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Exegetical and Hermeneutical Commentary of 2 Corinthians 10:7

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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 18. Caution to those who judge by outward appearance

7. Do ye look on things after the outward appearance? ] The words here translated outward appearance are translated when I am present in 2Co 10:2. They may be rendered in three ways, (1) as in the text, (2) ye look on things after the outward appearance, or (3) as some interpreters prefer to render, look at what lies plainly before your eyes, i.e. the genuineness of St Paul’s Apostolic mission. The Vulgate and Rhemish versions render thus. So also Wiclif, See ye the thingis that ben aftir the face. Either (1) or (2) is preferable to (3), which not only does not suit the context (cf. also 1Co 2:5; 1Co 3:21, and Joh 7:24, where however the Greek is not the same as here, and 2Co 8:15), but is contrary to the spirit of St Paul’s writings, which invariably glorify what does not lie on the surface, at the expense of what does so. The meaning of the last of the three renderings is that if the Corinthians regard their teachers from an exclusively fleshly point of view, St Paul has no need to shrink from the comparison. Cf. ch. 2Co 11:18-33.

as he is Christ’s, even so are we Christ’s ] St Paul proceeds to give four proofs of this. He shews (1) that he was unquestionably the founder of the Corinthian Church ( 2Co 10:13-18, cf. 1Co 4:15; 1Co 9:2, and ch. 2Co 3:2-3); (2) that if he refused to be maintained by them, it was for no other reason than his desire for their benefit (ch. 2Co 11:1-15, cf. 1Co 9:12; 1Co 9:15; 1Co 9:18); (3) that his life was a sufficient proof of his sincerity (ch. 2Co 11:21-33); and (4) that the supernatural revelations vouchsafed to him were vouchers for his inspiration (ch. 2Co 12:1-6).

Fuente: The Cambridge Bible for Schools and Colleges

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 special honor 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 … – 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 a proof that they had been sent by him. It is not an uncommon thing for people 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 Christs, even so are we Christs – 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.

Fuente: Albert Barnes’ Notes on the Bible

Verse 7. 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 , 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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Are ye so weak as to judge of persons and things merely from their faces, pretences, or outward appearances? And to magnify these false apostles and teachers, merely 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 splendour? 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?

Fuente: English Annotations on the Holy Bible by Matthew Poole

7. Do ye regard mere outwardappearance (mere external recommendations, personal appearance,voice, manner, oratory of teachers present face to face, suchas they admired in the false teachers to the disparagement of Paul,2Co 10:10; see on 2Co5:12)? Even in outward bearing when I shall be presentwith you (in contrast to “by letters,” 2Co10:9) I will show that I am more really armed with the authorityof Christ, than those who arrogate to themselves the title of beingpeculiarly “Christ’s” (1Co1:12). A Jewish emissary seems to have led this party.

let him of himself think thisagainHe may “of himself,” without needing to betaught 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 whomhe had begotten in the Gospel [BENGEL].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Do ye look on things after the outward appearance,…. Or “look upon things”, ironically said; or “ye do look on things”, a reproof for making judgment of persons and things, by the outward appearance of them; so many judged of Paul by the meanness of his person, the weakness of his body, the lowness of his voice, his outward circumstances of life, his poverty, afflictions, and persecutions; and despised him; whilst they looked upon the riches, eloquence, haughty airs, noisiness, and personable mien, of the false apostles, and admired them:

if a man trusts to himself that he is Christ’s: is fully assured that he has an interest in his love and favour, is redeemed by his blood, is a partaker of his grace, and a believer in him; or rather, that he is a minister of the Gospel, and an apostle of Christ, one that is qualified and sent forth by him to preach the word:

let him, of himself, think this again, that as he is Christ’s, even so are we Christ’s; that is, he may, and ought of himself, without another’s observing it to him, of his own accord, willingly reason and conclude, by the selfsame marks and evidences he would be thought to be a minister of Christ, that we are also. The sense is, that let a man be ever so confident of his being a true minister of the Gospel, he will not be able to point out one criterion or proof of his being so, but what he might discern in the Apostle Paul, and the rest of his fellow ministers, and therefore ought to conclude the same of them as of himself. In which may be observed the great modesty of the apostle, who does not go about to disprove others being Christ’s, who so confidently boasted of it; nor bid them look to it to see if they were or not, since all that say so are not; only as if granting that they were, he would have them look upon him, and his fellow apostles as such also, who had at least equal pretensions to this character.

Fuente: John Gill’s Exposition of the Entire Bible

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.

Fuente: Matthew Henry’s Whole Bible Commentary

Ye look (). Either indicative or imperative. Either makes sense but the indicative the best sense.

Before your face ( ). They ought to look below the surface. If it is imperative, they should see the facts.

That he is Christ’s ( ). Predicate genitive in indirect discourse).

Fuente: Robertson’s Word Pictures in the New Testament

1) “Do ye look on things after the outward appearance?” (ta kata prosopon blepete) “do you all (not) look at things according to outward appearance?” they did, judging from the “eye pupil” alone, too often, Pro 24:23; Joh 7:24; Joh 8:15. If you look only on the outward appearance, I will still show you I am an apostle, more than my accusers.

2) “If any man trust to himself,” (ei tis pepoithen heautou) “If anyone has persuaded himself,” 1Co 14:37-38; 1Jn 4:6-7.

3) “That he is Christ’s,” (Christou einai) “That he is Christ’s,” he belongs to Christ, 2Co 5:17; 1Co 3:23; 1Co 6:19. Whether we “live or die” we are the Lord’s property, Rom 14:8.

4) “Let him of himself think this again,” (touto logizestho palin eph’ heautou) “Let him consider this again,” or just consider this: that one should not think of himself more highly than he ought, with selfish pride of superiority, 1Co 10:12; Rom 11:20; Rom 12:16.

5) “That as he is Christ’s”, (hoti kathos autos Christou) “That just as he exists (is of) Christ,” if he is, 2Co 13:5.

6) “Even so are we, Christ’s.” (houtos kai hemeis) “Thus also (just like this), so are we,” the missionary workers, Paul and his compatriots in mutual labors, 1Co 3:23; 1Co 9:1-2; 1Co 11:23.

Fuente: Garner-Howes Baptist Commentary

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, (765) 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. (Joh 7:24, and Joh 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. (766) 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.

(765) ” La masque et apparence exterieure;” — “An outward mask and appearance.”

(766) ” Vn tas de garnement;” — “A band of profligates.”

Fuente: Calvin’s Complete Commentary

Butlers Commentary

SECTION 2

Sanctioned (2Co. 10:7-11)

7 Look at what is before your eyes. If any one is confident that he is Christs, let him remind himself that as he is Christs, so are we. 8For even if I boast a little too much of our authority, which the Lord gave for building you up and not for destroying you, I shall not be put to shame. 9I would not seem to be frightening you with letters. 10For they say, His letters are weighty and strong, but his bodily presence is weak, and his speech of no account. Let such people understand that what we say by letter when absent, we do when present.

2Co. 10:7-9 Viewed: Paul warned (2Co. 10:6) that he was ready to punish (Gr. ekdikesai, vindicate, or bring to justice) every disobedience of those at Corinth who refused to complete obedience like the majority of the church was doing. There was a minority (perhaps only one) not repenting with the rest of the church. This minority was ridiculing Pauls reputation as a preacher of the gospel, and especially as an apostle. They were saying he was a great pretender. Paul writes, Look at what is before your eyes. The Greek Verb, blepete, can be either present active indicative, or present active imperative. It if is imperative, it would be translated, Look (a command) at what is before your eyes. If it is indicative, it would be, You are looking at things as they are outwardly (on the face of things). We think the context indicates the imperative translation. It might be paraphrased, Look at things which stare you in the face!

