2 Corinzi 10:8 Commento

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 (Co2 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 (Co2 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 (Co2 10:12 to the end).

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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 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, Co2 10:18.

For though I should boast somewhat more of our authority,.... Than as yet he had done, or used to do; or rather the sense is, should he boast of a greater authority than the false apostles, or even than the true ministers of the Gospel in common had, he should not exceed the bounds of truth and modesty; for as an apostle he not only had an authority from Christ to preach the Gospel, and administer ordinances, but also had an extraordinary power of punishing offenders, as before observed: which the Lord hath given us for edification, and not for destruction; a power which no mere man, no creature, though ever so exalted, could have given; none but Christ, who is Lord of heaven and earth, and who has all power in his hands, could clothe with such authority as this; and which is given by him, though for the destruction of the flesh, or punishment of the body, yet for the salvation and good of the soul or spirit, as in the case of the incestuous person; and though sometimes for the destruction of the individual person or persons punished by it, as in the case of Ananias and Sapphira, yet for the edification, spiritual instruction, and welfare of the whole community or church, of which these were a part. So this authority was exercised on Hymenaeus and Philetus, that either they themselves might not learn to blaspheme, or cease to blaspheme Christ, or his apostles, or the truths of the Gospel; or that others might be deterred from such a practice; and so was for the edification of the one, or the other, and the preservation of the whole. I should not be ashamed; as one that has told an untruth, or as a vain glorious man, who has made his boast of what he has not. The apostle signifies, that he should be able to make good such an assertion, should he think fit to mention it.

"For though I should glory somewhat abundantly concerning our authority which the Lord gave for building you up, and not for casting you down, I shall not be put to shame." For since he was going to say somewhat great, observe how he softens it. For nothing doth so offend the majority of hearers as for any one to praise himself. Wherefore to cut at the root of this offensiveness, he says, "For though I should glory somewhat abundantly." And he did not say, 'if any man trust that he is Christ's let him think that he is far short of us. For I possess much authority from Him, so as to punish and to kill whomsoever I choose;' but what? "For though I should glory even somewhat abundantly." And yet he possessed more than can be told, but nevertheless he lowers it in his way of speaking. And he said not, 'I glory,' but, "if I should glory," if I should choose to do so: at once both showing modesty, and declaring his superiority. If therefore he says, "I should glory concerning the authority which the Lord gave me." Again, he ascribes the whole to Him, and makes the gift common. "For building up, and not for casting down." Seest thou how again he allays the envy his praises might give rise to, and draws the hearer over to himself by mentioning the use for which he received it? Then why doth he say, "Casting down imaginations?" Because this is itself an especial form of building up, the removing of hindrances, and detecting the unsound, and laying the true together in the building. For this end therefore we received it, that we might build up. But if any should spar and battle with us, and be incurable, we will use that other power also, destroying and overthrowing him. Wherefore also he says, "I shall not be put to shame," that is, I shall not be proved a liar or a boaster.

He did not say: I have the authority to punish and put to death, while they do not, but humbly: "even if more." And he did not say: if I boast, but: "if I were to boast," that is, if I wish, he says, to boast about the authority "which the Lord gave us," again attributing all this to the Lord. And I received it from God in order to strengthen in the faith, by doing good, not by punishing. So why did you say: "we demolish schemes"? Because building up consists precisely in tearing down everything rotten and destroying obstacles. So how do you threaten with destruction when you did not receive authority for this? I received it primarily for building up; but if someone were to prove incurable, then we will also use the authority for tearing down. So if I wish, he says, to boast that God has granted me more, so that I have the authority first of all to do good, and in the case of resistance — to punish, I will not be put to shame, that is, I will not appear to be a liar or a boaster.

Then when he says, For even if I boast, he pursues his cause. But it sometimes happens that a person is moved against someone because the former is deceived by the authority of someone who gives himself out as being great. This is the way the Corinthians, deceived by the false apostles who claimed greater authority than Paul, were stirred up against him, because they had come from Judea and were among the first converts. Therefore the Apostle does two things. First, he deflates the authority of those false apostles; secondly, he pursues his cause (v. 9). But we are not only Christ's, as they are, but we can glory more that we are Christ's than they can. And this is what he says: for even if I boast a little too much of our authority, which the Lord has given us: "He is a chosen instrument of mine" (Ac. 9:15); "For he who worked through Peter for the mission to the circumcised worked through me also for the Gentiles" (Gal. 2:8). He gave me, I say, this special power to convert the Gentiles, for building you up, i.e., the church, and not for destroying you, as the false apostles do, who abuse the power given to them by using it for a purpose contrary to that for which it was given. For although the power was given for building up the Church in faith and charity, they seek their own glory and not Christ's; consequently, they destroy. They did this by preaching that the ceremonies of the Law must be observed and by making a profit. Therefore, if I glory more in that power which I have in which I seek Christ's glory, I shall not be put to shame, namely, for such commendation of myself, because I do not do it for ostentation, but out of necessity, so that by showing that my authority is great and that of the false apostles null, no man may be deceived by them again. Note here that according to Gregory there are two cases in which a person may commend himself without sinning, namely, when he is provoked by reproaches and is treated with contempt, and this in order that he not despair, seeing that he is treated with contempt, and be able to refute his adversaries. This is the way Job commended himself, as it is clear from (27:6), where he says: "My heart does not reproach me for any of my days." Likewise, when a person is preaching the truth and an adversary of the truth contradicts him and hinders the manifestation of the truth, in that case the preacher should commend himself and show his authority in order to refute him and draw his hearers to the truth. The Apostle does this in many places and also here.

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, Co2 10:1-6. He shows them the impropriety of judging after the outward appearance, Co2 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, Co2 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, Co2 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, Co2 10:17, Co2 10:18.

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."

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. (2Co. 10:1-18) I Paul myself--no longer "we," "us," "our" (Co2 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, Co2 10:2) for my sake. by the meekness and gentleness of Christ--He mentions these graces of Christ especially (Psa 18:35; Mat 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; Mat 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 Co2 10:10).

"For even if I were to boast somewhat more exceedingly (than I do, Co2 10:3-6) of our (apostolic) authority (Co2 10:6; Co2 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 Co2 10:5): the image of a building as in Co2 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].