2 Corinthians 10 commentary

While others thought meanly, and spake scornfully of the apostle, he had low thoughts, and spake humbly of himself. We should be aware of our own infirmities, and think humbly of ourselves, even when men reproach us. The work of the ministry is a spiritual warfare with spiritual enemies, and for spiritual purposes. Outward force is not the method of the gospel, but strong persuasions, by the power of truth and the meekness of wisdom. Conscience is accountable to God only; and people must be persuaded to God and their duty, not driven by force. Thus the weapons of our warfare are very powerful; the evidence of truth is convincing. What opposition is made against the gospel, by the powers of sin and Satan in the hearts of men! But observe the conquest the word of God gains. The appointed means, however feeble they appear to some, will be mighty through God. And the preaching of the cross, by men of faith and prayer, has always been fatal to idolatry, impiety, and wickedness.

In outward appearance, Paul was mean and despised in the eyes of some, but this was a false rule to judge by. We must not think that none outward appearance, as if the want of such things proved a man not to be a real Christian, or an able, faithful minister of the lowly Saviour.

If we would compare ourselves with others who excel us, this would be a good method to keep us humble. The apostle fixes a good rule for his conduct; namely, not to boast of things without his measure, which was the measure God had distributed to him. There is not a more fruitful source of error, than to judge of persons and opinions by our own prejudices. How common is it for persons to judge of their own religious character, by the opinions and maxims of the world around them! But how different is the rule of God's word! And of all flattery, self-flattery is the worst. Therefore, instead of praising ourselves, we should strive to approve ourselves to God. In a word, let us glory in the Lord our salvation, and in all other things only as evidences of his love, or means of promoting his glory. Instead of praising ourselves, or seeking the praise of men, let us desire that honour which cometh from God only.

Having finished his exhortation, he now proceeds partly to refute the calumnies with which he had been defamed by the false apostles, and partly to repress the insolence “L’insolence et audace;” — “The insolence and audacity.” of certain wicked persons, who could not bear to be under restraint. Both parties, with the view of destroying Paul’s authority, construed the vehemence with which he thundered in his Epistles to be θρασοδειλίαν — (mere bravado,) “Vne hardiesse d’vn vanterau;” — “The boldness of a braggadocio.” Θρασοδειλία is a compound of θράσος (boldness) and δείλια (timidity.) because when present he was not equally prepared to show himself off in respect of appearance, and address, but was mean and contemptible. “See,” said they, “here is a man, that, under a consciousness of his inferiority, is so very modest and timid, but now, when at a distance, makes a fierce attack! Why is he less bold in speech than in letters? Will he terrify us, when he is at a distance, who, when present, is the object of contempt? How comes he to have such confidence as to imagine, that he is at liberty to do anything with us?” “Qu’il pense auoir toute authorite sur nous;” — “That he thinks he has entire authority over us.” They put speeches of this kind into circulation, with the view of disparaging his strictness, and even rendering it odious. Paul replies, that he is not bold except in so far as he is constrained by necessity, and that the meanness of his bodily presence, for which he was held in contempt, detracted nothing from his authority, inasmuch as he was distinguished by spiritual excellence, not by carnal show. Hence those would not pass with impunity, who derided either his exhortations, or his reproaches, or his threatenings. The words I myself are emphatic; as though he had said, that however the malevolent might blame him for inconstancy, he was in reality not changeable, but remained uniformly the same.

1. I exhort you. The speech is abrupt, as is frequently the case with speeches uttered under the influence of strong feeling. The meaning is this: “I beseech you, nay more, I earnestly entreat you by the gentleness of Christ, not to compel me, through your obstinacy, to be more severe than I would desire to be, and than I will be, towards those who despise me, on the ground of my having nothing excellent in external appearance, and do not recognize that spiritual excellence, with which the Lord has distinguished me, and by which I ought rather to be judged of.”

The form of entreaty, which he makes use of, is taken from the subject in hand, when he says — by the meekness and gentleness of Christ Calumniators took occasion to find fault with him, because his bodily presence was deficient in dignity, “Auoit bien peu de dignite et maieste en apparence;” — “Had very little dignity and majesty in appearance” and because, on the other hand, when at a distance, he thundered forth in his Epistles. Both calumnies he befittingly refutes, as has been said, but he declares here, that nothing delights him more than gentleness, which becomes a minister of Christ, and of which the Master himself furnished an example.

Learn of me, says he, for I am meek and lowly. My yoke is easy and my burden is light. (Matthew 11:29, 30.)

The Prophet also says of him,

His voice will not be heard in the streets: a bruised reed he shall not break, etc. (Isaiah 42:2, 3.)

That gentleness, therefore, which Christ showed, he requires also from his servants. Paul, in making mention of it, intimates that he is no stranger to it. “Il n’est pas nouueau a la pratiquer;” — “He is no stranger to the practice of it.” “I earnestly beseech you not to despise that gentleness, which Christ showed us in his own person, and shows us every day in his servants, nay more, which ye see in me.”

Who in presence He repeats this, as if in the person of his adversaries, by way of imitating them. “En contrefaisant les propos qu’ils tenoyent de luy;” — “By imitating the speeches that they uttered respecting him.” — See volume 1, p.65. Now he confesses, so far as words go, what they upbraided him with, yet, as we shall see, in such a way as to concede nothing to them in reality.

2. I beseech you, that I may not be bold, when I am present. Some think, that the discourse is incomplete, and that he does not express the matter of his request. “Et le sens seroit, Ie vous prie, afin qu’il ne faille point vser de hardiesse;” — “And the meaning would be, I beseech you, in order that I may not have occasion to use boldness.” I am rather of opinion, however, that what was wanting in the former clause is here completed, so that it is a general exhortation. “Show yourselves docile and tractable towards me, that I may not be constrained to be more severe.” It is the duty of a good pastor to allure his sheep peacefully and kindly, that they may allow themselves to be governed, rather than to constrain them by violence. Severity, it is true, is, I acknowledge, sometimes necessary, but we must always set out with gentleness, and persevere in it, so long as the hearer shews himself tractable. “Docile et traittable;” — “Teachable and tractable.” Severity must be the last resource. “We must,” says he, “try all methods, before having recourse to rigor; nay more, let us never be rigorous, unless we are constrained to it.” In the mean time, as to their reckoning themselves pusillanimous and timid, when he had to come to close quarters, he intimates that they were mistaken as to this, when he declares that he will stoutly resist face to face the contumacious “Aux rebelles et obstinez;” — “The rebellious and obstinate.” “They despise me,” says he, “as if I were a pusillanimous person, but they will find that I am braver and more courageous than they could have wished, when they come to contend in good earnest.” From this we see, when it is time to act with severity — after we have found, on trial being made, that allurements and mildness have no good effect. “I shall do it with reluctance,” says Paul, “but still I have determined to do it.” Here is an admirable medium; for as we must, in so far as is in our power, draw men rather than drive them, so, when mildness has no effect, in dealing with those that are stern and refractory, rigor must of necessity be resorted to: otherwise it will not be moderation, nor equableness of temper, but criminal cowardice. “Couardice ou nonchalance;” — “Cowardice or indifference.”

Who account of us. Erasmus renders it — “Those who think that we walk, as it were, according to the flesh.” The Old Interpreter came nearer, in my opinion, to Paul’s true meaning — “Qui nos arbitrantur, tanquam secundum carnem ambulemus;” — (“Those who think of us as though we walked according to the flesh;” Wiclif (1380) renders it: “that demen” (i.e., judge) “us as if we wandren aftir the fleisch.” Tyndale (1534,) Cranmer (1539,) and Geneva (1557,) read as follows: “which repute us as though we walked carnally.” Rheims (1582) — “which thinke us as though we walke according to the flesh.” — Ed. ) though, at the same time, the phrase is not exactly in accordance with the Latin idiom, nor does it altogether bring out the Apostle’s full meaning. For λογιζεσθαι is taken here to mean — reckoning or esteeming. “The sense is, ‘I entreat, I say, that I may not have to be bold when I am present, with that confidence, wherewith I intend to be bold against certain, who regard me as walking after the flesh,’ i.e., guided by worldly principles. There seems to be a paraniomasia in λογίζομαι and λογιζομένους, which, if introduced into English, may perhaps be best expressed by reckon.” — Bloomfield. — Ed. “They think of us,” says Paul, “or they take this view of us, as though we walked according to the flesh.”

To walk according to the flesh, Chrysostom explains to mean — acting unfaithfully, or conducting one’s self improperly in his office; “Nec satis recte (ut opinor) Chrysostomus κατὰ σάρκα perinde exposuit, acsi accusaretur Apostolus eo nomine quod Spiritu Dei non duceretur, sed pravis carnis affectibus;” — “Nor is it altogether with propriety, in my opinion, that Chrysostom has explained κατὰ σάρκα, as if the Apostle were accused on this ground — that he was not led by the Spirit of God, but by the depraved affections of the flesh.” — Beza — Ed. and, certainly, it is taken in this sense in various instances in Paul’s writings. The term flesh, however, I rather understand to mean — outward pomp or show, by which alone the false Apostles are accustomed to recommend themselves. Paul, therefore, complains of the unreasonableness of those who looked for nothing in him except the flesh, that is, visible appearance, as they speak, or in the usual manner of persons who devote all their efforts to ambition. For as Paul did not by any means excel in such endowments, as ordinarily procure praise or reputation among the children of this world, (Luke 16:8,) he was despised as though he had been one of the common herd. But by whom? “Mais qui estoyent ceux qui le mesprisoyent ainsi?” — “But who are those that despised him thus?” Certainly, by the ambitious, who estimated him from mere appearance, while they paid no regard to what lay concealed within.

3. For though we walk in the flesh. Walking in the flesh means here — living it the world; or, as he expresses it elsewhere,

being at home in the body. (2 Corinthians 5:6.)

For he was shut up in the prison of his body. This, however, did not prevent the influence of the Holy Spirit from showing itself marvelously in his weakness. There is here again a kind of concession, which, at the same time, is of no service to his adversaries.

Those war according to the flesh, who attempt nothing but in dependence upon worldly resources, in which alone, too, they glory. They have not their confidence placed in the government and guidance of the Holy Spirit. Paul declares that he is not one of this class, inasmuch as he is furnished with other weapons than those of the flesh and the world. Now, what he affirms respecting himself is applicable, also, to all true ministers of Christ. “Tous vrais seruiteurs et ministres de Jesus Christ;” — “All true servants and ministers of Jesus Christ.” For they

carry an inestimable treasure in earthen vessels,

as he had previously said. (2 Corinthians 4:7.) Hence, however they may be surrounded with the infirmities of the flesh, the spiritual power of God, nevertheless, shines forth resplendently in them.

4. For the weapons of our warfare. The warfare corresponds with the kind of weapons. He glories in being furnished with spiritual weapons. The warfare, accordingly, is spiritual. Hence it follows by way of contraries, “Par vn argument prins (comme on appelle) des choses contraires;” — “By an argument taken (as the expression is) from things contrary.” that it is not according to the flesh In comparing the ministry of the gospel to a warfare, he uses a most apt similitude. The life of a Christian, it is true, is a perpetual warfare, for whoever gives himself to the service of God will have no truce from Satan at any time, but will be harassed with incessant disquietude. It becomes, however, ministers of the word and pastors to be standard-bearers, going before the others; and, certainly, there are none that Satan harasses more, that are more severely assaulted, or that sustain more numerous or more dreadful onsets. That man, therefore, is mistaken, who girds himself for the discharge of this office, and is not at the same time furnished with courage and bravery for contending; for he is not exercised otherwise than in fighting. For we must take this into account, that the gospel is like a fire, by which the fury of Satan is en-kindled. Hence it cannot but be that he will arm himself for a contest, whenever he sees that it is advanced.

But by what weapons is he to be repelled? It is only by spiritual weapons that he can be repelled. Whoever, therefore, is unarmed with the influence of the Holy Spirit, however he may boast that he is a minister of Christ, will nevertheless, not prove himself to be such. At the same time, if you would have a full enumeration of spiritual weapons, doctrine must be conjoined with zeal, and a good conscience with the efficacy of the Spirit, and with other necessary graces. Let now the Pope go, and assume to himself the apostolic dignity “Qu’il s’attribue tant qu’il voudra le titre de dignite Apostolique;” — “Let him assume to himself, as much as he pleases, the title of Apostolic dignity.” What could be more ridiculous, if our judgment is to be formed in accordance with the rule here laid down by Paul!

Mighty through God. Either according to God, or from God. I am of opinion, that there is here an implied antithesis, so that this strength is placed in contrast with the weakness which appears outwardly before the world, and thus, paying no regard to the judgments of men, he would seek from God approbation of his fortitude. “Aiusi le sens seroit, que laissant la tousles jugemens des hommes, il se retireroit vers Dieu pour auoir approbation de sa force;” — “Thus the meaning would be, that, disregarding all the judgments of men, he would direct his view God-ward to have approbation of his fortitude.” At the same time, the antithesis will hold good in another sense — that the power of his arms depends upon God, not upon the world.

In the demolishing of fortresses. He makes use of the term fortresses to denote contrivances, and every high thing that is exalted against God, “The word here rendered strongholds (ὀχυρώματα) means properly — fastnesses, fortresses, or strong fortifications. 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 these obstacles are strongly fortified [...] 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.” — Barnes. — Ed. as to which we shall find him speaking afterwards. It is, however, with propriety and expressiveness that he so designates them; for his design is to boast, that there is nothing in the world so strongly fortified as to be beyond his power to overthrow. I am well aware how carnal men glory in their empty shows, and how disdainfully and recklessly they despise me, as though there were nothing in me but what is mean and base, while they, in the mean time, were standing on a lofty eminence. But their confidence is foolish, for that armor of the Lord, with which I fight, will prevail in opposition to all the bulwarks, in reliance upon which they believe themselves to be invincible. Now, as the world is accustomed to fortify itself in a twofold respect for waging war with Christ — on the one hand, by cunning, by wicked artifices, by subtilty, and other secret machinations; and, on the other hand, by cruelty and oppression, he touches upon both these methods. For by contrivances he means, whatever pertains to carnal wisdom.

