Exegetical and Hermeneutical Commentary of 2 Corinthians 10:18
For not he that commendeth himself is approved, but whom the Lord commendeth.
18. For not he that commendeth himself is approved ] St Paul’s self-commendation is only wrung from him by circumstances. The Corinthians will not judge of things except ‘after the appearance’ ( 2Co 10:7). St Paul, bearing in mind the wise man’s advice to ‘answer a fool according to his folly’ (Pro 26:5), shews that even from that point of view the new teachers could not arrogate to themselves any superiority over him. But he takes care to remark that the only true ground of approval is to do the work of God.
Fuente: The Cambridge Bible for Schools and Colleges
For not he that commendeth himself … – Not he who boasts of his talents and endowments. He is not to be judged by the estimate which he shall place on himself, but by the estimate which God shall form and express.
Is approved – By God. It is no evidence that we shall be saved that we are prone to commend ourselves; see Rom 16:10.
But whom the Lord commendeth – see the note on Rom 2:29. The idea here is, that people are to be approved or rejected by God. He is to pass judgment on them, and that judgment is to be in accordance with his estimate of their character, and not according to their own. If he approves them they will be saved; if he does not, vain will be all their empty boasting; vain all their reliance on their wealth, eloquence. learning, or earthly honors. None will save them from condemnation; not all these things can purchase for them eternal life. Paul thus seriously shows that we should be mainly anxious to obtain the divine favor. It should be the grand aim and purpose of our life; and we should repress all disposition for vain – glory or self-confidence; all reliance on our talents, attainments, or accomplishments for salvation. our boast is that we have such a redeemer: and in that we all may glory!
Remarks
1. We should have no desire to show off any special boldness or energy of character which we may have; 2Co 10:1-2. We should greatly prefer to evince the gentleness and meekness of Christ. Such a character is in itself of far more value than one that is merely energetic and bold; that is rash, authoritative, and fond of display.
2. They who are officers in the church should have no desire to administer discipline; 2Co 10:2. Some people are so fond of power that they always love to exercise it. They are willing to show it even by inflicting punishment on others; and dressed in a little brief authority they are constantly seeking occasion to show their consequence; they magnify trifles; they are unwilling to pass by the slightest offences. The reason is not that they love the truth, but that they love their own consequence, and they seek every opportunity to show it.
3. All Christians and all Christian ministers are engaged in a warfare; 2Co 10:3. They are at war with sin in their own hearts, and with sin wherever it exists on earth, and with the powers of darkness. With foes so numerous and so vigilant, they should not expect to live a life of ease or quietness. Peace, perfect peace, they may expect in heaven, not on earth. Here they are to fight the good fight of faith and thus to lay held on eternal life. It has been the common lot of all the children of God to maintain such a war, and shall we expect to be exempt?
Shall I be carried to the skies.
On flowery beds of ease,
While others fought to win the prize,
And sailed through bloody seas?
Are there no foes for me to face,
Must I not stem the flood?
Is this vile world a friend to grace,
To help me on to God?
4. The weapons of the Christian are not to be carnal, but are to be spiritual; 2Co 10:4. He is not to make his way by the exhibition of human passion; in bloody strife; and by acting under the influence of ambitious feelings. Truth is his weapon; and armed with truth, and aided by the Spirit of God, he is to expect the victory. How different is the Christian warfare from others! How different is Christianity from other systems! Muhammed made his way by arms, and propagated his religion amidst the din of battle. But not so with Christianity. That is to make its way by the silent, but mighty operation of truth; and there is not a rampart of idolatry and sin that is not yet to fall before it.
5. The Christian should be a man of a pure spirit; 2Co 10:4. He is to make his way by the truth. He should therefore love the truth, and he should seek to diffuse it as far as possible. In propagating or defending it, he should be always mild, gentle, and kind. Truth is never advanced, and an adversary is never convinced, where passion is evinced; where there is a haughty manner or a belligerent spirit. The apostolic precepts are full of wisdom, speaking the truth in love Eph 4:15), in meekness instructing those that oppose themselves: if God peradventure will give them repentance to the acknowledging of the truth; 2Ti 2:25.
