might be a wit among lords, but that he was only a lord among wits.” These Christines were moderates; held a compromise creed, and, too slow to pioneer the way into heathendom, were content to follow in the wake of others, and make themselves an eligible nest on preoccupied grounds. They prided themselves, nevertheless, in their superiority after their own standard. And, in confidence of that superiority, they disparaged—whom? ST. PAUL! He will soon show them a standard! Measuring refers to greatness, or tallness, as a whole; comparing refers to special comparative excellences.

Ver. 12.-16. Exposition, after expounding the word “terrify” in 2 Corinthians 10:9, of “the authority” claimed in 2 Corinthians 10:8. Paul thus supports the foregoing threat.

We dare not; suggests the peril of the conduct of his adversaries. Cp. Romans 15:18.

Or compare ourselves: “place ourselves among or place ourselves beside.”

Some of those; singles out definite persons whom Paul has in mind. But they: in contrast to Paul who dares not measure himself thus. Among themselves; includes each with himself, and each [cp. Ephesians 4:32; Colossians 3:13, 16] with others of the same class. They take themselves and their companions as a standard of what men ought to be; and having no other standard they form a senseless estimate.

Intelligent: same word in Romans 3:11; 15:21; Ephesians 5:17; 1 Corinthians 1:19; Romans 1:21; Ephesians 3:4: so to put things together as to interpret rightly their significance and to understand their real nature. These men, by taking themselves as their measure, showed that they did not rightly interpret conduct and character. But we: in conspicuous contrast to the foregoing.

The unmeasured things: the indefinite and undefinable fancies which were all that the boasting of the opponents had in view. Paul declares that he will not boast in reference to such phantoms.

But according to the measure etc.: the standard by which Paul’s boasting shall be measured, viz. the divinely marked out limits of his apostolic work. The standard: literally the canon, which is a Greek word denoting a straight wooden staff, then a measure of any material, then an authoritative rule of conduct. Paul represents God as marking out, as if with a measuring staff, his apostolic field of labor, (cp. Galatians 2:7,) and declares that according to the measure thus marked out his boasting shall be. Of anything beyond these limits, he will not speak. His highest boast will be “I have finished the work Thou gavest me to do.”

A measure etc.; specifies the measure thus marked out, viz. that it includes Corinth.

V. 13. But we will not, like them, boastingly extend ourselves beyond our measure, but according to the measure of the province which God hath allotted us-To me, in particular, as the apostle of the Gentiles. A measure which reaches even unto you-God allotted to each apostle his province, and the measure or bounds thereof.

Verse 13. Things without our measure] There is a great deal of difficulty in this and the three following verses, and there is a great diversity among the MSS.; and which is the true reading can scarcely be determined. Our version is perhaps the plainest that can be made of the text. By the measure mentioned here, it seems as if the apostle meant the commission he received from God to preach the Gospel to the Gentiles; a measure or district that extended through all Asia Minor and Greece, down to Achaia, where Corinth was situated, a measure to reach even unto you. But the expressions in these verses are all agonistical, and taken from the stadium or race course in the Olympic and Isthmian games. The metron, or measure, was the length of the dromov, or course; and the kanwn, rule or line, 2 Corinthians 10:15, 16, was probably the same with the gramma, or white line, which marked out the boundaries of the stadium; and the verbs reach unto, stretch out, &c., are all references to the exertions made to win the race. As this subject is so frequently alluded to in these epistles, I have thought it of importance to consider it particularly in the different places where it occurs.

Verse 13. But we will not, like them, boast of things without measure — Assume the credit of other men’s labours, (verse 15,) nor meddle with those converted by them; but according to the measure of the rule, or province, which God hath distributed, or allotted, to us — To me, in particular, as the apostle of the Gentiles; a measure which reaches even to you — Here “God is represented as measuring out, or dividing to, the first preachers of the gospel, their several offices, and their several scenes of action, that they might labour each in the parts assigned to them. To the apostles he allotted the charge of converting the world, and endowed them with gifts suited to the greatness of that work. To them, therefore, it belonged to form their converts into churches, and to appoint rules for their government. They had authority to dictate the religious faith and practice of mankind. In short, they had the supreme direction, under Christ, of all religious matters whatever. Yet none of them interfered in the labours of the others, except by common consent. The province assigned by God to the evangelists, and other inferior ministers, was to assist the apostles; to build upon the foundation laid by them; to labour in the gospel under their direction, and in all things to consider themselves as subordinate to the apostles.”

