INTRODUCTION to 2nd Corinthians Chapter 10
PAUL, having finished the subject of the duty of alms-giving in the
previous chapter, enters in this on a vindication of himself from the
charges of his enemies. His general design is to vindicate his apostolic
authority, and to show that he had a right, as well as others, to
regard himself as sent from God. This vindication is continued
through chapters 11 and 12. In this chapter, the stress of the
argument is, that he did not depend on anything external to recommend
him on any "carnal weapons;" on anything which commended itself by the
outward appearance; or on anything that was so much valued by the
admirers of human eloquence and learning. He seems willing to admit all
that his enemies could say of him on that head, and to rely on other
proofs that he was sent from God. In chapter 11 he pursues the subject,
and shows, by a comparison of himself with others, that he had as good
a right certainly as they to regard himself as sent by God. In chapter
12 he appeals to another argument, to which none of his accusers were
able to appeal, that he had been permitted to see the glories of the
heavenly world, and had been favoured in a manner unknown to other men.
It is evident that there was one or more false teachers among the
Corinthians, who called in question the Divine authority of Paul.
These teachers were native Jews, 2 Corinthians 11:13,22, and they boasted
much of their own endowments. It is impossible, except from the
epistle itself, to ascertain the nature of their charges and objections
against him. From the chapter before us it would seem that one
principal ground of their objection was, that though he was bold
enough in his letters, and had threatened to exercise discipline, yet
that he would not dare to do it. They accused him of being, when
present with them, timid, weak, mild, pusillanimous, of lacking
moral courage to inflict the punishment which he had threatened in
his letters: To this he replies in this chapter.
(1.) He appeals to the meekness and gentleness of Christ; thus
indirectly and delicately vindicating his own mildness from their
objections, and entreats them not to give him occasion to show the
boldness and severity which he had purposed to do. He had no
wish to be bold and severe in the exercise of discipline,
2 Corinthians 10:1,2.
(2.) He assures them that the weapons of his warfare were not
carnal, but spiritual. He relied on the truth of the gospel, and on
the power of motives; and these weapons were mighty, by the aid
of God, to cast down all that offended him. Yet he was ready to
revenge and punish all disobedience by severe measures, if it were
necessary, 2 Corinthians 10:3-6.
(3.) They looked on the outward appearance. He cautioned
them to remember that he had as good claims to be regarded as
belonging to Christ as they had, 2 Corinthians 10:7. He had given proofs that
he was an apostle; and the false teachers should look at those proofs,
lest they should be found to be opposing God. He assured them
that if he had occasion to exercise his power he would have no
reason to be ashamed of it, 2 Corinthians 10:8. It would be found to be ample
to execute punishment on his foes.
(4.) The false teachers had said that Paul was terrible only in his
letters. He boasted of his power, but it was, they supposed, only
epistolary bravery. He would not dare to execute his threatening.
In reply to this, Paul, in a strain of severe irony, says that he would
not seem to terrify them by mere letters. It would be by something
far more severe. He advised such objectors, therefore, to believe
that he would prove himself to be such as he had shown himself to
be in his letters; to look at the evidence, since they boasted of their
talent for reasoning, that he would show himself in fact to be what
he had threatened to be, 2 Corinthians 10:9-12.
(5.) He pursues the strain of severe irony by secretly comparing
himself with them, 2 Corinthians 10:12-16. They boasted much, but it was
only by comparing themselves with one another, and not with any
elevated standard of excellence. Paul admitted that he had not the
courage to do that, 2 Corinthians 10:12. Nor did he dare to boast of things
wholly beyond his ability, as they had done. He was contented to act only
within the proper limits prescribed to him by his talents, and by the
appointment of God. Not so they. They had boldness and courage
to go far beyond that, and to boast of things wholly beyond their
ability, and beyond the proper measure, 2 Corinthians 10:13,14. Nor had he
courage to boast of entering into other men's labours. It required
more courage than he had to make a boast of what he had done, if
he had availed himself of things made ready to his hand, as if they
were the fruit of his own labours, implying that they had done this;
that they had come to Corinth, a church founded by his labours,
and had quietly set themselves down there; and then, instead of
going into other fields of labour, had called in question the authority
of him who had founded the church, and who was labouring indefatigably
elsewhere, 2 Corinthians 10:15,16. Paul adds, that such was not his intention,
he aimed to preach the gospel beyond, to carry it to regions where it
had not been spread. Such was the nature of his courage; such the kind
of boldness which he had, and he was not ambitious to join them in
their boasting.
(6.) He concludes this chapter with a very serious admonition.
Leaving the strain of irony, he seriously says, that if any man were
disposed to boast, it should be only in the Lord. He should glory
not in self-commendation, but in the fact that he had evidence that
the Lord approved him; not in his own talents or powers, but in
the excellence and glory of the Lord, 2 Corinthians 10:17,18.
Verse 1. Now I Paul myself beseech you. I entreat you who are members
of the church not to give me occasion for the exercise of severity in
discipline. I have just expressed my confidence in the church in
general, and my belief that you will act in accordance with the rules
of the gospel. But I cannot thus speak of all. There are some
among you who have spoken with contempt of my authority and
my claims as an apostle. Of them I cannot speak in this manner;
but instead of commanding them, I entreat them not to give me
occasion for the exercise of discipline.