6. In his warfare the Christian shall conquer; 2Co 10:4-5. Against the truth of Christianity nothing has been able to stand. It made its way against the arrayed opposition of priests and emperors; against customs and laws; against inveterate habits and opinions; against all forms of sin, until it triumphed, and the banners of the faith floated from the palaces of the Caesars. So it will be in all the conflicts with evil. Nothing is more certain than that the powers of darkness in this world are destined to fall before the power of Christian truth, and that every stronghold of sin shall yet be demolished. So it is in the conflicts of the individual Christian. He may struggle long and hard. He may have many foes to contend with. But he shall gain the victory. His triumph shall be secure; and he shall yet be enabled to say, I have fought a good fight – henceforth there is laid up for me a crown.
The saints in all this glorious war.
Shall conquer though they die;
They see the triumph from afar,
And seize it with their eye.
7. Yet all should feel their dependence on God; 2Co 10:4. It is only through him and by his aid that we have any power. Truth itself has no power except as it is attended and directed by God; and we should engage in our conflict feeling that none but God can give us the victory. If forsaken by him, we shall fall; if supported by him, we may face without fear a frowning world, and all the powers of the dark world of hell.
8. We should not judge by the outward appearance; 2Co 10:7. It is the heart that determines the character; and by that God shall judge us, and by that we should judge ourselves.
9. We should aim to extend the gospel as far as possible; 2Co 10:14-16. Paul aimed to go beyond the regions where the gospel had been preached, and to extend it to far distant lands. So the field still is the world. A large portion of the earth is yet unevangelized. Instead, therefore, of sitting down quietly in enjoyment and ease, let us, like him, earnestly desire to extend the influence of pure religion, and to bring distant nations to the saving knowledge of the truth.
10. Let us not boast in ourselves; 2Co 10:17. Not of our talents, wealth, learning, or accomplishments let us glory. But let us glory that we have such a God as Yahweh. Let us glory that we have such a Redeemer as Jesus Christ. Let us glory that we have such a sanctifier as the Holy Spirit. Let us acknowledge God as the source of all our blessings, and to him let us honestly consecrate our hearts and our lives.
11. What a reverse of judgment there will yet be on human character! 2Co 10:17-18. How many now commend themselves who will be condemned in the last day. How many people boast of their talents and morals, and even their religion, who will then be involved in indiscriminate condemnation with the most vile and worthless of the race. How anxious should we be, therefore, to secure the approbation of God; and whatever our fellow-men may say of us, how infinitely desirable is it to be commended then by our heavenly Father.
Fuente: Albert Barnes’ Notes on the Bible
Verse 18. Not he that commendeth himself] Not the person who makes a parade of his own attainments; who preaches himself, and not Christ Jesus the Lord; and, far from being your servant for Christ’s sake, affects to be your ruler; not such a one shall be approved of God, by an especial blessing on his labours; but he whom the Lord commendeth, by giving him the extraordinary gifts of the Holy Spirit, and converting the heathen by his ministry. These were qualifications to which the false apostle at Corinth could not pretend. He had language and eloquence, and show and parade; but he had neither the gifts of an apostle nor an apostle’s success.
1. DR. WHITBY observes that the apostle, in the 13th, 14th, 15th, and 16th verses, 2Co 10:13-16 endeavours to advance himself above the false apostles in the three following particulars:-
(1.) That whereas they could show no commission to preach to the Corinthians, no measure by which God had distributed the Corinthians to them as their province, he could do so. We have a measure to reach even to you, 2Co 10:13.
(2.) That whereas they went out of their line, leaping from one Church to another, he went on orderly, in the conversion of the heathens, from Judea through all the interjacent provinces, till he came to Corinth.
(3.) Whereas they only came in and perverted the Churches where the faith had already been preached, and so could only boast of things made ready to their hands, 2Co 10:16, he had laboured to preach the Gospel where Christ had not been named, lest he should build on another man’s foundation, Ro 15:20.
2. We find that from the beginning God appointed to every man his promise, and to every man his labour; and would not suffer even one apostle to interfere with another. This was a very wise appointment; for by this the Gospel was not only more speedily diffused over the heathen nations, as we have already remarked, but the Churches were better attended to, the Christian doctrine preserved in its purity, and the Christian discipline properly enforced. What is any men’s work is no man’s in particular; and thus the work is neglected. In every Church of God there should be some one who for the time being has the care of it, who may be properly called its pastor; and who is accountable for its purity in the faith, and its godly discipline.
3. Every man who ministers in holy things should be well assured of his call to the work; without this he can labour neither with confidence nor comfort. And he should be careful to watch over the flock, that no destroying wolf be permitted to enter the sacred fold, and that the fences of a holy discipline be kept in proper repair.