Paul then begins to cite visible credentials for his prior ministry among the Corinthians, which they had seen and might continue to see if they would compare his credentials with the slanderous insinuations of the one stirring up the church against him. First, he reminds the Corinthians that if the troublemaker among them has persuaded himself he has authority because he in some special way belongs to Christ, so does Paul! And Paul had proved it to the Corinthian church. And his detractor should remind himself (Gr. logizestho, reckon, reason, think through) of the facts of Pauls special relationship to Christ. Paul is not referring here to the ordinary manifestations of being in Christhe refers to a relationship involving authority to give apostolic direction to the church. What Pauls opponent was persuading himself (Gr. pepoithen heauto, perfect tense verb) about his own authority from Christ, Paul really was authorized to do, and had done before the very eyes of the Corinthians (see 2Co. 12:12). And it was not only miraculous evidence Paul gave of his apostleship, he also wielded the weapons of Christian warfare with special Christ-like effectiveness overthrowing the fortresses and strongholds of Greek philosophy as well as Judaizing legalism. Had his slanderer done that? No! He was tearing down the church!

And that is Pauls second vindication of his ministerial methodology. He says, The Lord gave us our authority for building you up and not for tearing you down. So if I should appear to be boasting too much about it, I have done nothing for which I should be ashamed as if I were a pretentious bully seeking only to scare people.

Certainly, Paul had spoken authoritatively (and sternly) in his letters to the Corinthians. Evidently he had not felt it necessary to speak with such direct authority when he had been among them in person. But the authority (Gr. exousias) he had expressed in his letters was geared toward the spiritual maturation of the Christians. He exercised his apostolic office and issued commands to direct their lives into paths of righteousness. He waged a warfare with authoritative words of truth in order to overthrow all obstacles to their knowing God. It was not his intention to merely frighten (Gr. ekphobein, lit. fear-away, terrify). There was no threat to his own self-esteem if they did not obey him. He was warning themand doing so authoritatively!

Preaching the fear of God and the fear of eternal damnation is a scripturally sanctioned method! There is a difference between frightening people and warning people. Some people need to learn that distinction. The difference is in the motive, or in the end sought. Preachers who frighten people as a method to obtain decisions for the sake of building their own ego or glorifying themselves should repent. But warning people about hell by the authority of the Scriptures for the glory of God and the salvation of their souls is a method used in every book of the Bible, by every man of God, as well as the Lord Jesus Christ.

Authority is an indispensable method of preaching and teaching. The authority is never that of the preacher, but is always the Scriptures. The apostle Paul clearly disclaims any personal authority as he says, . . . our authority, which the Lord gave for building you up. . . . All authority belongs to Christ (Mat. 28:18; Mat. 11:27; Eph. 1:20-22; Php. 2:9-11). Christ delegated some of his authority to the apostles (Mat. 16:19-20; Mat. 18:18; Mat. 28:18-20; Luk. 24:44-53; Joh. 20:22-23; Act. 1:8; Rom. 1:1; 1Co. 1:1; 2Co. 1:1; Gal. 1:1; Gal. 1:11-12; Gal. 1:15-17). The apostles exhorted evangelists and teachers of the churches to preach authoritatively from the Scriptures (1Ti. 4:11; 1Ti. 5:20; 1Ti. 6:2 b; 2Co. 6:17; 2Ti. 2:14-15; 2Ti. 3:15-17; 2Ti. 4:2-5; Tit. 2:1; Tit. 2:15; Tit. 3:8, etc.). The use of authority from the Scriptures as a method of ministry is to be tempered with kindness, purity of life, forbearance, gentleness, and patience, but the authoritativeness of the Scriptures must never be undervalued or underemphasized.

It hardly needs to be mentioned that the goal for ministry is edification or building up, or growth (Eph. 4:11-16; Col. 1:24-29). While Pauls opposition in Corinth was methodically tearing down the church, Paul was trying to build it up. The problem stemmed from the spiritual immaturity of the Christians who could not comprehend that Pauls severe words and insistence on repentance were methods of building. Those among them who gloried in the flesh, Judaizers and others, were trying to seduce the congregation to rebel against Pauls severity. So, Paul cited the divine sanction for his methods as a method itself.

Churches today must recognize that authoritative preaching and teaching by preachers, elders and teachers is an imperative method for the building up (spiritual maturing) of the individual and the corporate body unto the fulness of the stature of Christ (see Eph. 4:11-16). It is sanctioned by the Lord. It must be made operative in the church.

2Co. 10:10-11 Vowed: Paul not only reminded them that he had expressed the word of God with authority to them earlier (in his letters) but he vowed he would do so again, if necessary, when face to face with them. His promise confirms the importance of authority as a method of edification. All teaching which seeks to instruct, to communicate, to educate, to produce growth, must exercise some form of authoritativeness. Authority, in teaching, is inescapable! Discipline is an imperative of learning. And discipline is possible only from a basis of some kind of authority. The uninstructed minds of children seek authority in the home. They want to learn. If authority is not there, they will seek it elsewhere. The same is true of the family of God. Even those who decry authority, do so with authority!

Some Greek manuscripts (Vaticanus, some Latin mss. and some Syriac mss.) have the pural verb phasin (they) in 2Co. 10:10, while the best and oldest manuscripts have the singular verb phesin (he). The fact that Paul uses the singular pronoun toioutos (such a one) in 2Co. 10:11 should confirm the propriety of the singular verb in 2Co. 10:10. In other words, Paul seems to be focusing his warning toward a single opponent at Corinth rather than a group. The RSV translates, For they say . . . but it should be translated, For he says His letters are weighty and strong, but his bodily presence is weak, and his speech of no account. The Greek word exouthenemenous is a present participle, a combination of ex and outhen, literally, being from nothing. It is often translated, despicable, contemptible, worthless. The RSV translates it of no account which does not seem to be strong enough to express what Pauls opponents were saying of his speech (Gr. ho logos, his word). It was probably not the delivery but the power and authority of Pauls word they were disparaging. His method of communication was plain, straightforward, and economicalhe did not waste words or beat around the bush. His letters are not saturated with sophisticated philosophical ramblings. He is not pendantic or verbose. He does not write like a rabbi or a pedagogue. He would probably be snubbed in erudite theological circles today! So the trouble-maker at Corinth dismissed his word as contemptible.

Just what Pauls bodily weakness was we are not told anywhere. He refers to his thorn in the flesh (2Co. 12:7 ff). Some think it was impaired eyesight (see Gal. 6:11) from the fact that he had to write with large letters. Some think he may have been crippled by some of the beatings he had already suffered. Others speculate that he was small and frail in body or that he had an incurable disease. Whatever caused his opponent to say he was physically weak, it did not deter Paul from promising that what he said by letter when absent, he would do when present! His weakness would not keep him from exercising his God-given authority upon his arrival at Corinth should it be necessary to do so. Paul writes, Let such a one reckon (Gr. logizestho, reason it out) that what we are in word (Gr. to logo) through epistles (Gr. epistolon) being absent, such also we are in our work (Gr. to ergo) being present. This was no idle threat. It was a warning. They must have this warning if they are to be built up in the Lord. Warnings are methods of ministry!

Fuente: College Press Bible Study Textbook Series

Appleburys Comments

A Defense Of His Boasting About His Authority
Scripture

2Co. 10:7-12. Ye look at the things that are before your face. If any man trusteth in himself that he is Christs, let him consider this again with himself, that, even as he is Christs, so also are we. 8 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: 9 that I may not seem as if I would terrify you by my letters. 10 For, His letters, they say, are weighty and strong; but his bodily presence is weak, and his speech of no account. 11 Let such a one reckon this, that, what we are in word by letters when we are absent, such are we also in deed when we are present. 12 For we are not bold to number or compare ourselves with certain of them that commend themselves: but they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding.

Comments

Ye look at the things that are before your face.Paul began the defense of his apostolic authority against those who had attacked his person and methods. He reminded those, of readers who had been in sympathy with his enemies, that they were taking a superficial view of things that were before their very eyes. These men were in their midst, their claims were well known, and their motives should have been understood. But lest there be any doubt about it, Paul explained it to them in plain language. See 2Co. 11:20-33.

