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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 (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.

Not boasting of things without our measure,.... The apostle here asserts what he had done before, Co2 10:13 with a view to explain it, as he does, saying, that is of other men's labours; when they boasted of the Corinthians as their converts and children, whom they had begotten through the Gospel of Christ, they did not boast of other men's labours, as did the false apostles; who when they came to Corinth, found a church already planted by the apostle, and a multitude of believers, of whose conversion and faith he had been an instrument; and yet these men claimed them as their own, and an authority over them, when they were the fruit of the apostle's labours: but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly; the sense is, that the apostle hoped, for he could not be sure, this lying in the secret will of God, that when the faith of the Corinthians was grown stronger, and more settled and established, and so would not stand in so much need of their care and instruction, they should be enlarged through their means; and that they should not stop here, but that the line, measure, or rule of their ministry, should be drawn to a greater length, and the bounds of it extended and carried abundantly further. The apostle intimates, that the weakness of their faith, and the disorders and divisions that were among them, were a hinderance to the spread of the Gospel; and that if their church state were in a better and a more settled condition, as it would give the apostles more leisure to preach the Gospel elsewhere, so it would serve to recommend it to other places beyond them; which would be an enlargement of the bounds of their ministry, and a means of magnifying of Christ and his Gospel, and of them also.

Touching such, however, as are betrothed, I can with constancy "above my small measure" pronounce and attest that they are to be veiled from that day forth on which they shuddered at the first bodily touch of a man by kiss and hand.

In the Epistle of Peter to them of Pontus: "Nor let any of you suffer as a thief, or a murderer, or as an evil-doer, or as a minder of other people's business,

"But we will not glory beyond our measure:" as they do. For it is probable that in their boasting they said, 'we have converted the world, we have reached unto the ends of the earth,' and vented many other such like big words. 'But not so we,' he says, "But according to the measure of the province which God apportioned to us as a measure, to reach even unto you." So that his humility is evident on either hand, both in that he boasted nothing more than he had wrought, and that he refers even this itself to God. For, "according to the measure of the province," saith he, "which God apportioned to us, a measure to reach even unto you." Just as if portioning out a vine to husbandmen, even so He meted out unto us. As far then as we have been counted worthy to attain to, so far we boast.

Paul takes advantage of his authority only to the extent that he glories in the progress of believers, so that his power may be conducive to salvation and not self-aggrandizement. He did not boast beyond the power that was given to him, nor did he claim any authority in places where his preaching had not been heard.

For, boasting, they perhaps said: "we have reached the ends of the earth and converted the world." But we, he says, are not like that. Just as God divided vineyards among farmers, so also He divided the world among us, the apostles. Therefore, we will boast according to the measure of the portion that God assigned to us. And what is this measure? That of reaching even as far as you. Therefore, since this is our measure, we boast even as far as you.

Having indicated the reason behind the things he had said, the Apostle now explains that reason. For he had said that he measures himself by himself and did not go beyond that measure. But a person could be excessive in two ways in glorying and commending himself. First, in regard to that about which he glories; for example, if he glories about something he does not have. Secondly, in regard to that in which he glories; for example, if a person has something from someone else, but glories in himself as though he has it of himself. Thus the Apostle shows that he did not go beyond the measure in glorying or praising himself. In regard to the first he does three things. First, he states his proposition; secondly, he proves it (v. 14); thirdly, he draws the conclusion (v. 15). He says therefore: I say that we measure and compare ourselves to ourselves, namely, by doing what our office demands. But in doing this we will not boast beyond limit [our measure], i.e., when we exercise our power and commend ourselves: "You shall do no wrong in judgment, in measures of length or weight or quantity" (Lev. 19:35); but will keep to the limits God has apportioned us. A Gloss [Lombard] explains this of the limit of the Apostle's prelacy and says: according to the measure, i.e., according to the people measured out to him by God, the people whose prelate and rule of conduct he is. But this same thing can be taken more universally, such that the measure of the rule is the quantity of grace. Then the sense is this: but we glory according to the limits God has apportioned us, i.e., according to the amount of grace God has given us: "But grace was given to each of us according to the measure of Christ's gift" (Eph. 4:7). This grace is a rule keeping us from being lifted up or separated from God. Which God has apportioned us, because whatever good we do in preaching the Gospel and in converting you and others, it is all from God, granted to me for you and others: "I planted, Apollos watered, but God gave the growth" (1 Cor. 3:6). A measure, I say, to reach even to you, because you are under the measure of grace granted to me, by which you have been converted to Christ and obey the Gospel. Therefore, what he is proposing is this, namely, that he is not going beyond the measure of glorying and praising himself that he is their prelate and that they were converted by him.

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.

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, Co2 10:15, Co2 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.

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).

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 (Co2 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" (Co2 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 (Co2 10:16; Rom 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, HorÃ&brvbr PaulinÃ&brvbr].