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There was no place in which the apostle Paul met with more opposition from false apostles than at Corinth; he had many enemies there. Let not any of the ministers of Christ think it strange if they meet with perils, not only from enemies, but from false brethren; for blessed Paul himself did so. Though he was so blameless and inoffensive in all his carriage, so condescending and useful to all, yet there were those who bore him ill-will, who envied him, and did all they could to undermine him, and lesson his interest and reputation. Therefore he vindicates himself from their imputation, and arms the Corinthians against their insinuations. In this chapter the apostle, in a mild and humble manner, asserts the power of his preaching, and to punish offenders, 2Co 10:1-6. He then proceeds to reason the case with the Corinthians, asserting his relation to Christ, and his authority as an apostle of Christ (2Co 10:7-11), and refuses to justify himself, or to act by such rules as the false teachers did, but according to the better rules he had fixed for himself, 2Co 10:12-18.

Paul, having finished the subject of the duty of alms-giving in the previous chapter, enters into this on a vindication of himself from the charges of his enemies. His general design is to vindicate his apostolic authority, and to show that he had a right, as well as others, to regard himself as sent from God. This vindication is continued through 2 Corinthians 11-12. In this chapter the stress of the argument is, that he did not depend on anything external to recommend him - on any "carnal weapons;" on anything which commended itself by the outward appearance; or on anything that was so much valued by the admirers of human eloquence and learning. He seems willing to admit all that his enemies could say of him on that head, and to rely on other proofs that he was sent from God. In 2 Corinthians 11 he pursues the subject, and shows by a comparison of himself with others, that he had as good a right certainly as they to regard himself as sent by God. In 2 Corinthians 12 he appeals to another argument, to which none of his accusers were able to appeal, that he had been permitted to see the glories of the heavenly world, and had been favored in a manner unknown to other people.

It is evident that there was one or more false teachers among the Corinthians who called in question the divine authority of Paul. These teachers were native Jews 2 Corinthians 11:13, 2 Corinthians 11:22, and they boasted much of their own endowments. It is impossible, except from the Epistle itself, to ascertain the nature of their charges and objections against him. From the chapter before us it would seem that one principal ground of their objection was, that though he was bold enough in his letters and had threatened to exercise discipline, yet that he would not dare to do it. They accused him of being, when present with them, timid, weak, mild, pusillanimous, of lacking moral courage to inflict the punishment which he had threatened in his letters. To this he replies in this chapter:

(1) He appeals to the meekness and gentleness of Christ; thus indirectly and delicately vindicating his own mildness from their objections, and entreats them not to give him occasion to show the boldness and severity which he had purposed to do He had no wish to be bold and severe in the exercise of discipline, 2 Corinthians 10:1-2.

(2) he assures them that the weapons of his warfare were not carnal, but spiritual. He relied on the truth of the gospel and on the power of motives; and these weapons were mighty by the aid of God to cast down all that offend him. Yet he was ready to revenge and punish all disobedience by severe measures if it were necessary, 2 Corinthians 10:3-6.

(3) they looked on the outward appearance. He cautioned them to remember that he had as good claims to be regarded as belonging to Christ at they had, 2 Corinthians 10:7. He had given proofs that he was an apostle, and the false teachers should look at those proofs lest they should be found to be opposing God. He assured them that if he had occasion to exercise his power he would have no reason to be ashamed of it, 2 Corinthians 10:8. It would be found to be ample to execute punishment on his foes.

(4) the false teachers had said that Paul was terrible only in his letters. He boasted of his power, but it was, they supposed, only epistolary bravery. He would not dare to execute his threatening. in reply to this, Paul, in a strain of severe irony, says that he would not seem to terrify them by mere letters. It would be by something far more severe. He advised such objectors, therefore, to believe that he would prove himself to be such as he had shown himself to be in his letters; to look at the evidence, since they boasted of their talent for reasoning, that he would show himself in fact to be what he had threatened to be, 2 Corinthians 10:9-12.

(5) he pursues the strain of severe irony by secretly comparing himself with them, 2 Corinthians 10:12-16. They boasted much, but it was only by comparing themselves with one another, and not with any elevated standard of excellence. Paul admitted that he had not the courage to do that, 2 Corinthians 10:12. Nor did he dare to boast of things wholly beyond his ability as they had done. He was contented to act only within the proper limits prescribed to him by his talents and by the appointment of God. Not so they. They had boldness and courage to go far beyond that, and to boast of things wholly beyond their ability, and beyond the proper measure, 2 Corinthians 10:13-14. Nor had he courage to boast of entering into other people's labors. It required more courage than he had, to make a boast of what he had done if he had availed himself of things made ready to his hand as if they were the fruit of his own labors, implying that they had done this; that they had come to Corinth, a church founded by his labors, and had quietly set themselves down there, and then, instead of going into other fields of labor, had called in question the authority of him who had founded the church, and who was laboring indefatigably elsewhere, 2 Corinthians 10:15-16. Paul adds, that such was not his intention. He aimed to preach the gospel beyond, to carry it to regions where it had not been spread. Such was the nature of his courage; such the kind of boldness which he had, and he was not ambitious to join them in their boasting.