By the meekness and gentleness of Christ. In view of the meekness
and mildness of the Redeemer; or desiring to imitate his gentleness and
kindness. Paul wished to imitate that. He did not wish to have occasion
for severity, he desired at all times to imitate and to exhibit the
gentle feelings of the Saviour. He had no pleasure in severity; and he
did not desire to exhibit it.
Who in presence. Marg., in outward appearance. It may either mean
that when present among them he appeared, according to their
representation, to be humble, mild, gentle, 2 Corinthians 10:10, or that in
his external appearance he had this aspect. See Barnes "2 Corinthians 10:10".
Most probably it means that they had represented him as timid when among
them, and afraid to exercise discipline, however much he had threatened
it.
Am base among you. The word here used (\~tapeinov\~) usually means low,
humble, poor. Here it means timid, modest, the opposite of boldness.
Such was formerly the meaning of the English Word base. It was
applied to those of low degree or rank; of humble birth; and stood
opposed to those of elevated rank or dignity. Now it is commonly used
to denote that which is degraded or worthless, of mean spirit, vile; and
stands opposed to that which is manly and noble. But Paul did not mean
to use it here in that sense. He meant to say that they regarded
him as timid, and afraid to execute the punishment which he had
threatened, and as manifesting a spirit which was the opposite of
boldness. This was doubtless a charge which they brought against
him; but we are not necessarily to infer that it was true. All that
it proves is, that he was modest and unobtrusive, and that they
interpreted this as timidity, and want of spirit.
But being absent am bold toward you. That is, in my letters.
See Barnes "2 Corinthians 10:10". This they charged him with, that he was bold
enough when away from them, but that he would be tame enough when he
should meet them face to face, and that they had nothing to fear from him.
{a} "beseech you" Romans 12:1
{1} "in presence" "in outward appearance"
{b} "am base" 2 Corinthians 10:10
Verse 2. That I may not be bold. I entreat you so to act that I may
not have occasion to exercise the severity which I fear I shall be
compelled to use against those who accuse me of being governed wholly by
worldly motives and policy. That I may not be compelled to be
bold and decisive in my measures by your improper conduct.
Which think of us, Marg., reckon. They suppose this; or, they
accuse me of it. By the word "us," here, Paul means himself, though it is
possible also that he speaks in the name of his fellow-apostles and
labourers who were associated with him, and the objections may
have referred to all who acted with him.
As if we walked. As if we lived or acted. The word "walk," in the
Scriptures, is often used to denote the course or manner of life.
See Barnes "Romans 4:12"; See Barnes "2 Corinthians 5:7".
According to the flesh. See Barnes "2 Corinthians 1:17". As if we were
governed by the weak and corrupt principles of human nature. As if we
had no higher motive than carnal and worldly policy. As if we were
seeking our own advantage, and not the welfare of the world. The charge
was, probably, that he was not governed by high and holy principles, but
by the principles of mere worldly policy; that he was guided by personal
interests, and by worldly views--by ambition, or the love of dominion,
wealth, or popularity, and that he was destitute of every supernatural
endowment, and every evidence of a Divine commission.
{c} "I think to be bold" 2 Corinthians 13:2,10
{2} "think of us" "reckon"
Verse 3. For though we walk in the flesh. Though we are mortal, like
other men; though we dwell, like them, in mortal bodies, and
necessarily must devote some care to our temporal wants; and though,
being in the flesh, we are conscious of imperfections and frailties
like others. The sense is, that he did not claim exemption from the
common wants and frailties of nature. The best of men are subject
to these wants and frailties; the best of men are liable to err.
We do not war after the flesh. The warfare in which he was engaged was
with sin, idolatry, and all forms of evil. He means that in conducting
this he was not actuated by worldly views or policy, or by such
ambitious and interested aims as controlled the men of this world.
This refers primarily to the warfare in which Paul was himself
engaged as an apostle; and the idea is, that he went forth as a soldier
under the great Captain of his salvation, to fight his battles, and
to make conquests for him. A similar allusion occurs in 2 Timothy 2:3,4.
It is true, however, that not only all ministers, but all Christians,
are engaged in a warfare; and it is equally true that they do not
maintain their conflict "after the flesh," or on the principles
which govern the men of this, world. The warfare of Christians
relates to the following points:
(1.) it is a warfare with the corrupt desires and sensual propensities
of the heart; with internal corruption and depravity; with the remaining
unsubdued propensities of a fallen nature.
(2.) With the powers of darkness--the mighty spirits of evil that seek
to destroy us. See Ephesians 6:11-17.
(3.) With sin in all forms; with idolatry, sensuality, corruption,
intemperance, profaneness, wherever they may exist. The Christian is
opposed to all these; and it is the aim and purpose of his life, as far
as he may be able, to resist and subdue them. He is a soldier,
enlisted under the banner of the Redeemer, to oppose and resist all
forms of evil. But his warfare is not conducted on worldly principles.
Mohammed propagated his religion with the sword; and the men of this
world seek for victory by arms and violence. The Christian looks for
his conquests only by the force and power of truth, and by the agency
of the Spirit of God.
{a} "after the flesh" Romans 8:13
Verse 4. For the weapons of our warfare. The means by which we hope
to achieve our victory.
Are not careful. Not those of the flesh. Not such as the men of
the world use. They are not such as are employed by conquerors; nor are
they such as men in general rely on to advance their cause. We do not
depend on eloquence, or talent, or learning, or wealth, or beauty, or
any of the external aids on which the men of this world rely. They are
not such as derive advantage from any power inherent in themselves.
Their strength is derived from God alone.
