2 Corinthians 10:1-18

EXPOSITION

With this chapter begins the last great section of the Epistle (verse 1-2Co 13:10), which contains an impassioned vindication of the apostle's position as compared with that of his opponents. It is so much more vehement and severe than the former part of the Epistle, and the whole style and tone of the Epistle at this point change so completely, that many have supposed that this is in reality another letter, and some have even identified it with the letter alluded to in 2 Corinthians 7:8-12. There is no trace of external evidence in favour of this view. It is much more probable that St. Paul would here have ended his letter but for fresh information given him by Titus, or the arrival of some new messenger from Corinth, from whom he learnt the bitter way in which his enemies spoke of him. The most flagrant offender seems to have been one teacher from Jerusalem (verses 7, 10, 11, 12, 18; 2 Corinthians 11:4). This man and his abettors and other party opponents spoke of St. Paul as mean in aspect (verses 1, 10), untutored in speech (2 Corinthians 11:6), bold at a distance and cowardly when present, a man of mere human motives (verse 2), and not quite sound in intellect (2 Corinthians 11:16, 2 Corinthians 11:17, 2 Corinthians 11:19). They had been introducing new teaching (2 Corinthians 11:4), and had shown themselves boastful (verse 7), insolent, rapacious, violent (2 Corinthians 11:20, 2 Corinthians 11:21), intrusive (verse 15), and generally dangerous in their influence (2 Corinthians 11:3), which had succeeded in alienating from St. Paul the minds of many (verse 18; 2 Corinthians 11:8, 2 Corinthians 11:20; 2 Corinthians 12:13, 2 Corinthians 12:14). Such accusations and such conduct now roused the deep indignation of St. Paul, and his Apologia pro vita sua is mainly given in these chapters.

Plunging at once into his subject, with a solemn appeal, he declares his apostolic power (verses 1-8), and that he will exercise it in person as well as by letters, in answer to the taunt of his opponents (verses 9-11). He then shows that his estimate of himself is formed on very different methods from those of his adversaries (verses 12-16), and that he referred all grounds of boasting solely to the judgment of God (verses 17, 18).

2 Corinthians 10:1

Now I Paul myself. The words, as Theodoret says, express the emphasis of apostolic dignity. He is going to speak of himself and for himself. "I, the very Paul, with whose name you make so free." The conjecture may not even be impossible that this portion of the letter may have been written with his own hand. Perhaps he began without any intention of writing more than a few concluding words, but he was carried away by his feelings, and the subject grew under his hands (comp. Galatians 5:2; Ephesians 3:1; Philemon 1:19). Beseech; rather, exhort. By the meekness and gentleness of Christ. The conduct which he is obliged to threaten might seem incompatible with this meekness and gentleness (Matthew 11:29, Matthew 11:30). It was not really so, because even Christ had been compelled at times "to burst into plain thunderings and lightnings." Still, severity and indignation were not in themselves after the inmost heart and will of Christ, though human perversity might compel love itself to assume such tones. He entreats them, however, not to force him to stern measures. Gentleness. The word epiekeia means "fairness, forbearance, sympathetic consideration for others," or, as Mr. Matthew Arnold prefers to render it, "sweet reasonableness" (see Acts 24:4; Philippians 4:5; James 3:17; 1 Peter 2:18). Who in presence, etc. Here, and in many similar passages of this section, he is evidently adopting or quoting the actual taunts of his adversaries. In modern times the words would be enclosed in inverted commas. Base; rather, humble (see note on 2 Corinthians 7:6; 2 Corinthians 12:7). Being absent am bold. The charge, if true, would have been the mark of a coward; and it naturally awakens an indignant echo in the language of St. Paul.

2 Corinthians 10:2

I beseech you. The "beseech" is here right (deomai). The "you" is not in the Greek, but is rightly supplied. It rests with them to avert the necessity of personal severity, and he entreats them to do so. Against some. He leaves these undefined till the vehement outburst of 2 Corinthians 11:13, 2 Corinthians 11:14. As if we walked according to the flesh (see note on 2 Corinthians 5:16). To say this of St. Paul was to charge him with being insincere and not disinterested.

