Exegetical and Hermeneutical Commentary of 2 Corinthians 10:13
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.
13. of things without our measure ] Literally, unto the measureless things, i.e. ‘beyond the measure which God has meted out to us,’ ‘beyond the region of our own work, which was ever, save in the case of Rome, among Churches which we ourselves have founded.’ Nor was Rome really an exception. For the Church there seemed not to have been formally founded by any one, but to have grown up of itself through the gravitation of persons from all parts to the great metropolis. This is why St Paul, on his way into Spain, desires to ‘impart some spiritual gift’ to a Church which had not had the privilege of the personal superintendence of an Apostle. See Rom 1:11; Rom 15:23-24.
rule ] This word is translated line in 2Co 10:16. It means (1) a measuring rod and then (2) the line marked out by such means. It has become an English word familiar to our ears (3) as a rule or precept of Ecclesiastical Law, known as a Canon. A cognate word in English is cane.
which God hath distributed to us, a measure ] Better, a measure which God apportioned, i.e. which is His work, not man’s.
to reach even unto you ] That God had done this was very evident. The Corinthians owed their existence as a Church to St Paul. See ch. 2Co 3:2-3; 1Co 3:6 ; 1Co 3:10; 1Co 9:2. The metaphor, says Estius, is derived from handicraftsmen, who have a rule prescribed to them by the master, which they are not permitted to go beyond.
Fuente: The Cambridge Bible for Schools and Colleges
But we will not boast of things without our measure – Tyndale renders this: But we will not rejoice above measure. There is great obscurity in the language here, arising from its brevity. But the general idea seems to be plain. Paul says that he had not boldness as they had to boast of things wholly beyond his proper rule and his actual attainments and influence: and, especially, that he was not disposed to enter into other peoples labors; or to boast of things that had been done by the mere influence of his name, and beyond the proper limits of his personal exertions. He made no boast of having done anything where he had not been himself on the ground and labored assiduously to secure the object. They, it is not improbable, had boasted of what had been done in Corinth as though it were really their work though it had been done by the apostle himself. Nay more, it is probable that they boasted of what had been done by the mere influence of their name. Occupying a central position, they supposed that their reputation had gone abroad, and that the mere influence of their reputation had had an important effect. Not, so with Paul. He made no boast of anything but what God had enabled him to do by his evangelical labors, and by personal exertions. He entered into no one elses labors and claimed nothing that others had done as his own. He was not bold enough for that.
But according to the measure of the rule … – Margin, Or, line. The word rendered rule (Greek, kanon, whence our English word canon) means properly a reed, rod, or staff employed to keep anything stiff, erect, asunder (Hom. ii. 8. 103): then a measuring rod or line; then any standard or rule – its usual meaning in the New Testament, as, for example, of life and doctrine, Gal 6:16; Phi 3:16 – Robinsons Lexicon. Here it means the limit, boundary line, or sphere of action assigned to anyone. Paul means to say that God had appropriated a certain line or boundary as the proper limit of his sphere of action; that his appropriate sphere extended to them; that in going to them, though they were far distant from the field of his early labors, he had confined himself within the proper limits assigned him by God; and that in boasting of his labors among them he was not boasting of anything which did not properly fall within the sphere of labor assigned to him. The meaning is, that Paul was especially careful not to boast of anything beyond his proper bounds.
Which God hath distributed to us – Which in assigning our respective fields of labor God has assigned unto me and my fellow-laborers. The Greek word rendered here as distributed ( emerisen) means properly to measure; and the sense is, that God had measured out or apportioned their respective fields of labor; that by his providence he had assigned to each one his proper sphere, and that in the distribution Corinth had fallen to the lot of Paul. In going there he had kept within the proper limits; in boasting of his labors and success there he did not boast of what did not belong to him.
A measure to reach even unto you – The sense is, the limits assigned me include you, and I may therefore justly boast of what I have done among you as within my proper field of labor. Paul was the apostle to the Gentiles Act 26:17-18; and the whole country of Greece therefore he regarded as falling within the limits assigned to him. No one therefore could blame him for going there as if he was an intruder; no one assert that he had gone beyond the proper bounds.
Fuente: Albert Barnes’ Notes on the Bible
2Co 10:13-16
We will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us.
The mission field admeasured
I. The field measured out for the labours of the preachers of the gospel.
1. The world. It was impossible for the apostle, with all his impulsive zeal, to go beyond his measure. Not that the world had been left without moral assistance from revelation. In the care of the Father of the spirits of all flesh, all nations have had an interest. The antediluvians enjoyed the benefits of all the revelations which were made in that first age. The long life of the patriarchs secured this. In the truths which were introduced by Noah into the new world, and the additional revelations, his sons were sharers; and that the whole might have been preserved is evident from the fact that many of them still exist. The vocation of Abraham was intended for the instruction of the world (Heb 11:10). The Jewish institute was designed for the benefit of the world (1Ki 8:41-43). To all the world Christ sent His disciples; and to a great part they actually went. The continuance of the zeal of the first ages would have left no regions beyond.
2. Why, then, do we wonder at the mysteries of Providence, in leaving so many of our race to live without the gospel? God has not left them, but they have been left by their more highly favoured fellow-men. It is a mystery, not of Divine reprobation, but of human unfeelingness. The Jewish and Christian Churches, in succession, have incurred the guilt of unfaithfulness. If any person say this only shifts the difficulty, we may allow it. But why should we single this out as a peculiar mystery? Has not God made man dependent upon man in everything? Christians are the light of the world; and if we refuse to hold forth the word of life, then are we verily guilty concerning our brother.