If any man trusteth in himself that he is Christs.This seems to be directed against anyone who was attacking Paul while claiming to belong to Christ. But there is really only one way by which anyone can belong to Christ, and that is the way of complete surrender to Him. As Paul had done when he asked on the Damascus way, Lord, what wilt thou have me to do? so must every one obey Him. Paul obeyed the instruction of the Lord through Ananias whom the Lord sent to tell Paul what to do and got himself baptized into Christ. From that time on, he conducted himself as a Christian, for Christ lived in him (Gal. 2:20). By this standard the brethren at Corinth could judge the teachers who at that time were disturbing them. Had they actually obeyed from the heart that form of teaching which led them to be crucified with Christ and be buried with Him in baptism and walk with Him in the new life? Had they demonstrated by their conduct that they had been transformed so that their thinking and action conformed to the truth revealed in Gods Word?

For though I should glory somewhat abundantly concerning our authority.In the light of the claims of these false teachers, it was necessary for Paul to boast about his authority. This was his apostolic authority which he received from the Lord Jesus when He appeared to Paul on the Damascus road. Paul quoted the words of the Lord Jesus in his trial before Agrippa, But arise, and stand upon thy feet; for to this end have I appeared unto thee, to appoint thee a minister and witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; delivering thee from the people, and the Gentiles, to whom I send thee, to open their eyes, that they turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me (Act. 26:16-18). Which of these false teachers had received such a commission from Christ? The brethren at Corinth knew that Christ had commissioned Paul as an apostle, for the signs of an apostle had been performed in their midst. See 2Co. 12:12. Who among those who were seeking to tear down the apostolic authority of Paul could produce divine credentials to support their claims?

which the Lord gave for building you up.The apostolic commission and the miraculous powers that accompanied it were not given to Paul for his exaltation nor to be used to destroy others. The intention of the Lord had been made clear in His instruction to Paul, for the ultimate goal was to bring men to the inheritance among them that are sanctified by faith in Christ.

Pauls authority was not given him for the purpose of destroying the church at Corinth. But these servants of Satan were doing so.

I shall not be put to shame.Paul had perfect confidence in the message which as an apostle of Christ he had delivered to the church at Corinth. He was confident in the ultimate victory in the struggle to overcome the destructive false teaching to which some were apparently willing to listen.

that I may not seem as if I would terrify you by my letters.These were not idle threats designed to strike terror in the hearts of those who read his letters; they were the solemn warnings of one whose love for them had been demonstrated time and again, for he was their father in the gospel.

His letters.So far as we know, Paul had written only one letter to the Corinthians. He had written other letters to other churches with which the people at Corinth may have been familiar. It is best however, to take the plural as a general reference to his writings rather than use it in support of theories about the lost letter or the severe letter. See comment on 1Co. 5:9 and 2Co. 2:3.

The critics had pointed to the threatening tone of Pauls writings such as given in 1Co. 4:18-21. They had been attempting to destroy the effect of these warnings by resorting to a personal attack on the apostle. His bodily presence may not have been that of a strong, robust individual. He mentioned, an infirmity in connection with his preaching the gospel to the Galatians. See Gal. 4:13-14. He mentions the thorn in the flesh in 2Co. 12:7. But after reading the account of the things which he had endured as given in 2Co. 11:23-33, it would be difficult indeed to believe that he was a physical weakling. In all probability this was a vicious attack without any foundation. It was designed to destroy the confidence of the brethren in the one who had led them to Christ.

and his speech of no account.Paul readily admitted that he did not belong to the order of professional orators. See 2Co. 11:6. When he came to Corinth the first time, it was not with excellency of speech or of wisdom, for he had but one message and that was Jesus Christ and Him crucified. The Athenians had looked upon his preaching of Jesus and the resurrection with utter scorn, for to them it compared in no way with the systems of wisdom taught by their philosophers. See Act. 17:16-22. But there is no eloquence or system of thought that surpassed Pauls when he spoke on Mars Hill revealing the God whom the Athenians had worshipped in ignorance. He said, the time of ignorance therefore God overlooked; but now He commands men that they should all everywhere repent: in as much as he has appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance to all men, in that he hath raised him from the dead (Act. 17:30-31).

Paul hastened to assure his readers that his deeds when present with them would coincide exactly with what he had said in his letters in his absence.

For we are not bold to number or compare ourselves.In boasting about the authority which the Lord had given him, Paul was in no way attempting to compare himself with the false teachers at Corinth. He had urged his readers to be aware of the fact that his authority had been given him by the Lord. On the other hand, the false teachers had set up their own standards and had measured themselves by them and, consequently, were without proper understanding of the true basis of relationship to Christ which was to be found only in the authoritative Word proclaimed by His apostles.

Fuente: College Press Bible Study Textbook Series

(7) Do ye look on things after the outward appearance?The Greek sentence may be taken either as interrogative, imperative, or indicative. The latter ye look on things . . . gives the most satisfactory meaning, as pressing home the charge on which he proceeds to dwell. He has, of course, the party of resistance in his thoughts, but he writes to the whole community, as influencedsome more and some lessby the tendency to attach undue weight to the outward accidents of those who claimed their allegiance rather than to that which was of the essence of all true Apostolic ministry.

If any man trust to himself that he is Christs . . .There cannot be the shadow of a doubt that the words refer to those whose watchword was I am of Christ (see Note on 1Co. 1:12), who laid claim to some special connection with Him, either as having been His personal disciples, or, at least, as having seen and known Him. In answer to that claim, with a half-ironical emphasis on let him think, or let him reckon (comp. 2Co. 10:2; 2Co. 10:5), he asserts that he is as truly Hisi.e., connected with Him, chosen by Himas they were.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

7. Look on outward appearance St. Paul now reverts back to his starting point in 2Co 10:1, namely, the criticism of the Christines on his outward presence.

Appearance Refers to the entire external display of the party, their rhetorical show, their Hebraism, their Jerusalemite commission, their claim of visible connexion with Christ. All these stand in contrast with the deep, pure, internal evangelism of St. Paul, which proved powerful and all conquering, in spite of his own want of showiness.

Christ’s Whatever their relation to Christ, mine is, to say the least, just as close.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘You look at (or ‘Look at’) the things that are before your face. If any man trusts in himself that he is Christ’s, let him consider this again with himself, that, even as he is Christ’s, so also are we.’

It was ‘before their face’ (in their presence) that Paul was seen as lowly (2Co 10:1), so let them now consider what is ‘before their face’, what is staring them in the face, that as his opponents trust that they are ‘Christ’s’ so do Paul and his associates. His opponents’ claim to be ‘Christ’s’ might mean that they were signifying that they were totally Christ’s because of their wonderful experiences of the Spirit, or that they had been earthly followers of Christ, in contrast with Paul. Or that they are claiming that they are subject to true Apostolic authority, the authority of those appointed by Christ. Whichever way, says Paul, I too am ‘Christ’s’, because I am totally His and subject to Him through the Spirit, and because He personally called me by name (Act 9:4; Act 9:6), and because I have been appointed an Apostle by the Apostles themselves and their representatives (Act 13:2; Act 15:22-26; Gal 2:7-9). Let them consider this.

Fuente: Commentary Series on the Bible by Peter Pett

Paul’s authority is powerful:

v. 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.

v. 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,

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

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

v. 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.

With this thought, that he will duly avenge all disobedience to his apostolic preaching, Paul returns to the thought of v. 1, since his slanderers had construed his leniency and patience as cowardice. He therefore addresses himself to such as listened to the calumniators: Do you look on the things before pour face? They were paying attention to, and judging by, outward appearances, thereby doing him a severe wrong. For it is not a commanding presence and the ability to insinuate oneself into people’s good graces that determine the apostle’s value, but the fact of authority derived from Christ. If there were any such in the congregation at Corinth, Paul wanted them to know that if anyone had the certainty, the confidence, that he belonged to Christ, either according to his person or in his office, he should consider the fact which he has been told before once more, he should reason it out within himself, that Paul and his fellow-teachers were just as definitely and certainly disciples and teachers of Christ. So much at least they ought to concede him (with another sarcastic thrust) that he be given a place by their side in the Church of Christ. It was a most effective way of asserting his apostolic authority.

