Exegetical and Hermeneutical Commentary of 2 Corinthians 10:8
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:
8. boast ] The word is translated ‘glory,’ ‘rejoice,’ elsewhere. See note on ch. 2Co 1:12.
somewhat more ] Literally, somewhat in excess.
edification ] Literally, building up. The English word comes from two Latin words signifying to build a house. See note on 1Co 8:1, and cf. 1Co 6:12; 1Co 10:23; 1Co 10:33 ; 1Co 14:5-6; 1Co 14:12.
and not for your destruction ] The word is translated pulling down in 2Co 10:4, and the verb from which it is derived casting down in 2Co 10:5. Cf. ch. 2Co 2:2 , 2Co 7:8-11.
I should not be ashamed ] Literally, I shall not be ashamed, or perhaps shamed, i.e. brought to shame. “Shall not be pointed out as a liar or a vain boaster.” Chrysostom. See note on last verse.
Fuente: The Cambridge Bible for Schools and Colleges
For though I should boast … – If I should make even higher claims than I have done to a divine commission. I could urge higher evidence than I have done that I am sent by the Lord Jesus.
Of our authority – Of my authority as an apostle, my power to administer discipline, and to direct the affairs of the church.
Which the Lord hath given us for edification – A power primarily conferred to build up his people and save them and not to destroy.
I should not be ashamed – It would be founded on good evidence and sustained by the nature of my commission. I should also have no occasion to be ashamed of the manner in which it has been exercised – a power that has in fact been employed in extending religion and edifying the church, and not in originating and sustaining measures suited to destroy the soul.
Fuente: Albert Barnes’ Notes on the Bible
2Co 10:8-10
For though I should boast somewhat more of our authority.
Gods gift of special power to man
The authority of which the apostle here speaks was, in all probability, a supernatural endowment (Act 13:8-11; Act 14:8-10; Act 15:9-12). Having this power, he was superior even to the ablest of his censors, and he felt that should he boast somewhat of this there was no reason for him to be ashamed. Note that such special gift–
I. Is under mans control. Pauls language seems to imply that he might or might not use his authority; it did not infringe in any way his freedom of action. God has given exceptional power to some men, to Moses, Elijah, Elisha, Peter, etc.; but in all cases it seemed to leave them free to use it or not, to use it in this direction or in that. The Maker and Manager of the universe respects evermore the free agency of His rational and moral offspring. We may enslave ourselves, but He will not, and will always treat us as responsible for all we do.
II. Its design is usefulness. The Lord has given us for edification, etc.
not to pull down, but to build up. Usefulness is the grand end of our existence! We are formed not to injure, but to bless. Alas, how extensively men pervert these high gifts of heaven!
II. It is no protection from malice. Though Paul was so distinguished by signal endowments, he was nevertheless the subject of envy and slander (2Co 10:10). So with Moses and the prophets. The more distinguished a man is for gifts and graces, the more he is exposed to the detraction and hatred of others. It was so with Christ Himself. (D. Thomas, D. D.)
For his letters, say they, are weighty and powerful; but his bodily presence is weak.–
The Corinthian criticism of St. Paul
is really of moral import, although it 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 meagre 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, e.g., could have seemed more formless to a Greek than 2Co 10:12-18?). Nevertheless, it is nothing like this which is in view here. It is simply this–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 be 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. To this kind of criticism 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. 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 to be, and with a man who cultivates sincerity will not be. He will be 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. When 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 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. (J. Denney, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. For, though I should boast, c.] I have a greater authority and spiritual power than I have yet shown, both to edify and to punish but I employ this for your edification in righteousness, and not for the destruction of any delinquent. “This,” says Calmet, “is the rule which the pastors of the Church ever propose to themselves in the exercise of their authority; whether to enjoin or forbid, to dispense or to oblige, to bind or to loose. They should use this power only as Jesus Christ used it-for the salvation, and not for the destruction, of souls.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Here is a remarkable maxim, a rule from which all ecclesiastical superiors ought to measure their actions: God hath given to no superiors a power for
destruction of the flock, but only for
edification; so as that no such can pretend to a power received from God, to do or exact any thing which may any ways hinder the salvation of the souls put under their trust; they ought to command or exact nothing, nor to do any thing, but what may probably tend to the promoting of peoples faith, and holiness, and eternal salvation. This maxim the apostle puts in in a parenthesis in this verse, to sweeten what he had before spoken, concerning his readiness to revenge the disobedience of such who should appear to be stubborn and contumacious. But he tells them, he
should not be ashamed if he did boast somewhat more of a just and due authority than the false apostles and teachers had, who vilifled him; for he was an apostle, and had a more immediate authority than they who were ordinary teachers.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. “For even if I were toboast somewhat more exceedingly (than I do, 2Co10:3-6) of our (apostolic) authority (2Co 10:6;2Co 13:10) . . . I should not beput to shame (by the fact; as I should be if my authority proved tobe without foundation: my threats of punishment not being carriedinto effect).”