II. The means by which those labours were directed.
1. The measure of the rule refers to the line which marked out the racecourses, or that which was used in measuring land. The apostles were appointed to places by Him who knew where they might be best employed.
(1) Sometimes the direction was supernatural, as when Peter was taught by a vision and Paul by a man of Macedonia. Sometimes the Spirit of God spoke in an audible voice (Act 8:29).
(2) In other cases–
(a) A strong impression was made upon the mind, as when Paul was pressed in the spirit to preach Christ in Corinth.
(b) They were directed by what appeared the most effectual means of promoting their great work. Thus Paul, in one of his journeys, purposed to return through Macedonia, and oftentimes to visit Rome.
(c) The peculiar moral wretchedness and want of some particular people affected them (Act 17:16).
(d) They were led by the spirit of enterprise and experiment, and concluded from their success that the line had been stretched out.
2. These views are of importance from their connection with modern efforts. Too long have Christians dozed upon the pillow of lukewarmness, waiting to be roused to action by a miraculous summons.
(1) Our duty is as extensive as theirs. The command, Go ye into all the world, etc., has never been repealed.
(2) Have we no men pressed in spirit as the apostles were? What about those Moravians who went into the West Indies, to sell themselves as slaves, that they might preach to the negroes? Did not God then stretch out their line? What about Carey and Dr. Coke?
(3) Did the first preachers meet with men like Gaius, zealous to encourage their labours? The revival of this disposition in the present day is another proof that our line is extending. Tens of thousands are ready to assist the mission work by their prayers and contributions.
(4) Did the apostle consider the sight of the superstitions of Athens a call to preach Jesus? The circumstance that the state of the heathen world is brought before us is our call to the same work.
(5) Did the apostles see in opportunities of access the hand of God stretching out their line? By what authority do we put a different construction upon the openings which are everywhere presented to us? Where have we no access? Does commerce see her lines extending in so many directions, and shall we be so blind as not to see that she marks the track which Christian zeal is to follow?
(6) Did the apostles contemplate their successes as the proof that God had directed their progress and assigned them their work? Where have modern missionaries laboured without substantial proofs of this kind?
III. The compassionate regard of the apostle for those nations which were not visited by the light of Christianity. His line had stretched as far as Corinth; and he now looks with anticipation into larger fields. And why? Because he knew their moral condition and subsequent danger, and that the gospel would save thousands who would not be saved without it. This is the case in regard to heathen nations now. What they were in the apostolic age they are now, and they ought to excite equal regards, They are regions of–
1. Darkness. That is so dense that the plainest morals are confounded, and the only way of reconciliation hidden.
2. Vain, inefficient superstitions. Many are ridiculous, but they have been laughed at too long, and we ought now to weep over them. They offer sacrifices which leave sin unatoned; they call on Baal, but he hears them not; they purify the body, but the polluted spirit retains all its foulness (Isa 44:20). Do we laugh at the ravings of lunacy? Do we scoff at the stumbles of the blind? Who, then, would not give light to them that sit in moral darkness, and wisdom to those who have no spiritual understanding?
3. Diabolical dominion (Rom 1:29-31).
4. Misery. Happy is the people that have the Lord for their God. Change the God and you reverse the effect.
IV. The manner in which the apostle connects his missionary enterprises with the co-operation of Christian churches (2Co 10:15).
1. The apostle supposes that the Corinthians were equally bound with him to the duty of enlarging the sphere of evangelical labour. We collect from this that as soon as a church is established in the faith, it is to become co-operative in exertions to spread the kingdom of Christ. As soon as its own lamp is trimmed, it is to be held forth to direct the steps of others.
2. But by what means can this enlargement be granted by you?
(1) By your friendly and affectionate feelings towards Christian missionaries. The word enlarged also signifies to extol, to praise. The missionary spirit ought to be held in high esteem. Can we more effectually damp the holy ardour by which it is characterised than by treating it with lightness and coldness?
(2) By considering the cause your own. You should identify yourselves with it.
(3) By your prayers.
(4) By your counsels and contributions. In these respects the first Christians were fellow-helpers to the truth; and they have left us an example. (R. Watson.)
For we stretch not ourselves beyond our measure.
The true sphere of human usefulness and the source of human glory
I. The true sphere of human usefulness.
1. It is a sphere in which we are placed by Divine appointment. Paul teaches that his sphere of labour at Corinth was according to Gods will (2Co 10:14). I am not come to Corinth merely by my own inclinations, or as a matter of impulse or caprice, or as an intruder. I am licensed by God to this sphere.
2. The consciousness that we are in this sphere is a just reason for exultation. Not boasting of things without our measure. Pauls opponents boasted of their influence in the Church which he had founded, whereas his rejoicing was that he was doing the work of God in the sphere to which he had been sent.
3. It is a sphere which widens with our usefulness. The increase of their faith would lead to an enlargement of his sphere of labour. The true method of extending the sphere of labour to which we have been sent is by the multiplication of our converts.
II. The true source of human exultation. Paul boasted–
1. Not in crediting himself with the labours of other men. He did not boast in another mans line (province) of things made ready to our hand. How common it is for men to credit themselves with the labours of others! In literature there are plagiarists, in scientific discoveries and artistic inventions there are unjust claimants, and even in religion one minister is often found to claim the good that others have accomplished. Paul was above this. The genius of Christianity condemns this mean and miserable dishonesty.
2. Not in self-commendation. For not he that commendeth himself is approved. That conscience approves of our conduct, though at all times a source of pleasure is not a true source of exultation; for conscience is not infallible.