But mighty through God. Marg., "to" They are rendered mighty or
powerful by the agency of God. They depend on him for their efficacy.
Paul has not here specified the weapons on which he relied; but he had
before specified them, 2 Corinthians 6:6,7, so that there was no danger of
mistake. The weapons were such as were furnished by truth and
righteousness, and these were rendered mighty by the attending agency of
God. The sense is, that God is the Author of the doctrines which we
preach, and that he attends them with the agency of his Spirit, and
accompanies them to the hearts of men. It is important for all ministers
to feel that their weapons are mighty ONLY through God. Conquerors and
earthly warriors go into battle depending on the might of their own arm,
and on the wisdom and skill which plans the battle. The Christian goes on
his warfare, feeling that however well adapted the truths which he holds
are to accomplish great purposes, and however wisely his plans are
formed, yet that the efficacy of all depends on the agency of God. He
has no hope of victory but in God. And if God does not attend him, he
is sure of inevitable defeat.
To the pulling down of strong holds. The word here rendered
"strongholds" (\~ocurwma\~) means, properly, a fastness, fortress, or
strong fortification. It is here beautifully used to denote
the various obstacles resembling a fortress which exist, and which
are designed and adapted to oppose the truth and the triumph of
the Christian's cause. All those obstacles are strongly fortified.
The sins of his heart are fortified by long indulgence, and by the
hold which they have on his soul. The wickedness of the world
which he opposes is strongly fortified by the fact that it has seized
on strong human passions; that one point strengthens another; that
great numbers are united. The idolatry of the world was strongly
fortified by prejudice, and long establishment, and the protection of
laws, and the power of the priesthood; and the opinions of the world
are entrenched behind false philosophy and the power of subtle
argumentation. The whole world is fortified against Christianity;
and the nations of the earth have been engaged in little else than in
raising and strengthening such strongholds for the space of six
thousand years. The Christian religion goes forth against all the
combined and concentrated powers of resistance of the whole world;
and the warfare is to be waged against every strongly fortified place
of error and of sin. These strong fortifications of error and of sin
are to be battered down and laid in ruins by our spiritual weapons.
{b} "weapons of our warfare" Ephesians 6:13; 1 Thessalonians 5:8
{c} "are not carnal" 1 Timothy 1:18
{1} "mighty" or "to"
{d} "through God" 2 Corinthians 13:3,4
{e} "strong holds" Jeremiah 1:10
Verse 5. Casting down imaginations. Marg., reasonings. The word
is probably used here in the sense of device, and refers to all the
plans of a wicked world--the various systems of false philosophy, and the
reasonings of the enemies of the gospel. The various systems of false
philosophy were so entrenched, that they might be called the stronghold
of the enemies of God. The foes of Christianity pretend to a great deal
of reason, and rely on that in resisting the gospel.
And every high thing, etc. Every exalted opinion respecting the
dignity and purity of bunyan nature; all the pride of the human
heart and of the understanding. All this is opposed to the knowledge of
God, and all exalts itself into a vain self-confidence. Men entertain
vain and unfounded opinions respecting their own excellency, and they
feel that they do not need the provisions of the gospel, and are
unwilling to submit to God.
And bringing into captivity, etc. The figure here is evidently taken
from military conquests. The idea is, that all the strongholds of
heathenism, and pride, and sin, would be demolished; and that when this
was done, like throwing down the walls of a city, or making a breach,
all the plans and purposes of the soul, the reason, the imagination, and
all the powers of the mind, would be subdued or led in triumph by the
gospel, like the inhabitants of a captured city. Christ was the great
Captain in this warfare. In his name the battle was waged, and by
his power the victory was won. The captives were made for him,
and under his authority; and all were to be subject to his control.
Every power of thought in the heathen world; all the systems of
philosophy, and all forms of opinion among men; all the purposes
of the soul; all the powers of reason, memory, judgment, fancy, in
an individual, were all to come under the laws of Christ. All
doctrines were to be in accordance with his will; philosophy should
no longer control them, but they should be subject to the will of Christ.
All the plans of life should be controlled by the will of Christ, and
formed and executed under his control--as captives are led by a
conqueror. All the emotions and feelings of the heart should be
controlled by him, and led by him as a captive is led by a victor.
The sense is, that it was the aim and purpose of Paul to accomplish
this, and that it would certainly be done. The strongholds of philosophy,
heathenism, and sin should be demolished, and all the opinions, plans,
and purposes of the world should become subject to the all-conquering
Redeemer.
{2} "imaginations" "reasonings"
{f} "every high thing" 1 Corinthians 1:19
{g} "thing" Psalms 18:27; Ezekiel 17:24
{h} "captivity" Matthew 11:29,30
{i} "to the obedience" Genesis 8:21; Matthew 15:19; Hebrews 4:12
Verse 6. And having in a readiness, etc. I am ready to punish all
disobedience, notwithstanding all that is said to the contrary.
See Barnes "2 Corinthians 10:1", See Barnes "2 Corinthians 10:2".
Clothed as I am with this power; aiming to subdue all things to Christ,
though the weapons of my warfare are not carnal, and though I am
modest or timid 2 Corinthians 10:1 when I am with you, I am prepared to take
any measures of severity required by my apostolic, office, in order that
I may inflict deserved punishment on those who have violated the laws
of Christ. The design of this is to meet the objection of his enemies,
that he would not dare to execute his threatenings.