for edification . . . not for. . . destructionGreek, “for building up . . . notfor . . . CASTING DOWN”(the same Greek as in 2Co10:5): the image of a building as in 2Co 10:4;2Co 10:5. Though we “castdown reasonings,” this is not in order to destroy, but really tobuild up (“edify”), by removing those things whichare hindrances to edification, and testing what is unsound, andputting together all that is true in the building [CHRYSOSTOM].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For though I should boast somewhat more of our authority,…. Than as yet he had done, or used to do; or rather the sense is, should he boast of a greater authority than the false apostles, or even than the true ministers of the Gospel in common had, he should not exceed the bounds of truth and modesty; for as an apostle he not only had an authority from Christ to preach the Gospel, and administer ordinances, but also had an extraordinary power of punishing offenders, as before observed:
which the Lord hath given us for edification, and not for destruction; a power which no mere man, no creature, though ever so exalted, could have given; none but Christ, who is Lord of heaven and earth, and who has all power in his hands, could clothe with such authority as this; and which is given by him, though for the destruction of the flesh, or punishment of the body, yet for the salvation and good of the soul or spirit, as in the case of the incestuous person; and though sometimes for the destruction of the individual person or persons punished by it, as in the case of Ananias and Sapphira, yet for the edification, spiritual instruction, and welfare of the whole community or church, of which these were a part. So this authority was exercised on Hymenaeus and Philetus, that either they themselves might not learn to blaspheme, or cease to blaspheme Christ, or his apostles, or the truths of the Gospel; or that others might be deterred from such a practice; and so was for the edification of the one, or the other, and the preservation of the whole.
I should not be ashamed; as one that has told an untruth, or as a vain glorious man, who has made his boast of what he has not. The apostle signifies, that he should be able to make good such an assertion, should he think fit to mention it.
Fuente: John Gill’s Exposition of the Entire Bible
Somewhat abundantly ( ). Comparative, “somewhat more abundantly” than I have, in order to show that he is as true a minister of Christ as his accusers are. Concessive (conditional) clause of third class. For see Ro 14:8.
I shall not be put to shame ( ). As a convicted impostor or pretentious boaster (Plummer). First future passive, singular number (not literary plural as in verse 7).
Fuente: Robertson’s Word Pictures in the New Testament
1) “For though I should boast,” (ean te gar kauchesomai) “For even if I should boast,” or glory, Gal 6:14; 1Co 9:16.
2) “Somewhat more of our authority,” (perissoteron ti peri tes eksousias hemon) “somewhat more abundantly concerning our authority;” from the Lord to preach the gospel, serve as an apostle, in establishing and administering missionary, educational, and charitable matters, 1Co 9:1-6.
3) “Which the Lord hath given us for edification,” (hes edoken ho kurios eis oikodomen) “Which the Lord gave for edification;” to build up the churches, thru teaching, preaching, and inspirational writing, Rom 15:2; 1Co 14:3; 2Co 13:10.
4) “And not for your destruction,” (kai ouk eis kathairesin humon) “And not for your overthrow;” not to hurt or injure you all, 2Co 13:10. Paul sought to rescue fallen brethren, erring brethren from destruction, not to destroy them, Luk 4:18; 2Ti 2:26.