3. But in the Lord (2Co 10:17). God forbid that I should glory save in the Cross. (D. Thomas, D. D.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. Things without our measure] There is a great deal of difficulty in this and the three following verses, and there is a great diversity among the MSS.; and which is the true reading can scarcely be determined. Our version is perhaps the plainest that can be made of the text. By the measure mentioned here, it seems as if the apostle meant the commission he received from God to preach the Gospel to the Gentiles; a measure or district that extended through all Asia Minor and Greece, down to Achaia, where Corinth was situated, a measure to reach even unto you. But the expressions in these verses are all agonistical, and taken from the stadium or race course in the Olympic and Isthmian games. The , or measure, was the length of the , or course; and the , rule or line, 2Co 10:15; 2Co 10:16, was probably the same with the , or white line, which marked out the boundaries of the stadium; and the verbs reach unto, stretch out, &c., are all references to the exertions made to win the race. As this subject is so frequently alluded to in these epistles, I have thought it of importance to consider it particularly in the different places where it occurs.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The apostle may be understood as speaking both of spiritual gifts, and also of his travels to the several places whither he had gone preaching the gospel. He reflecteth still upon the false teachers who were crept into this church; who (as it should seem) had much boasted of their gifts and abilities, and of their labours and successes. In opposition to whom, he saith, that he boasted not
without his measure, or, (as it is in the Greek, ) unmeasurable things; but he kept himself within the measure of the rule; that is, according to that regular measure which God hath set us. Which
measure extendeth even to you. You have those amongst you who boast unmeasurably of the gifts which they have, and of the great things which they do; I durst not do so (saith the apostle); God hath given me a measure and a rule, according to that I have acted, and of those actings only I will glory. And in my so doing I can boast of you, for to you my measure and line hath reached; God hath made me an instrument to raise him up a church amongst you.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. not boast . . . without . . .measureGreek, “to unmeasured bounds.” Thereis no limit to a man’s high opinion of himself, so long as hemeasures himself by himself (2Co10:13) and his fellows, and does not compare himself with hissuperiors. It marks the personal character of this Epistlethat the word “boast” occurs twenty-nine times in it, andonly twenty-six times in all the other Epistles put together.Undeterred by the charge of vanity, he felt he must vindicate hisapostolic authority by facts [CONYBEAREand HOWSON]. It would beto “boast of things without our measure,” were we to boastof conversions made by “other men’s labors” (2Co10:15).
distributedapportioned[ALFORD].
a measureas a measure[ALFORD].
to reach“that weshould reach as far as even to you”: not that he meant to go nofurther (2Co 10:16; Rom 15:20-24).Paul’s “measure” is the apportionment of his sphereof Gospel labors ruled for him by God. A “rule”among the so-called “apostolic canons” subsequently was,that no bishop should appoint ministers beyond his own limits. AtCorinth no minister ought to have been received without Paul’ssanction, as Corinth was apportioned to him by God as hisapostolic sphere. The Epistle here incidentally, and thereforeundesignedly, confirms the independent history, the Acts, whichrepresents Corinth as the extreme limit as yet of his preaching, atwhich he had stopped, after he had from Philippi passed southwardsuccessively through Amphipolis, Apollonia, Thessalonica, Berea, andAthens [PALEY, HorPaulin].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But we will not boast of things without our measure,…. Or things unmeasurable; meaning not doctrines, the knowledge of which they had not attained to, and which were not to be measured by reason or revelation, such as the Gnostics boasted of; but the sense is, that they would not glory in, and boast of actions, that were never done by them, within the compass of their ministration, as the false apostles did; who pretended that they had been everywhere, and had preached the Gospel, and had made converts in all parts of the world; but the apostle and his fellow labourer, desired only to speak of those things which were done of them, and of their successful labours:
according to the measure of the rule; not the measure of the gift of Christ, or of faith bestowed upon them; nor the measuring rule and canon of the Scriptures, though both are truths; but the places or parts of the world, which God in his secret purpose had fixed, and in his providence directed them to preach in: or as he says,
which God hath distributed to us; parted and divided to them; assigning such and such places to some, and such and such to others, as he himself pleased, to discharge their ministerial office in; drawing as it were a line, or setting a bound, by which and how far each should go, and no further:
a measure to reach even unto you; the line of their ministration was drawn, or the bounds of their preaching were carried from Judea, and through all the intermediate places to Corinth, so that the Corinthians were properly under the jurisdiction of the apostles, and in their district; wherefore the false apostles had really no right nor claim to be among them; nay, their measure reached to the ends of the world, according to Ps 19:4 “their line” , “is gone out through all the earth, and their words to the end of the world”.
Fuente: John Gill’s Exposition of the Entire Bible
Beyond our measure ( ). “Into the unmeasured things,” “the illimitable.” Old word, here only in N.T.
Of the province ( ). Old word ( like Hebrew) a reed, a measuring rod. Numerous papyri examples for measuring rod and rules (our word canon). Only twice in N.T., here (also verse 2Cor 10:15; 2Cor 10:16) and Ga 6:16 (rule to walk by).
To reach even unto you ( ). Second aorist middle infinitive of , old verb, only here and verse 14 in N.T. Paul’s measuring-rod extends to Corinth.