4. It is base, abominable, and deeply sinful, for a man to thrust himself into other men’s labours, and, by sowing doubtful disputations among a Christian people, distract and divide them, that he may get a party to himself. Such persons generally act as the false apostle at Corinth; preach a relaxed morality; place great stress upon certain doctrines which flatter and soothe self-love; calumniate the person, system of doctrines, and mode of discipline, of the pastor who perhaps planted that Church, or who in the order of God’s providence has the oversight of it. This is an evil that has prevailed much in all ages of the Church; there is at present much of it in the Christian world, and Christianity is disgraced by it.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Solomon saith, Pro 27:2; Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips. Self-commendation is an ungrateful sound to ingenuous ears; no man thinks another a jot the better for his commending himself, but always hath the worse opinion of him for such boasting; but this text speaketh of a higher approbation, viz. from God. No man is approved of God for his speaking well of himself; the business is, who they are who approve themselves in the work which God hath committed to them; to whom the Lord will say: Well done, good and faithful servants: to whom the apostle refers both himself, and those who magnified themselves, but vilified him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. (Pr27:2).
whom the Lord commendethtowhom the Lord has given as His “Epistle of commendation,”the believers whom he has been the instrument of converting: as wasPaul’s case (2Co 3:1-3).
is approvedcan standthe test of the final trial. A metaphor from testing metals (Rom 16:10;1Co 11:19). So on the other handthose finally rejected by the Lord are termed “reprobatesilver” (Jer 6:30).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For not he that commendeth himself is approved,…. Such may be said to commend themselves, who ascribe that to themselves, which do not belong to them; as that they are the ministers of Christ, and sent forth by him, when they are not; who boast that they have large ministerial gifts, when they have none; and of their great service and usefulness, when it is all the produce of other men’s labours; and what they have and do, they wholly impute to their own power and industry, and not to the grace and power of God: now such persons are neither approved by God, nor good men; for their own self-commendation stands for nothing, and is so far from being acceptable to God or men, that it must be nauseous and disagreeable; see Pr 27:2.
But whom the Lord commendeth: they are approved by God and men, and they are such whom he highly honours, as he did Paul, by counting them faithful; and putting them into the ministry, by qualifying them for his service, by assisting them in it, and making them abundantly useful for the good of souls, and the glory of his name: by all which he bears a testimony to them, and shows his approbation of them, and at last will say, well done, good and faithful servant, enter into the joy of thy Lord.
Fuente: John Gill’s Exposition of the Entire Bible
Is approved (). Accepted (from ) by the Lord. The Lord accepts his own recommendation (, see on 2Co 3:1f.).
Fuente: Robertson’s Word Pictures in the New Testament
1) “For not he that commendeth himself,” (ou gar ho heauton sumistanon) “For (it) is not the one commending himself,” continually bragging on himself; such if worthy, should come from others, Pro 27:2; Pro 25:27.
2) “Is approved,” (ekeinos estin dokimos) “That one is (not) approved;” is he? Surely not, nor is he worthy of approval, 2Pe 2:17-19; Jud 1:12-13; Jud 1:16.
3) “But whom the Lord commendeth,” (alla hon ho kurios sunistesin) “But the one whom the Lord commends,” who is approved, genuine, or for real. It is God who knows the hearts and motives and sets standards for praise, and commendation. These are not made by outward appearance only, Rom 2:29; 1Co 2:13-14; 1Co 4:5; Mat 25:21.
Fuente: Garner-Howes Baptist Commentary
For not he that commendeth himself is approved “For it is easy to impose upon men by a false impression, and this is matter of every day occurrence. Let us, therefore, leaving off all other things, aim exclusively at this — that we may be approved by God, and may be satisfied to have his approbation alone, as it justly ought to be regarded by us as of more value than all the applauses of the whole world. There was one that said, that to have Plato’s favorable judgment was to him worth a thousand. (791) The question here is not as to the judgment of mankind, in respect of the superiority of one to another, but as to the sentence of God himself, who has it in his power to overturn all the decisions that men have pronounced.
(791) The expression referred to occurs in the writings of Cicero. “ Plato mihi unus est instar omnium;” — “Plato, even singly, is to me equal to all.” — (Cic. Brut. 51.) Cicero says elsewhere, that “he would rather err with Plato than think rightly with others.” — (Cic. Tusc. 1:17.) — Ed.