5) “I should not be ashamed,” (ouk aischunthesomai) “I shall not be ashamed,” Rom 1:14-16; Php_1:20; 2Ti 1:8; 2Ti 2:15; 1Pe 4:16.
Fuente: Garner-Howes Baptist Commentary
8. For though I should boast more largely of my authority. It was a sign of modesty, that he put himself into the number of those, whom he greatly excelled. At the same time, he was not disposed to show such modesty, as not to retain his authority unimpaired. He accordingly adds, that he has said less than his authority entitled him to say; for he was not one of the ordinary class of ministers, but was even distinguished among the Apostles. Hence he says: “Though I should boast more, I should not be ashamed, for there will be good ground for it.” He anticipates an objection, because he does not fail to speak of his own glory, while at the same time he refrains from making farther mention of it, that the Corinthians may understand, that, if he boasts, it is against his will, as in truth the false Apostles constrained him to it; otherwise he would not have done so.
By the term power he means — the authority of his Apostleship, which he had among the Corinthians for, through all the ministers of the word have the same office in common, there are nevertheless, degrees of honor. Now God had placed Paul on a higher eminence than others, inasmuch as he had made use of his endeavors for founding (767) that Church, and had in many ways put honor upon his Apostleship. Lest, however, malevolent persons should stir up odium against him, on the ground of his making use of the term power, he adds the purpose for which it was given him — the salvation of the Corinthians. Hence it follows, that it ought not to be irksome to them, or grievous, for who would not bear patiently, nay more, who would not love what he knows to be of advantage to him? In the mean time, there is an implied contrast between his power, and that in which the false apostles gloried — which was of such a nature that the Corinthians received no advantage from it, and experienced no edification. There can, however, be no doubt, that all the ministers of the word are also, furnished with power; for of what sort were a preaching of the word, that was without power ? Hence it is said to all —
He that heareth you, heareth me; he that rejecteth you, rejecteth me. (Luk 10:16.)
As however, many, on false grounds, claim for themselves what they have not, we must carefully observe, how far Paul extends his power — so as to be to the edification of believers. Those, then, who exercise power in the way of destroying the Church, prove themselves to be tyrants, and robbers — not pastors. In the second place, we must observe, that he declares, that it was given to him by God. He, therefore, that is desirous to have any thing in his power to do, must have God as the Author of his power. Others, it is true, will boast of this also, as the Pope with full mouth thunders forth, that he is Christ’s vicar. But what evidence does he give of this? (768) For Christ has not conferred power of this kind upon dumb persons, but upon the Apostles, and his other ministers, that the doctrine of his Gospel might not be without defense. Hence the whole power of ministers is included in the word — but in such a way, nevertheless, that Christ may always remain Lord and Master. Let us, therefore, bear in mind, that in lawful authority these two things are required — that it be given by God, and that it be exercised for the welfare of the Church. It is well known, who they are, on whom God has conferred this power, and in what way he has limited the power he has given. Those exercise it in a proper manner, who faithfully obey his commandment.
Here, however, a question may be proposed. “God says to Jeremiah,
Behold, I set thee over the nations, and kingdoms, to plant, and to pluck up, to build and to destroy. (Jer 1:10.)
We have, also, found it stated a little before, (2Co 10:5) that the Apostles were set apart on the same footing — that they might destroy every thing that exalted itself against Christ. Nay more, the teachers of the gospel cannot build up in any other way, than by destroying the old man. Besides, they preach the gospel to the condemnation and destruction of the wicked.” I answer that, what Paul says here, has nothing to do with the wicked, for he addresses the Corinthians, to whom he wished his Apostleship to be beneficial. With regard to them, I say, he could do nothing but with a view to edification. We have already observed, also, that this was expressly stated, that the Corinthians might know, that the authority of this holy man was not assailed by any one but Satan, the enemy of their salvation, while the design of that authority was their edification.