When your obedience is fulfilled. Doddridge renders this, "Now your
obedience is fulfilled, and the sounder part of your church restored to
due order and submission." The idea seems to be, that Paul was ready to
inflict discipline when the church had shown a readiness to obey his
laws, and to do its own duty--delicately intimating that the reason why
it was not done was the want of entire promptness in the church itself,
and that it could not be done on any offender as long as the church
itself was not prepared to sustain him. The church was to discountenance
the enemies of the Redeemer; to show an entire readiness to sustain
the apostle, and to unite with him in the effort to maintain the
discipline of Christ's house.
{k} "obedience is fulfilled" 2 Corinthians 7:15
Verse 7. Do ye look on things after the outward appearance? This is
addressed evidently to the members of the church, and with reference
to the claims which had been set up by the false teachers. There
can be no doubt that they valued themselves on their external
advantages, and laid claim to peculiar honour in the work of the
ministry, because they were superior in personal appearance, in rank,
manners, or eloquence to Paul. Paul reproves them for thus judging, and
assures them that this was not a proper criterion by which to determine
on qualifications for the apostolic office. Such things were highly
valued among the Greeks, and a considerable part of the effort of Paul
in these letters is to show that these things constitute no evidence
that those who possessed them were sent from God.
If any man trust to himself, etc. This refers to the false
teachers who laid claims to be the followers of Christ by way of
eminence. Whoever these teachers were, it is evident that they
claimed to be on the side of Christ, and to be appointed by him.
They were probably Jews, and they boasted of their talents and
eloquence, and possibly that they had seen the Saviour. The phrase,
"trust to himself," seems to imply that they relied on some special
merit of their own, or some special advantage which they had.--
Bloomfield. It may have been that they were of the same tribe that
he was, or that they had seen him, or that they confided in their
own talents or endowments as proof that they had been sent by him.
It is not an uncommon thing for men. to have such confidence in
their own gifts, and particularly in a power of fluent speaking, as to
suppose that this is a sufficient evidence that they are sent to preach
the gospel.
Let him of himself think this again. Since he relies so much on
himself; since he has such confidence in his own powers, let him look at
the evidence that I also am of Christ.
That, as he is Christ's, even so are we Christ's. That I have given
as much evidence that I am commissioned by Christ as they can produce. It
may be of a different kind. It is not in eloquence, and rank, and
the gift of a rapid and ready elocution, but it may be superior to
what they are able to produce. Probably Paul refers here to the
fact that he had seen the Lord Jesus, and that he had been directly
commissioned by him. The sense is, that no one could produce
more proofs of being called to the ministry than he could.
{a} "appearance" John 7:24
Verse 8. For though I should boast, etc. If I should make even higher
claims than I have done to a Divine commission. I could urge
higher evidence than I have done that I am sent by the Lord Jesus.
Of our authority. Of my authority as an apostle, my power to
administer discipline, and to direct the affairs of the church.
Which the Lord hath given us for edification. A power primarily
conferred to build up his people and save them, and not to destroy.
I should not be ashamed. It would be founded on good evidence, and
sustained by the nature of my commission. I should also have no
occasion to be ashamed of the manner in which it has been exercised
--a power that has in fact been employed in extending religion and
edifying the church, and not in originating and sustaining measures
fitted to destroy the soul.
{*} "boast" "glory"
{b} "authority" 2 Corinthians 13:2,3
{c} "and not for your destruction" 2 Corinthians 13:8
Verse 9. That I may not seem, etc. The meaning of this verse seems to
be this: "I say that I might boast more of my power in order that
I may not appear disposed to terrify you with my letters merely. I
do not threaten more than I can perform. I have it in my power to
execute all that I have threatened,, and to strike an awe not only by
my letters, but by the infliction of extraordinary miraculous
punishments. And if I should boast that I had done this, and could do it
again, I should have no reason to be ashamed. It would not be vain
empty boasting; not boasting which is not well-founded."
Verse 10. For his letters. The letters which he has sent to the church
when absent. Reference is had here probably to the first epistle to
the Corinthians. They might also have seen some of Paul's other
epistles, and been so well acquainted with them as to be able to make
the general remark that he had the power of writing in an authoritative
and impressive manner.
Say they. Marg., Saith he. Gr., (\~fhsi\~) in the singular. This
seems to have referred to some one person who had uttered the words--
perhaps some one who was the principal leader of the faction opposed to
Paul.
Are weighty and powerful. Tindal renders this, "sore and strong." The
Greek is, "heavy and strong," (\~bareiai kai iscurai\~). The sense is, that
his letters were energetic and powerful. They abounded with strong
argument, manly appeals, and impressive reproof. This even his
enemies were compelled to admit, and this no one can deny who ever
read them. Paul's letters comprise a considerable portion of the
New Testament; and some of the most important doctrines of the
New Testament are those which are advocated and enforced by
him; and his letters have done more to give shape to the theological
doctrines of the Christian world than any other cause whatever. He
wrote fourteen epistles to churches and individuals on various occasions
and on a great variety of topics; and his letters soon rose into
very high repute among even the inspired ministers of the New
Testament, 2 Peter 3:15,16, and were regarded as inculcating the
most important doctrines of religion. The general characteristics
of Paul's letters are:
(1.) They are strongly argumentative. See especially the epistles to the
Romans and the Hebrews.
(2.) They are distinguished for boldness and rigour of style.
(3.) They are written under great energy of feeling and of thought--a
rapid and impetuous torrent that bears him forcibly along.