13. Boast… without measure—Omitting the italic our, interpolated by the translators. The apostle disclaims boasting about ta ametra, the unmeasured, the indefinite, the aimless, which formed, in fact, the boast of the purposeless Christines. He had a well-defined mission from Christ himself, as he will next declare. Paul now has changed the figure of measure, from a measurement of the tallness of the man, to a measurement of the length and breadth of the territory covered by his divine commission. By personal measurement he is tall as the tallest apostle; by territorial measurement he stretches to Corinth and beyond, as said in verse 16. Measure… rule—Rule, kanon, canon, here signifies a rod, staff, measuring rod. Paul’s image is, that God has, as it were with a measuring rod, marked out the measure of his missionary ground. His master has drawn his map for him. Distributed—Rather, apportioned. The thought, then, is: I, Paul, boast not, (like these Christines,) of an unmeasured vagrant field, but a mission apportioned according to the measure of God’s own measuring rod. Paul’s apostolic office was universal; but the space he could corporeally occupy was, of course, limited, and, as he affirms, divinely measured off. Yet how wide is now the controlling power of this man’s apostolate! Reach… you—Here is a keen point. The divine measuring rod brought Corinth within his territory, and he was promptly on the spot in due season,

Ver. 12.-16. Exposition, after expounding the word “terrify” in 2 Corinthians 10:9, of “the authority” claimed in 2 Corinthians 10:8. Paul thus supports the foregoing threat.

We dare not; suggests the peril of the conduct of his adversaries. Cp. Romans 15:18.

Or compare ourselves: “place ourselves among or place ourselves beside.”

Some of those; singles out definite persons whom Paul has in mind. But they: in contrast to Paul who dares not measure himself thus. Among themselves; includes each with himself, and each [cp. Ephesians 4:32; Colossians 3:13, 16] with others of the same class. They take themselves and their companions as a standard of what men ought to be; and having no other standard they form a senseless estimate.

Intelligent: same word in Romans 3:11; 15:21; Ephesians 5:17; 1 Corinthians 1:19; Romans 1:21; Ephesians 3:4: so to put things together as to interpret rightly their significance and to understand their real nature. These men, by taking themselves as their measure, showed that they did not rightly interpret conduct and character. But we: in conspicuous contrast to the foregoing.

The unmeasured things: the indefinite and undefinable fancies which were all that the boasting of the opponents had in view. Paul declares that he will not boast in reference to such phantoms.

But according to the measure etc.: the standard by which Paul’s boasting shall be measured, viz. the divinely marked out limits of his apostolic work. The standard: literally the canon, which is a Greek word denoting a straight wooden staff, then a measure of any material, then an authoritative rule of conduct. Paul represents God as marking out, as if with a measuring staff, his apostolic field of labor, (cp. Galatians 2:7,) and declares that according to the measure thus marked out his boasting shall be. Of anything beyond these limits, he will not speak. His highest boast will be “I have finished the work Thou gavest me to do.”

A measure etc.; specifies the measure thus marked out, viz. that it includes Corinth.

V. 14. We are come even to you-By a gradual, regular process, having taken the intermediate places in our way, in preaching the gospel of Christ.