Fuente: Robertson’s Word Pictures in the New Testament
Of things without measure [ ] . Of things is wrong; the translators failing to see that the article forms, with the following word, an adverbial phrase. Rev., correctly, glory beyond our measure. Rule [] . Used by Paul only. Originally, a straight rod or ruler. Hence a carpenter ‘s rule. Metaphorically, that which measures or determines anything, in morals, art, or language. The Alexandrian grammarians spoke of the classic Greek authors collectively as the canon or standard of the pure language. In later Greek it was used to denote a fixed tax. In christian literature it came to signify the standard of faith or of christian teaching; the creed; the rule of Church discipline, and the authorized collection of sacred writings. Hence canon of Scripture. To understand this expression, it is to be remembered that Paul regarded his ministry as specially to the Gentiles, and that he habitually refused to establish himself permanently where any former Christian teacher had preached. The Jewish teachers at Corinth had invaded his sphere as the apostle to the Gentiles, and had also occupied the ground which he had won for himself by his successful labors among the Corinthians, as they did also at Antioch and in Galatia. He says here, therefore, that his boasting of his apostolic labors is not without measure, like that of those Jewish teachers who establish themselves everywhere, but is confined to the sphere appointed for him, of which Corinth, thus far, was the extreme limit. Hence the measure of the rule is the measure defined by the line which God has drawn. The image is that of surveying a district, so as to assign to different persons their different parcels of ground. I see no good reason for Rev. province. The measure is given by God ‘s measuring – line : “Which God hath apportioned to us as a measure;” and his boasting extends only to this limit.
To reach even unto you. Corinth being thus far the extreme limit of the field measured out for him.
Fuente: Vincent’s Word Studies in the New Testament
1) “But we will not boast of things without our measure,” (hemeis de ouk eis to ametra kauchesmetha) “But we will not boast immeasurably,” in a manner unbecoming to a witness of Christ, 2Co 10:15; not building on another’s man’s foundation, Rom 15:20.
2) “But according to the measure,” (alla kata to metron) “But according to the measure;” their glorying was in Christ and Him crucified, not in the measure or limit or rule and guide of the law of Moses, or humanism of the Grecians, Gal 6:14.
3) “Of the rule,” (tou kanonos) “of the rule or order; under his apostolic call and the sending of the Antioch church, Act 9:6; Act 9:16; Act 9:15; Act 26:15-18; Act 13:1-3.
4) “Which God hath distributed to us.” (hou emensen hemin ho theos) “Which God has divided to us,” the ministry of the Word, Mat 28:18-20; Mar 16:1-5; Joh 20:21; Act 1:8.
5) “A measure to reach even unto you,” (metrou ephikesthai achri kai humon) “of a measure to reach even as far as you;” to the Gentiles at Corinth. He was sent to the Gentiles, not the Jews; Act 26:15-18; Eph 3:1-2; Act 22:21; 2Ti 1:11.
Fuente: Garner-Howes Baptist Commentary
13. But we will not boast beyond our measure He now contrasts his own moderation with the folly of the false Apostles, (780) and, at the same time, he shows what is the true measure of glorying — when we keep within the limits that have been marked out for us by the Lord. “Has the Lord given me such a thing? I shall be satisfied with this measure. I shall not either desire or claim to myself any thing more.” This he calls the measure of his rule. (781) For every one’s rule, according to which he ought to regulate himself is this — God’s gift and calling. At the same time, it is not lawful for us to glow in God’s gift and calling on our own account, but merely in so far as it is expedient for the glory of him, who is so liberal to us with this view — that we may acknowledge ourselves indebted to him for everything. (782)
A measure to reach. By this clause he intimates, that he stands in no need of commendations expressed in words among the Corinthians, who were a portion of his glow, as he says elsewhere, (Phi 4:1,) ye are my crown. He carries out, however, the form of expression, which he had previously entered upon. “I have,” says he, “a most ample field for glorying, so as not to go beyond my own limits, and you are one department of that field.” He modestly reproves, however, their ingratitude, (783) in overlooking, in a manner, his apostleship, which ought to have been especially in estimation among them, on the ground of God’s commendation of it. In each clause, too, we must understand as implied, a contrast between him and the false Apostles, who had no such approbation to show.
(780) “ Il oppose maintenant sa modestie a la sotte outrecuidance des faux apostres;” — “He now contrasts his modesty with the foolish presumption of the false Apostles.”
(781) “Within the measured and determinate limits of the stadium, the athletae were bound to contend for the prize, which they forfeited without hope of recovery, if they deviated even a little from the appointed course. In allusion to this inviolable arrangement, the Apostle tells the Corinthians: We will not boast of things without our measure, etc. It may help very much to understand this and the following verses, if, with Hammond, we consider the terms used in them as agonistical. In this view of them, the ‘measure of the rule’ ( τὸ μέτρον τοῦ κανόνος) alludes to the path marked out, and bounded by a white line, for racers in the Isthmian games, celebrated among the Corinthians; and so the Apostle represents his work in preaching the gospel as his spiritual race, and the province to which he was appointed as the compass or stage of ground, which God had distributed or measured out ( ἐμέρισεν αὐτῳ) for him to run in. Accordingly, ‘to boast without his measure,’ (2Co 10:13, εἰς τὰ ἄμετρα) and to ‘stretch himself beyond his measure,’ ( ὑπερεκτείνεσθαι) refer to one that ran beyond or out of his line. ‘We are come as far as to you’ (2Co 10:14, ἄχρι ὑμῶν ἐφθάσαμεν) alludes to him that came foremost to the goal; and ‘in another man’s line’ (2Co 10:16, ἐν ἀλλοτρίῳ κανόνι) signifies — ’in the province that was marked out for somebody else,’ in allusion to the line by which the race was bounded, each of the racers having the path which he ought to run chalked out to him, and if one stepped over into the other’s path he extended himself over his line.” — Paxton’s Illustrations (“Manners and Customs,” volume 2.) — Ed.