Just as gently and effectively, however, he brings this out in the next sentence: For if I should indeed boast somewhat more abundantly of our authority, which the Lord gave us for edification and not for your destruction, I shall not be brought to shame, in order that I do not seem as if I would scare you by my letters. If his opponents should go so far as to deny him the right even to stand by the side of the Corinthian Christians as a fellow-disciple, this fact might cause him to do what he did not care to do, namely, to boast. But should he be indeed driven to that point, much to his disgust, that he must bring his person forward, that he must insist upon his authority, which, as he reminds his readers, has the object of serving for their building up in faith and knowledge and not for casting them down, he would be fully justified in his confident words. For his purpose in writing in such a severe tone is not to terrify or intimidate them, but to build them up. Even if the power to bind should be applied, its purpose would be the saving of souls, not the destruction and dispersal of the congregation. He was willing rather to bear the rumor that he was cowardly than to apply the authority granted him by the Lord in an unwarranted manner.

But the authority was his, nevertheless, as lie asserts with reference to the reports which were being spread by his enemies, who said that his letters were weighty and powerful, that he used expressions and made threats in his letters which were important, impressive, forcible. But they advised people not to be intimidated, because his bodily presence was weak and his speech contemptible. They implied that his bodily presence was not commanding, it lacked power, just as his oral instructions had been received with contempt. It seems that, although Paul was an able and effective speaker, his excessive humility in Corinth had not permitted these facts to appear in the proper nay, and the result was such as to make him appear all but ridiculous in the eyes of his enemies. But Paul’s answer to people of that character is: Let such a one reckon that, such as we arc in word by letters when absent, such are we also in deed when present. It would be an easy matter for him to lay aside his benevolent meekness and to come, in both appearance and speech, as the apostle of the Lord, vested with an authority whose power they would soon feel. He would show them the perfect harmony between his threats and the execution of his words; his personal influence would be found to be fully as important and energetic as that which he had shown in his writings.

Fuente: The Popular Commentary on the Bible by Kretzmann

2Co 10:7 . Paul feels that the , just described in 2Co 10:3-6 , is not conceded to him by his opponents and those misled by them in the church; they judge that he is evidently no right servant of Christ, and that he must come to shame with his boasting (comp. 2Co 10:8 ). He at once breaks into the midst of this course of thought on the part of his opponents with the disapproving question: Do you look on that which lies before the eyes? I do you judge according to the appearance? by which he means this, that they profess to have seen him weak and cowardly, when he was in Corinth personally (comp. 2Co 10:1 ). This does not involve any admission of the charge in 2Co 10:1 , but, on the contrary, discloses the error, in accordance with which the charge was based on the apostle’s outward appearance, winch did not make a display of his boldness. The answer to the question is: If any one is confident that he belongs to Christ, let him judge this again of himself, that just as he belongs to Christ, so do we . The opposing teachers had certainly boasted: How utterly different people are we from this Paul, who is bold only at a distance, and makes a boast of belonging as an apostle to Christ! We are right servants of Christ!

] is taken interrogatively by Theodoret, Erasmus, Luther, Castalio, Cajetanus, Beza, Grotius, Calovius, Wolf, Hammond, Bengel, Heumann, Rosenmller, Emmerling, Rbiger, Osiander, Klpper, and others; along with which, however, many import into elements at variance with the text (see 2Co 10:1 ; 2Co 10:10 ), such as intercourse with Jesus when on earth and other matters. It is taken as not interrogative (Lachmann and Tischendorf), but also with as indicative, and the sentence, consequently, as a judgment of censure, by Chrysostom, Gennadius, Oecumenius, Theophylact, Calvin, Schulz, Flatt. Calvin says: “Magni facitis alios, qui magnis ampullis turgent; me, quia ostentatione et jactantia careo, despicitis;” while Flatt, following Storr, in spite of 2Co 10:1 ; 2Co 10:10 , refers to the kinship of James with Christ, on which the Christine party had relied. In any case, however, it is more lively and forcible, and therefore more suitable, to take it as interrogative . Others, again, take as an imperative (Vulgate, Ambrosiaster, Anselm, Cornelius a Lapide, Billroth, Rckert, Olshausen, de Wette, Bisping, Hofmann): observe withal what lies so clearly before the eyes! In this view we should not have to explain it with Ewald: “ regard personal matters ;” so that Paul begins to point to the personal element which is now to be taken into consideration; but with Hofmann: the readers only needed to have their eyes open to what lay before them, in order to judge rightly. But against this it may be urged that could not but most naturally explain itself from 2Co 10:1 , and that the meaning itself would have something tame and more calmly argumentative, than would be suited to the lively emotion of the passage. Besides, it is Paul’s custom elsewhere to put first, when he summons to an intuemini . See 1Co 1:26 ; 1Co 10:18 ; Phi 3:2 .

] In this way is designated the confidence which his opponents (not a single peculiar false teacher, as Michaelis thinks) arrogantly cherished for themselves, but denied to Paul, that they were genuine Christ-people, genuine servants of Christ. The addition of to in D* E* F G, It. Ambrosiaster, is a correct gloss (comp. 2Co 11:23 ). For it is not the confiteor of the Christine party (1Co 1:12 ) that is meant here (Mosheim, Stolz, Flatt, comp. also Olshausen, Dhne, de Wette, Schenkel, Beyschlag, Hilgenfeld, Klpper, and others; see against this, Neander, I. p. 393 ff., and also Hofmann), but the assertion to the exaltation of themselves and the exclusion of Paul of a true apostolic connection (through calling, gifts, etc.) with Christ [302] on the part of Judaistic pseudo-apostles (2Co 11:5 , 2Co 13:12-13 ). Observe that the teachers here meant were not a party of the church , like the adherents of Christ designated in 1Co 1:12 . The very , compared with 2Co 10:8 , to say nothing of the fact that there is no hint of any such special reference, precludes our explaining it of the continued immediate connection with Christ through visions and the like, of which the heads of the Christine party had probably boasted (de Wette, Dhne, Goldhorn, and others, following Schenkel).

] not: on the contrary , or on the other hand , which it never means in the N. T. (see on Mat 4:7 , and Fritzsche, ad Matt . p. 16 7), but again, denuo . It refers to , which is correlative to the previous . He is confident to himself ; let him then consider once more for himself . In this view there was no need of the shift to which Fritzsche has recourse, that and “communem continent mente volvendi notionem.” The verbs might be quite heterogeneous in point of the notion conveyed, since is logically defined by the relation of and .

The Recepta , instead of which, however, is to be read, [303] would mean proprio motu , Luk 12:57 ; Luk 21:30 , 2Co 3:5 , i.e. without any need for one first to say it to him. The text gives no warrant for ironical interpretation (from his own high estimate, Rckert).

] is a litotes from the apostle’s point of view. , Chrysostom.

[302] Not with His disciples , and in particular with Peter , as Baur insinuates. See his Paulus , I. p. 306, Exo 2 . It was in his view the original apostles as immediate disciples of the Lord (see also Holsten, z. Evang. des Paul. u. Petr . p. 24 ff.), from whose position the anti-Pauline party in Corinth had borrowed their watchword . And in these his opponents Paul was at the same time combating the original apostles.

[303] The reading (Lachm. ed. min.), supported by B L 21, is not meaningless (Ewald), but is to be taken: with himself, in quietness for himself a classic usage since Homer (Il. viii. 195, xix. 255; see Faesi on these passages) of very frequent occurrence; see Khner, II. p. 296. The translation apud se in the Vulg. and It. also rests on this reading, which might easily enough be supplanted by the better known , and hence deserves to be preferred. There lies in this (secum solo reputet) a reproof putting more delicately to shame than in .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

(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 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. (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 labors; 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.

It appears, from the whole of what is here said, that the faithful services of Paul, met with a very unkind reception, from those which owed him a different treatment. But so it is. And, no doubt, highly proper it should be. Holy men of old felt all this, but shrunk not from duty. Their object was, to shew themselves approved of God, not man. The scourge of tongues can hurt no further than the Lord permits. And, while Jesus smiles, it matters not who frowns. And perhaps, these very Corinthians, were at length subdued, and won over, by the conciliating spirit of the Apostle. Faithfulness is sure in the end, to be successful. And, in the mean time, that sweet promise to Christ, in Him, belongs also to all his seed. No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee, in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of me saith the Lord, Isa 54:17 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

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.