Fuente: Calvin’s Complete Commentary
(18) For not he that commendeth himself is approved.Again, as in 2Co. 10:12 and five earlier passages (see reference there), we trace the impression which the stinging taunt had left on St. Pauls mind. In the word approved there is possibly a reference to what had been said in 1Co. 11:19. He had meant something more by it than meeting with mens approval.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. Commendeth himself Their fair speeches and seducing self-laudations do not render them approved.
Lord commendeth Is the divine seal on their mission? The true minister is not merely ordained of man he is called of God; and the divine blessing testifies to his work.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For it is not he who commends himself who is approved, but whom the Lord commends.’
Because the value of a commendation lies in who makes it. Those who are, or should be, approved are those whom the Lord commends by His effective working through them. Those who commend themselves deserve no approval. Let the Corinthians consider therefore which is true of whom. Who successfully wooed Corinth for Christ? Who successfully established their growing church? Who has done the same elsewhere? Is it not clear that he is the one whom the Lord has commended, not those who creep in afterwards and cause trouble in the flock. Whose weapons of warfare (2Co 10:4) then have proved effective? Let them consider for themselves and give their approval to the right person.
Fuente: Commentary Series on the Bible by Peter Pett
2Co 10:18. But whom the Lord commendeth. Particularly by the gifts of the Holy Ghost. It is of these weapons of his warfare that St. Paul speaks in this chapter; and it is by them that he intends to try which is the true Apostle, when he comes to them.
Inferences.With what meekness and condescension, in imitation of our blessed Lord, should his servants labour to win over such, as are unreasonably prejudiced against them and their ministrations; and yet with what authority should they vindicate the honour of Christ, in rebuking those who, after all, continue obstinate in their disobedience to him, as speaking by them! Though faithful minister’s are men of like passions and infirmities with others, and make but a mean figure in the world, while they dwell in mortal flesh; yet they are not to be judged of by outward appearance; nor are they governed by carnal principles and views in their work and warfare, as many false pretenders are. And, O how victorious and triumphant is the gospel which they preach, when attended with the mighty power of God, to beat down the strong-holds of sin and Satan; to overcome the perverse reasonings of carnal minds, and all their pride and prejudices; and to subdue them to the obedience of Christ! When his ministering servants have a witness in themselves that they are Christ’s, it is sometimes necessary for them to assert it, in confutation of those who would unrighteously reproach them, as though they assumed too much to themselves, or acted an inconsistent part in different situations: and yet how careful should they be, to avoid all appearances of vain-boasting, or of going out of their province, to the hindrance and disturbance of other churches! And, as ever they would be approved of God in all that they do, they should take heed of priding themselves in any thing, that they are, have, or perform; and glory only in the Lord, as ascribing the praise of all entirely to him.
REFLECTIONS.1st, Nowhere had the Apostle met with more malignant insinuations, than from the false teachers at Corinth; he is obliged therefore, in justice to himself, to refute their slanders. See the Annotations.
1. Though he had it in his power to punish, he rather chose mildly to entreat, imitating the meekness and gentleness of his blessed Master. The false teachers reviled him as a poor despicable animal, and mean in his abilities; as diminutive in his stature, who fawned and cringed when present, but when absent wrote in a magisterial stile; terrifying them into compliance with his will, by vain boasts of his apostolic rod. But he wished not to be compelled to exercise the power wherewith he was invested, and to their faces boldy to rebuke, and severely chastise, those who dared insinuate as if he walked after the flesh, with views of secular advantage, and influenced by carnal policy. Note; (1.) However great provocations we may meet with, the example of the meek and gentle Lamb of God should ever be in our eye. (2.) If men will not be reformed, they will be ruined. (3.) The best of men and ministers may expect malignant traducers.
2. He asserts the integrity of his preaching and conduct. For though we walk in the flesh, surrounded with the common infirmities of humanity, we do not war after the flesh, under the maxims of fleshly wisdom, or for any selfish ends. For the weapons of our warfare are not carnal; we war not against the powers of evil with an arm of flesh, or pretend to convince by mere human persuasion; but that Gospel we preach, becomes effectual through divine operation, and is mighty through God, the Spirit’s energy, to the pulling down of the strong-holds of sin and Satan in the world, and in the hearts of men; casting down imaginations, confuting the corrupt reasonings of self-righteous rabbis and proud philosophers; and every high thing that exalteth itself against the knowledge of God, confounding the pride and self-sufficiency of the unhumbled heart; and bringing into captivity every thought to the obedience of Christ; engaging the sinner to bow to his gentle yoke; submitting his reason to revelation, his will to the commands of Jesus, and in every sentiment of his soul yielding a willing subjection to the authority of the great Redeemer. Note; (1.) Men are not to be persuaded by the sword, but by the gospel. (2.) Satan’s power is strong in the human heart; nothing but the power of Jesus can dethrone him. (3.) Nothing is more opposite to the knowledge of God, than a high conceit of our own wisdom.