Verse 14. For we stretch not ourselves beyond] We have not proceeded straight from Macedonia through Thessaly, and across the Adriatic Gulf into Italy, which would have led us beyond you westward; but knowing the mind of our God we left this direct path, and came southward through Greece, down into Achaia, and there we planted the Gospel. The false apostle has therefore got into our province, and entered into our labours, and there boasts as if the conversion of the heathen Achaians had been his own work. As there is an allusion here to the stadium, and to the Olympic games in general, we may consider the apostle as laying to the charge of the disturber at Corinth that he had got his name surreptitiously inserted on the military list; that he was not striving lawfully; had no right to the stadium, and none to the crown. See the observations at the end of 1 Corinthians 9; “1 Corinthians 9:27” and the note on ver. 13 of this chapter; “2 Corinthians 10:13”

Verses 14-16. We stretch not, &c. — In preaching at Corinth, we do not, like the false teacher, go out of our line, as not reaching to you; but we are come even as far as you — By a gradual, regular process, having taken the intermediate places in our way. The apostles themselves, (unless they received particular direction to that purpose, see Acts 16:6, 7,) “were not at liberty to preach in some countries, and pass by others. St. Paul, therefore, following this rule, preached in all the countries of the Lesser Asia, beginning at Jerusalem. From Asia he passed into Macedonia, where he preached in many of the chief cities. Then he preached in Greece, and particularly at Athens; and at last came to Corinth, in a regular course of preaching the gospel, where it had not been preached before.” Not — Like those whom I have had so much reason to complain of; boasting of things without, or beyond, our proper measure — Not intruding into churches planted by other men’s labours — Where we have no natural and proper call. “The apostle justly considered the false teacher’s coming, and establishing himself in the Corinthian church, as one of its ordinary pastors, and his assuming the direction of that church, in opposition to him, as an unlawful intrusion; because that church having been planted by St. Paul, the edification and direction of it belonged only to him, and the bishops and deacons ordained by him. Besides, this intruder, by pretending to more knowledge than the apostle, and by assuming an authority superior to his, endeavoured to draw the Corinthians from following his doctrines and precepts.” — Macknight. But having hope, when your faith is increased — And I can leave you to the care of your ordinary teachers; to be by you enlarged according to our rule — That is, with respect to our line of preaching; abundantly. To preach the gospel in the regions beyond you — The apostle hoped that the believers at Corinth would soon be so well instructed in the doctrines of the gospel, and so confirmed in the faith, as to render it proper for him to leave them to the care of others; and to go and preach the gospel in the countries beyond them, where the gospel had not been preached, namely, in the regions of Italy and Spain, whither we know he intended to go. For in Laconia, Arcadia, and the other countries of Peloponnesus, which composed the Roman province of Achaia, he had already preached the gospel, as is plain from the inscription of both his letters to the Corinthians. And not to boast in another man’s line — Or province, marked out, as it were, by a line; of things made ready to our hand — As some, who are very solicitous about their own case, affect to do, and then pride themselves in sowing the ground which others had cleared. As the apostle here contrasts his own behaviour with that of the false teacher, we may infer, from what he says, that that teacher took to himself great praise for having instructed the Corinthians more perfectly than, he said, Paul had done, and for having regulated the affairs of the church, which he pretended had been left in disorder by the apostle.

14. Stretch—Rather, overstretch. We do not overstretch in coming to Corinth, as though we, in our proper field, reached not unto you. It is no overstrain for us to claim Corinth as within the boundary line of our apostolic mission. Are come—Literally, we have anticipated, been beforehand. The meaning: We were beforehand, (before the Christines,) even as far as to you.

Ver. 14. Proof of the last words of 2 Corinthians 10:13. The argument is: Corinth is within our limits; for beyond these we do not stretch ourselves; yet we have actually come to Corinth. [Yet: best rendering of gar, when, as here and often, it introduces the minor premise. It has thus its usual confirmatory force.] That Paul does not go beyond his divinely-appointed limits, he leaves his readers to judge from the divinely-given success of his labors. And, if not, Corinth is within his appointed sphere. In other words, in coming to Corinth he was sent by God.

In the Gospel: as in 2 Corinthians 8:18; Romans 1:9; 1 Corinthians 9:18. It expounds the spiritual and soul-saving significance of “as far as even to you we have advanced.”

V. 15. Having hope, now your faith is increased-So that you can the better spare us.

To be enlarged by you abundantly-That is, enabled by you to go still further.

Verse 15. Not boasting of things without our measure] We speak only of the work which God has done by us; for we have never attempted to enter into other men’s labours, and we study to convert those regions assigned to us by the Holy Spirit. We enter the course lawfully, and run according to rule. See above.