2 Corinthians 10:3

We walk in the flesh. St. Paul does not disclaim the possession of human infirmities, but maintains that such trials and temptations were not the guiding force of his life. We do not war after the flesh. His campaigns (Luke 3:14) were fought with spiritual weapons. The metaphor is a constant one with St. Paul (2 Corinthians 2:14-16; 1 Corinthians 9:26; Ephesians 6:10-17, etc.).

2 Corinthians 10:4

Weapons (see 2 Corinthians 6:7; Romans 6:13). Not carnal. He did not rely on the mere "arm of flesh," or on earthly sword or panoply. Mighty through God; literally, powerful for God; i.e. either

To the pulling down of strongholds. The word for "pulling down," which implies the entire clearance of an obstacle, is only found in the New Testament in this Epistle (2 Corinthians 10:4, 2 Corinthians 10:8; 2 Corinthians 13:10). The word for "strongholds" is found here alone. These "fortresses" were the opposition aroused by factious and hostile partisans, and he hoped to subdue them by the strong exercise of apostolic authority (lCo 4:21; 2 Corinthians 5:1-5). Dean Stanley suggests a reminiscence of the hundred and twenty Cilician fortresses pulled down by Pompey; but I think that these general allusions are often pressed too far.

2 Corinthians 10:5

Casting down. This agrees with "we" understood, not with "weapons." Imaginations; rather, disputations, or reasonings. Every high thing that exalteth itself; rather, every height that is exalted. Against the knowledge of God (see 1 Corinthians 15:34). There, however, we have passive ignorance, here active opposition. Bringing into captivity. When the fortresses are razed, their defenders will be taken prisoners, but for a beneficent end. Every thought. Even intellectual result. The word (noema) is not common in the New Testament. It occurs five times in this Epistle (2 Corinthians 2:11; 2 Corinthians 3:14; 2 Corinthians 4:4; 2 Corinthians 10:5; 2 Corinthians 11:3), but elsewhere only in Philippians 4:7.

2 Corinthians 10:6

Being in a readiness; i.e. being quite prepared. My sternness of purpose is ready, but my hope is that it may not be called into action. To revenge; rather, to do justice upon. In any case, in this infliction of justice, whatever form it might take, he would only be an agent of God (Romans 12:19). When your obedience is fulfilled. St. Paul is confident that he will overcome the mazes of those opposed to him, and win them to Christ's obedience; but if there were any who should obstinately refuse to submit, they must be reduced to submission by action, not by words.

2 Corinthians 10:7

Do ye look on things after the outward appearance? Like many clauses in this section, the words are capable of different interpretations. They might mean,

2 Corinthians 10:8-11

Assertion of his intentions.

2 Corinthians 10:8

Should boast. In this section St. Paul is thoroughly haunted by this word. The fact that a word could thus possess and dominate over his style and imagination shows how deeply he was moved. The Corinthian Church, with its inflated factions and their fuglemen, recked with beasting, and St. Paul is driven, with utter distaste, to adopt in self-defence language which, to the uncandid and indiscriminating, might seem to wear the same aspect. The word, which is unfrequent in other Epistles, occurs eighteen times in these chapters alone. Other haunting words are "tolerate," "bear with" (2 Corinthians 11:1-33:l, 4, 19, 20), and "senseless," "fool" (2 Corinthians 11:16, 2 Corinthians 11:19; 2 Corinthians 12:6, 2 Corinthians 12:11); see note on 2 Corinthians 1:3. Somewhat more; something more abundantly. For edification, and not for your destruction; for building you up, not pulling you down. The word kathairesin is from the same root as the verb in 2 Corinthians 1:5. I should not be ashamed; rather, I shall not be ashamed. No shame shall ever accrue to me from my "boast" being proved false.

2 Corinthians 10:9

By letters; rather, by the letters. He had certainly addressed two letters to them (1 Corinthians 5:9).