(4.) They abound more than most other writings in parentheses, and the
sentences are often involved and obscure.
(5.) They often evince rapid transitions and departures from the regular
current of thought. A thought strikes him suddenly, and he pauses to
illustrate it, and dwells upon it long, before he returns to the main
subject. The consequence is, that it is often difficult to follow him.
(6.) They are powerful in reproof--abounding with strokes of great
boldness of denunciation, and also with specimens of most withering
sarcasm and most delicate irony.
(7.) They abound in expressions of great tenderness and pathos. Nowhere
can be found expressions of a heart more tender and affectionate than
in the writings of Paul.
(8.) They dwell much on great and profound doctrines, and on the
application of the principles of Christianity to the various duties
of life.
(9.) They abound with references to the Saviour. He illustrates
everything by his life, his example, his death, his resurrection. It is
not wonderful that letters composed on such subjects and in such a
manner, by an inspired man, produced a deep impression on the Christian
world; nor that they should be regarded now as among the most important
and valuable portions of the Bible. Take away Paul's letters, and
what a chasm would be made in the New Testament! What a chasm in the
religious opinions and in the consolations of the Christian world!
But his bodily presence. His personal appearance.
Is weak. Imbecile, feeble, (\~asyenhv\~,) a word often used to denote
infirmity of body, sickness, disease, Matthew 25.39,43,44;; Luke 10:9;
Acts 4:9; 5:15,16; 1 Corinthians 11:30. Here it is to be observed that this is a
mere charge which was brought-against him, and it is not of necessity to
be supposed that it was true, though the presumption is that there was
some foundation for it. It is supposed to refer to some bodily
imperfections, and possibly to his diminutive stature. Chrysostom says
that his stature was low, his body crooked, and his head bald. Lucian,
in his Philopatris, says of him, Corpore erat parvo, contracto,
incurvo, tricubitali--pobably an exaggerated description, perhaps a
caricature, to denote one very diminutive, and having no advantages of
personal appearance. According to Nicephorus, 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 gray hairs, as was his head," etc.
But there is no certain evidence of the truth of these representations.
Nothing in the Bible would lead us to suppose that Paul was remarkably
diminutive or deformed; and though there may be some foundation for the
charge here alleged that his bodily presence was weak, yet we are to
remember that this was the accusation of his enemies, and that it was
doubtless greatly exaggerated. Nicephorus was a writer of the sixteenth
century, and his statements are worthy of no regard. That Paul was
eminently an eloquent man may be inferred from a great many
considerations; some of which are,
(1.) his recorded discourses in the Acts of the Apostles, and the effect
produced by them. No one can read his defence before Agrippa or Felix,
and not be convinced that as an orator he deserves to be ranked among the
most distinguished of ancient times. No one who reads the account
in the Acts can believe that he had any remarkable impediment in
his speech, or that he was remarkably deformed.
(2.) Such was somehow his grace and power as an orator that he was taken
by the inhabitants of Lycaonia as Mercury, the god of eloquence,
Acts 14:12. Assuredly the evidence here is, that Paul was not deformed.
(3.) It may be added, that Paul is mentioned by Longinus among
the principal orators of antiquity. From these circumstances, there
is no reason to believe that Paul was remarkably deficient in the
qualifications requisite for an orator, or that he was in any way
remarkably deformed.
And his speech contemptible. To be despised. Some suppose that he
had an impediment in his speech. But conjecture here is vain and
useless. We are to remember that this is a charge made by his
adversaries, and that it was made by the fastidious Greeks, who
professed to be great admirers of eloquence, but who in his time
confided much more in the mere art of the rhetorician than in the
power of thought, and in energetic appeals to the reason and conscience
of men. Judged by their standard, it may be that Paul had not the
graces in voice or manner, or in the knowledge of the Greek language,
which they esteemed necessary in a finished orator; but judged by his
power of thought, and his bold and manly defence of truth, and his
energy of character and manner, and his power of impressing truth on
mankind, he deserves, doubtless, to be ranked among the first orators
of antiquity. No man has left the impress of his own mind on more other
minds than Paul.
{1} "say they" "saith he"
Verse 11. Let such an one think this, etc. Let them not flatter
themselves that there will be any discrepancy between my words and my
deeds. Let them feel that all which has been threatened will be certainly
executed, unless there is repentance. Paul here designedly contradicts
the charge which was made against him; and means to say that all that he
had threatened in his letters would be certainly executed, unless there
was reform. I think that the evidence here is clear that Paul does not
intend to admit what they said about his bodily presence to be true; and
most probably all that has been recorded about his deformity is mere
fable.
Verse 12. For we dare not make ourselves of the number. We admit that
we are not bold enough for that. They had accused him of a want of
boldness and energy when present with them, 1 Corinthians 10:1,10. Here,
in a strain of severe but delicate irony, he says he was not bold
enough to do things which they had done. He did not dare to do the things
which, had been done among them. To such boldness of character, present
or absent, he could lay no claim.
Or compare ourselves, etc. I am not bold enough for that. That
requires a stretch of boldness and energy to which I can lay no claim.
That commend themselves. That put themselves forward, and that boast
of their endowments and attainments. It is probable that this was
commonly done by those to whom the apostle here refers; and it is
certain that it is everywhere the characteristic of pride. To do this,
Paul says, required greater boldness than he possessed, and on this
point he yielded to them the palm. The satire here is very delicate,
and yet very severe, and was such as would doubtless be felt by
them.