(6) he concludes this chapter with a very serious admonition. Leaving the strain of irony, he seriously says that if any man were disposed to boast, it should be only in the Lord. He should glory not in self-commendation, but in the fact that he had evidence that the Lord approved him; not in his own talents or powers, but in the excellence and glory of the Lord, 2 Corinthians 10:17-18.

The apostle vindicates himself against the aspersions cast on his person by the false apostle; and takes occasion to mention his spiritual might and authority, 2 Corinthians 10:1-6. He shows them the impropriety of judging after the outward appearance, 2 Corinthians 10:7. Again refers to his apostolical authority, and informs them that when he again comes among them he will show himself in his deeds as powerful as his letters intimated, 2 Corinthians 10:8-11. He shows that these false teachers sat down in other men's labors, having neither authority nor influence from God to break up new ground, while he and the apostles in general had the regions assigned to them through which they were to sow the seed of life; and that he never entered into any place where the work was made ready to his hand by others, 2 Corinthians 10:12-16. He concludes with intimating that the glorying of those false apostles was bad; that they had nothing but self-commendation; and that they who glory should glory in the Lord, 2 Corinthians 10:17, 2 Corinthians 10:18.

INTRODUCTION TO 2 Corinthians 10

In this chapter the apostle has chiefly to do with the false teachers, and it is taken up in refuting their calumnies of him, and in exposing their boasting of themselves; and as he goes along, he takes notice of the efficacy of the Gospel, and of the success and extent of it, as it was preached by him, and other Gospel ministers, and points at the proper manner and ground of glorying. And whereas the false teachers had represented him as a mean spirited man, as well as his outward aspect was contemptible, and that he had not that authority and courage he boasted of, he describes himself by those characters they had reproached him with: by his name Paul, which signified little, they suggesting that he was little in soul, as well as in body; by his modesty and humility, when he was with the Corinthians, and by his boldness, now absent from them: and he entreats them by the meekness and gentleness of Christ, which he imitated, and they ought also, that they would not join in those sneers, nor reproach him for these things, 2 Corinthians 10:1 and that they would so behave, that, when he came among them, he might have no occasion of using that power and authority, which the false teachers called bluster and boldness; and which he had thought and determined in his own mind to exercise on some who traduced him and his fellow ministers as carnal selfish persons, 2 Corinthians 10:2 which calumny he removes by owning, that they walked in the flesh, in the body, and were subject to imperfections, as men; but denies that their ministerial warfare or service was managed in a carnal and worldly, or in a weak way and manner, 2 Corinthians 10:3 assigning this reason for it, because the weapons they made use of, in the warfare of their ministry, to defend truth, and annoy the enemy, to enlarge Christ's kingdom, and weaken Satan's, were not carnal, weak, and worldly, but spiritual and efficacious, through the power of God that accompanied them; and which appeared by the use they were of to the demolishing the strong holds of the flesh, and bringing down the haughty and lofty imaginations of the fleshly mind, which were opposed to the knowledge of God, and the refuting all the sophisms of fleshly wisdom, and carnal reasonings against the Gospel of Christ. This was the influence it had on some through the power of divine grace, whereby they became obedient to Christ, and subject to his word and ordinances, 2 Corinthians 10:4 whilst on others, as on Elymas the sorcerer, who sought to pervert the right ways of God, the apostolical power was exercised in a way of just punishment and awful vengeance, 2 Corinthians 10:6. The apostle moreover suggests to the Corinthians, that they judged of him, and the false teachers, according to the outward appearance of things, which was wrong: however, let these men make ever so great a show in the flesh, or what pretensions soever to Christianity, to being the members and ministers of Christ, the apostle would have them observe, that he, and those with him, were, and were to be looked upon as equally the same, 2 Corinthians 10:7 nay, should he exalt himself above them, and affirm he had an authority superior to theirs, which he describes by the efficient cause of it, the Lord, and by its end, edification, and not destruction, he should have no reason to be ashamed, since he was capable of giving proof of it, 2 Corinthians 10:8 however, he would say no more of this for the present, lest he should strengthen the calumny cast upon him, that it was his way to terrify by his letters, with blustering menaces of his power and authority, 2 Corinthians 10:9 and which calumny is more fully expressed in the words of the false teachers, who said, that his letters were bold and blustering, and by which he would be thought to be a man of power and authority; though, alas! a man of no speech nor presence, when in person among men, and so not to be regarded, 2 Corinthians 10:10. In answer to which the apostle returns, that he would have such a reviler know, that as he was in word by letters when absent, such would he be found to be in deed when present, 2 Corinthians 10:11 and then proceeds to expose the vain glorying of the false teachers, and to observe those things which he, and other faithful ministers of the word, might glory of; though they could not give themselves the liberties they did, and chose to glory in the Lord; they could not commend themselves in that bold and insolent manner, to the contempt of others, when there was no necessity for it, as the false teachers did, 2 Corinthians 10:12 nor could they boast of things they never did; of conversions they never were instruments of; of the planting of churches they had no concern in; and of spreading the Gospel where they had never been, which was the case of these men: whereas, whenever they gloried, it was when there was an absolute necessity for it, and always with modesty, acknowledging the grace and goodness of God unto them, and ever with truth; and of their own labours, and not of others; and particularly with respect to Corinth, it was with the strictest regard to truth that they affirmed they were the first that preached the Gospel there, converted souls, and planted a Gospel church, and hoped they should be the means of spreading it further still, 2 Corinthians 10:13. However, they did not desire to glory in themselves, but in the Lord, from whom they had all their gifts, success, and usefulness; and so they directed others to do, 2 Corinthians 10:17 and because, for this reason, that he that commends himself is not approved of God, but he that is commended by the Lord, 2 Corinthians 10:18.