At the same time, it is in other respects true in a general way, that the doctrine of the gospel has in its own nature a tendency to edification — not to destruction. For as to its destroying, that comes from something apart from itself — from the fault of mankind, while they stumble at the stone that was appointed form as a foundation (1Pe 2:8.) As to the fact, that we are renewed after the image of God by the destruction of the old man — that is not at all at variance with Paul’s words, for in that case destruction is taken in a good sense, but here in a bad sense, as meaning the ruin of what is God’s, or as meaning the destruction of the soul — as if he had said, that his power was not injurious to them, for instead of this the advantage of it for their salvation was manifested.
(767) ” Pour fonder et batir;” — “For founding and building up.”
(768) ” Mais que fait-il? Quel tesmoignage en rend-il, pour luy adiouster foy;” — “But what does he do? What proof does he give of it, that credit may be given him?”
Fuente: Calvin’s Complete Commentary
(8) For though I should boast somewhat more of our authority.Literally, somewhat too muchperhaps as quoting a word that had been used of him. In referring to his authority, it scarcely admits of question that he claimsas in 1Co. 5:5; 1Ti. 5:20, and by implication in 2Co. 10:6the power to enforce that authority by a supernatural chastisement, as, e.g., in the case of Elymas. He is anxious, however, having used the word pulling down, or destruction, to qualify his threat by the assertion that the power had been given him with a view, not for destruction, but for edification, or, to express the force of the antithesis more adequately, for building up. (Comp. 1Co. 14:12-26; Eph. 4:12-16; and Notes on 2Co. 13:10.)
I should not be ashamed.Better, I shall not be ashamed. He was quite sure, without any shadow of misgiving, that if he proceeded to the extreme step of delivering his opponents to Satan, the result which he contemplates will follow.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. For In support of his assertion that, to say the least, he is as much Christ’s as they are, he now says that he need not be ashamed to boast much more decidedly of the authority received direct from the Lord than he ever has done. If they could claim to belong to a set who had even seen Christ and heard him preach, he had seen Christ, and had received from him a personal commission as an apostle.
Not for destruction As the Christines are daring him to, 2Co 10:9-11. We here prefer the punctuation which places a period at close of 2Co 10:8, encloses 2Co 10:10 in a parenthesis, and makes a complete sentence of these three verses. The meaning is then clear: That I may not, according to their taunts, seem to try to frighten you by my letters, please assume that my presence will soon prove quite as powerful as my letters. What he lacks in personal presence will be supplied by apostolic authority.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘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, that I may not seem (or ‘lest I should seem’) as if I would terrify you by my letters.’
In this sentence fitting in the last clause is the difficulty. One way of seeing this is that he is saying that he could, if he wished, glory somewhat abundantly in the authority given to him by God and the Apostles (Act 9:15-16; Act 13:2; Gal 2:7-9) and use it to terrify them by written Apostolic edicts and threats. But that as that authority and power was given to him for building them up, not for ‘casting them down’, for positive reasons not for negative, he will not do it. He will not so bring shame on himself. Indeed it his opponents who are the ones who seek to cast them down, not him.
For he does not want to have to use his weapons, as described in 2Co 10:4, against them as such, only against his opponents. So he will not exert his full authority against them. He seeks only to build them up. Besides their downfall would only result in the discrediting of himself (because he will be seen to have failed)
A second way is to see it as meaning that he is declaring, ‘even though I glory, and even more (somewhat abundantly), about our authority, which the Lord gave for your upbuilding not your downfall, I will not be put to shame’ (because I will be successful in that upbuilding because of that authority). The consequence will be that he will not need to be seen as terrifying them with letters, in the way that his opponents accuse him of (2Co 10:10).
Either way he has no intention of acting in such a way that he will be ‘put to shame’ (discredited) by the consequences of his actions, or of doing anything of which he will later be ashamed.
Fuente: Commentary Series on the Bible by Peter Pett
2Co 10:8. Somewhat more See ch. 2Co 11:23. The next clause contains another reason insinuated by the Apostle for his forbearing any severity for the present towards them. I should not be ashamed, infers, “Because the truth would justify me in it.”