(782) “ Afin que nons luy facions hommage de tout ce que nons avons, confessans le tenir de luy;” — “That we may make acknowledgment to him as to every thing that we have, confessing that we hold it from him.”
(783) “ Or en parlant ainsi, il taxe (modestement toutesfois) leur ingratitude;” — “But by speaking thus he reproves, (modestly, however,) their ingratitude.”
Fuente: Calvin’s Complete Commentary
Appleburys Comments
The Standard By Which The Apostle Boasted
Scripture
2Co. 10:13-18. But we will not glory beyond our measure, but according to the measure of the province which God apportioned to us as a measure, to reach even unto you. 14 For we stretch not ourselves overmuch, as though we reached not unto you: for we came even as far as unto you in the gospel of Christ: 15 not glorying beyond our measure, that is in other mens labors; but having hope that, as your faith groweth, we shall be magnified in you according to our province unto further abundance, 16 so as to preach the gospel even unto the parts beyond you, and not to glory in anothers province in regard of things 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.
Comments
beyond our measure.When the Lord appointed Paul to the apostleship He clearly defined the limits of his activities, sending him to the Gentiles. When he was at Troas on his second journey, in a vision, the Lord gave him specific instruction to go to Macedonia. Pauls policy was, and this seems to be within the limits the Lord had set for him, to preach the gospel where Christ was not already known, thus avoiding building upon another mans foundation. See Rom. 15:18-21. Paul planted, but Apollos watered. This division of labors was approved by Peter and James and John when they gave Paul and Barnabas the right hands of fellowship as they went to the Gentiles while the others continued their ministry among the Jews. Their only request was that Paul and Barnabas should remember the poor of Judea which, of course, he was willing to do. See Gal. 2:6-10.
In the history of Pauls first visit to Corinth given in Act. 18:1-28, no specific direction of the Lord is mentioned indicating that he should preach the gospel there. On other occasions, when emergencies arose, Luke does record the fact that the Lord gave Paul specific instruction as for example when He told him that he would go to Rome. See Act. 23:11. It is quite possible, then, that Pauls journey to Corinth to preach the gospel of Christ came under the general order to preach the gospel to the Gentiles.
The point that Paul is making is that he was under the orders of God to carry out his ministry in Corinth. This raises a serious question about his critics who came later and who were disrupting the progress of the gospel among those who had been converted to Christ through Pauls preaching. From whom did they receive direction to go to Corinth? Paul makes it very clear that they were not ministers of Christ but ministers of Satan. See 2Co. 11:14-15.
For we stretch not ourselves over much.Paul and his associates had not over extended themselves when they came to Corinth, for he was within the limits that God had set for him. He came in his capacity as an apostle of Christ preaching the gospel that had been revealed to him. In no way was he violating the limits which the Lord had set for him; he was not encroaching on other mens labors. He very definitely implies that the false teachers who were disturbing the church at Corinth were imposters. Indeed, they were not true teachers as Apollos had been, for he built on the foundation which Paul had laid (1Co. 3:10-11); but they were endeavoring to destroy that very foundation by perverting the gospel and destroying the confidence the people had in the one who had led them to Christ.
but having hope.Paul, appealing to the sound judgment of those who knew the history of the work in Corinth, expressed his hope that as the faith of the Corinthian brethren increased his place in their affection and his opportunity to work among them might be greatly enlarged. It was also his hope that he might be able to preach the gospel in areas beyond Corinth, but without the need of boasting about work already done by others.
Since the gospel was to be taken into all the world there was no need for duplication of effort even on the part of the faithful gospel ministers, not to mention the imposters who had sought to disrupt Pauls work at Corinth. This raises a serious question about the duplication of work in many areas today, a duplication which has in many cases been brought about by the sin of division. Corinth is a good example of what happens when through strife and faction men seek to propagate their own theological opinions rather than dedicate themselves to the sincere proclamation of the truth as God gave it to be presented to all the world.
But he that glorieth.Paul called attention to a basic principle of his ministry: glorying in the Lord, referring to Jer. 29:4 in support of his view.
False teachers were commending themselves as they measured themselves by their own standards, but Paul was concerned that he have the approval of the Lord.
Summary
This third and last section of the letter is a defense of Pauls apostleship. It is a series of appeals in which he answered charges of his enemies. It closes with an explanation of his intended visit.
The first appeal is humbly presented in the spirit of gentleness and meekness of Christ who endeavored to win men to the truth which the Father had sent Him to reveal. Paul had preached Christ to the Corinthians, and they were familiar with His gentleness and deep concern for the erring.
Evidently Pauls enemies had remarked disparagingly about his humility as opposed to what they said was a show of courage through his letters when he was away. Paul begged them to accept the evidence of his apostleship so that he might not be forced to use this courageous boldness in dealing with them as he confidently expected to do against his critics who were saying that he was motivated by base principles.
Taking up the charge, he said, Although we may be walking in the flesh, we are not waging war according to the principles and methods of men. His weapons were mighty, for they were spiritual and capable of demolishing every stronghold in the way. He spoke the truth as an inspired apostle of Christ. Exalted imaginations and arrogant thoughts of men were brought as prisoners to obey Christ. Paul stood ready to avenge every disobedience when they had been given ample opportunity to obey.