But they measuring themselves by themselves. Whitby and Clarke
suppose that this means that they compared themselves with each other;
and that they made the false apostles particularly their standard.
Doddridge, Grotius, Bloomfield, and some others suppose the sense to be,
that they made themselves the standard of excellence. They looked
continually on their own accomplishments, and did not look at the
excellences of others. They thus formed a disproportionate opinion of
themselves, and undervalued all others. Paul says that he had not
boldness enough for that. It required a moral courage to which he could
lay no claim. Horace (B. i. Ep. 7, 98) has an expression similar to this:
Metri se quemque suo modulo ac pede, veturn est.
The sense of Paul is, that they made themselves the standard of
excellence; that they were satisfied with their own attainments; and
that they overlooked the superior excellence and attainments of
others. This is a graphic description of pride and self-complacency;
and alas! it is what is often exhibited. How many there are, and
it is to be feared even among professing Christians, who have no other
standard of excellence than themselves. Their views are the standard
of orthodoxy; their modes of worship are the standard of the proper
manner of devotion; their habits and customs are in their own estimation
perfect; and their own characters are the models of excellence, and they
see little or no excellence in those who differ from them. They look on
themselves as the true measure of orthodoxy, humility, zeal, and piety;
and they condemn all others, however excellent they may be, who differ
from them.
And comparing themselves, etc. Or rather comparing themselves with
themselves. Themselves they make to be the standard, and they judge of
everything by that.
Are not wise. Are stupid and foolish. Because
(1.) they had no such excellence as to make themselves the standard.
(2.) Because this was an indication of pride.
(3.) Because it made them blind to the excellences of others. It was
to be presumed that others had endowments not inferior to theirs.
(4.) Because the requirements of God, and the character of the Redeemer,
were the proper standard of conduct. Nothing is a more certain indication
of folly than for a man to make himself the standard of excellence.
Such an individual must be blind to his own real character; and the
only thing certain about his attainments is that he is inflated with
pride. And yet how common! How self-satisfied are most persons! How
pleased with their own character and attainments! How grieved at any
comparison which is made with others implying their inferiority! How
prone to undervalue all others simply because they differ from them! The
margin renders this, "understand it not," that is, they do not understand
their own character or their inferiority.
{a} "we dare not" 2 Corinthians 3:1
{1} "are not wise" "understand it not"
{b} "wise" Proverbs 26:12
Verse 13. But we will not boast of things without our measure. Tindal
renders this, "But we will not rejoice above measure." There is
great obscurity in the language here, arising from its brevity. But
the general idea seems to be plain. Paul says that he had not boldness
as they had to boast of things wholly beyond his proper rule
and his actual attainments and influence: and, especially, that he
was not disposed to enter into other men's labours; or to boast of
things that had been done by the mere influence of his name, and
beyond the proper limits of his personal exertions. He made no
boast of having done anything where he had not been himself on
the ground and laboured assiduously to secure the object. They,
it is not improbable, had boasted of what had been done in Corinth
as though it were really their work, though it had been done by the
apostle himself. Nay more, it is probable that they boasted of what
had been done by the mere influence of their name. Occupying a central
position, they supposed that their reputation had gone abroad,and
that the mere influence of their reputation had had an important effect.
Not so with Paul. He made no boast of anything but what God had
enabled him to do by his evangelical labours, and by personal exertions.
He entered into no other men's labours, and claimed nothing that others
had done as his own. He was not bold enough for that.
But according to the measure of the rule, etc. Marg., or line.
The word rendered "rule," (\~kanwn\~, whence our English word
canon,) means properly a reed, rod, or staff employed to keep
anything stiff, erect, asunder, (Hom. Iliad, 8, 103 ;) then a
measuring rod or line; then any standard or rule--its usual meaning in
the New Testament, as, e.g., of life and doctrine, Galatians 6:16;
Philippians 3:16.--Robinson's Lex. Here it means the limit, boundary
line, or sphere of action assigned to any one. Paul means to say that God
had appropriated a certain line or boundary as the proper limit of
his sphere of action; that his appropriate sphere extended to them;
that in going to them, though they were far distant from the field of
his early labours, he had confined himself within the proper limits
assigned him by God; and that in boasting of his labours among
them he was not boasting of anything which did not properly fall
within the sphere of labour assigned to him. The meaning is, that
Paul was especially careful not to boast of anything beyond his
proper bounds.
Which God hath distributed to us. Which, in assigning our respective
fields of labour, God has assigned unto me and my fellow-labourers. The
Greek word here rendered "distributed" (\~emerisen\~) means, properly, to
measure; and the sense is, that God had measured out or apportioned their
respective fields of labour; that by his providence he had assigned to
each one his proper sphere; and that, in the distribution, Corinth had
fallen to the lot of Paul. In going there he had kept within the proper
limits; in boasting of his labours and success there he did not boast of
what did not belong to him.
A measure to reach even unto you. The sense is, "The limits assigned
me include you, and I may therefore justly boast of what I have done
among you as within my proper field of labour." Paul was the apostle to
the Gentiles, Acts 26:17,18; and the whole country of Greece,
therefore, he regarded as falling within the limits assigned to him. No
one therefore, could blame him for going there as if he was an intruder;
no one assert that he had gone beyond the proper bounds.
{2} "the rule" "line"
Verse 14. For we stretch not ourselves beyond our measure. In
coming to preach to you, we have not gone beyond the proper limits
assigned us. We have not endeavoured to enlarge the proper boundaries,
to stretch the line which limited us but have kept honestly within
the proper limits.