3. He threatens the offenders, having in a readiness to revenge all disobedience, and inflict condign punishment on these false teachers, and maligners of the true apostles; when your obedience is fulfilled, and milder methods have recovered the penitent members from those who continue refractory.
2nd, The Apostle reasons the case with the Corinthians. Do ye look on things after the outward appearance? and form your judgment merely on external show? If any man trust to himself, that he is Christ’s, that he belongs to him as a member of his body mystical, or is commissioned by him as a minister; let him of himself think this again, that as he is Christ’s, even so are we Christ’s; whatever evidence he may produce of the one or the other, I can at least equal him. For though I should boast somewhat more of our authority, than I have done, or than the vainest of my traducers dare to do concerning the powers with which they are invested, (which authority the Lord hath given us for edification of his church, and not for your destruction, to drive offenders to despair by severity,) I should not be ashamed, but dare speak with truth and confidence. But I forbear, that I may not seem, as these men suggest, as if I would terrify you by letters. For his letters, say they, are weighty and peaceful; wrote in an authoritative strain, and big with menaces: but his bodily presence is weak, and his speech contemptible; he appears with no dignity of presence and aspect, and his parts and elocution are as despicable as his stature. In answer to such a contemptuous insult, I reply,
1. Let such an one think this, and be assured that such as we are in word by letters when we are absent, such will we be also in deed when we are present, and execute every threatening that we denounce against the obstinately impenitent.
2. We never act with falsehood and orientation, like these seducers; for we dare not make ourselves of the number, or compare ourselves with some that commend themselves, puffed up with vain conceit, and blinded with self-admiration: but while they fondly value themselves on their imaginary greatness, measuring themselves by themselves, and supposing themselves the standard of excellence, and comparing themselves among themselves, by the poor and insignificant endowments of others equally vain, they are not wise, foolishly fancying they are something, when in fact they are nothing. Note; All self-applause is hateful. We should look to the superior excellencies of others to be humble, and not proudly vaunt ourselves over those beneath us.
3. The Apostle lays down the proper rule of conduct. 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: like those who run in the Isthmian games, we have kept the line marked out for our race, and in a regular course have preached the Gospel as far as Corinth. For we stretch not ourselves beyond our measure, as these false Apostles do, as though we reached not unto you, and had in coming to Corinth entered into another man’s province; for we are come as far as to you also in preaching the Gospel of Christ, through countries where his name had not been heard before; not boasting of things without our measure, that is, of other men’s labours, and taking to myself the credit of their success; but having hope when your faith is increased, your church affairs regulated, and your divisions healed, that we shall be enlarged by you according to our rule abundantly, to preach the Gospel in the regions beyond you, where darkness still reigns uncontrouled; and not to boast in another man’s line of things made ready to our hand, assuming to myself the honour of their labours. But he that glorieth, let him glory in the Lord, ascribing to the grace of God alone the whole of whatever gifts he enjoys, or success he may be blessed with, and taking no praise to himself: for not he that commendeth himself, is approved, but whom the Lord commendeth; and his approbation is the only true and substantial honour.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 2039
THE FOLLY OF PRIDE AND BOASTING
2Co 10:18. Not he that commendeth himself is approved, but whom the Lord commendeth.
ONE would be ready to suppose, that the more any person excelled in every thing that was good, the more he would be filled with self-complacency; and that the less holy any person was, the more he would be humbled under a sense of his vileness. But observation and experience attest that the very reverse of this is true. The godly do indeed enjoy the testimony of a good conscience; but they are far from boasting of their own superior worth; they rather prefer others in honour before themselves, and account themselves less than the least of all saints. But formalists and hypocrites are ever ready to commend themselves on account of their fancied excellencies, and to assume a credit which does not belong to them.