When your faith is increased] When you receive more of the life and power of godliness, and when you can better spare me to go to other places.

We shall be enlarged by you] megalunqhnai probably signifies here to be praised or commended; and the sense would be this; We hope that shortly, on your gaining an increase of true religion, after your long distractions and divisions, you will plainly see that we are the true messengers of God to you, and that in all your intercourse with your neighbours, or foreign parts, you will speak of this Gospel preached by us as a glorious system of saving truth; and that, in consequence, the heathen countries around you will be the better prepared to receive our message; and thus our rule or district will be abundantly extended. This interpretation agrees well with the following verse.

Verses 14-16. We stretch not, &c. — In preaching at Corinth, we do not, like the false teacher, go out of our line, as not reaching to you; but we are come even as far as you — By a gradual, regular process, having taken the intermediate places in our way. The apostles themselves, (unless they received particular direction to that purpose, see Acts 16:6, 7,) “were not at liberty to preach in some countries, and pass by others. St. Paul, therefore, following this rule, preached in all the countries of the Lesser Asia, beginning at Jerusalem. From Asia he passed into Macedonia, where he preached in many of the chief cities. Then he preached in Greece, and particularly at Athens; and at last came to Corinth, in a regular course of preaching the gospel, where it had not been preached before.” Not — Like those whom I have had so much reason to complain of; boasting of things without, or beyond, our proper measure — Not intruding into churches planted by other men’s labours — Where we have no natural and proper call. “The apostle justly considered the false teacher’s coming, and establishing himself in the Corinthian church, as one of its ordinary pastors, and his assuming the direction of that church, in opposition to him, as an unlawful intrusion; because that church having been planted by St. Paul, the edification and direction of it belonged only to him, and the bishops and deacons ordained by him. Besides, this intruder, by pretending to more knowledge than the apostle, and by assuming an authority superior to his, endeavoured to draw the Corinthians from following his doctrines and precepts.” — Macknight. But having hope, when your faith is increased — And I can leave you to the care of your ordinary teachers; to be by you enlarged according to our rule — That is, with respect to our line of preaching; abundantly. To preach the gospel in the regions beyond you — The apostle hoped that the believers at Corinth would soon be so well instructed in the doctrines of the gospel, and so confirmed in the faith, as to render it proper for him to leave them to the care of others; and to go and preach the gospel in the countries beyond them, where the gospel had not been preached, namely, in the regions of Italy and Spain, whither we know he intended to go. For in Laconia, Arcadia, and the other countries of Peloponnesus, which composed the Roman province of Achaia, he had already preached the gospel, as is plain from the inscription of both his letters to the Corinthians. And not to boast in another man’s line — Or province, marked out, as it were, by a line; of things made ready to our hand — As some, who are very solicitous about their own case, affect to do, and then pride themselves in sowing the ground which others had cleared. As the apostle here contrasts his own behaviour with that of the false teacher, we may infer, from what he says, that that teacher took to himself great praise for having instructed the Corinthians more perfectly than, he said, Paul had done, and for having regulated the affairs of the church, which he pretended had been left in disorder by the apostle.

15. Without… measure—Indefinite and unruled. Other men’s labours— Trenching on other missionaries’ ground, and taking an easy time, when there is ample pioneer work to do on untried fields. Having a hope—Kling subtly and truly says, that having a hope is more forcible than hoping. There dwells in the apostle’s heart this constant, permanent hope. A blessed inmate in the human heart is a hope. Enlarged—Our magnitude is now pretty fair; but we hope to grow with your growing faith. According to our rule—In accordance with the divine measuring rule. Abundantly—As his magnifying is not to be merely for himself, but for the gospel, he trusts it may be done abundantly.

Ver. 15.-16. Not in reference to the unmeasured things boasting; takes up the same words in 2 Corinthians 10:13, and continues the description of the boasting in which Paul will not indulge. Consequently, 2 Corinthians 10:14, needful to prove the last words of 2 Corinthians 10:13, is a parenthesis.

In other men’s labours: cp. Romans 15:20. The opponents boasted of the influence they had gained in a church which Paul’s toilsome and weary labors had founded and among men who directly or indirectly owe to him their conversion.