CHAPTER 10

2 Corinthians 10:7. Instead of ἀφʼ ἑαυτοῦ read ἐφʼ ἑαυτοῦ; see the exegetical remarks.

After ἡμεῖς Elz. has Χριστοῦ. An addition condemned by a great preponderance of evidence.—2 Corinthians 10:8. τε] is wanting in B F G, min. Chrys. Theophyl. Bracketed by Lachm., and deleted by Rück. But how easily might the omission of the particle take place, as it might quite well be dispensed with, while there was no ground whatever for inserting it!

καί before περισσ. has against it the principal uncials and vss. An addition produced by the sense of clima.

ἡμῖν] is, on preponderating evidence, to be deleted, with Lachm. and Tisch. A supplementary insertion, instead of which μοι is also found.—2 Corinthians 10:12-13. The words οὐ συνιοῦσιν· ἡμεῖς δέ, which follow after ἑαυτοὺς ἑαυτοῖς in the Recepta, and are defended by Lachm. Rück. Tisch. Eeiche, are wanting in D* F G 109, codd. of the Itala, Ambrosiast. Auct. gr. de singul. cleric. (in Cyprian) Vigil. taps. Idacius, Sedul. (while in 74** Vulg. Lucif. Pel. Fulg. only οὐ συνιοῦσιν is wanting). Condemned by Mill, Bengel, Semler, Morus, Griesb. Rosenm. Flatt, Fritzsche, Billr., Rinck, Lucubr. crit. p. 165 f.; Ewald. But the very fact that we have only Occidental evidence on the side of the omission makes the latter suspicious, and the difficulty of the words (which, with the reference of αὐτοί to Paul so easily suggesting itself after ἀλλά, cannot at all be overcome), while in the event of their omission the passage runs on smoothly, makes their deletion appear an expedient critically violent and resorted to in the interest of explanation. Where οὐ συνιοῦσιν only is wanting (see above), ἡμεῖς δέ appears to be an imperfect restoration of the imperfect text.

The following καυχησόμεθα also is wanting in D* Clar. Germ., while F G, Boern. Auct. de singul. cler. read καυχώμενοι. But if the word had not been original, but added by way of gloss, the makers of the gloss after their mechanical fashion would not have used the future, but the present, in accordance with the previous τολμῶμεν, to which the comparison of 2 Corinthians 10:15 also might induce them. Hence it is to be assumed that in the witnesses adduced above καυχησόμεθα has dropped out. By what means we do not know; perhaps it is simply due to the similar final letters in ἄμετρΑ and καυχησόμεθΑ. The καυχῶμενοι, subsequently introduced instead of καυχησόμεθα, is to be considered as a critical restoration, made under the influence of 2 Corinthians 10:15.—2 Corinthians 10:14. οὐ γὰρ ὡς μή] Lachm. reads ὡς γὰρ μή, on the authority of B and two min. only, so that he puts a note of interrogation after ἑαυτούς. Too weakly attested.

Ch. 10–13. contain the third chief section of the Epistle, the apostle’s polemic vindication of his apostolic dignity and efficiency, and then the conclusion.

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

(Ps 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

Isa 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).

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 - Margin, In outward appearance. It may either mean that when present among them he appeared, according to their representation, to be humble, mild, gentle 2 Corinthians 10:10; or that in his external appearance he had this aspect; see on 2 Corinthians 10:10. Most probably it means that they had represented him, as timid when among them, and afraid to exercise discipline, however much he had threatened it.

Am base among you - The word used here (ταπεινὸς tapeinos) 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 lack of spirit.

But being absent am bold toward you - That is, in my letters; see on 2 Corinthians 10:10. This they charged him with, that he was bold enough when away from them, but that he would be tame enough when he should meet them face to face, and that they had nothing to fear from him.