There were at Corinth some of this descriptionsome conceited teachers, who had entered into the Apostles labours, and were endeavouring to advance their own influence in the Church by weakening and subverting his. To put the Corinthians on their guard against them, St. Paul shews them how different had been his conduct from that of these vain-glorious men: he had brought the Gospel to those regions where it had never been heard before; whereas they were boasting in another mans line of things made ready to their hand: he had moved in the sphere appointed him by God; they were going beside and beyond the line marked out for them: he had sought only the glory of the Lord; while they were puffed up with pride, and seeking their own glory. He then lays down a rule, applicable indeed to these teachers in the first instance, but equally proper for us also. That not they who commend themselves will be approved, but those whom the Lord commendeth.
In discoursing on these words we shall shew,
I.
From whence self-approbation arises
The hearts of men are by nature proud: and their pride finds abundant scope for exercise;
1.
From their over-rating the quality of their actions
[If what they do appears to be good, they are not strict in inquiring whether it be really so: they do not wish to detect those deficiencies which might render them dissatisfied with themselves. They do not examine the principle from which their actions flow, or the manner in which they are performed, or the end for which they are done: whereas these are the things which alone can determine the real quality of their actions. They take for granted that all is right, because they see nothing wrong; and thus are filled with self-admiration and self-complacency, when, if they formed a proper estimate of their conduct, they would rather be filled with shame and self-abasement.]
2.
From their judging of them by an erroneous standard
[Though men are not nice and scrupulous in weighing their actions, they involuntarily and imperceptibly judge of them by some standard. Now the standard by which they try them, is that of popular opinion, and general practice: and whatever stands this test, they conclude to be deserving of praise. They never think of weighing themselves in the balance of the sanctuary: the popular scale is more suited to their minds: that is not turned by small matters: it is so favourably constructed that a small weight of virtue will over-balance a heavy load of iniquity; and the many grains of allowance thrown into it are almost sure to make it preponderate in their favour. No wonder then that they applaud themselves, when, if they took the word of God as their standard, they would find cause for nothing but humiliation and contrition.]
3.
From their ascribing them to a wrong cause
[Because they are free agents in all that they do, they suppose that the merit of every good action must belong to them. But they forget that God is the sole author of every good and perfect gift; that it is he who of his own good pleasure gives us both to will and to do: and that consequently all the honour is due to him alone. Granting then that their actions were really as excellent as their overweening conceit would paint them, yet they would have no ground for self-commendation. The more they did for God, the more they would be indebted to God; by whose agency alone they were either inclined, or empowered, to do any thing that was good. But when they leave God out of their thoughts, and ascribe their virtues to their own will and power, they must of necessity contract habits of self-preference and self-esteem.]
4.
From their overlooking their defects
[The proud and vain-glorious reflect only on what they do; and never think at all of what they leave undone, or of the deficiencies which are found in their very best actions. They perform one duty perhaps, and neglect many. They attend to some injunction of the second table, but forget entirely the precepts contained in the first. They mark their observance of the letter of a command, but quite overlook their inattention to its spirit. They will have no more gods than one: but they will not love that God with all their heart, and mind, and soul, and strength. They will draw nigh to God with their lips, but will not inquire whether they have worshipped him in spirit and in truth. What can we expect from such partial views of their conduct, but that they will vaunt and boast themselves, as if they were worthy of the highest commendation?]
Having traced the self-applause of men to its true source; we proceed to shew,
II.
The folly and danger of it
To illustrate this, let two things be considered:
1.
God will not regulate his judgment by theirs
[Man is often influenced by the opinions of his fellow-creatures; and it is proper that he should be so; because others may have more accurate information than he, or be more capable of forming a just conclusion from the premises before him. But unto God all things are naked and open: however specious any appearances may be, He cannot be deceived: He will lay righteousness as a line or plummet to the souls of men, and thereby mark the smallest deviations from perfect rectitude. In vain will the boaster vaunt before him; for he will with one single interrogation confound him utterly, and lay him in the dust. In vain will the self-deceiver bring forward in his defence the good actions that he has done; for his God and Judge will indignantly dismiss him as unworthy of the smallest regard [Note: Mat 7:21-23.]. To have the approbation of men will avail him nothing: for God will not judge according to appearance, but will judge righteous judgment: he will shew, that many things which are highly esteemed among men, are an abomination in his sight [Note: Luk 16:15.]: and, when he passes sentence on them, he will be justified in his saying, and and clear when he judgeth [Note: Psa 51:4.].]
2.