Having however hope: Paul’s actual feelings about the Corinthians. The continued increasing of their faith was a needful condition of the enlargement of Paul’s field of labor.

In you to be enlarged: same phrase in Philippians 1:20, but in a different sense. It is explained in 2 Corinthians 10:16. Paul suggests, though perhaps he does not necessarily imply, that their faith is already increasing. And, if so, he will be able to leave them and go to preach to others beyond. Thus in them, i.e. through their growing faith, Paul’s field of labor, and therefore himself, i.e. his own influence and success, will be enlarged. But even this hoped-for enlargement will be according to his divinely-given standard. For to all the Gentiles (Romans 1:5) he is sent.

For abundance: something beyond and above. See under 2 Corinthians 9:12. It is explained in 2 Corinthians 10:16, which gives Paul’s purpose in cherishing this hope, viz. to preach the Gospel in places still further off than Corinth. He is thinking probably of his projected (Romans 15:24; Acts 19:21) journey to Rome and Spain: an interesting coincidence of thought. The repetition in 2 Corinthians 10:16b reveals Paul’s deep sense how unjust is his opponents’ boasting. While his thoughts about the Corinthians, whom he had led to Christ, were that their increasing faith would enable him to break up new ground still further off, his opponents were exulting about things in a field allotted by God to Paul, and in reference to work which they found already done. With such men Paul dares not compare himself. And, since he is acting, as he has asserted and in some measure proved, within his appointed limits, his readers may expect to find him carrying out when present at Corinth the threats of his letters.

V. 16. In the regions beyond you-To the west and south, where the gospel had not yet been preached.

Verse 16. To preach the Gospel in the regions beyond you] He probably refers to those parts of the Morea, such as Sparta, &c., that lay southward of them; and to Italy, which lay on the west; for it does not appear that he considered his measure or province to extend to Libya, or any part of Africa. See the Introduction, sec. xii.

Not to boast in another man’s line] So very scrupulous was the apostle not to build on another man’s foundation, that he would not even go to those places where other apostles were labouring. He appears to think that every apostle had a particular district or province of the heathen world allotted to him, and which God commissioned him to convert to the Christian faith. No doubt every apostle was influenced in the same way; and this was a wise order of God; for by these means the Gospel was more quickly spread through the heathen provinces than it otherwise would have been. The apostles had deacons or ministers with them whose business it was to water the seed sown; but the apostles alone, under Christ, sowed and planted.

Verses 14-16. We stretch not, &c. — In preaching at Corinth, we do not, like the false teacher, go out of our line, as not reaching to you; but we are come even as far as you — By a gradual, regular process, having taken the intermediate places in our way. The apostles themselves, (unless they received particular direction to that purpose, see Acts 16:6, 7,) “were not at liberty to preach in some countries, and pass by others. St. Paul, therefore, following this rule, preached in all the countries of the Lesser Asia, beginning at Jerusalem. From Asia he passed into Macedonia, where he preached in many of the chief cities. Then he preached in Greece, and particularly at Athens; and at last came to Corinth, in a regular course of preaching the gospel, where it had not been preached before.” Not — Like those whom I have had so much reason to complain of; boasting of things without, or beyond, our proper measure — Not intruding into churches planted by other men’s labours — Where we have no natural and proper call. “The apostle justly considered the false teacher’s coming, and establishing himself in the Corinthian church, as one of its ordinary pastors, and his assuming the direction of that church, in opposition to him, as an unlawful intrusion; because that church having been planted by St. Paul, the edification and direction of it belonged only to him, and the bishops and deacons ordained by him. Besides, this intruder, by pretending to more knowledge than the apostle, and by assuming an authority superior to his, endeavoured to draw the Corinthians from following his doctrines and precepts.” — Macknight. But having hope, when your faith is increased — And I can leave you to the care of your ordinary teachers; to be by you enlarged according to our rule — That is, with respect to our line of preaching; abundantly. To preach the gospel in the regions beyond you — The apostle hoped that the believers at Corinth would soon be so well instructed in the doctrines of the gospel, and so confirmed in the faith, as to render it proper for him to leave them to the care of others; and to go and preach the gospel in the countries beyond them, where the gospel had not been preached, namely, in the regions of Italy and Spain, whither we know he intended to go. For in Laconia, Arcadia, and the other countries of Peloponnesus, which composed the Roman province of Achaia, he had already preached the gospel, as is plain from the inscription of both his letters to the Corinthians. And not to boast in another man’s line — Or province, marked out, as it were, by a line; of things made ready to our hand — As some, who are very solicitous about their own case, affect to do, and then pride themselves in sowing the ground which others had cleared. As the apostle here contrasts his own behaviour with that of the false teacher, we may infer, from what he says, that that teacher took to himself great praise for having instructed the Corinthians more perfectly than, he said, Paul had done, and for having regulated the affairs of the church, which he pretended had been left in disorder by the apostle.