As though we reached not unto you. That is, as if our boundaries did
not extend so far as to comprehend you. We have not overstepped the proper
limits as if Greece was not within the proper sphere of action.
For we are come as far as to you, etc. In the regular work of
preaching the gospel we have come to you. We have gone from place to
place preaching the gospel where we had opportunity; we have omitted no
important places, until in the regular discharge of our duties in
preaching we have reached you, and have preached the gospel to you. We
have not omitted other places in order to come to you and enter into the
proper field of labour of others; but in the regular work of making the
gospel known as far as possible to all men, we have come to Corinth.
Far as it is, therefore, from the place where we started, we have
approached it in a regular manner, and have not gone out of our proper
province in doing it.
Verse 15. Not boasting of things without our measure. There is here
probably an allusion to the false teachers at Corinth. They had
come after Paul had been there and had entered into his labours.
When he had founded the church; when he had endured trials and
persecutions in order to reach Corinth; when he had laboured there
for a year and a half, Acts 18:11, they came and entered the
quiet and easy field, formed parties, and claimed the field as their
own. Paul says that he had not courage to do that.
See Barnes "2 Corinthians 10:12". That required a species of boldness to which
he could lay no claim; and he did not assume honour to himself like
that.
That is, of other men's labours. Not intruding into churches
which we did not establish, and claiming the right to direct their
affairs, and to exclude the founders from all proper honours and all
influence, and endeavouring to alienate the affections of Christians
from their spiritual father and guide.
But having hope, etc. So far from this; so far from a desire to enter
into the labours of others, and quietly enjoying the avails of their
industry; and so far even from a desire to sit down ourselves and enjoy
the fruit of our own labours, I desire to penetrate other untrodden
regions; to encounter new dangers; to go where the gospel has not been
planted, and to rear other churches, there. I do not, therefore, make
these remarks as if I wished even to dispossess the teachers that have
entered into my labours. I make them because I wish to be aided by you
in extending the gospel further; and I look to your assistance in order
that I may have the means of going into the regions where I have
not made Known the name of the Redeemer.
When your faith is increased. When you become so strong as not to
need my presence and my constant care; and when you shall be able to
speed me on my way, and to aid me on my journey. He expected to be
assisted by them in his efforts to carry the gospel to other countries.
That we shall be enlarged. Marg., Magnified in you. Bloomfield
supposes that this means, "to gain fame and glory by you;" that is, as
the teacher may justly by his pupils. So Robinson renders it, "to make
great, to praise." But to me the idea seems to be, that he wished them
to enlarge or magnify him by introducing him to larger fields of action;
by giving him a wider sphere of labour. It was not: that he wished to be
magnified by obtaining a wider reputation, not as a matter of praise
or ambition, but he wished to have his work and success greatly
enlarged. This he hoped to be enabled to do partly by the aid of
the church at Corinth. When they became able to manage their
own affairs; when his time was not demanded to superintend them;
when their faith became so strong that his presence was not needed;
and when they should assist him in his preparations for travel, then
he would enter on his wider field of labour. He had no intention
of sitting down in ease, as the false teachers in Corinth seem disposed
to have done.
According to our rule. Greek, "According to our canon."
See Barnes "2 Corinthians 10:13". The sense is, according to the rule
by which the sphere of his labours had been marked out. His rule
was to carry the gospel as far as possible to the heathen world. He
regarded the regions lying far beyond Corinth as coming properly
within his limits; and he desired to occupy that field.
Abundantly. Greek, Unto abundance. So as to abound; that is, to
occupy the field assigned as far as possible.
{*} "boasting" "glorying"
{a} "other men's labours" Romans 15:20
{1} "enlarged" "magnified in you"
{+} "rule" "line"
Verse 16. To preach the gospel in the regions beyond you. What
regions are referred to here can be only a matter of conjecture. It may be
that he wished to preach in other parts of Greece, and that he
designed to go to Arcadia or Lacedaemon. Rosenmuller supposes
that, as the Corinthians were engaged in commerce, the apostle
hoped that by them some tidings of the gospel would reach the
countries with which they were engaged in traffic. But I think it
most probable that he alludes to Italy and Spain. It is certain that
he had formed the design of visiting Spain, Romans 15:24,28; and
he doubtless wished the Corinthians to aid him in that purpose, and
was anxious to do this as soon as the condition of the eastern
churches would allow it.
And not to boast in another man's line of things, etc. Marg.,
rule, the same word (\~kanwn\~) which occurs in 2 Corinthians 10:13.
The meaning is, that Paul did not mean to boast of what properly belonged
to others. He did not claim what they had done as his own. He did not
intend to labour within what was properly their bounds, and then to
claim the field and the result of the labour as his. He probably means
here to intimate that this had been done by the false teachers of Corinth;
but so far was he from designing to do this, that he meant soon to leave
Corinth, which was properly within his limits, and the church which he
had founded there, to go and preach the gospel to other regions. Whether
Paul ever went to Spain has been a question, See Barnes "Romans 15:24".
but it is certain that he went to Rome, and that he preached the
gospel in many other places after this besides Corinth.
{2} "line" "rule"
Verse 17. But he that glorieth, he that boasts. Whatever may be the
occasion of his boasting, whether in planting churches or in watering
them; whether in his purposes, plans, toils, or success. Paul himself
did not deem it improper on some occasions to boast,
2 Corinthians 11:16; 12:5, but it was not of his own power, attainments, or
righteousness, he was disposed to trace all to the Lord, and to
regard him as the Source of all blessing and all success.