Ver. 7. Do ye look on things ] q.d. Are ye so weak as to be deceived by an outside, to be carried away with shows and shadows of true worth? Do 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. Glass giveth a clearer sound than silver, &c.

Even so are we Christ’s ] The Rogation heretics would have made the world believe that they were the only Catholics. The Arians called the true Christians Ambrosians, Athanasians, Homousians, &c. The Donatists made themselves the only true Church, &c.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

7 12:21. ] A digression, in which he vindicates his apostolic dignity, his fruitfulness in energy and in sufferings, and the honour put on him by the Lord in revelations made to him .

Fuente: Henry Alford’s Greek Testament

7 11. ] He takes them on their own ground. They had looked on his outward appearance and designated it as mean. Well then, he says: ‘ do ye regard outward appearance ? even on that ground I will shew you that I am an Apostle I will bear out the severity of my letters: I will demonstrate myself to be as much Christ’s, as those who vaunt themselves to be especially His.’ This rendering suits the context best, and keeps the sense of in 2Co 10:1 . The imperative rendering of Vulg., Ambrose, Theophyl., Billr., Rck., Olsh., De Wette, al., ‘ look at the things before your eyes ,’ is objectionable (Meyer), (1) from altering the meaning of : (2) because it gives too tame a sense for the energy of the passage: (3) because generally in such sentences, in Paul’s style, comes first, see 1Co 1:26 ; 1Co 10:18 ; Phi 3:2 (3ce); Col 4:17 . Another way, is to take it as said without a question, but indicatively. So Chrys., Calvin, ‘Magni facitis alios qui magnis ampullis turgent, me, quia ostentatione et jactantia careo, despicitis.’ But in that case, surely some further intimation would have been given of such a sentiment than merely these words, the break after which, without any connecting particle, would thus be exceedingly harsh. Others again fancifully mix up with . the supposed characteristics of the (?) Christ-party , the having seen Christ in the flesh: the being headed by James the brother of the Lord, &c. &c.

.] If any one believes himself to belong to Christ (lit. ‘ trusts in himself to belong .’

From 1Co 1:12 , it certainly was one line taken by the adversaries of the Apostle to boast of a nearer connexion with, a more direct obedience to, Christ, in contradistinction to Paul: and to this mind among them he here alludes), let him reckon this again out of his own mind (i.e. let him think afresh, and come to a conclusion obvious to any one’s common sense ( ) and not requiring any extraneous help to arrive at it), that as he is Christ’s, so also are we (that whatever intimate connexion with or close service of Christ he professes, such, and no less, is mine).

Fuente: Henry Alford’s Greek Testament

2Co 10:7-18 . DESPITE ALL APPEARANCES, HIS APOSTOLICAL AUTHORITY IS WEIGHTY; HIS MISSION TO THE GREEKS IS A DIVINE TRUST.

Fuente: The Expositors Greek Testament by Robertson

2Co 10:7 . . . . .: ye look at the things which are before your face; i.e. , you pay too much attention to outward appearances ( cf. Rom 2:11 , Gal 2:6 , Eph 6:9 ), you lay too much stress on personal intimacy with Christ in the flesh (2Co 10:7 ), and on a man’s bodily presence and powers of speech (2Co 10:10 ), even on his own self-commendation (2Co 10:12 ). The rec. text places a note of interrogation after , but it seems preferable to treat the sentence as a simple categorical statement (see esp. on 2Co 10:12 , and cf. Joh 7:24 ). . . .: if any man (this is his usual vague way of referring to opponents; cf. 2Co 11:4 ; 2Co 11:20 ) trusteth in himself that he is Christ’s , prides himself on specially belonging to what he regards as the “party” of Christ, which had unhappily grown up at Corinth (1Co 1:12 ), let him consider this again (he has often heard it before, but has forgotten it) with himself (or, reading , “let him think this out for himself” it does not need any prompting from without), that even as he is Christ’s, so also are we (1Co 3:23 ).

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 2Co 10:7-11

7You are looking at things as they are outwardly. If anyone is confident in himself that he is Christ’s, let him consider this again within himself, that just as he is Christ’s, so also are we. 8For even if I boast somewhat further about our authority, which the Lord gave for building you up and not for destroying you, I will not be put to shame, 9for I do not wish to seem as if I would terrify you by my letters. 10For they say, “His letters are weighty and strong, but his personal presence is unimpressive and his speech contemptible.” 11Let such a person consider this, that what we are in word by letters when absent, such persons we are also in deed when present.

2Co 10:7 “You are looking” In Greek the inflected form could be an imperative (cf. NRSV, NJB) or an indicative (cf. NASB, TEV, NIV). The NKJV and ASV translate it as a question.

The church at Corinth was analyzing and criticizing on a fleshly/worldly/physical level instead of a gospel focus.

“If” This is a first class conditional sentence. There were some in the church at Corinth who had deceived themselves (cf. 1Co 14:37) as to their spiritual condition and standing (i.e., “is confident,” perfect active indicative).

“himself” Paul uses this term, eautou, twice in this verse. These false teachers had deceived themselves. This is the hardest spiritual condition to reason with or to affect.

“that just as he is Christ’s so also are we” The false teachers were claiming their own spiritual authority and standing, but were denying Paul’s.

2Co 10:8 “if” This is a third class conditional sentence, which implies potential action (cf. 2Co 11:1 to 2Co 12:13).

“boast” This term (i.e., kauchaomai and its other forms) is used so often in Paul’s Corinthian letters.

1. kauchaomai (glory, boast, cf. 1Co 1:29; 1Co 1:31; 1Co 3:21; 1Co 4:7; 1Co 13:3; 2Co 5:12; 2Co 7:14; 2Co 9:2; 2Co 10:8; 2Co 10:13; 2Co 10:15-17; 2Co 11:12; 2Co 11:16; 2Co 11:18; 2Co 11:30; 2Co 12:1; 2Co 12:5-6; 2Co 12:9)

2. kauchma (cf. 1Co 5:6; 1Co 9:15-16; 2Co 1:14; 2Co 5:12; 2Co 9:3)

3. kauchsis (cf. 1Co 15:31; 2Co 1:12; 2Co 7:4; 2Co 7:14; 2Co 8:24; 2Co 11:10; 2Co 11:17)

See fuller note on use of the word at 2Co 1:12 and Special Topic at 1Co 5:6.

“about our authority, which the Lord gave” This refers to Paul’s Damascus Road experience (cf. Act 9:15-16; Rom 1:5; Gal 2:9).

“for building you up and not for destroying you” Paul repeats this phrase in 2Co 13:10. This is similar to the call of Isaiah (cf. Isaiah 6) and Jeremiah (cf. Jeremiah 1), except they were called to do both! Paul uses the same verb (i.e., kathairesis), which he used in 2Co 10:4 (twice) for destroying strongholds of human reasoning. Paul is called to destroy some things and ideas, but not the church itself. He is called to defend and protect the church (cf. 2Co 10:9). See SPECIAL TOPIC: EDIFY at 1Co 8:1.

“I will not be put to shame” Paul is going to defend himself because the false teachers had made him the issue. He defends himself to defend (1) the authority he had been given and (2) the gospel he preached.

This may reflect the OT promises of God (cf. Rom 9:33; Rom 10:11, quoting Isa 28:16), where those who trust in God will not be ashamed or disappointed. Paul knew in Whom he trusted!

Even if Paul had boasted too much (cf. NRSV, TEV) in his call and appointment, it was still true and God would defend him! Those who reject Paul’s authority are condemned (cf. 1Co 14:37-38).

2Co 10:9 Paul’s letters were to promote their repentance, not to bring condemnation (cf. 2Co 7:5-13 a). But for the false teachers it was a different story (cf. 2Co 10:8; 2Co 10:11; 2Co 13:10).

2Co 10:10 “For they say” “They say” follows MSS B, the Latin Vulgate, and the Peshitta (Syriac translation of the fifth century). Most other Greek manuscripts have “he,” which may refer to a ring leader of the false teachers (cf. 2Co 10:7; 2Co 10:11; 2Co 11:4).