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 10:8 . Proof of the from his apostolic authority, which was yet greater than he had already represented i.
] etenim , as in Rom 1:26 ; Rom 7:7 . See on these passages, and Hermann, ad Soph. Trach . 1015; regarding the independent usage frequent in the later Attic, see Klotz, ad Devar. p. 750 f.
] is not used concessively (Rckert; not even 1Co 4:15 ; 1Co 13:1 ff.), but puts a case as a conception of the speaker, in which the realization remains left to experience: for, in case that I shall have boasted myself yet something more (than has been already done by me in 2Co 10:3-6 ) of the authority , etc., I shall not be put to shame , it will be apparent that I have not been practising empty boasting of which I should have to be ashamed. . is accusative of object, like , 2Co 7:11 . See on 2Co 9:2 . The reference of the comparative to what was said in 2Co 10:7 (Osiander, Hofmann, following older commentators) has against it the fact that Paul, in 2Co 10:7 , has not spoken of an ; and to take . . . as an element added only by way of supplement, would be all the more arbitrary, since, in fact, what follows is attached to it significantly. It is taken too generally by Grotius and others: “plus quam alii possent ,” or as: “ somewhat more amply ” (Ewald; comp. Billroth and Olshausen). On . . . ., comp. 2Co 13:10 .
. . .] significant more precise definition of the previous , with a double side-glance at the false apostles, whose power neither was from Christ nor redounded to edification (perfection of the Christian life), but rather to the destruction of the church. Paul conceives of the church as a temple of God, which the apostolic teachers are building (1Co 3:16 ; comp. on Rom 14:19 ); and he is conscious that he will, in the event of his making a still greater boast of that, not be put to shame, but see himself justified by the result of his work. Observe the interchange of plural ( . .) and singular. Olshausen, in an arbitrary and involved way, connects . with , holding that there is an anticipation of the thought, so that, according to the meaning, it ought to have run: , . . .
.] when? in every case of the future generally . There is no indication in the text of a limitation to the last day (Ewald). Even on his arrival at Corinth he expected that he should experience no cause for shame.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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:
Ver. 8. And not for destruction ] If it prove so, it is by accident, and not as we intend it. See Trapp on “ 2Co 2:16 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8. ] This is shewn to be so. Even more boasting than he had ever yet made of his apostolic power, would not disgrace him, but would be borne out by the fact. For if we were to boast ( is not concessive, but hypothetical, as in 1Co 13:1 .
generally has a corresponding clause following, with , , , or , as Eur. Phoen. 1313, , , so in reff. and Thucyd. i. 12 bis, but sometimes the corresponding clause is wanting, being understood, or, as apparently here and in Heb 2:11 , allowed to pass out of mind while following out the thought of the first clause. See Hartung, Partikellehre, i. 115. 5) somewhat more abundantly (than we have ever done: or than in 2Co 10:3-6 ) concerning our power which the Lord has given for building you up and not for pulling you down ( , ; , , , . Chrys. Hom. xxii. p. 589), I shall not be put to shame ( , Chrys. ib.).
Fuente: Henry Alford’s Greek Testament
2Co 10:8 . . . .: for even if I should glory somewhat abundantly (or, perhaps, “somewhat more abundantly,” sc. , than I have already done in 2Co 10:3-6 ; but the comparative need not be pressed; cf. 2Co 2:4 ), concerning our authority ( which the Lord gave for building you up, and not for casting you down ), I shall not be put to shame, i.e. , my confident words can be amply justified. He returns here to the image of 2Co 10:4 ; his authority (and he repeats this again in the same words at 2Co 13:10 ) extends not solely or chiefly to the overthrow of the fortresses of misguided imagination, but also to the positive and more congenial work of construction, of “building up” ( cf. Jer 1:10 ).
Fuente: The Expositors Greek Testament by Robertson
though = if. App-118.
boast = glory. Greek. kauchaonmai. See Rom 2:17.
of = concerning. Greek. peri. App-104.
authority. Greek. exousia. App-172.