The term high thing denotes any kind of glory and power in this world. There is no reason, therefore, why a servant of Christ should dread anything, however formidable, that may stand up in opposition to his doctrine. Let him, in spite of it, persevere, and he will scatter to the winds every machination of whatever sort. Nay more, the kingdom of Christ cannot be set up or established, otherwise than by throwing down everything in the world that is exalted. For nothing is more opposed to the spiritual wisdom of God than the wisdom of the flesh; nothing is more at variance with the grace of God than man’s natural ability, and so as to other things. Hence the only foundation of Christ’s kingdom is the abasement of men. And to this effect are those expressions in the Prophets:

The moon shall be ashamed, and the sun shall be confounded, when the Lord shall begin to reign in that day; (Isaiah 24:23.)

Again,

The loftiness of man shall be bowed down, and the high looks of mortals shall be abased, and the Lord alone shall be exalted in that day.(Isaiah 5:15, and Isaiah 2:17)

Because, in order that God alone may shine forth, it is necessary that the glory of the world should vanish away.

5. And bring into captivity I am of opinion, that, having previously spoken more particularly of the conflict of spiritual armor, along with the hinderances that rise up in opposition to the gospel of Christ, he now, on the other hand, speaks of the ordinary preparation, by which men must be brought into subjection to him. For so long as we rest in our own judgment, and are wise in our own estimation, we are far from having made any approach to the doctrine of Christ. Hence we must set out with this, that

he who is wise must become a fool, (1 Corinthians 3:18,)

that is, we must give up our own understanding, and renounce the wisdom of the flesh, and thus we must present our minds to Christ empty that he may fill them. Now the form of expression must be observed, when he says, that he brings every thought into captivity, for it is as though he had said, that the liberty of the human mind must be restrained and bridled, that it may not be wise, apart from the doctrine of Christ; and farther, that its audacity cannot be restrained by any other means, than by its being carried away, as it were, captive. Now it is by the guidance of the Spirit, that it is brought to allow itself to be placed under control, and remain in a voluntary captivity.

6. And are in readiness to avenge. This he adds, lest insolent men should presumptuously lift themselves up in opposition to his ministry, as if they could do so with impunity. Hence he says, that power had been given him — not merely for constraining voluntary disciples to subjection to Christ, but also for inflicting vengeance upon the rebellious, “Des-rebelles et obstinez;” — “Upon the rebellious and obstinate.” and that his threats were not empty bugbears, “Pour faire peur (comme on dit) aux petits enfans;” — “To frighten (as they say) little children.” but had the execution quite in readiness — to use the customary expression. Now this vengeance is founded on Christ’s word —

whatsoever ye shall bind on earth shall be bound also in heaven. (Matthew 18:18.)

For although God does not thunder forth immediately on the minister’s pronouncing the sentence, yet the decision is ratified, “Ferme et stable;” — “Firm and stable.” and will be accomplished in its own time. Let it, however, be always understood, that it is when the minister fights with spiritual armor. Some understand it as referring to bodily punishments, by means of which the Apostles inflicted vengeance upon contumacious and impious persons; as for example, Peter struck Ananias and Sapphira dead, and Paul struck Elymas the sorcerer blind. (Acts 5:1-10, and Acts 13:6-11.) But the other meaning suits better, for the Apostles did not make use of that power invariably or indiscriminately. Paul, however, speaks in general terms that he has vengeance ready at hand against all the disobedient.

When your obedience shall be fulfilled How prudently he guards against alienating any by excessive severity! For as he had threatened to inflict punishment upon the rebellious, that he may not seem to provoke them, he declares that another duty had been enjoined upon him with regard to them — simply that of making them obedient to Christ. And, unquestionably, this is the proper intention of the gospel, as he teaches both in the commencement and in the close of the Epistle to the Romans. (Romans 1:5, and Romans 16:26.) Hence all Christian teachers ought carefully to observe this order, that they should first endeavor with gentleness to bring their hearers to obedience, so as to invite them kindly before proceeding to inflict punishment upon rebellion. “Auant qu’entrer a les menacer, et leur denoncer la peine de rebellion;” — “Before proceeding to threaten them, and denounce upon them the punishment of rebellion.” Hence, too, Christ “Et pour ceste cause Jesus Christ luy-mesme;” — “And for this reason Jesus Christ himself.” has given the commandment as to loosing before that of binding. “Calvin manifestly alludes here to John 20:23, in commenting on which he says, “As the embassy of salvation and of eternal life has been committed to the Apostles, so, on the other hand, they have been armed with vengeance against all the ungodly, who reject the salvation offered to them, as Paul teaches. (2 Cor. 10:6.) But this is placed in last order, because it was proper that the true and real design of preaching the gospel should be first exhibited. That we are reconciled to God belongs to the nature of the gospel; that believers are adjudged to eternal life may be said to be accidentally connected with it. For this reason, Paul, in the passage which I lately quoted, when he threatens vengeance against unbelievers, immediately adds — after that your obedience shall have been fulfilled; (2 Cor 10:6;) for he means, that it belongs peculiarly to the gospel to invite all to salvation, but that it is accidental to it that it brings destruction to any.” — Calvin on John, vol. 2, p. 273. — Ed.

2 Corinthians 10:7-11

7. Do ye look on things after the outward appearance? If any man trust to himself that he is Christ’s, let him of himself think this again, that, as he is Christ’s, even so are we Christ’s.

7. Quae secundum faciem sunt videtis: si quis sibi confidit, quia sit Christi, hoc reputet etiam ex se ipso rursum, quod sicuti ipse Christi, ita et nos Christi.

8. For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed:

8. Nam etsi abundantius glorier de potestate nostra, quam dedit nobis Dominus in aedificationem, et non in destructionem vestram, non pudefiam;

9. That I may not seem as if I would terrify you by letters.

9. Ne autem videar terrere vos per Epistolas.

10. For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible.

10. (Siquidem Epistolae, inquiunt, graves sunt ac robustae; praesentia autem corporis infirma, et sermo contemptus.)

11. Let such an one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present.

11. Hoc cogitet qui talis est, quod quales sumus absentes, sermone per Epistolas, tales sumus etiam praesentes, opere.

7. That are according to appearance. In the first place, the clause according to appearance, may be taken in two ways: either as meaning the reality itself, visible and manifest, or an outward mask, "La masque et apparence exterieure;" — "An outward mask and appearance." that deceives us. The sentence, too, may be read either interrogatively or affirmatively: nay more, the verb βλέπετε may be taken either in the imperative mood, or in the subjunctive. I am rather of opinion, however, that it is expressive of chiding, and that the Corinthians are reaproved, because they suffered their eyes to be dazzled with empty show. “You greatly esteem others who swell out with mighty airs of importance, while you look down upon me, because I have nothing of show and boasting.” For Christ himself contrasts the judgment that is according to appearance with righteous judgment. (John 7:24, and John 8:15.) Hence he reproves the Corinthians, because, contenting themselves with show, or appearance, they did not seriously consider, what kind of persons ought to be looked upon as the servants of Christ.

If any one trusteth in himself — an expression that is full of great confidence, for he takes it, as it were, for granted, that he is so certainly a minister of Christ, that this distinction cannot be taken from him. “Whoever,” says he, “is desirous to be looked upon as a minister of Christ, must necessarily count me in along with himself.” For what reason? “Let him,” says he. “think for himself, for whatever things he may have in himself, that make him worthy of such an honor, the same will he find in me.” By this he hinted to them, that whoever they might be that reviled him, ought not to be looked upon as the servants of Christ. It would not become all to speak thus confidently, for it might certainly happen — nay, it happens every day, that they same claim is haughtily advanced by persons, that are of no reputation, and are nothing else than a dishonor to Christ. "Vn tas de garnement;" — "A band of profligates." Paul, however, affirmed nothing respecting himself but what he had openly given proof of by clear and sure evidences among the Corinthians. Now should any one, while destitute of all proof of the reality, recommend himself in a similar manner, what would he do but expose himself to ridicule? To trust in one’s self is equivalent to assuming to one’s self power and authority on the pretext that he serves Christ, while he is desirous to be held in estimation.

8. For though I should boast more largely of my authority. It was a sign of modesty, that he put himself into the number of those, whom he greatly excelled. At the same time, he was not disposed to show such modesty, as not to retain his authority unimpaired. He accordingly adds, that he has said less than his authority entitled him to say; for he was not one of the ordinary class of ministers, but was even distinguished among the Apostles. Hence he says: “Though I should boast more, I should not be ashamed, for there will be good ground for it.” He anticipates an objection, because he does not fail to speak of his own glory, while at the same time he refrains from making farther mention of it, that the Corinthians may understand, that, if he boasts, it is against his will, as in truth the false Apostles constrained him to it; otherwise he would not have done so.

By the term power he means — the authority of his Apostleship, which he had among the Corinthians for, through all the ministers of the word have the same office in common, there are nevertheless, degrees of honor. Now God had placed Paul on a higher eminence than others, inasmuch as he had made use of his endeavors for founding "Pour fonder et batir;" — "For founding and building up." that Church, and had in many ways put honor upon his Apostleship. Lest, however, malevolent persons should stir up odium against him, on the ground of his making use of the term power, he adds the purpose for which it was given him — the salvation of the Corinthians. Hence it follows, that it ought not to be irksome to them, or grievous, for who would not bear patiently, nay more, who would not love what he knows to be of advantage to him? In the mean time, there is an implied contrast between his power, and that in which the false apostles gloried — which was of such a nature that the Corinthians received no advantage from it, and experienced no edification. There can, however, be no doubt, that all the ministers of the word are also, furnished with power; for of what sort were a preaching of the word, that was without power? Hence it is said to all —

He that heareth you, heareth me; he that rejecteth you, rejecteth me. (Luke 10:16.)

As however, many, on false grounds, claim for themselves what they have not, we must carefully observe, how far Paul extends his power — so as to be to the edification of believers. Those, then, who exercise power in the way of destroying the Church, prove themselves to be tyrants, and robbers — not pastors. In the second place, we must observe, that he declares, that it was given to him by God. He, therefore, that is desirous to have any thing in his power to do, must have God as the Author of his power. Others, it is true, will boast of this also, as the Pope with full mouth thunders forth, that he is Christ’s vicar. But what evidence does he give of this? "Mais que fait-il? Quel tesmoignage en rend-il, pour luy adiouster foy;" — "But what does he do? What proof does he give of it, that credit may be given him?" For Christ has not conferred power of this kind upon dumb persons, but upon the Apostles, and his other ministers, that the doctrine of his Gospel might not be without defense. Hence the whole power of ministers is included in the word — but in such a way, nevertheless, that Christ may always remain Lord and Master. Let us, therefore, bear in mind, that in lawful authority these two things are required — that it be given by God, and that it be exercised for the welfare of the Church. It is well known, who they are, on whom God has conferred this power, and in what way he has limited the power he has given. Those exercise it in a proper manner, who faithfully obey his commandment.

Here, however, a question may be proposed. “God says to Jeremiah,

Behold, I set thee over the nations, and kingdoms, to plant, and to pluck up, to build and to destroy. (Jeremiah 1:10.)

We have, also, found it stated a little before, (2 Corinthians 10:5) that the Apostles were set apart on the same footing — that they might destroy every thing that exalted itself against Christ. Nay more, the teachers of the gospel cannot build up in any other way, than by destroying the old man. Besides, they preach the gospel to the condemnation and destruction of the wicked.” I answer that, what Paul says here, has nothing to do with the wicked, for he addresses the Corinthians, to whom he wished his Apostleship to be beneficial. With regard to them, I say, he could do nothing but with a view to edification. We have already observed, also, that this was expressly stated, that the Corinthians might know, that the authority of this holy man was not assailed by any one but Satan, the enemy of their salvation, while the design of that authority was their edification.

At the same time, it is in other respects true in a general way, that the doctrine of the gospel has in its own nature a tendency to edification — not to destruction. For as to its destroying, that comes from something apart from itself — from the fault of mankind, while they stumble at the stone that was appointed form as a foundation (1 Peter 2:8.) As to the fact, that we are renewed after the image of God by the destruction of the old man — that is not at all at variance with Paul’s words, for in that case destruction is taken in a good sense, but here in a bad sense, as meaning the ruin of what is God’s, or as meaning the destruction of the soul — as if he had said, that his power was not injurious to them, for instead of this the advantage of it for their salvation was manifested.

9 That I may not seem to terrify. Again he touches on the calumny which he had formerly refuted, (2 Corinthians 10:2,) that he was bold in his writings, while in their presence his courage failed him. On this pretext they disparaged his writings. "Ils rendoyent ses ecrits contemptibles;" — "They made his writings contemptible." “What!” Said they, “will he terrify us by letters when at a distance, while, if present with us, he would scarcely venture to mutter a word!” Lest, therefore, his letters should have less weight, he answers, that no objection is advanced against him, that should either destroy or weaken his credit, and that of his doctrine, for deeds were not to be less valued than words. He was not less powerful in actions when present, than he was by words when absent. Hence it was unfair, that his bodily presence should be looked upon as contemptible. By deed, here, he means, in my opinion, the efficacy and success of his preaching, as well as the excellences that were worthy of an Apostle, and his whole manner of life. Speech, on the other hand, denotes — not the very substance of doctrine, but simply the form of it, and the bark, so to speak: for he would have contended for doctrine with greater keeness. The contempt, however, proceeded from this — that he was deficient in that ornament and splendor of eloquence, which secures favor. "Par laquelle on acquiert grace enuers les hommes;" — "By which they acquire favor among men."

2 Corinthians 10:12-18

12. For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise.

12. Non enim audemus nos quibusdam inserere aut comparare, qui se ipsos commendant: verum ipsi in se ipsis se metientes, et se ipsos comparantes sibi, non sapiunt.

13. But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you.

13. Nos autem non sine modo gloriabimur, sed pro mensura regulae, quam nobis distribuit Deus: mensura, inquam, perveniendi etiam usque ad vos.