“his personal presence is unimpressive” A second century tradition of Paul’s physical description comes from Thessalonica in part of a book entitled Paul and Thekla. It says that he was short, bald, bow-legged, had bushy eyebrows and protruding eyes. Paul was not a physically attractive man (cf. Gal 4:14). Some of these physical characteristics may be related to his thorn in the flesh (cf. 2Co 12:7), which I think was eye problems, probably related to his “road to Damascus” blinding.

It is possible that this phrase, like the next one, refers to Paul’s public speaking skills, which were a major item of contention (cf. 1Co 1:17). This phrase often was used of a “stage presence” (cf. Bruce W. Winter, After Paul Left Corinth, p. 35).

“and his speech contemptible” This is a Perfect passive participle. This is a strong Greek term (cf. 1Co 1:28; 1Co 6:4; 1Co 16:11; Rom 14:3; Rom 14:10). Paul was not a polished public speaker (i.e., Greek rhetorical style, cf. 1Co 1:17; 2Co 11:6). Apollos was the eloquent, rhetorically trained preacher from Alexandria. However, Paul claims that though unskilled in rhetorical style (cf. 2Co 11:6), his message and authority were from Christ.

2Co 10:11 The false teacher(s) have accused Paul of having strong letters, but a weak personal presentation. Paul affirms that the strength which they affirmed in his letters would be equaled by the strength of his personal presence if he had to come personally and set things straight himself!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

look on. Greek. blepo. App-13.

outward appearance. Greek. prosopon, as in 2Co 10:1.

If. App-118.

any man = any one. Greek. tis. App-123.

trust. Greek. peitho. App-150.

of = from. Greek. apo. App-104. All texts save L give epi with genitive App-104.

even so are we = so are we also.

Fuente: Companion Bible Notes, Appendices and Graphics

7-12:21.] A digression, in which he vindicates his apostolic dignity, his fruitfulness in energy and in sufferings, and the honour put on him by the Lord in revelations made to him.

Fuente: The Greek Testament

2Co 10:7. , do you look on the things according to the face [outward appearance]) The error of the Corinthians is noticed and refuted generally, 2Co 10:7-9 : then, having been specially detailed, it is specially refuted, 2Co 10:10-11. Therefore [2Co 10:7] let him think this [2Co 10:11], is repeated.- , after the face [outward appearance]) 2Co 10:1. In antithesis to, by letters, 2Co 10:9. He says, I can act with severity face to face [as well as by letters: being opposed to ].- ) if any one of you.-) and , have been hitherto variously used by Paul in this epistle, 2Co 10:2, etc.- , of himself) before he is in a more severe manner convinced of it by us. The Christian by his own feelings can measure his brother.-, even as) The condescension of Paul, inasmuch as he merely demands an equal place with those, whom he had begotten by the Gospel; for he himself must previously have belonged to Christ, or been a Christian, by whom another was brought to belong to Christ. This was a cause [motive] for modesty [a modest feeling towards Paul] in the case of the Corinthians.- , we also) A fact which such a man [one that trusts he belongs to Christ] will be able to realize by experience.

Fuente: Gnomon of the New Testament

2Co 10:7

Ye look at the things that are before your face.-I think the marginal reading-Do ye look at the things that are before your face?-more fully brings out the thought. It certainly was addressed to the members of the church, and with reference to the claims which had been set up by the false teachers, warning them not to be carried away with appearances. Looking at the work of the false teachers it was strictly manifest that Paul had showed more of the signs of an apostle in the miracles of power and the good he had accomplished than any of them.

If any man trusteth in himself that he is Christs, let him consider this again with himself, that, even as he is Christs, so also are we.-[At this point Paul only claims bare equality; as the argument advances, he advances his claims as in 1Co 9:1-27, by pointing to his success at Corinth, or to his vision of the risen Christ, as in 1Co 15:9; the proof, which he adduces later (2Co 11:21-30), lies in what he had suffered for the gospels sake.]

Fuente: Old and New Testaments Restoration Commentary

ye look: 2Co 10:1, *marg. 2Co 5:12, 1Sa 16:7, Mat 23:5, Luk 16:15, Joh 7:24, Rom 2:28, Rom 2:29

If: 1Co 3:23, 1Co 14:37, 1Co 15:23, Gal 3:29

even: 2Co 5:12, 2Co 11:4, 2Co 11:18, 2Co 11:23, 2Co 12:11, 2Co 13:3, 1Co 9:1, Gal 1:11-13, Gal 2:5-9, 1Jo 4:6

Reciprocal: Job 15:9 – knowest Mar 9:41 – because Rom 8:9 – he is 1Co 4:6 – these 1Co 9:3 – them Gal 5:24 – they

Fuente: The Treasury of Scripture Knowledge

2Co 10:7. Paul is still considering his critics who were boasting of their own importance, which had only some outward appearance for their support. But even if such an evidence were to be relied on for the claim of being a servant of the Lord, Paul could lay as much claim to it as his critics.

Fuente: Combined Bible Commentary

2Co 10:7. Do ye look at things after the outward appearance?(The interrogative form of this clause is, we think, with Meyer, Alford, etc., more natural and lively than the indicative, as Calvin, Stanley, Plumptre, and others take it.)

If any man trusteth in himself that he is Christs, let him consider this again with himself,take this other thought along with him,

that as he is Christs, go also are we.[1] Let those who set themselves up among you as the special servants of Christ, and supporters of His cause, say what claims they have to this character that are wanting in me; rather, let them evidence their claims by recognising mine.

[1] The repetition of the word Christs in the received text is clearly wrong.

Fuente: A Popular Commentary on the New Testament

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.

Fuente: Expository Notes with Practical Observations on the New Testament

Verse 7 Some were looking at the outside to determine value. Such is a shallow measure. Paul was at least equal to those who opposed him ( Act 9:15 ; Act 15:25 ; Gal 2:9 ).

Fuente: Gary Hampton Commentary on Selected Books

2Co 10:7. Do ye look on the outward appearance of things Judging of me by my outward person, and the infirmities of my body, (2Co 10:1-2,) and not from the power of Christ resting on me, and working by me? 2Co 12:9. If any man trust , be confident, in himself; that he is Christs minister And claims authority on that account; let him think this again Let him consider seriously; that as he is Christs, even so are we Christs Nor can any one produce more convincing proofs of Christs calling him to the ministry, and approving his discharge of it, than myself. By speaking thus, the apostle did not intend to acknowledge the false teacher referred to to be a true and faithful minister of Christ. That teacher had taken on himself the work of the ministry, and was by profession a servant of Christ. This Paul acknowledged, without entering into the consideration of his integrity or faithfulness. At the same time, as he pretended to great powers of reasoning, the apostle desired him to reason this from himself: That if he was a minister of Christ merely by professing to be one, the apostle, who, besides laying claim to that character, had exercised miraculous powers among the Corinthians, was thereby shown to be more truly a minister of Christ than he was, who did not possess that proof. Macknight. See 2Co 11:23.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Ye look at the things that are before your face. If any man trusteth in himself that he is Christ’s, let him consider this again with himself, that, even as he is Christ’s, so also are we. [You false teachers who oppose me view things very shallowly and superficially, for ye deem yourselves to be Christ’s because ye came from Juda, or perhaps have seen him, or been present with him during a large part of his ministry (Act 1:21-22); and ye make bold to reject us as his because we seem to have been denied these privileges, failing to notice that our claims to be the Lord’s are (at the least!) equal to yours. If they were apostles merely because they had seen the Lord, so also was Paul, and in addition he had, what they did not, a direct, official appointment from Christ (Act 9:15), a recognition from the twelve (Act 15:25) and a compact or arrangement with them regarding the division of their work– Gal 2:9]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

2Co 10:7-18. Pauls Claim is Absolute, yet Limited in its Scope; for it Arises from and is Governed by his Dependence upon God.This paragraph is full of allusion to the assertions, claims, and criticisms of his opponents. They claim superiority to Paul on the ground of some special relation to Christ, possibly that they had been actually His disciples (cf. 1Co 1:12*). They asserted that Paul used his authority to humiliate the church (2Co 10:8), that he browbeat them in his letters, whereas his personal appearance was feeble (2Co 10:9 f.), that he claimed what we should call a jurisdiction practically unlimited. On each point Paul replies vigorously, indignantly. Let them look facts in the face (2Co 10:7). He belongs to Christ as really as any other man (cf. 1Co 1:12). If he does make a proud claim to authority, he will be able to show the ground for it. His confidence rests on very different grounds from theirs. He refuses to compare or rank himself with those who are their own trumpeters. Neither is it true (2Co 10:13) that he claims authority without measure, boundless and unlimited. The province of his authority is both appointed and delimited by God, and beyond doubt it includes the Corinthian church. For to the Corinthians, whatever others might insinuate, he had introduced the gospel of Christ. Beyond this Divinely assigned province he makes no proud claim to authority, where other men have pioneered. What he does hope is that through their increasing faith, his claim may be justified, first within the province already occupied, and then in the regions beyond, but always provided that it did not invade anothers province, or craftily appropriate the results of other mens labours.