Paul charged that they were taking a superficial view of the issues before them. The basis of anyones claim to be Christs applied to Paul also. If he had boasted somewhat of his authority, they were to remember that it had been given him by the Lord to edify and not to tear down. But he intended to use this authority if necessary when he came to Corinth, for he was not merely frightening them by the letter. His enemies had said that while his letters were weighty and strong he was weak in person and should be despised. He warned them that what he was in his letters he would be in reality when present.
As to his right to instruct the Corinthians, he was not like some who were setting up their own standards comparing themselves with themselves and who, consequently, were without understanding. He conformed to the standard of measurement which God had established for him. It gave him the right to be the first to come to Corinth to preach the gospel. His enemies evidently, had attempted to take credit for work he had done. Still, he hoped to be assisted by the Corinthians in carrying the gospel to regions beyond them. He did not want to boast about work done by others as if he had done it. Let ones glorying be within the Lords approval. It is not the one who commends himself, but whom the Lord commends, that is approved. Pauls self-commending critics were not approved by the Lord.
Fuente: College Press Bible Study Textbook Series
(13) But we will not boast of things without our measure.The words imply, of course, that his opponents were doing this. He refers in it to the concordat established between himself and Barnabas, on the one hand, and Peter, James, and John on the other, to which he refers in Gal. 2:9. He had not transgressed the terms of that concordat by thrusting himself upon a Church which had been founded by one of the Apostles of the circumcision. He had gone, step by step, seeking fresh fields and pastures new, till he had reached Corinth as, at present, the farthest limit of his work. In that apportionment of work, though it was a compact with human teachers, he saw the guidance of God; his opponents, on the other hand, had systematically violated it. They had come to the Church of Antioch, which had been founded by Paul and Barnabas (Act. 15:1); they had followed in his footsteps in Galatia (see Introduction to Epistle to the Galatians); they were now stirring up strife and disloyalty at Corinth. We note as an undesigned coincidence that a few weeks or months later, as in Rom. 15:19, he had preached the gospel as far as Illyricum, but this was during the time immediately following on the despatch of this Epistle, during which, on his way to Corinth, whence he wrote to Rome, he had gone over those parts, and given them much exhortation (Act. 20:2).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Boast without measure Omitting the italic our, interpolated by the translators. The apostle disclaims boasting about , the unmeasured, the indefinite, the aimless, which formed, in fact, the boast of the purposeless Christines. He had a well-defined mission from Christ himself, as he will next declare. Paul now has changed the figure of measure, from a measurement of the tallness of the man, to a measurement of the length and breadth of the territory covered by his divine commission. By personal measurement he is tall as the tallest apostle; by territorial measurement he stretches to Corinth and beyond, as said in 2Co 10:16.
Measure rule Rule, , canon, here signifies a rod, staff, measuring rod. Paul’s image is, that God has, as it were with a measuring rod, marked out the measure of his missionary ground. His master has drawn his map for him.
Distributed Rather, apportioned. The thought, then, is: I, Paul, boast not, (like these Christines,) of an unmeasured vagrant field, but a mission apportioned according to the measure of God’s own measuring rod. Paul’s apostolic office was universal; but the space he could corporeally occupy was, of course, limited, and, as he affirms, divinely measured off. Yet how wide is now the controlling power of this man’s apostolate!
Reach you Here is a keen point. The divine measuring rod brought Corinth within his territory, and he was promptly on the spot in due season.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But we will not glory beyond our measure, but according to the measure of the province (boundary, area within boundaries) which God apportioned to us as a measure, to reach even to you.’
Paul on the other hand will not glory beyond measure. He does not need to do so to prop up a failing image. He will not use a measurement suggested by men at all. He will certainly not measure himself against others, hoping that they will return the compliment. He will use God’s measurement, a measurement revealed by His mighty work in Corinth through Paul. That had demonstrated that in God’s eyes this was Paul’s province, the place where had the right to take charge. That is the measure that God has apportioned to him, the province God gave him in which to demonstrate his genuine calling, and in which he succeeded. And that will be his boast. What can they show compared with this?
We can compare here 1Co 4:15 ; 1Co 4:19. It was he who by God’s power established the church in Corinth. That was the final proof of his authority and power. What had these men done to compare with that? They may have fine words, but where is their power? How many new churches have they founded on virgin territory?
Paul is here claiming that God had a set purpose for him, that He had as it were, allocated certain areas which he was to evangelise. It had, as it were, been measured out to him with a measuring rod, and the Corinthians were within his boundaries, as is demonstrated by his success.
Fuente: Commentary Series on the Bible by Peter Pett
2Co 10:13. Without our measure, The original word , here and in 2Co 10:15 does not signify immense, or immoderate, but something which had not been measured out and allotted to him; something which is not committed to him,nor within his province.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 10:13 . ] so that we with our go beyond measure , go into limitless extravagance. This is what is done by the man who measures himself by himself, because in that case no check external to himself is put on his imagination and self-exaltation. Such a man certainly has an object of the , and is not simply aiming at the having one (Hofmann), which would yield an absurd idea; but he has no bounds in the manner and degree of his ; he is wanting in . Regarding the use of with an adjective of degree and the article, see Viger. ed. Herm. p. 596; Matthiae, p. 1349. On the expression itself, comp. Homer, Il. ii. 212, where Thersites is called .
] The future asserts that this case will not occur . Comp. Rom 10:14 , al. ; Dissen, ad Dem. de Cor. p. 369.