14. For we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ:

14. Non enim quasi ad vos non perveniremus, supra modum extendimus nos ipsos: siquidem usque ad vos pertigimus in Evangelio Christi.

15. Not boasting of things without our measure, that is, of other men’s labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly,

15. Non gloriantes sine modo in alienis laboribus, “Ne nous glorifians point outre mesure es labeurs d’autres, ou, Ne nous glorifians point en ce qui n’est point de nostre mesure, c’est d dire,” etc.; — “Not boasting beyond measure in the labors of others, or, not boasting in what is not within our measure, that is to say,” etc. spem autem habentes, crescente fide vestra in vobis, nos magnificatum iri secundum nostram regulam in exuberantiam.

16. To preach the gospel in the regions beyond you, and not to boast in another man’s line of things made ready to our hand.

16. Ut etiam ultra vos evangelizem, non in aliena regula, ut de iis, quae parata sunt, glorier.

17. But he that glorieth, let him glory in the Lord.

17. Caeterum qui gloriatur in Domino glorietur.

18. For not he that commendeth himself is approved, but whom the Lord commendeth.

18. Non enim qui se ipsum commendat, ille probatus est: sed quem Dominus commendat.

12. For we dare not. He says this by way of irony, for afterwards he does not merely compare himself boldly with them, but, deriding their vanity, he leaves them far behind him. Now by this irony he gives a stroke, not merely to those foolish boasters, Thrasones. — See vol. 1, p. 98, n. 1. but also to the Corinthians, who encouraged them in their folly by their misdirected approbation. “I am satisfied,” says he, “with my moderate way; for I would not dare to put myself on a footing with your Apostles, who are the heralds of their own excellence.” In the mean time, when he intimates that their glory consists of mere speaking and boasting, he shows, how silly and worthless they are, while he claims for himself deeds instead of words, that is, true and solid ground of glorying. He may seem, however, to err in the very thing for which he reproves others, for he immediately afterwards commends himself. I answer, that his design must be taken into view, for those do not aim at their own commendation, who, entirely free from ambition, have no desire but to serve the Lord usefully. “Car ceux qui estans vuides de toute ambition, desirent seulement de seruir a Dieu auec fruit et proufit, ne regardent point a se priser euxmesmes;” — “For those who being void of all ambition, simply desire to serve God with advantage and profit, have no view to exalt themselves.” As to this passage, however, there is no need of any other explanation than what may be gathered from the words themselves, for those are said to commend themselves, who, while in poverty and starvation as to true praise, exalt themselves in vain-glorious boasting, and falsely give out, that they are what they are not. This, also, appears from what follows.

But they measure themselves by themselves Here he points out, as with his finger their folly. The man that has but one eye sees well enough among the blind: the man that is dull of hearing hears distinctly enough among the totally deaf. Such were those that were satisfied with themselves, and showed themselves off among others, simply because they did not look to any that were superior to themselves, for if they had compared themselves with Paul, or any one like him, they would have felt constrained to lay aside immediately that foolish impression which they entertained, and would have exchanged boasting for shame.

For an explanation of this passage we need look no farther than to the monks; for as they are almost all of them the most ignorant asses, and at the same time are looked upon as learned persons, on account of their long robe and hood, if any one has merely a slight smattering of elegant literature, he proudly spreads out his feathers like a peacock — a marvelous fame goes abroad respecting him — among his companions he is adored “The principal places in the public schools of learning were filled very frequently by monks of the mendicant orders. This unhappy circumstance prevented their emerging from that ignorance and darkness which had so long enveloped them; and it also rendered them inaccessible to that auspicious light of improved science, whose salutary beams had already been felt in several of the European provinces. The instructors of youth, dignified with the venerable titles of Artists, Grammarians, Physicians, and Dialecticians, loaded the memories of their laborious pupils with a certain quantity of barbarous terms, arid and senseless distinctions, and scholastic precepts delivered in the most inelegant style, and all such that could repeat this jargon with a certain readiness and rapidity were considered as men of uncommon eloquence and erudition. The whole body of the philosophers extolled Aristotle beyond all measure, while scarcely any studied him, and none understood him.” — Mosheim’s Ecclesiastical History, (Lond. 1825,) volume 4 — Ed. Were, however, the mask of the hood laid aside, “Laisser derriere ceste masque de frocs et coqueluches;” — “To leave behind that mask of frocks and cowls.” and a thorough examination entered upon, their vanity would at once be discovered. Why so? The old proverb holds good: “Ignorance is pert.” “Our author quotes the same proverb in vol. 1, p. 460; and also when commenting on 1 Timothy 1:7 — Ed. But the excessively insolent arrogance of the monks “Ceste arrogance intolerable des moines;” — “This intolerable arrogance of the monks.” proceeds chiefly from this — that they measure themselves by themselves; for, as in their cloisters there is nothing but barbarism, “Pure barbaric et bestise;” — “Mere barbarism and stupidity.” it is not to be wondered, if the man that has but one eye is a king among the blind. Such were Paul’s rivals, for inwardly they flattered themselves, not considering what virtues entitled a person to true praise, and how far short they came of the excellence of Paul, and those like him. And, certainly, this single consideration might justly have covered them with shame, but it is the just punishment of the ambitious, that by their silliness they expose themselves to ridicule, (than which there is nothing that they are more desirous to avoid,) and in place of glory, which they are immoderately desirous of, “Laquelle ils appetent par moyens real propres;” — “Which they aim at by improper means.” they incur disgrace.

13. But we will not boast beyond our measure He now contrasts his own moderation with the folly of the false Apostles, “Il oppose maintenant sa modestie a la sotte outrecuidance des faux apostres;” — “He now contrasts his modesty with the foolish presumption of the false Apostles.” and, at the same time, he shows what is the true measure of glorying — when we keep within the limits that have been marked out for us by the Lord. “Has the Lord given me such a thing? I shall be satisfied with this measure. I shall not either desire or claim to myself any thing more.” This he calls the measure of his rule. “Within the measured and determinate limits of the stadium, the athletae were bound to contend for the prize, which they forfeited without hope of recovery, if they deviated even a little from the appointed course. In allusion to this inviolable arrangement, the Apostle tells the Corinthians: We will not boast of things without our measure, etc. It may help very much to understand this and the following verses, if, with Hammond, we consider the terms used in them as agonistical. In this view of them, the ‘measure of the rule’ (τὸ μέτρον τοῦ κανόνος) alludes to the path marked out, and bounded by a white line, for racers in the Isthmian games, celebrated among the Corinthians; and so the Apostle represents his work in preaching the gospel as his spiritual race, and the province to which he was appointed as the compass or stage of ground, which God had distributed or measured out (ἐμέρισεν αὐτῳ) for him to run in. Accordingly, ‘to boast without his measure,’ (2 Corinthians 10:13, εἰς τὰ ἄμετρα) and to ‘stretch himself beyond his measure,’ (ὑπερεκτείνεσθαι) refer to one that ran beyond or out of his line. ‘We are come as far as to you’ (2 Corinthians 10:14, ἄχρι ὑμῶν ἐφθάσαμεν) alludes to him that came foremost to the goal; and ‘in another man’s line’ (2 Corinthians 10:16, ἐν ἀλλοτρίῳ κανόνι) signifies — ’in the province that was marked out for somebody else,’ in allusion to the line by which the race was bounded, each of the racers having the path which he ought to run chalked out to him, and if one stepped over into the other’s path he extended himself over his line.” — Paxton’s Illustrations (“Manners and Customs,” volume 2.) — Ed. For every one’s rule, according to which he ought to regulate himself is this — God’s gift and calling. At the same time, it is not lawful for us to glow in God’s gift and calling on our own account, but merely in so far as it is expedient for the glory of him, who is so liberal to us with this view — that we may acknowledge ourselves indebted to him for everything. “Afin que nons luy facions hommage de tout ce que nons avons, confessans le tenir de luy;” — “That we may make acknowledgment to him as to every thing that we have, confessing that we hold it from him.”

A measure to reach. By this clause he intimates, that he stands in no need of commendations expressed in words among the Corinthians, who were a portion of his glow, as he says elsewhere, (Philippians 4:1,) ye are my crown. He carries out, however, the form of expression, which he had previously entered upon. “I have,” says he, “a most ample field for glorying, so as not to go beyond my own limits, and you are one department of that field.” He modestly reproves, however, their ingratitude, “Or en parlant ainsi, il taxe (modestement toutesfois) leur ingratitude;” — “But by speaking thus he reproves, (modestly, however,) their ingratitude.” in overlooking, in a manner, his apostleship, which ought to have been especially in estimation among them, on the ground of God’s commendation of it. In each clause, too, we must understand as implied, a contrast between him and the false Apostles, who had no such approbation to show.

14. For we do not overstretch. He alludes to persons who either forcibly stretch out their arms, or raise themselves up on their feet, when wishing to catch hold of what is not at their hand, “Εκτείνω is to extend, to stretch himselfe to the full of his measure: ὑπερεκτείνω, to stretch himselfe beyond it, — to tenter himself far beyond his scantling.” — Leigh’s Critica Sacra. — Ed. for of this nature is a greedy thirst for glory, nay more, it is often more disgusting. For ambitious persons do not merely stretch out their arms and lift up their feet, but are even carried headlong with the view of obtaining some pretext for glorying. “Courent a bride auallee, et sont comme transportez a pour chasser quelque couleur de re glorifier;” — “They run with a loose bridle, and are, as it were, hurried forward with the view of obtaining some pretext for glorying.” He tacitly intimates that his rivals were of this stamp. He afterwards declares on what ground he had come to the Corinthians — because he had founded their church by his ministry. Hence he says, in the gospel of Christ; for he had not come to them empty, “Vuide ne despourueu;” — “Empty nor unprovided.” but had been the first to bring the gospel to them. The preposition in is taken by some in another way; for they render it, by the gospel, and this meaning does not suit ill. At the same time, Paul seems to set off to advantage his coming to the Corinthians, on the ground of his having been furnished with so precious a gift.

15. In the labors of others. He now reproves more freely the false Apostles, who, while they had put forth their hand in the reaping of another man’s harvest, had the audacity at the same time to revile those, who had prepared a place for them at the expense of sweat and toil. Paul had built up the Church of the Corinthians — not without the greatest struggle, and innumerable difficulties. Those persons afterwards come forward, and find the road made and the gate open. That they may appear persons of consequence, they impudently claim for themselves what did not of right belong to them, and disparage Paul’s labors.

But having hope. He again indirectly reproves the Corinthians, because they had stood in the way of his making greater progress in advancing the gospel. For when he says that he hopes that, when their faith is increased the boundaries of his glowing will be enlarged, he intimates, that the weakness of faith under which they labored was the reason, why his career had been somewhat retarded. “I ought now to have been employed in gaining over new Churches, and that too with your assistance, if you had made as much proficiency as you ought to have done; but now you retard me by your infirmity. I hope, however, that the Lord will grant, that greater progress will be made by you in future, and that in this way the glory of my ministry will be increased according to the rule of the divine calling.” “Selon la regle et mesure de la vocation Diuine;” — “According to the rule and measure of the Divine calling.” To glory in things that have been prepared is equivalent to glorying in the labors of others; for, while Paul had fought the battle, they enjoyed the triumph. “Car combien que S. Paul eust guerroye, toutesfois les autres triomphoyent; c’est t dire, combien qu’il eust soustenu tout le fais et la peine, les autres en raportoyent la gloire;” — “For although Paul had fought the battle, yet others enjoyed the triumph: that is to say, though he had borne all the burden and trouble, others carried off the glory.”

17. But he that glorieth This statement is made by way of correction, as his glorying might be looked upon as having the appearance of empty boasting. Hence he cites himself and others before the judgment-seat of God, saying, that those glory on good grounds, who are approved by God. To glory in the Lord, however, is used here in a different sense from what it bears in the first chapter of the former Epistle, (1 Corinthians 1:31,) and in Jeremiah 9:24. For in those passages it means — to recognize God as the author of all blessings, in such a way that every blessing is ascribed to his grace, while men do not extol themselves, but glorify him alone. Here, however, it means — to place our glory at the disposal of God alone, “Eta ce qu’il en iugera;” — “And according as he will judge of it.” and reckon every thing else as of no value. For while some are dependent on the estimation of men, and weigh themselves in the false balance of public opinion, and others are deceived by their own arrogance, Paul exhorts us to be emulous of this glow — that we may please the Lord, by whose judgment we all stand or fall.

Even heathens say, that true glory consists in an upright conscience. “The heathens, though they could never attain to a true, spiritually sanctified, conscience, yet to live according to the natural dictates thereof, they accounted the only happiness, Nil conscire sibi (To be conscious to one’s self of no crime, Hor. Ep. 1:1, 61,) was the only thing that made happy Pindar called it, the good nurse in our old age. So great a matter is it to have the testimony of a good conscience, void of offense, for that is mille testes — more than all the testimonies in the world.” — Burgesse on 2 Corinthians 1. — Ed. Now that is so much, but it is not all; for, as almost all are blind through excessive self-love, we cannot safely place confidence in the estimate that we form of ourselves. For we must keep in mind what he says elsewhere, (1 Corinthians 4: 4,) that he is not conscious to himself of anything wrong, and yet is not thereby justified. What then? Let us know, that to God alone must be reserved the right of passing judgment upon us; for we are not competent judges in our own cause. This meaning is confirmed by what follows —

For not he that commendeth himself is approved “For it is easy to impose upon men by a false impression, and this is matter of every day occurrence. Let us, therefore, leaving off all other things, aim exclusively at this — that we may be approved by God, and may be satisfied to have his approbation alone, as it justly ought to be regarded by us as of more value than all the applauses of the whole world. There was one that said, that to have Plato’s favorable judgment was to him worth a thousand. The expression referred to occurs in the writings of Cicero. “Plato mihi unus est instar omnium;” — “Plato, even singly, is to me equal to all.” — (Cic. Brut. 51.) Cicero says elsewhere, that “he would rather err with Plato than think rightly with others.” — (Cic. Tusc. 1:17.) — Ed. The question here is not as to the judgment of mankind, in respect of the superiority of one to another, but as to the sentence of God himself, who has it in his power to overturn all the decisions that men have pronounced.