2 Corinthians 10:10

Say they; literally, says he. The phrase may, indeed, imply "it is said" (on dit); but it may refer to one main critic and opponent. Perhaps it would have been wiser and kinder if no one had reported to St. Paul all these subterranean calumnies and innuendoes. Weighty and strong. This could not be denied, considering the immense effect which had been produced by his first letter (2 Corinthians 7:7). His bodily presence is weak. This is usually taken to mean that St. Paul's personal appearance was unprepossessing (Galatians 4:1). This, indeed, we should infer from many other passages (1 Corinthians 2:1-16:34; Galatians 4:13, Galatians 4:14), and as a natural result of his "stake in the flesh." It is, too, the consistent though late tradition respecting him (see my 'Life of St. Paul,' 2:628). Here, however, the words may mean no more than that "he adds nothing to his cause by being present in person, since he shows vacillation and want of energy." Contemptible; rather, despised (see 1 Corinthians 2:3, 1 Corinthians 2:4).

2 Corinthians 10:11

Such a one. A formula used to avoid mentioning a special name (see note on 2 Corinthians 2:7). Such will we be; rather, such are we. The verb is not expressed, but it would have been if the future tense had been intended. In this verse St. Paul is not saying what he would do hereafter, but is rebutting with calmness and dignity the false charge that he was in any way different when absent from what he was when present.

2 Corinthians 10:12

We dare not. They are in this respect of self-praise much bolder than I. Make ourselves of the number, or compare ourselves; literally, judge ourselves among or judge ourselves with. There is a play on the words, like the Latin, inferre or conferre, or the German, zurechnen oder gleichrechnen. That commend themselves. The verb rendered "commend" is that from which is derived "the commendatory letters" (2 Corinthians 3:1) at the arrogant and intrusive use of which he had glanced already. St. Paul is once more rebutting the charge of self-commendation (2 Corinthians 4:2; 2 Corinthians 5:12; 2 Corinthians 6:11). But they measuring themselves…are not wise. The clause is difficult; for

2 Corinthians 10:13

Will not boast of things without our measure. This might be rendered, "will not indulge in these immeasurable boastings;" but 2 Corinthians 10:15 points to the sense, "we will not glory beyond our measure." Of the rule; i.e. of the measuring line. I will keep to the province and limit which God has assigned to me in my proper mea- sure. St. Paul declines the favourite office of being "other people's bishop ἀλλοτριοεπίσκοπος)" (1 Peter 4:15). Hath distributed; rather, apportioned.

2 Corinthians 10:14

As though we reached not unto you. In including you within the reach of our measuring line, we are guilty neither of presumption nor of intrusion. Your Church is a part of our legitimate province and range of work (Acts 18:1, Acts 18:4). We are come as far as to you; rather, we anticipated others in coming to you; "we were the first to come as far as unto you." To St. Paul belonged the undisputed glory of having first introduced the gospel into the regions of Macedonia and Achaia.

2 Corinthians 10:15

That is, of other men's labours. Not to thrust himself obtrusively into spheres of labour which legitimately belonged to others was a part of St. Paul's scrupulously chivalrous rule (2 Corinthians 3:10; Galatians 2:9; Romans 15:20). It contrasted with the usurping arrogance of these Jerusalem emissaries. When your faith is increased; rather, increases or grows. He delicately implies that their lack of faith prevents the extension of his labours. He could not leave in his rear an unstormed fortress of opposition to the gospel. The spread of the gospel depends on them. We shall be enlarged by you according to our rule abundantly. The Revised Version renders it more clearly, "We shall be magnified in you according to our province unto further abundance."

2 Corinthians 10:16

In the regions beyond you. Even to Rome and Spain (Romans 15:19, Romans 15:24, Romans 15:28).

2 Corinthians 10:17

But he that glorieth, etc.; literally, he that boasteth, etc. (see note on 1 Corinthians 1:31; Jeremiah 9:24).

2 Corinthians 10:18

But whom the Lord commendeth.