Attentive examination of this passage, bearing in mind that by glorying or (AV) boasting Paul means making a (proud) claim, will provide striking evidence of his fine feeling and scrupulousness in respect of other mens work. With a terse summary of two verses in Jeremiah (Jer 9:23 f.) he exposes the foundation of his own claim and confidence. It is to the Lord that he stands, from Him alone he derives his authority (cf. Rom 14:12, 1Co 4:3-5).

Fuente: Peake’s Commentary on the Bible

10:7 {4} Do ye look on things after the {e} outward appearance? If any man trust to himself that he is Christ’s, let him of {f} himself think this again, that, as he [is] Christ’s, even so [are] we Christ’s.

(4) He emphasises the same matter with very weighty words and sentences.

(e) Do you judge things according to the outward appearance?

(f) Not being told about it by me.

Fuente: Geneva Bible Notes

2. Reply to the charge of weakness 10:7-11

As Paul defended himself against the charge of cowardice leveled by his critics, so he also claimed ability to deal forcefully with them in person as well as by letter. He referred to this to explain his conduct further and to urge obedience to his commands.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The Corinthian Christians tended to evaluate the claims of Paul’s critics superficially. The apostle urged them to look below the surface. At least one critic seems to have been claiming that he had received apostolic authority from Christ that was every bit as binding as Paul’s, if not more binding. Paul did not dispute this claim here but simply argued that his own authority was from Christ. The critic and Paul both claimed to belong to Christ as His apostles. It was unfair for the Corinthians to accept the claim of the critic and to deny Paul’s claim.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 23

COMPARISONS.

2Co 10:7-18 (R.V)

THIS passage abounds with grammatical and textual difficulties, but the general import and the purpose of it are plain. The self-assertion of (2Co 10:1) receives its first interpretation and expansion here: we see what it is that Paul claims, and we begin to see the nature of the opposition against which his claim has to be made good. Leaving questions of grammatical construction aside, vv. 7 and 8 {2Co 10:7-8} define the situation; and it is convenient to take them as if they stood alone.

There was a person in Corinth-more than one indeed, but one in particular, as the in 2Co 10:7 and the singular in 2Co 10:10 suggest-who claimed to be Christs, or of Christ, in a sense which disparaged and was meant to disparage Paul. If we use the plural, to include them all, we must not suppose that they are identical with the party in the Church who are censured in the First Epistle for saying, “I am of Christ,” just as others said, “I am of Paul,” “I am of Apollos,” “I am of Cephas.” That party may have been dependent upon them, but the individuals here referred to are taxed with an exclusiveness and arrogance, and in the close of the chapter with a wanton trespassing on Pauls province, which show that they were not native to the Church, but intruders into it. They were confident that they were Christs in a sense which discredited Pauls apostleship, and entitled them, so to speak, to legitimate a Church which his labors had called into being. Everything compels us to recognize in them Jewish Christians, who had been connected with Christ in a way in which Paul had not; who had known Him in the flesh, or had brought recommendatory letters from the Mother Church at Jerusalem; and who on the Strength of these accidents, gave themselves airs of superiority in Pauline Churches, and corrupted the simplicity of the Pauline Gospel.

The first words in 2Co 10:7 – -are no doubt directed to this situation but they have been very variously rendered. Our Authorized Version has, “Do ye look on things after the outward appearance?” That is, “Are you really imposed upon by the pretensions of these men, by their national and carnal distinctions, as if these had anything to do with the Gospel?” This is a good Pauline idea, but it is doubtful whether can yield it. The natural sense of these words is, “What is before your face.” The Revised Version accordingly renders, “Ye look at the things that are before your face”: meaning, apparently, “You allow yourselves to be carried away by whatever is nearest to you-at present, by these interloping Jews, and the claims they flaunt before your eyes.” It seems to me more natural, with many good scholars, to take , in spite its unemphatic position, as imperative: “Look at the things which are before your faces! The most obvious and palpable facts discredit these Judaists and accredit me. A claim to be Christs is not to be made out a priori by any carnal prerogatives, or any human recommendations; it is only made out by this-that Christ Himself attests it by giving him who makes it success as an evangelist. Look at what confronts you! There is not a single Christian thing you see which is not Christs own testimony that I am His; unless you are senseless and blind, my position and authority as an apostle can never be impugned among you.” The argument is thus the same as that which he uses in 2Co 3:1-3, and in the First Epistle, 2Co 9:2.

At first Paul asserts only a bare equivalence to his Jewish opponent: “Let him consider this with himself, that, even as he is Christs, so also are we.” The historical, outward connection with Christ, whatever it may have been, amounted in this relation to exactly nothing at all. Not what Christ was, but what He is, is the life and reality of the Christian religion. Not an accidental acquaintance with Him as He lived in Galilee or Jerusalem, but a spiritual fellowship with Him as He reigns in the heavenly places, makes a Christian. Not a letter written by human hands-though they should be the hands of Peter or James or John-legitimates a man in the apostolic career; but only the sovereign voice which says, “He is a chosen vessel unto Me, to bear My Name.” Neither as Christian nor as apostle can one establish a monopoly by making his appeal to “the flesh.” The application of this Christian truth has constantly to be made anew, for human nature loves a monopoly; it does not seem really to have a thing, unless its possession of it is exclusive. We are all too ready to unchurch, or unchristianise, others; to say, “We are Christs,” with an emphasis which means that others are not. Churches with a strong organization are especially tempted to this unchristian narrowness and pride. Their members think almost instinctively of other Christians as outsiders and inferiors; they would like to take them in, to reordain their ministers, to reform their constitution, to give validity to their sacraments-in one word, to legitimate them as Christians and as Christian societies. All this is mere unintelligence and arrogance. Legitimacy is a convenient and respectable political fiction; but to make the constitution of any Christian body, which has developed under the pressure of historical exigencies, the law for the legitimation of Christian life, ministry, and worship everywhere, is to deny the essential character of the Christian religion. It is to play toward men whom Christ has legitimated by His Spirit, and by His blessing on their work, precisely the part which the Judaisers played toward Paul; and to compromise with it is to betray Christ, and to renounce the freedom of the Spirit.

But the Apostle does not stop short with claiming a bare equality with his rivals. “For though I should boast somewhat more abundantly concerning our authority I shall not be put to shame”-i.e., “The facts I have invited you to look at will bear me out.” The key to this passage is to be found in 1Co 15:15, where he boasts that, though the least of the apostles, and not worthy to be called an apostle, he had, through the grace of God given to him, labored more abundantly than all the rest. If it came to comparison, then, of the attestation which Christ gave to their several labors, and so to their authority, by success in evangelizing, it would not be Paul who would have to hide his head. But he does not choose to boast any more of his authority at this point. He has no desire to clothe himself in terrors; on the contrary, he wishes to avoid the very appearance of scaring them out of their wits by his letters. {for compare Mar 9:6; Heb 12:21} His authority has been given him, not for the pulling down, but for the building up, of the Church; it is not lordly, {2Co 1:24} but ministerial; and he would wish, not only to show it in kindly service, but also in a kindly aspect. “Not for casting down,” in 2Co 10:8, is no contradiction of “mighty for casting down” in 2Co 10:4 : the object in the two cases is quite different. Many things in man must be cast down-many high thoughts, much pride, much willfulness, much presumption and self-sufficiency-but the casting down of these is the building up of souls.