, . . .] sc. : but according to the measure of the boundary-line, which God (not our own choice) has assigned to us as measure, to reach even unto you, i.e. but our boasting will restrict and measure itself according to the limit which God has drawn for us, and by which He has measured off the sphere of our activity, in order that we should reach even to you with our working. By this Paul is manifestly aiming at the vaingloriousness of the false apostles, who decked themselves with extraneous feathers, inasmuch as they intruded into the provinces of others, into spheres which had not been assigned to them by God as the measure of their activity: as, indeed, in particular they had come also to Corinth, which lay within the boundary-line of Paul’s apostolic action, and were now boasting as if the church-life in Corinth were chiefly their work. For, although they could not give themselves out to be the founders of the church (Baur, Tb. Zeitschr. 1832, 4, p. 101), they could still put forward as their merit the rapid growth of the church and many points of detail, and thereby presume to put the apostle in the shade. Olshausen thinks that the false apostles had appropriated to themselves Corinth as their province, because they had already been at work there before Paul; but that the latter had still felt himself at liberty to preach in Corinth, because no apostle had been there before him. This is an hypothesis quite as superfluous as it is unhistorical, since neither in the Book of Acts is there found any trace of Christianity at Corinth before Paul’s arrival, nor in the Epistles, in which, on the contrary, he states expressly that he was the first to preach there (1Co 3:6 ; 1Co 3:10 ), and that all other teachers had entered later into the work (1Co 4:15 ).
] Here is the measure defined for the , as is clear from the previous ., and is the genitivus subjecti: the measure given by the drawn measuring-line . And the subsequent [311] is an apposition to not at all unnatural (as Hofmann declares it), but attracted by the relative clause according to a very frequent Greek usage (see Bernhardy, p. 302; Pflugk, ad Eur. Hec. 771; Stallbaum, ad Plat. Phaed. p. 66 E; Rep. p. 402 C; Buttmann, neut. Gr. p. 246 [E. T. 286]); consequently not again the measure of the boasting , but, as appears from the definition of the object aimed at . , the spatial measure , namely, how far one is to reach (see what follows), or, dropping the figure: the measure of extent of the destined working . Paul, namely, conceives of the local extension assigned to his official working as a space marked out by God with a measuring-line, in which he takes his stand and is able to reach to all points of it without unduly stretching or straining himself, 2Co 10:14 . Hence: , which is not simply exegetical (Hofmann), nor does it express the consequence (Rckert, de Wette), but is, in accordance with the notion of ., to be taken as infinitive of definition of . . .
does not mean sphere of vocation (Flatt and many others), but measuring-rod, measuring-line . Here the latter. Comp. Gal 6:16 ; Aq. Job 38:5 ; Psa 18:4 . See in general, Duncan, Lex. ed. Rost. p. 587 f. On , to impart something to one, assign as one’s share, comp. Rom 12:3 ; 1Co 7:17 ; Heb 7:23 ; Polyb. xi. 28. 9, xxxi. 18. 3. The is, in keeping with the figurative representation of the state of the matter (see especially 2Co 10:14 ), not to arrive at (Hofmann), which is only expressed by , but to reach to, pertingere , as the Vulgate aptly renders it. The word is found nowhere else in the N. T., and is here selected for the sense indicated. Comp. Xen. Cyr. i. 1. 5, v. 5. 8; Plut. Mor. p. 190 E; Lucian, Jup. conf . 19, al. ; also Sir 43:27 ; Sir 43:30 . The Corinthians, because not to be found beyond the bounds of his , were to the apostle , reachable .
[311] For which Grotius ought not to have conjectured . But the most mistaken view as regards is that lighted on by Hofmann, who attaches it to : “ the God of measure ,” by which, in his view, it is affirmed that “to everything God sets some sort of measure.” As if this singular way of designating God (altogether different from such appellations as: the God of glory, of peace, of love, of hope, and the like) were even possible without the article before ! In Wis 9:1 , required no article, according to the well-known anarthrous usage of in the singular and plural; and in Sir 33:1 , without the article is quite according to rule.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 13. But we will not boast, &c. ] As any man is more worthy, he is more modest: full vessels yield no such sound as empty casks do. A vessel cast into the sea, the more it fills the deeper it sinks; the leaden scale goes downward; the most precious balm sinks to the bottom. The good ear of grain, the fuller it is, the lower it hangs the head.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13. ] But we (opposed to those spoken of in last verse) will not (ever: will never allow ourselves to) boast without measure (lit. ‘ boast as far as to things unmeasured .’ with an adj. and the art. is used to signify the extent to which ; so Herod. vii. 229, : as with the same denotes the direction towards which , as , , Thucyd. i. 21, without measure , scil. as they do who compare themselves with themselves and measure themselves by themselves, for there is no standard for, no limit to, a man’s good opinion of himself. The plur. , instead of , seems to be chosen to generalize the negative ‘we adopt no such vague standard for our boasting’), but according to the measure of the rule ( . . ‘the measure pointed out by the rule,’ gen. subj.) which God apportioned to us as a measure, to reach as far as to you . = . . . , which ( ) God apportioned to us as a measure , or, as De W., . . ., in which latter case is in appos. with : but I prefer the former. Mr. Green, Grammar of the N. T. dialect, p. 269, makes governed by , as in , Eur. Phoen. 361; , Herod. i. 30. My objections to this construction are, (1) that is used absolutely in the very next clause, which makes it probable that the same usage is found here: (2) that an unnecessary harshness is introduced, which I cannot persuade myself that the Apostle would have used, and which is apparent even in Mr. G.’s English, ‘of advancing in standard as far as even you.’ See Stanley’s note.
is the inf. of the purpose, that we should reach : or perhaps (but not so well) of the result, ‘ so that we reach .’