Instead of sanctioning, he will reprove, their conceit
[Nothing is move odious in the sight of God than pride: the proud in heart, we are told, are an abomination to the Lord [Note: Pro 16:5.]. Indeed pride was not made for man: it assimilates us, as much as any thing can do, to the devil himself: and will certainly bring us into the same condemnation with him [Note: 1Ti 3:6.]. Our own high opinion of ourselves will have an effect directly opposite to that which we wish. It will cause our God to resist [Note: Jam 4:6.], abase [Note: Dan 4:30-32; Dan 4:37.], and utterly destroy us [Note: Isa 10:12-16. with Luk 18:14.].
We need go no further to prove that men, measuring themselves by themselves, and comparing themselves among themselves, are not wise [Note: ver. 12.].]
That we may be preserved from this most destructive habit, we will point out,
III.
The most effectual antidotes
1.
Study the holy law of God
[That is the only true standard of good and evil: and by that is the knowledge of sin. That reaches to the inmost thoughts and dispositions, as well as to the outward acts.It was by a view of that, as extending to every desire of the soul, that Paul was made to feel himself a guilty and undone sinner [Note: Rom 7:9.]: and that once understood, will bring all of us into the dust before God.]
2.
Watch the motions of your own hearts
[Little do we suspect how much evil we should discover, if we were to mark the motives and principles by which we are actuated. Even when we are influenced by a good principle in the first instance, Satan will find some occasion to sow tares with the wheat, and to defile our very best actions. Let us then exercise a holy jealousy over ourselves: let us not be too confident, even when we are most unconscious of any secret evil [Note: 1Co 4:3-4.]: let us especially be on our guard against every self-complacent thought: and let us abase ourselves, that we may be exalted of our God.]
3.
Bear in mind the strictness of the scrutiny in the day of judgment
[God weigheth not our actions only, but our spirits: there is not a thought of our hearts that is not open to his all-seeing eye. He views at once the rule, and the observance of it; and every deviation from the line of absolute perfection is marked by him. True indeed it is, that whilst we are looking to the blood of Christ to cleanse us from our secret faults, and to the Spirit of Christ to perfect in us his good work, God will not be extreme to mark what is done amiss: but, if we harbour any secret lust, or indulge any unhallowed principle, our God will search it out, and judge us according to it [Note: 1Co 4:5.]. Our self-commendation will then avail us nothing; but we shall stand or fall according to the decision of an omniscient and unerring Judge.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
REFLECTIONS
Lamb of God! be it my mercy to learn of thee, for thou art meek, and lowly in heart. Thou knowest, Lord! and blessed be thy Name, since thou wert pleased to call me by thy grace, that thou hast taught me, in some measure, also to know, that by nature, and by practice.
I am haughty and proud; and like ground thrown open, I am exposed to all the ravages of the wild beasts, and to the still worse ravages of my own poor, fallen, sinful, and corrupt affections. Precious Jesus! what a refreshing, sweet thought, to comfort me under these depressing circumstances; thou art the perfection of thy redeemed! Divinely fitted, and divinely disposed, to be the wisdom, righteousness, sanctification, and redemption, of thy people!
Lord! let me go forth to the holy war, in thy strength, and in thy power. Do thou put on me, all the holy armor. But while divinely clad, never, never, my glorious Head, may I for a moment forget, that all the victory is thine, and all the glory thine!
Send forth, Lord, thy servants, to the work of the ministry; and may they prove that they are thine, and sent by thee, in passing through evil report, as well as good report. Oh! the blessedness, amidst the strife of tongues, to have the Spirit’s testimony, that they have not run unsent, nor labored in vain. God the Holy Ghost speaking in them, and by them, to the hearts of his people.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
18 For not he that commendeth himself is approved, but whom the Lord commendeth.
Ver. 18. Whom the Lord commendeth ] As he did his servant Job, 2Co 1:8 . And as he did his handmaid Sarah, for calling her husband lord, though there was never a good word besides in the whole sentence, 1Pe 3:6 ; cf. Gen 18:22 . Neither was Job so patient, but that he had his outbursts. All which notwithstanding “ye have heard of the patience of Job,” &c., Jas 5:11 . He is not challenged at all for his impatience, but crowned and chronicled for his patience. See here the wonderful goodness of God toward his; and take comfort in his white stone, against the black coals of ill-affected persons.
Is approved ] , or, will pass for current coin in heaven. When slips are abroad, men will take heed what money they take.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
18. ] The reason of this being, that not the self-commender but he whom the Lord commends , by selecting him as His instrument, as He had the Apostle, and giving him the , to be known and read by all men, of souls converted and churches founded, is , approved , i.e. really and in the end abiding the test of trial.
brings out the distinction of the man who is , see reff. and Winer, edn. 6, 23. 4. We have the usage in English in affirmative sentences, e.g. ‘The Lord, he is the God,’ 1Ki 18:39 ; but not in negative ones.