At this point comes what is logically a parenthesis, and we hear in it the criticisms passed at Corinth on Paul, and his own reply to them. “His letters,” they say (or, he says), “are weighty and strong; but his bodily presence weak, and his speech of no account.” The last part of this criticism has been much misunderstood; it is really of moral import, but has been read in a physical sense. It does not say anything at all about the Apostles physique, or about his eloquence or want of eloquence; it tells us that (according to these critics), when he was actually present at Corinth, he was somehow or other ineffective; and when he spoke there, people simply disregarded him. An uncertain tradition no doubt represents Paul as an infirm and meager person, and it is easy to believe that to Greeks he must sometimes have seemed embarrassed and incoherent in speech to the last degree (what, for instance, could have seemed more formless to a Greek than vv. 12-18 of this chapter?) {2Co 10:12-18}: nevertheless, it is nothing like this which is in view here. The criticism is not of his physique, nor of his style, but of his personality-what is described is not his appearance nor his eloquence, but the effect which the man produced when he went to Corinth and spoke. It was nothing. As a man, bodily present, he could get nothing done: he talked, and nobody listened. It is implied that this criticism is false; and Paul bids any one who makes it consider that what he is in word by letters when he is absent, that he will also be in deed when he is present. The double role of potent pamphleteer and ineffective pastor is not for him.

The kind of criticism which was here passed on St. Paul is one to which every preacher is obnoxious. An epistle is, so to speak, the mans words without the man; and such is human weakness, that they are often stronger than the man speaking in bodily presence, that is, than the man and his words together. The character of the speaker, as it were, discounts all he says; and when he is there, and delivers his message in person, the message itself suffers an immense depreciation. This ought not so to be, and with a man who cultivates sincerity will not so be. He will be, himself, as good as his words; his effectiveness will be the same whether he writes or speaks. Nothing ultimately counts in the work of a Christian minister but what he can say and do and get done when in direct contact with living men. In many cases the modern sermon really answers to the epistle as it is referred to in this sarcastic comment; in the pulpit, people say, the minister is impressive and memorable; but in the ordinary intercourse of life, and even in the pastoral relation, where he has to meet people on an equal footing, his power quite disappears. He is an ineffective person, and his words have no weight. Where this is true, there is something very far wrong; and though it was not true in the case of Paul, there are cases in which it is. To bring the pastoral up to the level of the pulpit work-the care of individual souls and characters to the intensity and earnestness of study and preaching-would be the saving of many a minister and many a congregation.

But to return to the text. The Apostle is disinclined to pursue this line further: in defending himself against these obscure detractors, he can hardly avoid the appearance of self-commendation, which of all things he abhors. An acute observer has remarked that when war lasts long the opposing combatants borrow each others weapons and tactics: and it was this uninviting weapon that the policy of his opponents laid to the Apostles hand. With ironical recognition of their hardihood, he declines it: “We are not bold-have not the courage-to number ourselves among, or compare ourselves with, certain of them that commend themselves” – i.e., the Judaists who had introduced themselves to the Church. “Far be it from me,” says the Apostle grimly, “to claim a place among, or near, such a distinguished company.” But he is too much in earnest to prolong the ironical strain, and in the verses which follow, from 12 to 16 {2Co 10:12-16}, he states in good set terms the differences between himself and them.

(1) They measure themselves by themselves, and compare themselves among themselves, and in so doing are without understanding. They constitute a religious coterie, a sort of clique or ring in the Church, ignoring all but themselves, making themselves the only standard of what is Christian, and betraying, by that very proceeding, their want of sense. There is a fine liberality about this sharp saying, and it is as necessary now as in the first century. Men coalesce, within the limits of the Christian community, from affinities of various kinds-sympathy for a type or an aspect of doctrine, or liking for a form of polity; and as it is easy, so is it common, for those who have drifted like to like, to set up their own associations and preferences as the only law and model for all. They take the air of superior persons, and the penalty of the superior person is to be unintelligent. They are without understanding. The standard of the coterie – be it “evangelical,” “high church,” “broad church.” or what you please-is not the standard of God: and to measure all things by it is not only sinful, but stupid. In contrast to this Judaistic clique, who saw no Christianity except under their own colors, Pauls standard is to be found in the actual working of God through the Gospel. He would have said with Ignatius, only with a deeper insight into every word, “Where Jesus Christ is, there is the Catholic Church.”

(2) Another point of difference is this: Paul works independently as an evangelist; it has always been his rule to break new ground. God has assigned him a province to labor in, large enough to gratify the highest ambition: he is not going beyond it, nor exaggerating his authority, when he asserts his apostolic dignity in Corinth: the Corinthians know as well as he that he came all the way to them, and was the first to come, ministering the Gospel of Christ. Nay, it is only the weakness of their faith that keeps him from going farther: and he has hope that as their faith grows it will set him free to carry the Gospel beyond them to Italy and Spain; this would be the crown of his greatness as an evangelist, and it depends on them ( ) whether he is to win it; in any case, the winning of it would be in harmony with his vocation, the carrying of it out in glorious fullness ( ); for, like John Wesley, he could say the whole world was his parish. If he boasts at all, it is not immeasurably; it is on the basis of the gift and calling of God, within the limits of what God has wrought by him and by no other; he never intrudes into anothers province and boasts of what he finds done to his hand. But this was what the Jews did. They did not propagate the Gospel with apostolic enthusiasm among the heathen; they waited till Paul had done the hard preliminary work, and formed Christian congregations everywhere, and then they slunk into them-in Galatia, in Macedonia, in Achaia-talking as if these Churches were their work, disparaging their real father in Christ, and claiming to complete and legitimate-which meant, in effect, to subvert-his work. No wonder Paul was scornful, and did not venture to put himself in a line with such heroes.

Two feelings are compounded all through this passage: an intense sympathy with the purpose of God that the Gospel should be preached to every creature-Pauls very soul melts into that; and an intense scorn for the spirit that sneaks and poaches on anothers ground, and is more anxious that some men should be good sectarians than that all men should be good disciples. This evil spirit Paul loathes, just as Christ loathed it; the temper of these verses is that in which the Master cried, “Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is become so, ye make him twofold more a son of hell than yourselves.” Of course the evil spirit must always be disguised, both from others and from itself: the proselytizer assumes the garb of the evangelist; but the proselytizer turned evangelist is the purest example in the world of Satan disguised as an angel of light. The show is divine, but the reality is diabolical. It does not matter what the special sectarianism is: the proselyting of a hierarchical Church, and the proselytizing of the Plymouth Brethren, are alike dishonorable and alike condemned. And the safeguard of the soul against this base spirit is an interest like Pauls in the Christianizing of those who do not know Christ at all. Why should churches compete? why should their agencies overlap? why should they steal from each others folds? why should they be anxious to seal all believers with their private seal, when the whole world lies in wickedness? That field is large enough for all the efforts of all evangelists, and till it has been sown with the good seed from end to end there can be nothing but reprobation for those who trespass on the province of others, and boast that they have made their own what they certainly did not make Christs.

At the close, to borrow Bengels expression, Paul sounds a retreat. He has liberated his mind about his adversaries-always a more or less dangerous process; and after the excitement and self-assertion are over, he composes it again in the presence of God. He checks himself, we feel, with that Old Testament word, “Now he that glorieth, let him glory in the Lord. I have always broken new ground; I have come as far as you, and wish to go farther, evangelizing; I never have boasted of another mans labors as if they were mine, or claimed the credit of what he had done; but all this is mine only as Gods gift. It is His grace bestowed on me, and not in vain. I would not boast except in Him; for not he who commends himself is approved, but only he whom the Lord commends.” No character which is only self-certified can stand the test: no claim, to apostolic dignity and authority can be maintained which the Lord does not attest by granting apostolic success.

Fuente: Expositors Bible Commentary

Disfruta de miles de canciones cristianas en exclusiva sólo en Bibles