16. To preach the gospel—It is for this that he would like to be magnified to a giant’s stature. Regions beyond you—A decidedly extended field! Another man’s line—As the Christines were doing. Made ready to our hand—A comfortable nest built by a preceding bird.

Ver. 15.-16. Not in reference to the unmeasured things boasting; takes up the same words in 2 Corinthians 10:13, and continues the description of the boasting in which Paul will not indulge. Consequently, 2 Corinthians 10:14, needful to prove the last words of 2 Corinthians 10:13, is a parenthesis.

In other men’s labours: cp. Romans 15:20. The opponents boasted of the influence they had gained in a church which Paul’s toilsome and weary labors had founded and among men who directly or indirectly owe to him their conversion.

Having however hope: Paul’s actual feelings about the Corinthians. The continued increasing of their faith was a needful condition of the enlargement of Paul’s field of labor.

In you to be enlarged: same phrase in Philippians 1:20, but in a different sense. It is explained in 2 Corinthians 10:16. Paul suggests, though perhaps he does not necessarily imply, that their faith is already increasing. And, if so, he will be able to leave them and go to preach to others beyond. Thus in them, i.e. through their growing faith, Paul’s field of labor, and therefore himself, i.e. his own influence and success, will be enlarged. But even this hoped-for enlargement will be according to his divinely-given standard. For to all the Gentiles (Romans 1:5) he is sent.

For abundance: something beyond and above. See under 2 Corinthians 9:12. It is explained in 2 Corinthians 10:16, which gives Paul’s purpose in cherishing this hope, viz. to preach the Gospel in places still further off than Corinth. He is thinking probably of his projected (Romans 15:24; Acts 19:21) journey to Rome and Spain: an interesting coincidence of thought. The repetition in 2 Corinthians 10:16b reveals Paul’s deep sense how unjust is his opponents’ boasting. While his thoughts about the Corinthians, whom he had led to Christ, were that their increasing faith would enable him to break up new ground still further off, his opponents were exulting about things in a field allotted by God to Paul, and in reference to work which they found already done. With such men Paul dares not compare himself. And, since he is acting, as he has asserted and in some measure proved, within his appointed limits, his readers may expect to find him carrying out when present at Corinth the threats of his letters.

Verse 17. He that glorieth, let him glory in the Lord.] Instead of boasting or exulting even in your own success in preaching the Gospel, as none can be successful without the especial blessing of God, let God who gave the blessing have the glory. Even the genuine apostle, who has his commission immediately from God himself, takes no praise to himself from the prosperity of his work, but gives it all to God. How little cause then have your uncommissioned men to boast, to whom God has assigned no province, and who only boast in another man’s line of things made ready to their hand!

Verses 17, 18. But he that glorieth — Whether it be of planting or watering the churches; let him glory in the Lord — Not in himself, but in the power, love, and faithfulness of the Lord, who only can render any man’s labours successful. Let every minister remember it is to Christ that he owes all his ability for his work, and all his success in it. For not he that commendeth himself — With the greatest confidence, or boasts of any thing done by his power, or has a good opinion of himself, on account of any service he has performed; is approved — As faithful and sincere; but whom the Lord commendeth — By conferring on him the gifts and graces of his Spirit, and by blessing his labours. Let those, therefore, who are so ready to applaud themselves and each other, maturely consider this, and learn to be more solicitous than they are about approving themselves to their great Master, whether they be more or less regarded by their fellow- servants.