Lord. App-98. A:
hath given = gave.
for. Greek. eis. App-104.
edification. Greek. oikodome. See 1Co 3:9.
be ashamed. Greek. oischunoenai. Occurs elsewhere, Luk 16:3. Php 1:1, Php 1:20. 1Pe 4:16; 1Jn 2:22. The more frequent word in N.T. is kataischuno. See Rom 5:5.
Fuente: Companion Bible Notes, Appendices and Graphics
8.] This is shewn to be so. Even more boasting than he had ever yet made of his apostolic power, would not disgrace him, but would be borne out by the fact. For if we were to boast ( is not concessive, but hypothetical, as in 1Co 13:1.
generally has a corresponding clause following, with , , , or , as Eur. Phoen. 1313, , , so in reff. and Thucyd. i. 12 bis,-but sometimes the corresponding clause is wanting, being understood, or, as apparently here and in Heb 2:11, allowed to pass out of mind while following out the thought of the first clause. See Hartung, Partikellehre, i. 115. 5) somewhat more abundantly (than we have ever done: or than in 2Co 10:3-6) concerning our power which the Lord has given for building you up and not for pulling you down ( , ; , , , . Chrys. Hom. xxii. p. 589), I shall not be put to shame ( , Chrys. ib.).
Fuente: The Greek Testament
2Co 10:8. , for) This word makes an emphatic addition to the previous enunciation [epitasis].- , even somewhat more exceedingly [excellently]) for they were not only Christians, but apostles, etc.-, of the power) 2Co 10:6; 2Co 13:10.- , the Lord) Christ.- , I shall not be ashamed) It will not be mere flashes of lightning from a basin;[67] I shall not shrink from exercising my authority.
[67] A figurative expression for, a man must not be ashamed to assert his authority, if he wishes to make it of avail to correcting abuses.-ED.
Fuente: Gnomon of the New Testament
2Co 10:8
2Co 10:8
For though I should glory somewhat abundantly concerning our authority (which the Lord gave for building you up, and not for casting you down),-The authority Paul had was given him to build them up, not to cast them down. In this he intimates that he would be sorry to so use it as to punish them.
I shall not be put to shame:-Were he to glory somewhat abundantly concerning this power, he would not be put to shame thereby. The power he had would bear out the glorying. [He was quite sure, without any shadow of misgiving, that if he should be forced to proceed to the extreme step of delivering his detractors to Satan, the result which he contemplated would follow.]
Fuente: Old and New Testaments Restoration Commentary
Enlarging Ones Sphere of Influence
2Co 10:8-18
There is marvelous power in the weakest of men, when governed by a single purpose and filled with the consciousness and the power of God. Weak and contemptible in themselves, they are often the chosen channels through which God pours His living water. Any child could have destroyed Raphaels brush, but in his hand it painted immortal pictures. Incidentally the Apostle remarks that some who criticized him bore themselves proudly, because their standard was so low. A five-foot man thinks himself tall when he compares himself with a dwarf! Always compare what is worst in yourself with what is best in others, and you will be kept humble.
Paul was always pressing outward to the fields that lay beyond. These were vast unoccupied regions, which he coveted to count as provinces in the Kingdom of Christ. This is the supreme test of a man. It is comparatively easy to build on foundations laid by another Christian worker, and to win away his converts. Such conduct is mean and cowardly. Open up new ground and show the stuff thats in you. The Apostle was justified in making these affirmations, but he did so in the meekness and gentleness of Christ.
Fuente: F.B. Meyer’s Through the Bible Commentary
though: 2Co 1:24, 2Co 13:2, 2Co 13:3, 2Co 13:8, 2Co 13:10, Gal 1:1
I should not: 2Co 7:14, 2Co 12:6, 2Ti 1:12
Reciprocal: Act 9:31 – were edified 1Co 4:21 – shall 1Co 7:40 – I think 1Co 9:3 – them 2Co 3:1 – begin 2Co 5:12 – we 2Co 7:9 – that ye 2Co 12:19 – but 2Co 12:20 – and that Phi 1:20 – in nothing 2Th 3:15 – count Phm 1:8 – enjoin
Fuente: The Treasury of Scripture Knowledge
2Co 10:8. Paul could actually boast of his authority as an apostle, and he was not ashamed of such qualification were he called upon to resort to it in severe terms. Yet he would prefer to use it for their edification (upbuilding) rather than for their destruction or severe chastisement.