CHAPTER 11

2 Corinthians 11:1-6

1. Would to God ye could bear with me a little in my folly: and indeed bear with me.

1. Utinam tolerassetis me paulisper in insipientia mea: imo etiam sufferte me. “Mesme aussi supportez moy, ou, et certes vous me supportez;” — “Even so bear with me, or, and certainly you do bear with me.”

2. For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.

2. Nam zelotypus sum erga vos Dei zelo: adiunxi enim vos uni viro, ad exhibendam virginem castam Christo.

3. But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.

3. Sed metuo, ne qua fiat, ut quemadmodum serpens Evam decepit versutia sua: ita corrumpantur sensus vestri a simplicitate, quae est in Christo.

4. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him

4. Nam si is qui venit, (vel, si quis veniens,) alium Iesum praedicat, quem non praedicavimus; aut si alium Spiritum accipitis, quem non accepitis: aut Evangelium aliud, quod non accepistis, recte sustinuissetis.

5. For I suppose I was not a whit behind the very chiefest apostles.

5. Arbitror enim me nihilo inferiorem fuisse eximiis Apostolis.

6. But though I be rude in speech, yet not in knowledge; but we have been throughly made manifest among you in all things.

6. Caeterum licet imperitus sim sermone, non tamen scientia: verum ubique manifesti fuimus in omnibus erga vos.

CHAPTER 10

2Co 10:1-18. He Vindicates His Apostolic Authority against Those Who Depreciated Him for His Personal Appearance. He Will Make His Power Felt When He Comes. He Boasts Not, as They, Beyond His Measure.

1. I Paul myself--no longer "we," "us," "our" (2Co 9:11): I who am represented by depreciators as "base," I, the same Paul, of my own accord "beseech you"; or rather "entreat," "exhort" you for your sake. As "I beseech you" (a distinct Greek verb, 2Co 10:2) for my sake.

by the meekness and gentleness of Christ--He mentions these graces of Christ especially (Psa 18:35; Mt 11:29), as on account of his imitation of them in particular he was despised [Grotius]. He entreats them by these, in order to show that though he must have recourse to more severe measures, he is naturally inclined to gentle ones after Christ's example [Menochius]. "Meekness" is more in the mind internally; "gentleness" in the external behavior, and in relation to others; for instance, the condescending yieldingness of a superior to an inferior, the former not insisting on his strict rights [Trench]. Bengel explains it, "By the meekness and gentleness derived by me from Christ," not from my own nature: he objects to understanding it of Christ's meekness and gentleness, since nowhere else is "gentleness" attributed to Him. But though the exact Greek word is not applied to Him, the idea expressed by it is (compare Is 40:11; Mt 12:19, 20).

in presence--in personal appearance when present with you.

base--Greek, "lowly"; timid, humbly diffident: opposed to "bold." "Am" stands here by ironical concession for "am reputed to be" (compare 2Co 10:10).

2. I beseech you--Intimating that, as he can beseech in letters, so he can be severe in their presence.

that I may not be--that I may not have to be bold, &c.

with that confidence--that authoritative sternness.

I think--I am minded to be.

as if we walked according to the flesh--His Corinthian detractors judged of him by themselves, as if he were influenced by fleshly motives, the desire of favor or fear of giving offense, so as not to exercise his authority when present.

3. For--Reason why they should regard him "beseeching" them (2Co 10:2) not to oblige him to have recourse to "bold" and stern exercise of authority. "We walk IN the flesh," and so in weakness: but not "ACCORDING TO the flesh" (2Co 10:2). Moreover, though we WALK in it, we do not WAR according to it. A double contrast or antithesis. "They who accuse us of walking after the flesh, shall find [to their cost] that we do not war after the flesh; therefore compel us not to use our weapons" [Alford].

4. A confutation of those who try to propagate their creed by force and persecution (compare Lu 9:54-56).

weapons--for punishing offending members (2Co 10:6; 1Co 4:21; 5:5, 13); boldness of speech, ecclesiastical discipline (2Co 10:8; 2Co 13:10), the power of the word, and of the sacraments, the various extraordinary gifts of the Spirit.

carnal--Translate, "fleshly," to preserve the allusion to 2Co 10:2, 3.

mighty through God--Greek, "mighty to God," that is, mighty before God: not humanly, but divinely powerful. The power is not ours, but God's. Compare "fair to God," that is, divinely fair (Ac 7:20, Margin). Also above (2Co 2:15), "unto God a sweet savor." "The efficacy of the Christian religion proves its truth" [Bengel].

pulling down--As the Greek is the same as in 2Co 10:5, translate, "casting down." Compare Jr 1:10: the inspired servants of God inherit the commission of the Old Testament prophets.

strongholds--(Pr 21:22); namely, in which sinners entrench themselves against reproof; all that opposes itself to Christ; the learning, and eloquence, and philosophical subtleties on which the Corinthians prided themselves. So Joshua's trumpet blast was "mighty" under God to overthrow the walls of Jericho.

5. imaginations--rather, "reasonings." Whereas "thought" expresses men's own purpose and determination of living after their own pleasure [Tittmann].

high thing--So it ought to be translated (Ro 8:39). A distinct Greek word from that in Ep 3:18, "height," and Re 21:16, which belongs to God and heaven from whence we receive nothing hurtful. But "high thing" is not so much "height" as something made high, and belongs to those regions of air where the powers of darkness ::exalt themselves" against Christ and us (Ep 2:2; 6:12; 2Th 2:4).

exalteth itself--2Th 2:4 supports English Version rather than the translation of Ellicott, &c., "is lifted up." Such were the high towers of Judaic self-righteousness, philosophic speculations, and rhetorical sophistries, the "knowledge" so much prized by many (opposed to "the knowledge of God"), which endangered a section of the Corinthian Church.

against the knowledge of God--True knowledge makes men humble. Where there is exaltation of self, there knowledge of God is wanting [Bengel]. Arrange the words following thus: "Bringing every thought (that is, intent of the mind or will) into captivity to the obedience of Christ," that is, to obey Christ. The three steps of the apostle's spiritual warfare are: (1) It demolishes what is opposed to Christ; (2) It leads captive; (3) It brings into obedience to Christ (Ro 1:5; 16:26). The "reasonings" (English Version, "imaginations") are utterly "cast down." The "mental intents" (English Version, "thoughts") are taken willing captives, and tender the voluntary obedience of faith to Christ the Conqueror.

6. Translate, "Having ourselves (that is, being) in readiness to exact punishment for all disobedience," &c. We have this in store for the disobedient: it will be brought into action in due time.

when your obedience, &c.--He charitably assumes that most of the Corinthian Church will act obediently; therefore he says "YOUR obedience." But perhaps some will act otherwise; in order, therefore, to give all an opportunity of joining the obedient, he will not prematurely exact punishment, but wait until the full number of those gathered out to Christ has been "completed," and the remainder have been proved incorrigible. He had acted already so at Corinth (Ac 18:6-11; compare Ex 32:34; Mt 13:28-30).

7. Do ye regard mere outward appearance (mere external recommendations, personal appearance, voice, manner, oratory of teachers present face to face, such as they admired in the false teachers to the disparagement of Paul, 2Co 10:10; see on 2Co 5:12)? Even in outward bearing when I shall be present with you (in contrast to "by letters," 2Co 10:9) I will show that I am more really armed with the authority of Christ, than those who arrogate to themselves the title of being peculiarly "Christ's" (1Co 1:12). A Jewish emissary seems to have led this party.

let him of himself think this again--He may "of himself," without needing to be taught it in a more severe manner, by "thinking again," arrive at "this" conclusion, "that even as," &c. Paul modestly demands for himself only an equal place with those whom he had begotten in the Gospel [Bengel].

8. "For even if I were to boast somewhat more exceedingly (than I do, 2Co 10:3-6) of our (apostolic) authority (2Co 10:6; 2Co 13:10) ... I should not be put to shame (by the fact; as I should be if my authority proved to be without foundation: my threats of punishment not being carried into effect)."

for edification ... not for ... destruction--Greek, "for building up ... not for ... CASTING DOWN" (the same Greek as in 2Co 10:5): the image of a building as in 2Co 10:4, 5. Though we "cast down reasonings," this is not in order to destroy, but really to build up ("edify"), by removing those things which are hindrances to edification, and testing what is unsound, and putting together all that is true in the building [Chrysostom].

9. I say this lest I should seem to be terrifying you, as children, with empty threats [Bengel]. Estius explains, "I might boast more of my authority, but I forbear to do so, that I may not seem as if," &c. But this ellipsis is harsh: and 2Co 10:10, 11 confirm Bengel's view.

10. letters--implying that there had been already more letters of Paul received by the Corinthians than the one we have, namely, First Corinthians; and that they contained strong reproofs.

say they--Greek, "says one," "such a one" (2Co 10:11) seems to point to some definite individual. Compare Ga 5:10; a similar slanderer was in the Galatian Church.

weak--(2Co 12:7; 1Co 2:3). There was nothing of majesty or authority in his manner; he bore himself tremblingly among them, whereas the false teachers spoke with authoritative bearing and language.

11. think this--"consider this."

such will we be--or "are," in general, not merely shall we be at our next visit.

12. "We do not presume (irony) to judge ourselves among, or in comparison with, some of them that commend themselves." The charge falsely brought against him of commending himself (2Co 3:1; 5:12), really holds good of the false teachers. The phrase, "judge ourselves of the number," is drawn from the testing of athletes and senators, the "approved" being set down on the roll [Wahl].

measuring themselves by themselves--"among themselves": to correspond to the previous verb, "judge ourselves among them." Instead of measuring themselves by the public standard, they measure themselves by one made by themselves: they do not compare themselves with others who excel them, but with those like themselves: hence their high self-esteem. The one-eyed is easily king among the blind.

are not wise--with all their boasted "wisdom" (1Co 1:19-26), they are anything but "wise."

13. not boast ... without ... measure--Greek, "to unmeasured bounds." There is no limit to a man's high opinion of himself, so long as he measures himself by himself (2Co 10:13) and his fellows, and does not compare himself with his superiors. It marks the personal character of this Epistle that the word "boast" occurs twenty-nine times in it, and only twenty-six times in all the other Epistles put together. Undeterred by the charge of vanity, he felt he must vindicate his apostolic authority by facts [Conybeare and Howson]. It would be to "boast of things without our measure," were we to boast of conversions made by "other men's labors" (2Co 10:15).

distributed--apportioned [Alford].

a measure--as a measure [Alford].

to reach--"that we should reach as far as even to you": not that he meant to go no further (2Co 10:16; Ro 15:20-24). Paul's "measure" is the apportionment of his sphere of Gospel labors ruled for him by God. A "rule" among the so-called "apostolic canons" subsequently was, that no bishop should appoint ministers beyond his own limits. At Corinth no minister ought to have been received without Paul's sanction, as Corinth was apportioned to him by God as his apostolic sphere. The Epistle here incidentally, and therefore undesignedly, confirms the independent history, the Acts, which represents Corinth as the extreme limit as yet of his preaching, at which he had stopped, after he had from Philippi passed southward successively through Amphipolis, Apollonia, Thessalonica, Berea, and Athens [Paley, Horæ Paulinæ].

14. "We are not stretching ourselves beyond our measure, as (we should be) if we did not reach unto you: (but we do), for as far as even to you have we come in preaching the Gospel."

15. "Not boasting to unmeasured bounds (that is, not exceeding our own bounds by boasting) of (literally, 'in') other men's labors."

when--"As your faith goes on increasing." The cause of his not yet reaching with the Gospel the regions beyond Corinth, was the weakness as yet of their faith. He desired not to leave the Corinthians before the proper time, and yet not to put off preaching to others too long.

enlarged by you--Greek, "in your case." Our success in your case will give us an important step towards further progress beyond you (2Co 10:16).

according to our rule--according to our divinely assigned apportionment of the area or sphere of our work; for "we stretch not ourselves beyond our measure" (2Co 10:14).

abundantly--Greek, "unto exceeding abundance": so as to exceed the limits we have yet reached (2Co 10:16).

16. To--that is, so as to preach ... beyond you (and) not to boast, &c.

in another man's line of things made ready to our hand--Do not connect "line of things," &c.; but "boast of things," &c. To make this clearer, arrange the words thus, "Not to boast as to things (already made by the preaching of others) ready to our hand in another man's line (that is, within the line, or sphere of labor, apportioned by God to another)."

17. glorieth--Translate, to accord with 2Co 10:16, "boasteth." In contrast to his opponents' practice of boasting in another's line or sphere, Paul declares the only true boasting is in the Lord (1Co 1:31; 15:10).

18. (Pr 27:2).

whom the Lord commendeth--to whom the Lord has given as His "Epistle of commendation," the believers whom he has been the instrument of converting: as was Paul's case (2Co 3:1-3).

is approved--can stand the test of the final trial. A metaphor from testing metals (Ro 16:10; 1Co 11:19). So on the other hand those finally rejected by the Lord are termed "reprobate silver" (Jr 6:30).

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 labored 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 ταπεινος, 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.

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.

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.

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 Eph 6:10-17; 1Tim 1:18; 2Tim 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.

Casting down imaginations - Λογισμους· 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!

And having in a readiness to revenge all disobedience - I am ready, through this mighty armor 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 fortified 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 defense and offense 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 οχυροματα, all the fortified places, are carried. The imaginations, λογισμοι, engines, and whatever the imagination or skill of man could raise, are speedily taken and destroyed. Every high thing, παν ὑψωμα, 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, αιχμαλωτιζοντες, 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.

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 τις, 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.

For, though I should boast, etc. - 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."

That I may not seem, etc. - 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.

For his letters, say they, are weighty and powerful - He boasts of high powers, and that he can do great things. See on 2Cor 10:1-2 (note).