Fuente: Henry Alford’s Greek Testament
approved. Greek. dokimos. See Rom 14:18,
Fuente: Companion Bible Notes, Appendices and Graphics
18.] The reason of this being, that not the self-commender but he whom the Lord commends, by selecting him as His instrument, as He had the Apostle, and giving him the , to be known and read by all men, of souls converted and churches founded, is , approved, i.e. really and in the end abiding the test of trial.
brings out the distinction of the man who is ,-see reff. and Winer, edn. 6, 23. 4. We have the usage in English in affirmative sentences, e.g. The Lord, he is the God, 1Ki 18:39; but not in negative ones.
Fuente: The Greek Testament
2Co 10:18
2Co 10:18
For not he that commendeth himself is approved, but whom the Lord commendeth.-The Lord commends those through whom he works. He commended the apostles by his presence and power in spiritual gifts bestowed. [Paul did not commend himself; his claims were not founded on the suggestions of self-conceit; neither did he rely on the commendation of others, his eyes were fixed on God. If he could secure his favor, it was to him a small matter to be judged by mans judgment (1Co 4:3).]
Fuente: Old and New Testaments Restoration Commentary
not: 2Co 10:12, 2Co 3:1, 2Co 5:12, Pro 21:2, Pro 27:2, Luk 16:15, Luk 18:10-14
approved: 2Co 6:4, 2Co 13:7, Act 2:22, Rom 14:18, Rom 16:10, 1Co 11:19, 2Ti 2:15
but: Mat 25:20-23, Joh 5:42-44, Joh 12:43, Rom 2:29, 1Co 4:5, 1Pe 1:7
Reciprocal: Pro 12:8 – commended Mat 6:18 – appear Mat 25:21 – Well Mat 26:13 – there Mar 14:6 – Let Joh 5:44 – and Joh 8:54 – If 2Co 12:10 – for Christ’s Phi 2:29 – and
Fuente: The Treasury of Scripture Knowledge
2Co 10:18. This verse explains why the preceding one is so worded. Self-approval will not count for anything in the great work professed to be done for Christ. (See verse 12.) The Lord will not commend any man on the basis of his comparison with some other man, but only on whether the work is in harmony with His will.
Fuente: Combined Bible Commentary
2Co 10:18. For not he that commendeth himself is approved, but he whom the Lord commendeth. This addition is intended for the opponents he has had in view throughout all this chapter.
No wonder that this chapter begins with an apology for indulging in self-commendation, since the former one ended with a condemnation of those who dealt with it. Feeling it to be in the last degree distasteful, the apostle proceeds to state why it had been forced upon him, and in doing so he is led into such details of his personal history as are of extreme interest, and nowhere else even alluded tosuch as to make us glad of the unwelcome necessity of self-praise.
Fuente: A Popular Commentary on the New Testament
Three things are here observable, 1. The proneness which is in human nature to admire, applaud and commend itself. Man is a proud piece of flesh, and a little apprehended excellency in himself presently puffs him up, and he looks big with conceit: “Tis rare to see a man rich in gifts, and poor in spirit; poverty of spirit is better than all the riches of gifts: yea, it is the truest riches of grace.
Observe, 2. Though a man is prone to commend and admire himself, yet self-commendation is no just prize, but rather disparagement, a shameful indication both of pride and folly. He that commendeth himself, is not approved either of God or wise men; the same word in Hebrew, signifies to praise ourselves and to be foolish because there is no greater evidence of folly than self-commendation; yet sometimes, a wise man is forced to boast of his own performances, rather in a way of self-vindication, than by way of self-commendation.
Observe, 3. That it is God’s approbation, and not our own commendation, which is matter of true praise and real honour. When God and conscience bear witness to our sincerity, we need neither our own nor other’s commendation; the open testimongy of God, and the silent applause of our own conscience, is above all commendations whatsoever.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 18 Self-approval and commendation carries no weight. God’s approval is based on service actually rendered and carries lasting value.
Fuente: Gary Hampton Commentary on Selected Books
For not he that commendeth himself is approved, but whom the Lord commendeth. [The self-commendation of a man rests on no higher evidence than the testimony of his own lips, but the commendation of God is shown by the works which he enables those to do whom he approves.]