17. In the Lord—St. Paul holds that his own field is measured by a divine hand; his glory is, therefore, in the Lord. If his opponents are conscious of the same claim, well.

Ver. 17.-18. A general principle suggested by the contrary conduct of Paul’s opponents, supported by another general principle, and suitably preparing the way for Paul’s boasting in '(15-18. Same words in 1 Corinthians 1:31. 2 Corinthians 10:18 is a reason why they who exult should have Christ, for whom they labor and from whom they expect reward, as the element of their exultation.

Who recommends himself: as (2 Corinthians 10:12) these men did. Approved: proved to be genuine, as in 1 Corinthians 11:19. The Lord commends; by evident marks of approval. If we remember that the only proofs of real worth are those which Christ gives, all our exultation will have Him for its element, and all mere human boasting will be shut out.

Paul begins his defence by threatening reluctantly to lay aside his accustomed and Christlike lowliness, and fearlessly to punish his opponents. That he is able to do this, is proved by the superhuman power with which he is accustomed to overcome in his converts the spiritual forces of evil. With the same power he is prepared to inflict punishment. But he waits till his readers have shaken themselves free from all connection with his enemies, lest the blows which will fall upon these also strike them.

Men must not look at externals, but must reason intelligently about realities. To Paul, Christ has given authority over His Church. About this he might say more than he has said, without exceeding what will be proved to be true. For he is not one who terrifies merely from a distance. But he remembers that the purpose of his authority is not to pull down but to build up. His readers have abundant proof that he will make good the threats of his letters. How great the contrast between himself and his opponents! All their boasting is reckless self-commendation. No standard except themselves and their companions have they for their self-measurement; which is therefore no measurement at all. All their boasting is about their influence over men who but for Paul would not have been Christians. But, when speaking about his readers, Paul speaks about those who are within the bounds specially marked out for him by God. For, in view of his spiritual success, none can say that, when he came to Corinth, he exceeded those bounds. So far is he from boasting without a measure and about other men’s labors that his chief thought about his own converts at Corinth is that their increasing faith will enable him to enter the fresh ground which still remains untouched within the marked out boundaries of his apostolic work. He concludes by reminding his opponents and himself remembering that all boasting must have Christ for its element: for the only commendation which is proof of real worth comes from Him.

Verse 18. Not he that commendeth himself] Not the person who makes a parade of his own attainments; who preaches himself, and not Christ Jesus the Lord; and, far from being your servant for Christ’s sake, affects to be your ruler; not such a one shall be approved of God, by an especial blessing on his labours; but he whom the Lord commendeth, by giving him the extraordinary gifts of the Holy Spirit, and converting the heathen by his ministry. These were qualifications to which the false apostle at Corinth could not pretend. He had language and eloquence, and show and parade; but he had neither the gifts of an apostle nor an apostle’s success.

1. DR. WHITBY observes that the apostle, in the 13th, 14th, 15th, and 16th verses, {2 Corinthians 10:13-16} endeavours to advance himself above the false apostles in the three following particulars:-

(1.) That whereas they could show no commission to preach to the Corinthians, no measure by which God had distributed the Corinthians to them as their province, he could do so. We have a measure to reach even to you, 2 Corinthians 10:13.

(2.) That whereas they went out of their line, leaping from one Church to another, he went on orderly, in the conversion of the heathens, from Judea through all the interjacent provinces, till he came to Corinth.

(3.) Whereas they only came in and perverted the Churches where the faith had already been preached, and so could only boast of things made ready to their hands, 2 Corinthians 10:16, he had laboured to preach the Gospel where Christ had not been named, lest he should build on another man’s foundation, Romans 15:20.

2. We find that from the beginning God appointed to every man his promise, and to every man his labour; and would not suffer even one apostle to interfere with another. This was a very wise appointment; for by this the Gospel was not only more speedily diffused over the heathen nations, as we have already remarked, but the Churches were better attended to, the Christian doctrine preserved in its purity, and the Christian discipline properly enforced. What is any men’s work is no man’s in particular; and thus the work is neglected. In every Church of God there should be some one who for the time being has the care of it, who may be properly called its pastor; and who is accountable for its purity in the faith, and its godly discipline.