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, ὁ λογος, probably, his doctrine, εξουθενημενος, 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 endeavored 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: Παυλος μικρος ην και συνεσταλμενος το του σωματος μεγεθος· και ὡσπερ αγκυλον αυτο κεκτημενος· σμικρον δε, και κεκυφος· την οφιν λευκος, και το προσωπον προφερης, ψιλος την κεφαλην, κ. τ. λ.

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, etc."

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: - Παυλος ὁ τριπηχυς ανθρωπος, και των ουρανων ἁπτομενος· "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, Act 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, etc., etc. These are probably all figments of an unbridled fancy, and foolish surmisings.

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.

We dare not make ourselves, etc. - 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 ου συνιουσιν, are not wise, Mr. Wakefield contends, is an elegant Graecism signifying they are not aware that they are measuring themselves by themselves, etc.

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 μετρον, or measure, was the length of the δρομος, or course; and the κανων, rule or line, 2Cor 10:15, 2Cor 10:16, was probably the same with the γραμμα, or white line, which marked out the boundaries of the stadium; and the verbs reach unto, stretch out, etc., 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.

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 labors, 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; (1Cor 9:27 (note)) and the note on 2Cor 10:13 of this chapter; (2Cor 10:13 (note)).

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 labors, 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 - Μεγαλυνθηναι 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 neighbors, 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.

To preach the Gospel in the regions beyond you - He probably refers to those parts of the Morea, such as Sparta, etc., 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, Section 12.

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.

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!

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 labors; 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, (2Cor 10:13-16) endeavors 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, 2Cor 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, 2Cor 10:16, he had labored to preach the Gospel where Christ had not been named, lest he should build on another man's foundation, Rom 15:20.

2. We find that from the beginning God appointed to every man his promise, and to every man his labor; 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 labor 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 labors, 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.

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.

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.

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.

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, Eph 6:15, &c., yet the word of God seems to be here chiefly intended.

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.

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.

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.

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

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

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

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.

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.

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.

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.

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

1 NOw I Paul my self beseech you by the meekness, and gentleness of Christ , who in presence am base among you , but being absent, am bold towards you .

Meekness respecteth the Spirit or inward man, being a Vertue that moderateth inward anger and rash passions. Gentleness more respecteth the outward conversation. The Apostle mentioneth both these Vertues, as eminent in Christ, who is our great Example, and to whom all Christians are bound to be conformable.

He here repeateth the words of those who, in this Church, reproached him; they reported him a man, who, when he was there in presence with them, was lowly and humble enough:

but when he was absent from them, then he wrote imperiously and confidently enough. The sense of the words is plainly this, I Paul (of whom some amongst you say, That when I am there with you I am low and humble enough, even to some degrees of baseness; but when I am absent, then I write like a Lord, boldly and confidently) I beseech you to consider the temper of our common Lord and Saviour, to remember how free he was from rash anger and passion, how gentle he was in his conversation, and by the obligation that is upon you, to love and practise those Vertues which you saw, or have heard of, in him.

Hitherto the Apostle, (who in his former Epistle had blamed this Church for so many things, and dealt sharply with them) in this Epistle, hath treated them as if they had been a people that had had no [illegible: 1 letter]aults, or none but what in obedience to his former Epistle they had reformed, and become a new lump: which argueth, that the major part of the Members of it were a good and an obedient people, by whose prevalent Vote they had reformed much that was amiss. But in these four last Chapters, to let us know that there was yet some of the old leaven amongst them, he useth another stile; taking notice, that he understood there was amongst them another (though possibly the lesser) Party who had much vilified him; and justifying himself against their whisperings and calumnies, not without some sharp reflections upon them.

Marginal references: Or, in outward appearance.

2 But I beseech you, that I may not be bold when I am present , with that confidence wherewith I think to be bold against some, which think of us as if we walked according to the flesh .

It is true (saith the Apostle) when I have been with you, I have made it my business to behave my self with all obliging sweetness, not using that Authority which I might have used; and I beseech you, as not to blame me for that, (remembring the meekness and gentleness of Christ) so by your conversation not to force me to another kind of conversation amongst you; that you would not constrain me to a severer behaviour towards you when I am present with you,

to be so free with some of you, as at present I am resolved to be; such, I mean, as have traduced me, as if I walked according to the flesh, that is, not guided by the holy Spirit of God, and the directions of his Word, but by some external, carnal considera[illegible: 1 letter]ions, respecting my own profit, pleasure, or reputation, indulging my own passions or corrupt affections. Walking after the flesh is opposed to a walking after the Spirit, Rom. 8.1. He walketh after the flesh, to whom the fleshly appetite is the Principle, Rule, and End of his Actions: as he, on the contrary, to whom those habits of Grace, which are wrought in the Soul by the holy Spirit, or the Spirit himself more immediately by his motions or impulses, are the Principle of his Actions; and the Word dictated by the Spirit, is the Rule of his Actions; and the Glory of God is the End of his Actions, is truly said to walk after the Spirit.

Marginal references: Or, reckon.

3 For though we walk in the flesh, we do not war after the flesh :

There is a great difference betwixt walking in the flesh, and warring after the flesh. The best of men in this life walk in the flesh, as their Souls are not in a state of separation from, but union with the body; but they do not walk after the flesh, as their fleshly appetite is not the Principle of their actions, nor the satisfaction of it the End of their actions. The Apostle, in the latter part of the Verse, changeth the Verb; in the former part he called our conversation, a Walking; in the latter part he calleth it a Warring; which he describeth Negatively in this Verse, Positively in the following[illegible: 1 letter]Verses. In calling it a Warring, he lets us know that it is, and will be a life of opposition, in which a Christian will have many Enemies: though his hand be against none, yet many hands will be against him. But though they be men of stri[illegible: 1 letter]e and contention, in a Passive sense, yet they are not so in an Active sense, according to the usual notion of warring: For they war not after the flesh, neither as fleshly men, nor in a carnal fleshly manner, nor yet for fleshly ends. The men of the World war for their honour and glory, or for revenge and satisfaction of their lusts, or for the inlarging of their Territories and Dominions; but we do not thus war after the flesh.

4 (For the weapons of our warfare are not carnal , but mighty through God, to the pulling down of strong holds .)

As our End is spiritual, so are our Means: the Means by which we manage our spiritual Fight, are spiritual. Whether by these Weapons he meaneth the Word of God, and his preaching the Gospel, or the Censures of the Church duly administred; it is true, they are not of a carnal nature, or fitted to the subduing of mens bodies, and bringing them into subjection; they are of a spiritual nature, and have their effects upon the mind and inward part of a man: yet

through the concurrence of Divine Grace, there is in them a mighty force and power, to pull down strong Holds. By which Metaphorical expression he understands whatsoever opposeth the Gospel, and seemeth to defend and uphold men in their sinful courses; subduing the Will of man, which is so strong an Hold, that all the power of Hell cannot storm it.

Marginal references: Or, to God.; Jer. 1.10.

5 Casting down imaginations , and every high thing that exalteth it self against the knowledge of God , and bringing into captivity every thought to the obedience of Christ .

[non-Latin text not transcribed], Reasonings;

and every high thing, every height of reasoning, which exalteth it self against the knowledge of God. The great Troublers of this Church of Corinth were the Heathen Philosophers, and such as had sucked in their Principles; with whose Notions, which were Conclusions drawn from Reason not sanctified and subdued to the Will of God, divers Doctrines of Faith would not agree. S. Paul tells them, that the Gospel (which was the great weapon of his warfare) through the Power of God, was mighty to pull down the strong Holds, which Unbelief had in the carnal Understanding of men, to overthrow their Reasonings, the heights of them, which exalted themselves against the Doctrine of Faith.

And to bring [non-Latin text not transcribed], every thought or counsel into a captivity to the obedience of Christ; so as whatsoever was revealed by the Apostles from the Spirit of God, men readily agreed and yielded obedience to; what-ever their thoughts or reasonings about it were, they gave credit to it: not because it appeared rational to them, but upon the divine authority of the Revelation; submitting their reason to that, and believing it the most rational thing in the World, that they should believe what God affirmed, and do what God commanded, and this blessed effect the Gospel had in all those who heartily imbraced it: for indeed to give an assent to a Proposition, meerly upon a sensible or rational demonstration, is no Faith; that is, no divine Faith; Truly to believe, in a divine sense, is to assent to a Proposition upon the credit of the Revelation, though we cannot make it out by our Reason: and this it is to have our thoughts brought into a Captivity to the Obedience of Christ. That whereas Reason, as it is since the Fall subjected in man, riseth up in Arms against several divine Propositions; and saith, How can these things be? How can one be three, and three one? How could the divine and humane nature unite in one person? How can the dead rise? &c. The Believer audit verbum Dei & tacet, readeth these things and others of the like nature plainly asserted in holy Writ, and chides down his reason; resolving to give credit to these things meerly because God hath said them, who cannot ly. Thus our [non-Latin text not transcribed] thoughts, counsels, reasonings, deliberations, conclusions, all the product of our understanding, is brought into a Captivity to the Obedience of Christ; and reason it self, which is the Governess and Mistress of the Soul of man, is made a Captive to Revelation. And in this appeared the mighty power of the Weapons of the Apostles Warfare.

Marginal references: Or, [illegible: 1 word]

6 And having in readiness to revenge all disobedience, when your obedience is fulfilled .

The Apostle certainly means by this, Excommunication; which was the Rod which he had before mentioned: asking them, if they would he should come unto them with a Rod; This Rod he here threatneth them with; telling them, that he had another Weapon of his warfare of a spiritual nature too, to be used against such as preferred themselves to be Believers, but walked disorderly; Only he at present spared them, because though a great part of them were obedient, yet there were some amongst them of whose Obedience he could not yet glory; but yet he hoped well, and therefore should wait, until by the use of all fair means (such as Exhortations, and Arguments) he had reduced as many of them, as he could unto Obedience. But that being done, God had intrusted him with another Weapon, with which he would, in the name and by the authority of God, revenge his glory upon the disobedience of others. Herein the Apostle hath set a Rule and a Pattern to all Churches, where are multitudes that walk disorderly; not to be too hasty in Excommunicating them, but to proceed gradually; first using all fair means, and waiting with all patience for the reducing them to their duty, who will by any gentle, and fair means be reduced; and then revenging the honour and glory of God only upon such as will not be reclaimed.

7 Do ye look on things after the outward appearance ? If any man trust to himself that he is Christs , let him of himself think this again, that as he is Christs, even so are we Christs p.

Are ye so weak as to judge of persons and things meerly from their Faces, pretences, or outward appearances? and to magnify these false Apostles and Teachers, meerly because they set forth, and magnify themselves, or because they take up a great breadth in the World, and live in a little state and splendor?

If any of them do judge that he is the servant, or the Minister of Christ, why should he not think the same of me? what hath he to say to prove his relation to Christ more than I have? what hath he to glory in upon that account more than I have?

Marginal references: [illegible: 1 word] 14.37. [illegible: 1 word] 4.6.

8 For though I should boast somewhat more of our authority (which the Lord hath given us for edification, and not for your destruction ) I should not be ashamed .

Here is a remarkable Maxime, a Rule from which all Ecclesiastical Superiours ought to measure their actions. God hath given to no Superiours a power for destruction of the Flock, but only for Edification; so as that no such can pretend to a power received from God, to do, or exact any thing which may any wayes hinder the Salvation of the Souls put under their trust; they ought to command or exact nothing, nor to do any thing, but what may probably tend to the promoting of peoples Faith, and Holiness, and Eternal Salvation. This Maxime the Apostle puts in in a parenthesis in this Verse, to sweeten what he had before spoken, concerning his readiness to revenge the disobedience of such who should appear to be stubborn and contumacious.

But he tells them, he should not be ashamed if he did boast something more of a just and due authority than the false Apostles and Teachers had, who vi[illegible: 1 letter]ified him; for he was an Apostle, and had a more immediate authority than they who were ordinary Teachers.

Marginal references: [illegible: 1 word] 13.10.; [illegible: 1 word] 12.6.

9 That I may not seem as if I would terrify you by letters .

This was one imputation upon the Apostle (as we may learn by the next Verse.) I tell you (saith the Apostle) that I have an Authority, and a further Authority than those who vilify me can pretend unto: but I also tell you, I have no Authority to do any harm to any of you; all the Authority I have is for your Edification, as much as lyeth in me to promote the business of your Salvation; So that I need not be reported as one that went about to terrify you by my Letters; yet I know there are some who so represent me unto you.

10 For his letters ( say they) are weighty and powerful, but his bodily presence is weak, and his speech contemptible .

There are some amongst you that tell you, that indeed (when absent) I write severely, and with authority; but when I am there with you, neither my behaviour, nor my speech, speaks any such Authority.

Marginal references: Gr. saith he.

11 Let such a one think this, that such as we are in word by letters when we are absent, such will we be also in deed when we are present .

I would have no such person think so of me, for he shall find me the same in deed when I come, that I have spoke my self to be by my Letters. I do not write vainly, meerly to terrify you, but what I truly intend to do; and when I come he shall find that I will do.

12 For we dare not make our selves of the number, or compare our selves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves amongst themselves, are not wise .

This whole Verse is a reflection upon the false Teachers of the Church of Corinth, from whose manners Paul purgeth himself. I (saith he) dur[illegible: 1 letter]t no[illegible: 1 letter], as some others, magnify my self, nor compare my self with those that do so. Neither is it any wisdom in them to contemn and despise others, in comparison of themselves; for observe, what measures they take, they only measure themselves by themselves, and compare themselves amongst themselves, that is, with Birds of their own Feather, such as are like unto themselves, and of their own Faction and Party: which no wise men would do.

Marginal references: Chap. 3.1. & 5.12.; Or, understand it not.