HOMILETICS

2 Corinthians 10:1, 2 Corinthians 10:2 - Self-vindication.

"Now I Paul myself beseech you," etc. Paul, as we have frequently intimated, had detractors in the Corinthian Church, men who sought to gain power by calumniating him. We are not in possession of all the calumnies. Paul knew them all. Throughout these two Epistles we find him constantly on the defensive; here again we find him standing up for himself. In his defence he manifests—

I. A STRONG DESIRE TO DEAL WITH THEM IN THE SPIRIT OF CHRIST. "Now I Paul myself beseech [entreat] you by the meekness and gentleness of Christ." He seems to shrink from the idea of so defending himself as to act contrary to the mild and gentle spirit of Christ. Whatever I say in my defence, I would say in the spirit of him "who, when he was reviled, reviled not again." Thus we should always act, even in reproving others and defending ourselves; in all we should be actuated and controlled by the spirit of Jesus Christ. No reproof will go so thoroughly home to the heart of the offender as that which breathes and echoes his spirit.

II. A KNOWLEDGE OF THE CONTEMPTUOUSNESS WITH WHICH HIS DETRACTORS REGARDED HIM. "Who in presence am base [lowly] among you, but being absent am bold [of good courage] toward you." This does not seem to be the estimate he forms of himself, but the character which his slanderers had given him. In 2 Corinthians 10:10 it is so stated: "For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible." It would seem that they spoke somewhat thus—flow bold and courageous this man is in his "letters;" but how mean and contemptible in his appearance and conduct! He here intimates that when he comes amongst them he would be "bold" and courageous. They shall know that I am no coward, and with indomitable fearlessness I shall administer the necessary rebuke.

III. A DREAD OF EXERCISING SEVERITY TOWARDS THEM. "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 the characteristic of a great soul, especially of a great soul inspired with the spirit of Christ, to shrink from inflicting pain on any heart. Yet when duty calls it must be done.

2 Corinthians 10:3-6 - The true soldiership.

"For though," etc. The passage leads us to notice the weapons and victories of a true soldiership.

I. THE WEAPONS OF TRUE SOLDIERSHIP. The apostle states two things concerning these weapons.

1. They are not carnal. The word "carnal" here may be regarded as standing in contradiction to three things.

2. Though not carnal, they are mighty. "Mighty through God."

II. THE VICTORIES OF TRUE SOLDIERSHIP. What are the victories?

1. They are mental. Paul is speaking about imaginations and things pertaining to mind. They are not over body. There is not any glory in destroying the bodily life of man. The lion, the bear, a poisonous gust of air, will excel man in this. The victories of a true soldiership are over mind. And indeed you do not conquer the man unless you conquer his mind. If there be a future world, then the men you slay upon the battlefield may hate you in the great eternity with a profounder hatred than ever.

2. They are corrective. These victories do not involve the destruction of the mind nor any of its native faculties, but certain evils that pertain to it. What are they?

3. They are Christian. They "bring into captivity every thought to the obedience of Christ." Thought is everything to man. Now, the work of a true soldier is to bring this fontal force into entire subjection to Christ.

2 Corinthians 10:7 - Paul's special power.

"Do ye look on things after the outward appearance?" These words point to two evils.

I. JUDGING FROM ATTENDANTS. "Do ye look on things after the outward appearance?'' or that "are before your face." The teachers at Corinth who were opposed to the apostle prided themselves on their external advantages, and regarded themselves as superior in appearance, rank, and manners to Paul. They judged from appearance, This judgment led them to regard Paul as their inferior. But was he inferior? Was he not, in all that is intrinsically excellent, in mental capacity, in spiritual knowledge, in Christly enthusiasm, and supernatural power, their superior, the very prince of the apostles? Men judged Christ by the "outward appearance," and how false, wicked, and pernicious their judgment turned out to be! The only true test is the fruit. "By their fruits ye shall know them;" fruits, not actions—which often misrepresent the character of the soul—but productions that are the natural, complete, and spontaneous outgrowth and expression of the leading moral principles of man's life. Because men judge from "the outward appearance," wolves in society pass for sheep, paupers for princes, devils for saints, churls for philanthropists, etc.