3. Every man who ministers in holy things should be well assured of his call to the work; without this he can labour neither with confidence nor comfort. And he should be careful to watch over the flock, that no destroying wolf be permitted to enter the sacred fold, and that the fences of a holy discipline be kept in proper repair.

4. It is base, abominable, and deeply sinful, for a man to thrust himself into other men’s labours, and, by sowing doubtful disputations among a Christian people, distract and divide them, that he may get a party to himself. Such persons generally act as the false apostle at Corinth; preach a relaxed morality; place great stress upon certain doctrines which flatter and soothe self-love; calumniate the person, system of doctrines, and mode of discipline, of the pastor who perhaps planted that Church, or who in the order of God’s providence has the oversight of it. This is an evil that has prevailed much in all ages of the Church; there is at present much of it in the Christian world, and Christianity is disgraced by it. II CORINTHIANS

Verses 17, 18. But he that glorieth — Whether it be of planting or watering the churches; let him glory in the Lord — Not in himself, but in the power, love, and faithfulness of the Lord, who only can render any man’s labours successful. Let every minister remember it is to Christ that he owes all his ability for his work, and all his success in it. For not he that commendeth himself — With the greatest confidence, or boasts of any thing done by his power, or has a good opinion of himself, on account of any service he has performed; is approved — As faithful and sincere; but whom the Lord commendeth — By conferring on him the gifts and graces of his Spirit, and by blessing his labours. Let those, therefore, who are so ready to applaud themselves and each other, maturely consider this, and learn to be more solicitous than they are about approving themselves to their great Master, whether they be more or less regarded by their fellow- servants.

18. Commendeth himself—Their fair speeches and seducing self-laudations do not render them approved. Lord commendeth—Is the divine seal on their mission? The true minister is not merely ordained of man—he is called of God; and the divine blessing testifies to his work.

Ver. 17.-18. A general principle suggested by the contrary conduct of Paul’s opponents, supported by another general principle, and suitably preparing the way for Paul’s boasting in '(15-18. Same words in 1 Corinthians 1:31. 2 Corinthians 10:18 is a reason why they who exult should have Christ, for whom they labor and from whom they expect reward, as the element of their exultation.

Who recommends himself: as (2 Corinthians 10:12) these men did. Approved: proved to be genuine, as in 1 Corinthians 11:19. The Lord commends; by evident marks of approval. If we remember that the only proofs of real worth are those which Christ gives, all our exultation will have Him for its element, and all mere human boasting will be shut out.

Paul begins his defence by threatening reluctantly to lay aside his accustomed and Christlike lowliness, and fearlessly to punish his opponents. That he is able to do this, is proved by the superhuman power with which he is accustomed to overcome in his converts the spiritual forces of evil. With the same power he is prepared to inflict punishment. But he waits till his readers have shaken themselves free from all connection with his enemies, lest the blows which will fall upon these also strike them.

Men must not look at externals, but must reason intelligently about realities. To Paul, Christ has given authority over His Church. About this he might say more than he has said, without exceeding what will be proved to be true. For he is not one who terrifies merely from a distance. But he remembers that the purpose of his authority is not to pull down but to build up. His readers have abundant proof that he will make good the threats of his letters. How great the contrast between himself and his opponents! All their boasting is reckless self-commendation. No standard except themselves and their companions have they for their self-measurement; which is therefore no measurement at all. All their boasting is about their influence over men who but for Paul would not have been Christians. But, when speaking about his readers, Paul speaks about those who are within the bounds specially marked out for him by God. For, in view of his spiritual success, none can say that, when he came to Corinth, he exceeded those bounds. So far is he from boasting without a measure and about other men’s labors that his chief thought about his own converts at Corinth is that their increasing faith will enable him to enter the fresh ground which still remains untouched within the marked out boundaries of his apostolic work. He concludes by reminding his opponents and himself remembering that all boasting must have Christ for its element: for the only commendation which is proof of real worth comes from Him.