13 But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you.

The Apostle may be understood, as speaking both of Spiritual gifts, and also of his Travails to the several places whither he had gone preaching the Gospel. He reflecteth still upon the false teachers who were crept into this Church; who (as it should seem) had much boasted of their gifts and abilities, and of their labours, and successes. In opposition to whom (he saith) that he boasted not without his measure, or (as it is in the Greek [non-Latin text not transcribed]) unmeasurable things; but he kept himself within the measure of the rule; that is, according to that regular measure which God hath set us. Which measure extendeth even to you. You have those amongst you who boast unmeasurably of the gifts which they have, and of the great things which they do; I durst not do so (saith the Apostle) God hath given me a measure and a rule, according to that I have acted, and of those actings only I will glory. And in my so doing I can boast of you, for to you my measure and line hath reached. God hath made me an instrument to raise him up a Church amongst you.

Marginal references: Or, line ▪

14 For we stretch not our selves beyond our measure, as though we reached not unto you, for we are come as far as to you also, in preaching the Gospel of Christ .

For in our boasting of you as our Converts, amongst whom I have preached the Gospel, and God hath made my preaching successful; we do not stretch our selves beyond our measure, and arrogate that to our selves which belongeth not to us: for the thing is true, and ye know that in our preaching the Gospel we have come as far as unto you, and that God hath given our Labours success amongst you.

15 Not boasting of things without our measure, that is, of other mens labours, but having hope, when your faith is increased, that we shall be enlarged by you, according to our rule abundantly .

So that although we have boasted of you, we have not boasted of things without our measure; that is of things that are not, or (as the Apostle expounds himself) of things that were not done by him but by other men; for his line did reach unto them, and his Labours had been imployed, and made successful amongst them. And he declares his hope, that when the Gospel should have had its full success amongst them, and their faith should be increased; (either by the addition of more persons to the Church amongst them, or by the perfecting of their Faith, and other Graces;) they, who were Apostles and the Ministers of the Gospel to them, should by it be magnified, or made great: to wit by their means, who using much Navigation, would have opportunities to commend the Gospel, and the Ministry of it, to other people, amongst whom they should come: Wherein yet they should not exceed their Rule; for though ordinary Ministers be fixed in particular Churches and places, yet the Apostles Rule was to go and preach the Gospel over the whole World, being tied to no certain people or places.

Marginal references: Rom. 15.20.; Or, magnified in you.

16 To preach the gospel in the regions beyond you , and not to boast in another mans line of things made ready to our hand .

The Apostle here expoundeth what he meaneth by the term magnified or inlarged in the preceding verse, viz. to have a door opened to preach the Gospel in places whither it was not yet come. God honoureth persons when he maketh them instruments to bring any to an acquaintance with, and to the embraing of his Gospel, who formerly had been ignorant of it, and not acquainted with it.

He here seemeth to reflect on the false Teachers crept into this Church, who had nothing to boast in but a pretended building upon other mens foundations, and carrying on a work by others made ready to their hands; and seemeth to prefer the work of Conversion, and an instrumentality in that, before an instrumentality meerly in edification, and carrying on the work of God already begun in peoples Souls.

Marginal references: Or, rule.

17 But he that glorieth, let him glory in the Lord .

But we have none of us any thing to glory in; neither I Paul who plant, nor Apollos that watereth; whether God maketh use of us as the first Planters of the Gospel, or as Instruments to carry on the work of the Gospel already planted, we have nothing of our own to glory in. God gives the increase; we have therefore no reason to glory in our selves, or in our own performances, but only to give thanks to God, who maketh use of us poor earthly Vessels to carry about and distribute that heavenly Treasure, by which he maketh Souls rich in Faith and good Works; all that we do is only instrumentally; God is all, and in all; as to primary Efficiency.

Marginal references: Isa. 65.16. Jer. 9.24. 1 Cor. 1.31.

18 For, not he that commendeth himself, is approved, but whom the Lord commendeth .

Solomon, Prov. 27.2. saith, Let another man praise thee, and not thine own mouth; a stranger, and not thy own lips. Self-commendation is an ungrateful sound to ingenuous ears; no man thinks another a jot the better for his commending himself, but always hath the worser opinion of him for such boasting; but this Text speaketh of an higher approbation, viz. from God. No man is approved of God for his speaking well of himself; the business is, who they are who approve themselves in the work which God hath committed to them; to whom the Lord will say, Well done, good and faithful servants: to whom the Apostle refers both himself, and those who magnified themselves, but vilified him.

Marginal references: Rom. 2.29. 1 Cor. 4.5.

The Apostle's Spiritual Authority. (a. d. 57.)

1 Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you: 2 But I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh. 3 For though we walk in the flesh, we do not war after the flesh: 4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) 5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; 6 And having in a readiness to revenge all disobedience, when your obedience is fulfilled.

Here we may observe,

I. The mild and humble manner in which the blessed apostle addresses the Corinthians, and how desirous he is that no occasion may be given him to use severity. 1. He addresses them in a very mild and humble manner: I Paul myself beseech you, v. 1. We find, in the introduction to this epistle, he joined Timothy with himself; but now he speaks only for himself, against whom the false apostles had particularly levelled their reproaches; yet in the midst of the greatest provocations he shows humility and mildness, from the consideration of the meekness and gentleness of Christ, and desires this great example may have the same influence on the Corinthians. Note, When we find ourselves tempted or inclined to be rough and severe towards any body, we should think of the meekness and gentleness of Christ, that appeared in him in the days of his flesh, in the design of his undertaking, and in all the acts of his grace towards poor souls. How humbly also does this great apostle speak of himself, as one in presence base among them! So his enemies spoke of him with contempt, and he seems to acknowledge it; while others thought meanly, and spoke scornfully of him, he had low thoughts of himself, and spoke humbly of himself. Note, We should be sensible of our own infirmities, and think humbly of ourselves, even when men reproach us for them.

2. He is desirous that no occasion may be given to use severity, v. 2. He beseeches them to give no occasion for him to be bold, or to exercise his authority against them in general, as he had resolved to do against some who unjustly charged him as walking according to the flesh, that is, regulating his conduct, even in his ministerial actions, according to carnal policy or with worldly views. This was what the apostle had renounced, and this is contrary to the spirit and design of the gospel, and was far from being the aim and design of the apostle. Hereupon,

II. He asserts the power of his preaching and his power to punish offenders.

1. The power of his preaching, v. 3, 5. Here observe, (1.) The work of the ministry is a warfare, not after the flesh indeed, for it is a spiritual warfare, with spiritual enemies and for spiritual purposes. And though ministers walk in the flesh, or live in the body, and in the common affairs of life act as other men, yet in their work and warfare they must not go by the maxims of the flesh, nor should they design to please the flesh: this must be crucified with its affections and lusts; it must be mortified and kept under. (2.) The doctrines of the gospel and discipline of the church are the weapons of this warfare; and these are not carnal: outward force, therefore, is not the method of the gospel, but strong persuasions, by the power of truth and the meekness of wisdom. A good argument this is against persecution for conscience' sake: conscience is accountable to God only; and people must be persuaded to God and their duty, not driven by force of arms. And so the weapons of our warfare are mighty, or very powerful; the evidence of truth is convincing and cogent. This indeed is through God, or owing to him, because they are his institutions, and accompanied with his blessing, which makes all opposition to fall before his victorious gospel. We may here observe, [1.] What opposition is made against the gospel by the powers of sin and Satan in the hearts of men. Ignorance, prejudices, beloved lusts, are Satan's strong-holds in the souls of some; vain imaginations, carnal reasonings, and high thoughts, or proud conceits, in others, exalt themselves against the knowledge of God, that is, by these ways the devil endeavours to keep men from faith and obedience to the gospel, and secures his possession of the hearts of men, as his own house or property. But then observe, [2.] The conquest which the word of God gains. These strong-holds are pulled down by the gospel as the means, through the grace and power of God accompanying it as the principal efficient cause. Note, The conversion of the soul is the conquest of Satan in that soul.

2. The apostle's power to punish offenders (and that in an extraordinary manner) is asserted in v. 6. The apostle was a prime-minister in the kingdom of Christ, and chief officer in his army, and had in readiness (that is, he had power and authority at hand) to revenge all disobedience, or to punish offenders in a most exemplary and extraordinary manner. The apostle speaks not of personal revenge, but of punishing disobedience to the gospel, and disorderly walking among church-members, by inflicting church-censures. Note, Though the apostle showed meekness and gentleness, yet he would not betray his authority; and therefore intimates that when he would commend those whose obedience was fulfilled or manifested others would fall under severe censures.

The Apostle's Spiritual Authority. (a. d. 57.)

7 Do ye look on things after the outward appearance? If any man trust to himself that he is Christ's, let him of himself think this again, that, as he is Christ's, even so are we Christ's. 8 For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed: 9 That I may not seem as if I would terrify you by letters. 10 For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible. 11 Let such an one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present.

In these verses the apostle proceeds to reason the case with the Corinthians, in opposition to those who despised him, judged him, and spoke hardly of him: "Do you," says he, "look on things after the outward appearance? v. 7. Is this a fit measure or rule to make an estimate of things or persons by, and to judge between me and my adversaries?" In outward appearance, Paul was mean and despicable with some; he did not make a figure, as perhaps some of his competitors might do: but this was a false rule to make a judgment by. It should seem that some boasted mighty things of themselves, and made a fair show. But there are often false appearances. A man may seem to be learned who has not learned Christ, and appear virtuous when he has not a principle of grace in his heart. However, the apostle asserts two things of himself:—

I. His relation to Christ: If any man trust to himself that he is Christ's, even so are we Christ's, v. 7. It would seem by this that Paul's adversaries boasted of their relation to Christ as his ministers and servants. Now the apostle reasons thus with the Corinthians: "Suppose it to be so, allowing what they say to be true (and let us observe that, in fair arguing, we should allow all that may be reasonably granted, and should not think it impossible but those who differ from us very much may yet belong to Christ, as well as we), allowing them," might the apostle say, "what they boast of, yet they ought also to allow this to us, that we also are Christ's." Note, 1. We must not, by the most charitable allowances we make to others who differ from us, cut ourselves off from Christ, nor deny our relation to him. For, 2. There is room in Christ for many; and those who differ much from one another may yet be one in him. It would help to heal the differences that are among us if we would remember that, how confident soever we may be that we belong to Christ, yet, at the same time, we must allow that those who differ from us may belong to Christ too, and therefore should be treated accordingly. We must not think that we are the people, and that none belong to Christ but ourselves. This we may plead for ourselves, against those who judge us and despise us that, how weak soever we are, yet, as they are Christ's, so are we: we profess the same faith, we walk by the same rule, we build upon the same foundation, and hope for the same inheritance.

II. His authority from Christ as an apostle. This he had mentioned before (v. 6), and now he tells them that he might speak of it again, and that with some sort of boasting, seeing it was a truth, that the Lord had given it to him, and it was more than his adversaries could justly pretend to. It was certainly what he should not be ashamed of, v. 8. Concerning this observe, 1. The nature of his authority: it was for edification, and not for destruction. This indeed is the end of all authority, civil and ecclesiastical, and was the end of that extraordinary authority which the apostles had, and of all church-discipline. 2. The caution with which he speaks of his authority, professing that his design was not to terrify them with big words, nor by angry letters, v. 9. Thus he seems to obviate an objection that might have been formed against him, v. 10. But the apostle declares he did not intend to frighten those who were obedient, nor did he write any thing in his letters that he was not able to make good by deeds against the disobedient; and he would have his adversaries know this (v. 11), that he would, by the exercise of his apostolical power committed to him, make it appear to have a real efficacy.

The Apostle Asserts His Claims. (a. d. 57.)

12 For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. 13 But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you. 14 For we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ: 15 Not boasting of things without our measure, that is, of other men's labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly, 16 To preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand. 17 But he that glorieth, let him glory in the Lord. 18 For not he that commendeth himself is approved, but whom the Lord commendeth.

In these verses observe,

I. The apostle refuses to justify himself, or to act by such rules as the false apostles did, v. 12. He plainly intimates that they took a wrong method to commend themselves, in measuring themselves by themselves, and comparing themselves among themselves, which was not wise. They were pleased, and did pride themselves, in their own attainments, and never considered those who far exceeded them in gifts and graces, in power and authority; and this made them haughty and insolent. Note, If we would compare ourselves with others who excel us, this would be a good method to keep us humble; we should be pleased and thankful for what we have of gifts or graces, but never pride ourselves therein, as if there were none to be compared with us or that did excel us. The apostle would not be of the number of such vain men: let us resolve that we will not make ourselves of that number.

II. He fixes a better rule for his conduct, namely, not to boast of things without his measure, which was the measure God had distributed to him, v. 13. His meaning is, either that he would not boast of more gifts or graces, or power and authority, than God had really bestowed on him; or, rather, that he would not act beyond his commission as to persons or things, nor go beyond the line prescribed to him, which he plainly intimates the false apostles did, while they boasted of other men's labors. The apostle's resolution was to keep within his own province, and that compass of ground which God had marked out for him. His commission as an apostle was to preach the gospel every where, especially among the Gentiles, and he was not confined to one place; yet he observed the directions of Providence, and the Holy Spirit, as to the particular places whither he went or where he did abide.

III. He acted according to this rule: We stretch not ourselves beyond our measure, v. 14. And, particularly, he acted according to this rule in preaching at Corinth, and in the exercise of his apostolical authority there; for he came thither by divine direction, and there he converted many to Christianity; and, therefore, in boasting of them as his charge, he acted not contrary to his rule, he boasted not of other men's labours, v. 15.

IV. He declares his success in observing this rule. His hope was that their faith was increased, and that others beyond them, even in the remoter parts of Achaia, would embrace the gospel also; and in all this he exceeded not his commission, nor acted in another man's line.

V. He seems to check himself in this matter, as if he had spoken too much in his own praise. The unjust accusations and reflections of his enemies had made it needful he should justify himself; and the wrong methods they took gave him good occasion to mention the better rule he had observed: yet he is afraid of boasting, or taking any praise to himself, and therefore he mentions two things which ought to be regarded:—1. He that glorieth should glory in the Lord, v. 17. If we are able to fix good rules for our conduct, or act by them, or have any good success in so doing, the praise and glory of all are owing unto God. Ministers in particular must be careful not to glory in their performances, but must give God the glory of their work, and the success thereof. 2. Not he that commendeth himself is approved, but he whom the Lord commendeth, v. 18. Of all flattery, self-flattery is the worst, and self-applause is seldom any better than self-flattery and self-deceit. At the best, self-commendation is no praise, and it is oftentimes as foolish and vain as it is proud; therefore, instead of praising or commending ourselves, we should strive to approve ourselves to God, and his approbation will be our best commendation.