II. ARROGATING SUPERIOR CHRISTLINESS. "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." Whilst there were those in the Corinthian Church who said some of them were of Paul, of Apollos, of Cephas, there were some who said they were of Christ. They wished to be regarded as superior to all, as knowing more of Christ, being more intimate with him, having a stronger claim upon him. It might be that some of the members of this party had (not like Paul) been with Christ while on earth, had talked with him, walked with him, feasted with him, and of this they would boast. But thousands could boast of this who had no vital fellowship with Christ. There always have been men in Churches who have arrogated superior piety. I have known not a few, not distinguished by any spiritual nobleness, who were accustomed to speak of him as "my Christ," "my Saviour." "my Redeemer," implying that he was more to them than to others.

2 Corinthians 10:8-10 - God's gift of special power to man.

"For though I should boast," etc. These verses present to our attention God's gift of special Power to man. The "authority" of which the apostle here speaks was, in all probability, a supernatural endowment. Such an endowment be both claimed and manifested (see Acts 13:8-11; Acts 14:8-10; Acts 15:9-12). Having this power he was superior even to the ablest of his censors in Corinth, and he felt that should he "boast somewhat" of this there was no reason for him to be ashamed. The words suggest three remarks concerning such special gift of power to man.

I. IT IS UNDER MAN'S CONTROL. Paul's language seems to imply that he might or might not use his "authority" or power; it did not coerce him; it did not make him a mere instrument; it did not overbear his will or infringe in any way his freedom of action. God has given exceptional power to some men—to Moses, Elijah, Elisha, Peter, etc.; but in all cases it seemed to leave them free—free to use it or not, to use it in this direction or in that. The Maker and Manager of the universe respects evermore the free agency with which he has endowed his rational and moral offspring. We may enslave ourselves, but he will not. He will always treat us as responsible for all we do.

II. ITS GREAT DESIGN IS USEFULNESS. "The Lord hath given us for edification, and not for your destruction." He gives power to men, not to pull down, but to build up. Usefulness is the grand end of our existence. We are formed, not to injure, but to bless our fellow creatures. Whatever endowments we have, be they ordinary or transcendent, all are given by our Maker to promote truth and virtue and human happiness through the world. Alas! how extensively men pervert these high gifts of Heaven!

III. IT IS NO PROTECTION FROM MALICE. Though Paul was thus so distinguished by signal endowments, he was nevertheless the subject of bitter envy and cruel slander. "For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible," Did the supernatural power with which some of the old Hebrew prophets were endowed shield men from the malice of men? How were Moses, Elisha, and Elijah treated? The fact is, the higher gifts a man has the more he is exposed to the malice of others; the more distinguished a man is in gifts and graces, the more he will arouse among his contemporaries the spirit of detraction and hate. It was so with Christ himself.

2 Corinthians 10:11-13 - The false and true method of estimating men.

"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. 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. 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." In these verses we have two subjects worthy of notice.

I. THE FALSE AND TRUE METHOD OF ESTIMATING THE CHARACTER OF OTHERS. "Let such a one think this, that, such as we are in word by letters," etc.

1. To judge by public report is a wrong method. It would almost seem that there was a general impression in Corinth that not only was Paul's "bodily presence" somewhat contemptible, but that his letters were not a fair representation of himself, that they displayed an elevation and a heroism of which the writer was destitute, and from this general impression he was judged and considered to be something of a boaster and charlatan. How common it is for people to judge those they have never seen by general report! But a miserably false standard of judgment is this. Not unfrequently have I received impressions concerning a person whom I have never seen, which a subsequent personal acquaintance has completely dispelled. As a rule, the public estimate of men, both in Church and state, is most fallacious and unjust.