Fuente: Combined Bible Commentary
2Co 10:8. For though I should glory somewhat more abundantly of our authority, which the Lord (the Lord Christ, Eph 3:7-11) gave for building you up, and not for casting you down, I shall not be put to shame. Two reasons are given for this: it was an authority gifted by the Lord of the Church, and it was given for rearing up the Church.
Fuente: A Popular Commentary on the New Testament
As if the apostle had said. I have not only an equal power and authority with those which despise me (the false teachers) but I have an authority and power which they cannot, dare not, will not pretend unto; namely, the power to inflict corporal punishments upon obstinate and contumacious offenders, and delivering them up to Satan: which power, if at any time I make use of, it is for edification, not for destruction. This rod is not to be used rashly, but discreetly, by me.
Observe we, and learn from hence, an excellent rule, Never to handle the censures of the church (those edge-tools) but with care and caution, with an intention to reform, not to ruin; to save, not destroy: The church’s power is for edification, not for destruction.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 8 Paul knew that he could boast in his authority over against theirs and his boast would be backed up. He would not fall to his shame. However, God gave him that great power to build up the church, not tear it down, as others with less power apparently would do.
Fuente: Gary Hampton Commentary on Selected Books
2Co 10:8-10. For though I should boast somewhat more Than I do, or they can do; of our apostolical authority, which the Lord hath given us for edification To bring sinners to repentance and faith in Christ, and so to promote holiness; and not for your destruction To drive any one to despair by excessive severity, or to the injury of any particular person; I should not be ashamed By my power failing me when I should try it on the disobedient among you. In saying that his power had been given him not for their destruction, the apostle intimated to them, that when he had ordered them to cut off the incestuous person from their communion, he had not done it for the purpose of destroying him, but to preserve them from the contagion of his evil example. That I may not, &c. That is, I say this that I may not seem as if I would, by any means, terrify you by letters Threatening more than I can perform. For his letters, say they, are weighty and powerful In respect of boasting and threatening: or are convincing and affecting, manifesting great strength of reason, and power of persuasion. It cannot be hence concluded that St. Paul had written more than one epistle to them before this; for nothing is more common than this enallage or change of numbers. Indeed, the Greeks and Romans gave the name of letters to one letter: and that here referred to, and said to be weighty, was his first to the Corinthians, a letter in which he had sharply reproved the offenders, and threatened them in a very firm tone, particularly 2Co 4:18-18, and through the whole of chap. 5. But his bodily presence is weak From this it would appear that St. Paul was either a man of small stature, or that there was something in his countenance or address which was ungraceful. Indeed, Chrysostom, Nicephorus, and Lucian, (or rather the author of the Philopatris,) relate of him, not only that his stature was low, but that his body was crooked, and his head bald, which probably are the infirmities here referred to. Some have thought that he had also an impediment in his speech, but of that there does not appear to be any proof from the testimony of any ancient author. And his speech contemptible , literally, contemned. Here, however, the word seems intended to signify worthy of being contemned, which may refer to his manner of speaking.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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:
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Paul said he could have said more about his apostolic authority without feeling shame about exaggerating. The facts spoke for themselves. However he did not want to put that kind of pressure on his opponents in a letter. They had charged that it was only in his letters that he could express himself forcefully. His reference to his authority for building up here seems intended to contrast his edifying ministry in Corinth with the destructive work of his critics (cf. 1Co 3:17).
Paul had stressed the divine origin of his call and gospel when he defended himself to the Galatians (Gal 1:1; Gal 1:11-12; Gal 1:15-16). Here he stressed the divine origin of his authority (2Co 3:5-6; 2Co 13:10) and how he had used it for his readers’ good.