CHAP. X. Verſe 1. By the meekneſſe and gentleneſſe]

VVHom in thoſe ſweet vertues I deſire to imitate. The praiſe of Chriſts meekneſſe recorded by the Prophet, and explained by Philip, converted the Eunuch, Act. 8.

Who in preſence am baſe] i. e. Deſpicable, becauſe I take not upon me, and bear a port, as the falſe Apoſtles doe. Meekneſſe of ſpirit commonly draws on injuries. A Crow will ſtand upon a ſheeps back pulling off wool from her ſides.

Am bold toward you] So mine adverſaries report me, as if I were over-bold and buſie by my letters.

Verſe 2. That I may not be bold] That you neceſſitate me not. Non niſi coactus hoc facio, ſaid that Emperour that ſubſcribed a warrant to put one to death.

With that confidence] It was but confidence: but they made the worſt of it, and called it boldneſſe, Quam vitio verterunt. Evil will never ſpeaks well.

Verſe 3. We do not warre, &c.] The Miniſtery is a kinde of Militia, 1 Tim. 1.18. Chriſt rideth on Miniſters, as his white horſes, conquering and to conquer, Rev 6.2.

Verſe 4. Are not carnall] i.e. Weak, oppoſed here to mighty. The fleſh is weak as water, therefore called the old man, old leaven, &c. Theſe weak weapons of the falſe Apoſtles (here intimated and taxed) are humane eloquence, artificiall compoſures, &c. of thoſe Verbaliſts, Qui exceptis verbis tinnulis & emendicatis, nihil loquuntur, as Hierom hath it.

But mighty through God] Note here the Apoſtles modeſty, Not we, ſaith he, but our weapons are mighty, and not thorow us that wield them, but thorow God that works by and with them. See the Note on 1 Cor. 15.10.

To the pulling down of ſtrong-holds] Forts, Munitions, Trenches, Cages of foul ſpirits inhabiting mens hearts.

Verſe 5. Caſting down imaginations] As the ſpettle that comes out of mans mouth ſlaieth ſerpents: ſo doth that which proceedeth out of the mouths of Gods faithfull Miniſters quell and kill evil imaginations, carnall reaſonings, which are that legion of domeſticall devils, that hold near intelligence with the old Serpent. Nemo ſibi de ſuo palpet: quiſ que ſibi Satan eſt. Corrupt reaſon, like Eve and Jobs wife, is alwaies drawing us from God. Out of doors with this Hagar.

And bringing into captivity] See here the proceſſe of St Pauls Miniſtery. He overthrows, captivates, ſubdues to the obedience of the Lord Chriſt. See the like Jer. 1.10. Choſroes King of Parthia, was ſo ſubdued by the Romans, that he made a law that none of his ſucceſſours ſhould ever wage war with them again, So here.

Verſe 6. And having in a readineſſe] Vengeance is every whit as ready in Gods hand, as in the Miniſters mouth. See Mat. 16.19. & 18.18. Eliſha hath his ſword as well as Jehu and Hazael, 1 King. 19.17. God hews men by his Prophets, and ſlaies them by the words of his mouth, Hoſ. 6.5. By preaching, Chriſt many times ſmites the earth, Iſa. 11.4. his word laies hold on them, Zach. 1.6. and that which they have counted winde, hath become fire to devour them, Ieremy 5.13, 14.

Verſe 7. Doe ye look on things] q. d. Are ye ſo weak as to be cozened by an out-ſide, to be carried away with ſhews and ſhadows of true worth? Doe not many things gliſter beſides gold? Every bird that hath a ſeemly feather, hath not the ſweeteſt fleſh: nor doth every tree that beareth a goodly leaf, bring good fruit. Glaſſe giveth a clearer ſound, then ſilver, &c.

Even ſo are we Chriſts] The Rogation heretikes would have made the world believe, that they were the only Catholikes. The Arrians called the true Chriſtians, Ambroſians, Athanaſians, Homouſians, &c. The Donatists made themſelves the only true Church, &c.

Verſe 8. And not for destruction] If it prove ſo, it is by accident, and not as we intend it. See the Note on 2 Cor. 2.16.

Verſe 9. Terrifie you by letters] As the falſe Apoſtles object againſt me. Aſperſions muſt be carefully cleared, when the fruit of a mans Miniſtry is thereby impeached and impeded.

Verſe 10. Weighty and powerfull] As often as I read Pauls Epiſtles, Non verba ſed tonitrua audire mihi videor, ſaith Hierome, Me thinks I hear not words but thunder-claps. But that his bodily preſence was not weak, nor his ſpeech contemptible. See Act. 13.10. together with the Note thereon.

Verſe 11. Such will we be, &c.] That we have not hitherto been ſo, was becauſe we ſpared you. Poſſe & nolle nobile, ſaith Chryſoſtome, [non-Latin text not transcribed] Kindeneſſe is goodlineſſe, Iſa. 40.6.

Verſe 12. For we dare not] This he ſpeaks by an irony, whereof he is full in this Epiſtle: and may therefore be called, as Socrates was [non-Latin text not transcribed].

But they meaſuring themſelves, &c.] Turning the other end of the perſpective, they ſee themſelves bigger, and others leſſer then they are. So bladder-like is the ſoul, that filled with earthly vanities, though but winde, it grows great and ſwels in pride. O pray to be preſerved from this perilous pinnacle of ſelf-exaltation. Look into the perfect law of liberty, and draw nigh to God. The nearer we come to God, the more rottenneſſe we finde in our bones. The more any man looks into the body of the Sun, the leſſe he ſeeth, when he looks down again.

Verſe 13. But we will not boaſt, &c.] As any man is more worthfull, he is more modeſt: full veſſels yeeld no ſuch ſound as empty casks do. A veſſel caſt into the ſea, the more it fils, the deeper it ſinks: the loaden ſcale goes downward: the moſt precious balm ſinks to the bottom. The good ear of corn, the fuller it is, the lower it hangs the head.

Verſe 14. For we ſtretch not, &c.] We tenter not our ſelves beyond our ſcantling. [non-Latin text not transcribed]

Verſe 15. Not boasting of things] Ammianus Marcellinus tels of one Lampadius a great perſon in Rome, who through all parts of the City, where other men had beſtowed coſt in building, he would ſet up his own name, not as a repairer of the work, but as the chief builder. Of the ſame fault Trajan the Emperour is ſaid to have been guilty: Whence he was commonly called, Herba parietina, or Wall-wort.

Verſe 16. In the regions beyond you] This was a piece of the Bragadochio falſe-Apoſtles vain boaſting: as it is now of the Jeſuites thoſe Circulatores and Agyrtae, that compaſſe ſea and land,Am. Marcel. crack of what converſions they have wrought in India and Afrike, and Lampadius-like take it ill at any mans hand that commend them not every time they ſpet upon the ground. Caius the Emperour was ready to deſtroy the whole Senate, becauſe they did not deifie him for marching with his whole Army to the Ocean, Dio in vit[illegible: 1 letter] Caligulae. and fetching thence a few oyſter-ſhels, Quibus ſpolys acceptis magnificè gloriabatur, quaſi Oceano ſubacto.

Verſe 17. Glory in the Lord] See the Note on 1 Cor. 1.31.

Verſe 18. Whom the Lord commendeth] As he did his ſervant Iob. chap. 1.8. And as he did his handmaid Sarah, for calling her husband Lord, though there was never a good word beſides in the whole ſentence, 1 Pet. 36. with Gen. 18.22. Neither was Iob ſo patient, but that he had his out-burſts. All which not withſtanding, ye have heard of the patience of Iob, &c. Iam. 5.11. He is not challenged at all for his impatience, but crowned and chronicled for his patience. See here the wonderfull goodneſſe of God toward his: and take comfort in his white ſtone, againſt the black coals of ill-affected perſons.

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, 2Cor 10:10, or that in his external appearance he had this aspect. 2Cor 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 (ταπεινος) 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. 2Cor 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" Rom 12:1 (1) "in presence" "in outward appearance" (b) "am base" 2Cor 10:10

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. Rom 4:12; 2Cor 5:7.

According to the flesh. 2Cor 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" 2Cor 13:2,10 (2) "think of us" "reckon"

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 2Ti 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 Eph 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" Rom 8:13

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, 2Cor 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" (οχυρωμα) 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" Eph 6:13, 1Thes 5:8 (c) "are not carnal" 1Timm 1:18 (1) "mighty" or "to" (d) "through God" 2co 13:3,4 (e) "strong holds" Jer 1:10

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" 1Cor 1:19 (g) "thing" Ps 18:27, Eze 17:24 (h) "captivity" Mt 11:29,30 (i) "to the obedience" Gen 8:21, Mt 15:19, Heb 4:12

And having in a readiness, etc. I am ready to punish all disobedience, notwithstanding all that is said to the contrary. 2Cor 10:1, 2Cor 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 2Cor 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" 2Cor 7:15

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" Jn 7:24

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" 2Cor 13:2,3 (c) "and not for your destruction" 2Cor 13:8

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."

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., (φησι) 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," (βαρειαικαιισχυραι). 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, 2Pet 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, (ασθενης,) a word often used to denote infirmity of body, sickness, disease, Mt 25.39,43,44; Lk 10:9; Acts 4:9, 5:15,16, 1Cor 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"

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.

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, 1Cor 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" 2Cor 3:1 (1) "are not wise" "understand it not" (b) "wise" Prov 26:12

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," (κανων, 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, Gal 6:16; Php 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" (εμερισεν) 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"

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.

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. 2Cor 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." 2Cor 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" Rom 15:20 (1) "enlarged" "magnified in you" (+) "rule" "line"

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, Rom 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 (κανων) which occurs in 2Cor 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, Rom 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"

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, 2Cor 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 Jer 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. 1Cor 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," Ps 115:1. 1Cor 1:31.

(a) "he that glorieth" Jer 9:24

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 Rom 12:10.

But whom the Lord commendeth. Rom 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"

REMARKS on 2nd Corinthians Chapter 10

(1.) We should have no desire to show off any peculiar boldness or energy of character which we may have, 2Cor 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, 2Cor 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.

(3.) All Christians and all Christian ministers are engaged in a warfare, 2Cor 10:3. They are at war with sin in their own hearts, and with sin wherever it exists on earth, and with the powers of darkness. With foes so numerous and so vigilant, they should not expect to live a life of ease or quietness. Peace, perfect peace, they may expect in heaven, not on earth. Here they are to fight the good fight of faith, and thus to lay hold on eternal life. It has been the common lot of all the children of God to maintain such a war, and shall we expect to be exempt? Shall I be carried to the skies On flowery beds of ease, While others fought to win the prize, And sailed through bloody seas ?

Are there no foes for me to face-- Must I not stem the flood? Is this vile world a friend to grace, To help me on to God?"

(4.) The weapons of the Christian are not to be carnal, but are to be spiritual, 2Cor 10:4. He is not to make his way by the exhibition of human passion; in bloody strife; and by acting under the influence of ambitious feelings. Truth is his weapon; and armed with truth, and aided by the Spirit of God, he is to expect the victory. How different is the Christian warfare from others! How different is Christianity from other systems! Mohammed made his way by arms, and propagated his religion amidst the din of battle. But not so Christianity. That is to make its way by the silent, but mighty operation of truth; and there is not a rampart of idolatry and sin that is not yet to fall before it.

(5.) The Christian should be a man of a pure spirit, 2Cor 10:4. He is to make his way by the truth. He should therefore love the truth, and he should seek to diffuse it as far as possible. In propagating or defending it, he should be always mild, gentle, and kind. Truth is never advanced, and an adversary is never convinced, where passion is evinced; where there is a haughty manner, or a belligerent spirit. The apostolic precepts are full of wisdom--speaking the truth in love," Eph 4:15; "in MEEKNESS INSTRUCTING those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth," 2Ti 2:25.

(6.) In his warfare, the Christian shall conquer, 2Cor 10:4,5. Against the truth of Christianity nothing has been able to stand. It made its way against the arrayed opposition of priests and emperors; against customs and laws; against inveterate habits and opinions; against all forms of sin, until it triumphed, and "the banners of the faith floated from the palaces of the Caesars." So it will be in all the conflicts with evil. Nothing is more certain than that the powers of darkness in this world are destined to fall before the power of Christian truth, and that every stronghold of sin shall yet be demolished. So it is in the conflicts of the individual Christian. He may struggle long and hard. He may have many foes to contend with. But he shall gain the victory. His triumph shall be secure; and he shall yet be enabled to say, "I have fought a good fight-- henceforth there is laid up for me a CROWN"

"The saints in all this glorious war Shall conquer, though they die; They see the triumph from afar, And seize it with their eye." (7.) Yet all should feel their dependence on God, 2Cor 10:4. It is only through him, and by his aid, that we have any power. Truth itself has no power except as it is attended and directed by God; and we should engage in our conflict feeling that none but God can give us the victory. If forsaken by him, we shall fall; if supported by him, we may face without fear a "frowning world," and all the powers of the "dark world of hell."

(8.) We should not judge by the outward appearance, 2Cor 10:7. It is the heart that determines the character; and by that God shall judge us, and by that we should judge ourselves.

(9.) We should aim to extend the gospel as far as possible, 2Cor 10:14-16. Paul aimed to go beyond the regions where the gospel had been preached, and to extend it to far-distant lands. So the "field" still "is the world." A large portion of the earth is yet unevangelized. Instead, therefore, of sitting down quietly in enjoyment and ease, let us, like him, earnestly desire to extend the influence of pure religion, and to bring distant nations to the saving knowledge of the truth.