2. To judge by personal knowledge is the true method. "Let such a one think [reckon] this, that, such as we are in word by letters… such will we be also in deed when we are present." The meaning of this seems to be—Wait until I come amongst you, and you will find that I am true to the character of my letters, that I will act out their spirit. A man's own letters, even when rightly interpreted, will not give a free and a complete idea of the author. The author is greater than his book, the man greater than his productions. One hour with an author will give me a better idea of him than I could obtain from all the productions of his pen, however voluminous.

II. THE FALSE AND TRUE METHOD OF ESTIMATING OUR OWN CHARACTERS.

1. The false method is comparing our own character with the character of others. "Measuring themselves by themselves." This the Corinthians seem to have done, and this, perhaps, is the general tendency of mankind. We judge ourselves by the characters of others. When we are accused we are prone to say we are not worse than So-and-so. A false standard this, because:

In these words Paul indicates:

(a) That it is a terrible thing thus to judge ourselves. "We dare not [are not bold enough to] make ourselves of the number." Truly it is a terrible thing, for it leads to fearful issues.

(b) That it is an unwise thing thus to judge ourselves. Those who compare themselves with others "are not wise," or are "without understanding."

2. The true method is judging ourselves by the will of God. "According to the measure of the rule which God hath distributed to us." Though the apostle by the expression, "rule which God hath distributed," primarily refers to the Divine limits of his apostolic work, as will appear again, the "rule" applies also to his personal character, God's will is the standard or canon by which all characters are to be determined.

CONCLUSION. "Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting."

2 Corinthians 10:14-18 - The true sphere of human usefulness and the source of human glory.

"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: 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. 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. But he that glorieth, let him glory in the Lord. For not he that commendeth himself is approved, but whom the Lord commendeth." Here are two subjects for meditation.

I. THE TRUE SPHERE OF HUMAN USEFULNESS.

1. It is a sphere in which we are placed by Divine appointment. Paul teaches that his sphere of labour in Corinth was according to the Divine will. "We stretch not ourselves beyond our measure [overmuch], as though we reached not unto you." As if he had said, "I am not come to Corinth merely by my own inclinations, or as a matter of impulse or caprice, or as an intruder. I am come here by the will of God. I am licensed by him to this sphere."

2. The consciousness that we are in this sphere is a just reason for exultation. "Not boasting of things without our measure." As if Paul had said, "My boasting, or my exultation, is not that I have entered into the sphere of other men's labours, but that I am in the sphere to which I have been divinely commissioned." The opponents of Paul, in Corinth, boasted of the influence they had gained in the Church which he himself had founded by his self-sacrificing labours, and whose members owed, either directly or indirectly, their conversion to him; whereas his rejoicing was that he was doing the work of God in the sphere to which he had been sent.

3. It is a sphere which widens with our usefulness. Although Paul felt that Corinth was the sphere to which he had been sent, he knew that the field would be widened according to his spiritual success. "Having hope, when your faith is increased [that as your faith groweth], that we shall be enlarged [magnified] by you according to our rule [province] abundantly." The increase of their faith would lead to an enlargement of his sphere of labour. The true method of extending the sphere of labour to which we have been sent is by the multiplication of our converts. Each soul which a minister bring to Christ enlarges the field of his usefulness, enables him to break up new ground still further on.

II. THE TRUE SOURCE OF HUMAN EXULTATION. In what did Paul exult or "boast"?

1. Not in crediting himself with the labours of other men. He did not "boast in another man's line [province] of things made ready to our hand." How common it is for men to credit themselves with the labours of others! We find this in every department of labour. In literature there are plagiarists, in scientific discoveries and artistic inventions there are unjust claimants, and even in religion one minister is often found to claim the good that others have accomplished. Paul was above this. The genius of Christianity condemns this mean and miserable dishonesty.

2. Not in self-commendation. "For not he that commendeth himself is approved" That conscience approves of our conduct, though at all times a source of pleasure, is not a true source of exultation; for conscience is not infallible. Conscience sometimes deceives. What, then, was his true source Of exultation? "He that glorieth, let him glory in the Lord." "God forbid that I should glory, save in the cross."

2 Corinthians 10:1-7 - Change in the Epistle; spirit of his defense.