Let him glory in the Lord. In this serious and weighty admonition,
Paul designs, doubtless, to express the manner in which he was
accustomed to glory, and to furnish an admonition to the Corinthians.
In the previous part of the chapter there had been some severe
irony. He closes the chapter with the utmost seriousness and
solemnity of manner, in order to show on his part that he was not
disposed to glory in his own attainments, and to admonish them not
to boast of theirs. If they had anything valuable, they should regard
the Lord as the Author of it. In this admonition it is probable that
Paul had in his eye the passage in Jeremiah 9:23,24, though he has not
expressly quoted it: "Let not the wise man glory in his wisdom,
neither let the mighty man glory in his might, let not the rich man
glory in his riches: but let him that glorieth glory in this, that he
understandeth and knoweth me, that I am the LORD which exercise
loving-kindness, judgment, and righteousness in the earth." The
sentiment is a favourite one with Paul, as it should be with all
Christians. See Barnes "1 Corinthians 1:31". On this verse we may here
remark,
I. That nothing is more common than for men to boast or glory. Little
as they really have in which to glory, yet there is no one probably who
has not something of which he is proud, and of which he is disposed
to boast. It would be difficult or impossible to find a person who had
not something on which he prided himself; something in which he
esteemed himself superior to others.
II. The things of which they boast are very various.
(1.) Many are proud of their personal beauty--many, too, who would be
unwilling to be thought proud of it.
(2.) Many glory in their accomplishments; or, what is more likely, in
the accomplishments of their children.
(3.) Many glory in their talents; talents for anything, valuable or
not, in. which they suppose they surpass others. They glory in their
talent for eloquence, or science, or gaining knowledge; or in their
talent for gaining property or keeping it; for their skill in their
professions or callings; for their ability to run, to leap, or to
practise even any trick or sleight of hand. There is nothing so
worthless that it does not constitute a subject of glorying,
provided it be ours.
If it belong to others, it may be valueless.
(4.) Many glory in their property; in fine houses, extended
plantations, or in the reputation of being rich; or in gorgeous dress,
equipage, and furniture. In short, there is nothing which men possess
in which they are not prone to glory. Forgetful of God the giver;
forgetful that all may be soon taken from them, or that they soon must
leave all; forgetful that none of these things can constitute a
distinction in the grave or beyond, they boast as if these things were
to remain for ever, and as if they had been acquired independently of
God. How prone is the man of talents to forget that God has given him
his intellect, and that for its proper use he must give account! How
prone is the rich man to forget that he must die! How prone the gay
and the beautiful to forget that they will lie undistinguished in the
grave; and that death will consume them as soon as the most vile and
worthless of the species!
III. If we glory, it should be in the Lord. We should ascribe our
talents, wealth, health, strength, salvation to him. We should rejoice
(1.) that we have such a Lord--so glorious, so full of mercy, so
powerful, so worthy of confidence and love.
(2.) We should rejoice in our endowments and possessions as his gift. We
should rejoice that we may come and lay everything at his feet; and
whatever may be our rank, or talents, or learning, we should rejoice
that we may come with the humblest child of poverty, and sorrow, and
want, and say, "Not unto us, not unto us, but unto thy name give glory
for thy mercy and for thy truth's sake," Psalms 115:1.
See Barnes "1 Corinthians 1:31".
{a} "he that glorieth" Jeremiah 9:24
Verse 18. For not he who commendeth himself, etc. Not he who boasts
of his talents and endowments. He is not to be judged by the
estimate which he shah place on himself, but by the estimate which
God shall form and express.
Is approved. By God. It is no evidence that we shall be saved that
we are prone to commend ourselves. See Romans 12:10.
But whom the Lord commendeth. See Barnes "Romans 2:29". The idea
here is, that men are to be approved or rejected by God. He is to pass
judgment on them, and that judgment is to be in accordance with his
estimate of their character, and not according to their own. If he
approves them, they will be saved; if he does not, vain will be all their
empty boasting--vain all their reliance on their wealth, eloquence,
learning, or earthly honours. None will save them from condemnation; not
all these things can purchase for them eternal life. Paul thus seriously
shows that we should be mainly anxious to obtain the Divine favour. It
should be the grand aim and purpose of our life; and we should repress
all disposition for vain-glory or self-confidence; all reliance on our
talents, attainments, or accomplishments for salvation. OUR BOAST IS
THAT WE HAVE SUCH A REDEEMER; AND IN THAT WE ALL MAY GLORY.
{b} "whom the Lord commendeth"
(1.) We should have no desire to show off any peculiar boldness
or energy of character which we may have, 2 Corinthians 10:1,2. We should
greatly prefer to evince the gentleness and meekness of Christ. Such
a character is in itself of far more value than one that is merely
energetic and bold; that is rash, authoritative, and fond of display.
(2.) They who are officers in, the church should have no desire to
administer discipline, 2 Corinthians 10:2. Some men are so fond of power, that
they always love to exercise it. They are willing to show it even by
inflicting punishment on others; and, "dressed in a little brief
authority," they are constantly seeking occasion to show their
consequence; they magnify trifles; they are unwilling to pass by the
slightest offences. The reason is not that they love the truth, but
that they love their own consequence, and they seek every opportunity to
show it.
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