(10.) Let us not boast in ourselves, 2Cor 10:17. Not of our talents, wealth, learning, or accomplishments let us glory. But let us glory that we have such a God as JEHOVAH. Let us glory that we have such a Redeemer as Jesus Christ. Let us glory that we have such a sanctifier as the Holy Spirit. Let us acknowledge God as the Source of all our blessings, and to him let us honestly consecrate our hearts and our lives.

(11.) What a reverse of judgment there will yet be on human character! 2Cor 10:17,18. How many now commend themselves who will be condemned in the last day! How many men boast of their talents and morals, and even their religion, who will then be involved in indiscriminate condemnation with the most vile and worthless of the race! How anxious should we be, therefore, to secure the approbation of God! and whatever our fellow-men may say of us, how infinitely desirable is it to be commended then by our heavenly Father!

Observe here, 1. The charge brought in unjustly against St. Paul by the false apostles, namely, that when he was present with the Corinthians, he was low and humble enough to some degree of baseness; but when absent, that then he writes like a lord to them, and exercises an authority with pride and imperiousness over them. The greatest apostle, no more than the meanest minister of Jesus Christ, cannot expect protection from slander and false accusation.

Observe, 2. The pious and prudent course which the apostle takes for his own necessary and just vindication; he beseeches them, by all that meekness and gentleness, which, according to the command and example of Christ, he desired to express towards them, firmly to believe that he desired nothing more, than not to be forced to use his power with that boldness towards them, which he feared he must use against the false apostles, who accused him of too much servility and meanness in his behaviour amongst them, and reproached his ministry as carnal and self-seeking.

That is, "Although I yet dwell in the body, and consequently am not free from human infirmities and weaknesses; yet neither my ministry nor my life are from fleshly principles, by fleshly means, or fleshly ends." The best and holiest of men in this life walk in the flesh; they are clothed with a mortal body, but they do not war after the flesh, they do not fight under the banner of corrupt nature.

Here note, The Christian life described; it is a warfare; we war; It is a life of vigorous opposition. The Christian has many enemies to conflict with, and to contend against, both outward and inward enemies; in a passive sense, he is a man of strife and contention, his hand is against many, and many hands against him; he doth not manage a war for the flesh, but against the flesh: And in the next verse, he tells us with what weapons he managed this war.

Observe here, 1. That as the life of every Christian is a continual warfare, so the ministers of the gospel are more eminently men of war; they fight against principalities and powers; and the devil draws up his full strength to pull down the office of the ministry, which is erected for the pulling down the strong holds of him and his kingdom.

Observe, 2. The weapons which these spiritual warriors, the ministers of the gospel, do make use of in their conflict and combat with sin and Satan: The weapons of our warfare are not carnal but spiritual. They are not carnal or fleshly weapons that we use, neither fraud nor flattery, nor force; but spiritual armour, with which we batter the fortresses of sin and Satan; namely, the sword of the Spirit, the word of God, the plain and persuasive preaching of the gospel, the Holy Spirit, miracles of all sorts, eminent wisdom and patience, exemplary zeal and courage in executing and inflicting the censures of the church upon the disobedient.

Observe, 3. These weapons are called mighty; but mighty through God; that is, as quickened by the power and presence of God's Spirit. Then is our ministry mighty, when made mighty through God. The spirits of darkness cannot be conquered but by spiritual weapons. It is as possible to make an impression with your finger upon a wall of brass, as for the best sermon in the world to make an effectual impression upon a sinner's will, without the cooperation and concurring assistance of the Holy Spirit: The weapons of our warfare are spiritual and mighty through God. It is the Spirit that gives them their success and efficacy: There is a real spiritual power and energetical presence of Christ in his own institutions and appointments. When the sword of the Spirit is taken into the hand of the Spirit, it works wonders.

Observe, 4. The great and good execution which these spiritual weapons do effect and accomplish when thus accompanied with the power of God; they are mighty to the pulling down of strong holds.

By which some do understand a particular beloved lust; a special sin, by which Satan keeps and holds possession of the sinner's heart.

Others understand it more generally of every thing that opposeth, resisteth, and hindereth the success of the gospel; and particularly the stubborn will of the sinner, which is so strong an hold, that no power short of an Almighty power can influence it to surrender: Casting down imaginations or reasonings, and proud conceits, and particularly unbelief, in which sinners fortify themselves against the convictions of the word, disdaining to submit themselves to the abasing, humble, and self-denying way of the gospel.

But behold the glorious conquest which the gospel of Christ obtains over sinners thus fortified against it: It casts down imaginations, and pulls down every strong hold. Thus the ministry of the gospel spoils Satan of his armour, in which he trusted by shewing the sinner, that all this can be no defence to his soul against the wrath of God.

Observe, 5. The improvement of the victory: The gospel doth not only lead away these enemies spoiled, but brings them into captivity and obedience to itself.

Oh happy and blessed conquest! Sinners do not only lay down their arms, and fight no more against Christ, but they repair to his camp, and fight for him with those reasonings of theirs which before were employed against him. Oh! blessed victory! where the conqueror and conquered both triumph together.

That is, having in a readiness that which will revenge all disobedience upon refractory and stubborn offenders (namely, the power of excommunication) and both authority and ability to inflict such corporal punishment as he judged fit, by delivering them unto Satan; which power he resolved to make use of, when the greater part of them were, by their obedience to his admonitions, reduced to good order again.

Where note, That the apostle defers the excommunicating and censuring the offenders amongst them, they being very many, till he had, by exhortaiton and argument, brought over as many as possibly he could unto obedience. There is no place for severe remedies, when the diseases have taken and infected the whole church: the offenders in the church, when very many, cannot be easily punished; for when great multitudes are concerned, they are like to draw great multitudes after them.

The apostle's practice in this case here, is a good pattern for our imitation, not to be too forward, rash, and hasty in denouncing the censures of the church, but to proceed prudently and gradually: first using all fair means and gentle methods, and waiting with all patience for the reducing them to their duty who will be reduced, and then revenging the glory and honour of God only upon such as will by no means be reclaimed or reduced.

Because the false apostles had taught the Corinthians to despise St. Paul, upon the account of his mean appearance; he here expostulates with them, and desires to know whether they would judge of men by outward appearance, or by inward worth? As if he said, "Are ye so weak as to judge of me by my outward person, by my bodily presence, by the meanness of my garb, by the smallness of my stature, by my outward aspect and countenance? but if you will judge of me, and the pretended apostles, by ministerial gifts and authority received from Christ, surely I have as much to shew of these, as they can pretend to shew; for in nothing was I behind the very chiefest apostles." There is no judging of men, much less of ministers, by outward appearances: Much real worth sometimes lodges within, when nothing but what is despicable and contemptible appears without.

As if the apostle had said. I have not only an equal power and authority with those which despise me (the false teachers) but I have an authority and power which they cannot, dare not, will not pretend unto; namely, the power to inflict corporal punishments upon obstinate and contumacious offenders, and delivering them up to Satan: which power, if at any time I make use of, it is for edification, not for destruction. This rod is not to be used rashly, but discreetly, by me.

Observe we, and learn from hence, an excellent rule, Never to handle the censures of the church (those edge-tools) but with care and caution, with an intention to reform, not to ruin; to save, not destroy: The church's power is for edification, not for destruction.

Our apostle here goes on, vindicating himself from the aspersions and reflections which the false teachers cast upon him. They told the Corinthians, that St. Paul's letters were indeed severe and authoritative, terrifying and affrighting: but his personal presence was weak, and his speech contemptible.

Tradition tells us, that Paul (according to his name) was a man of very little stature, and his voice answerably small; whence probably, the false apostles took occasion to raise this report of his presence and speech. St. Chrysostom saith, that St. Paul's stature was low, his body crooked, his head bald; and when it is added, that his speech was contemptible, it cannot be understood as if it were so for want of eloquence, but it is thought, this refers rather to some infirmity, or natural impediment, which the apostle might have in his speech.

The gift of knowledge and learning, and the gift of utterance and elocution, as they are distinct in their nature, so they are separable in their subject, and do not always go together; a person of the profoundest knowledge is not always happy in elocution and utterance.

However, in these false teachers we see the constant method and practice of impostors and seducers; namely, to asperse and lessen all that stand in their light. This is an old way of insinuating into the people. The false apostles feared they should never reign at Corinth, but by bringing St. Paul into disesteem with the Corinthians; therefore they say, his letters are weighty, but his bodily presence weak.

But the apostle, ver 11. gives them to understand, that they should find him the same both absent and present; and that his deeds then should appear as awful as his words now; that when he came again, he would not spare, but punish all disobedience.

Note here, That the things which St. Paul would have his accusers fear, was that by the miraculous gift of the Holy Ghost given to him, to inflict corporal punishments upon disobedient persons, they should speed as Elymas did, Acts 13:8 who was smitten with blindness, &c.

Observe here, 1. St. Paul's just charge, which he brings in against the false apostles, for their pride and vanity, in commending themselves: and comparing themselves with such as were like themselves: The measuring themselves by themselves, and comparing themselves amongst themselves, are not wise. The reason why many think themselves wiser than they are, is, because they compare themselves with these that are below themselves, and not above them in understanding and knowledge. It is an excellent mean to keep us from pride, to consider how many are above us in knowledge: and there are thousands so much excelling us in understanding, that our knowledge is but ignorance, our strength but weakness, our faith but unbelief, our fruitfulness but barrenness, compared with theirs.

Observe, 2. As the pride and vanity of the false apostles, so the great modesty and humility of St. Paul, the true apostle of Christ Jesus: but we will not boast of things without our measure, but according to the measure which God hath distrubuted to us.

Where note, The apostle makes his apostleship or preaching of the gospel, to be, as it were, his spiritual exercise, or running a race, to which he here alludes: declaring that he kept his province, his stage, his compass of ground which God had marked out to him; beyond or out of which line, whoever pretends to run, doth over-extend himself, and boast without his measure.

Observe, 3. That the apostle's line, or measure reached as far as Corinth, where Christ never had been preached; thither he came, and there he first planted the Christian faith amongst them; and he takes occasion from thence, to advance himself above the false apostles.

1. That he could shew a commission to preach to the Corinthians; a measure by which God had distributed the Corinthians to him as his proper province, which none of them could pretend unto.

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

3. That whereas they came to those churches where the gospel had been already preached, and so could only boast of things made ready to their hands, he preached the gospel where Christ was not named before.

Here the apostle tells the Corinthians, that he would not boast of other men's labours, nor pretend any title to those Christians at Corinth, nor any where else, whom others had converted, as the false apostles did: Notwithstanding he declares his hope, that when the gospel should have an eminent success amongst them, and thereby their faith be increased, that the increase of their faith would increase his joy and comfort, his present advantage and future reward; because it was the fruit and increase of the seed which he had himself sown amongst them. The apostle also doth farther declare his hopes, that he should preach the gospel beyond Corinth, in the regions of Achaia, where it had not been preached before; he being unwilling to enter upon other men's labours.

Here note, That though ordinary ministers are fixed in particular places, and confined to particular churches, yet the apostles had a commission to go into all places, and preach the gospel over the whole world, and were tied to no certain place or people.

Note farther, That the apostle seems to prefer an instrumentality in the work of conversion, before being instrumental in the work of edification. The false apostles could only pretend to build upon other men's foundations, and carry on a work by others made ready to their hands: But the apostle preferred preaching the gospel where Christ had never been heard of, as being unwilling to build upon another's foundation, or to boast of another man's line. It is a special favour now vouchsafed by God to us his ministers, if he puts the honour upon us, to make us instruments in his hands, either for conversion, or edification, either for bringing home, or building up a people.

Happy we, if when our predecessors have laboured before us, we enter into their labour, and see the seed, which they sowed with a laborious hand, flourishing in the lives of our people, to the joy of our hearts. Ere long, both he that sowed, and he that reapeth, shall rejoice together.

These words are a seasonable exhortation to all the ministers of the gospel.

1. To take heed that they glory not in themselves, or in any services or performances of their own. As it is the highest act of grace to make our boast of God all the day long, so it is the highest act of corruption, to make a boast of any thing we either have or do, though but for a moment.

Alas! what have we, that we have not received? Or what do we, wherein we have not been divinely assisted? And if so, why should we glory? Verily, when man is most bent and set upon these gloryings, God delights to check him therein, and spit upon his glorying; and so jealous is God of his glory, that he seldom suffers a proud minister, that assumes and arrogates to himself, to be either serviceable or successful in his work.

2. These words are an exhortation to all the ministers of the gospel, as not to glory in themselves, so to glory in the Lord; that is,

1. To glory in the work of the Lord, that we promote his kingdom, his honour and interest in the world.

2. To glory in the help of the Lord: the Lord is a master in covenant with us, and that a covenant of grace, in which every command hath a promise annexed to it, a promise both of assistance and acceptance.

3. To glory in the reward of the Lord, expected by us, and secured to us, by purchase and promise, the private Christian's labours shall not be in vain in the Lord, much less his faithful ministers, who have borne the burden and heat of the day; let them then glory in the Lord, and not in themselves, seeing all the good that is in them, and their actions, comes from him, and their recompence of reward is secured by him.

Three things are here observable, 1. The proneness which is in human nature to admire, applaud and commend itself. Man is a proud piece of flesh, and a little apprehended excellency in himself presently puffs him up, and he looks big with conceit: "Tis rare to see a man rich in gifts, and poor in spirit; poverty of spirit is better than all the riches of gifts: yea, it is the truest riches of grace.

Observe, 2. Though a man is prone to commend and admire himself, yet self-commendation is no just prize, but rather disparagement, a shameful indication both of pride and folly. He that commendeth himself, is not approved either of God or wise men; the same word in Hebrew, signifies to praise ourselves and to be foolish because there is no greater evidence of folly than self-commendation; yet sometimes, a wise man is forced to boast of his own performances, rather in a way of self-vindication, than by way of self-commendation.

Observe, 3. That it is God's approbation, and not our own commendation, which is matter of true praise and real honour. When God and conscience bear witness to our sincerity, we need neither our own nor other's commendation; the open testimongy of God, and the silent applause of our own conscience, is above all commendations whatsoever.