Fuente: Henry Alford’s Greek Testament
2Co 10:13 . . . .: but we will not glory beyond our measure ( representing the direction and extent of his boasting), but according to the measure of the rule which ( for by attraction) God hath apportioned (see reff.) to us as a measure, to reach (the infin. of purpose) even unto you . is a line of direction (see reff., and cf. Clem. Rom., 41, f1 ), and so here represents the “province” or sphere in which St. Paul conceives himself as appointed by God to proclaim the Gospel. He especially emphasises this here; to Corinth he has a “mission,” as the Apostle of the Gentiles; his authority over the Corinthian Church is not usurped, but has been divinely given him.
Fuente: The Expositors Greek Testament by Robertson
not. Greek. ouchi, App-105.
of = with reference to. Greek. eis. App-104.
things without our measure. Literally the unmeasured (Greek. ametros, only here and 2Co 10:15) things.
rule. Greek kanon. Occurs elsewhere, verses: 2Co 10:15-16. Gal 1:6, Gal 1:16, Php 3:16. Hence English “canon”.
distributed. Greek. merizo. See 1Co 7:17.
reach = arrive. Greek. ephikneomai. Only here and 2Co 10:14.
even unto you = unto (Greek. (achri, as far as) you also.
Fuente: Companion Bible Notes, Appendices and Graphics
13.] But we (opposed to those spoken of in last verse) will not (ever: will never allow ourselves to) boast without measure (lit. boast as far as to things unmeasured. with an adj. and the art. is used to signify the extent to which; so Herod. vii. 229, : as with the same denotes the direction towards which, as , , Thucyd. i. 21,-without measure, scil. as they do who compare themselves with themselves and measure themselves by themselves,-for there is no standard for, no limit to, a mans good opinion of himself. The plur. , instead of , seems to be chosen to generalize the negative-we adopt no such vague standard for our boasting), but according to the measure of the rule ( . .-the measure pointed out by the rule, gen. subj.) which God apportioned to us as a measure, to reach as far as to you- . = . . . , which () God apportioned to us as a measure,-or, as De W., . . ., in which latter case is in appos. with : but I prefer the former. Mr. Green, Grammar of the N. T. dialect, p. 269, makes governed by , as in , Eur. Phoen. 361; , Herod. i. 30. My objections to this construction are, (1) that is used absolutely in the very next clause, which makes it probable that the same usage is found here:-(2) that an unnecessary harshness is introduced, which I cannot persuade myself that the Apostle would have used, and which is apparent even in Mr. G.s English, of advancing in standard as far as even you. See Stanleys note.
is the inf. of the purpose, that we should reach: or perhaps (but not so well) of the result, so that we reach.
Fuente: The Greek Testament
2Co 10:13. , not) From 2Co 10:13-16, both the and the [alleged by the false apostles as subsisting] between the apostle and the false apostles are utterly set aside. This is the summary of his argument: . The first member, , is put in antithesis to the , and is treated of 2Co 10:13-14, the word being often repeated. The second, , is put in antithesis to the , and is treated of 2Co 10:15-16, the word being repeated. Paul has a measure; they boast as to things that are without measure [in immensa gloriantur], and Paul will proceed to preach the Gospel among the untutored [rudes, heretofore untaught] Gentiles; they boast , of things made ready for them [2Co 10:16].-) as to, concerning; comp. 2Co 10:15, note.-, things without measure) an acute amphibology; is that which either does not keep, or else has not a standard or measure. Paul keeps his measure; the false apostles have none at all.-) but, viz., we will act.- , the measure of the rule) is a phrase sometimes used as a combination of synonyms: here they differ. is said in respect of God who distributes the several functions, , in respect of the apostle who labours in the discharge of his function. Therefore is determined by ; for with Eustathius is ; and and are conjugates, because both are from , comp. Clavis Homerica, p. 222. Their respective provinces were apportioned to each of the apostles.-, a measure) This word is repeated, so that the may be explicitly recognised as having relation to .- is put absolutely. After the accusative the genitive is put, to mark the part [ taken out of , i.e. the province assigned to Paul] among the Corinthians.-, distributed) By this verb the false apostles are openly excluded.-) i.e. .- ) even to you. Meiosis.[70]
[70] See App.
Fuente: Gnomon of the New Testament
2Co 10:13
2Co 10:13
But we will not glory beyond our measure, but according to the measure of the province which God apportioned to us as a measure,-God gave Paul a rule by which he walked, and worked, and by that rule he measured himself, and he did not boast of anything without this measure. [In opposition to the false teachers, who not only boasted of gifts which they did not possess, but appropriated to themselves the fruits of other mens labors by intruding into churches which they had not founded, Paul says he did neither the one nor the other. His glorying was neither immoderate, nor was it founded on what others had done. He invaded no mans sphere of labor. It was his settled purpose to preach the gospel where Christ had not been named, and not to build on another mans foundation. (Rom 15:20).]
to reach even unto you.-[Acting on this principle he had the right to regard Corinth as legitimately within his field. His assigned limit of labor reached at least that far. He founded the church at Corinth; others built thereon. (1Co 3:10). The church was his work in the Lord.]
Fuente: Old and New Testaments Restoration Commentary
we will not: 2Co 10:15, Pro 25:14
according: 2Co 10:14, Mat 25:15, Rom 12:6, Rom 15:20, 1Co 12:11, Eph 4:7, 1Pe 4:10
rule: or, line, Psa 19:4, Isa 28:17, Rom 10:18
Reciprocal: Rom 1:13 – even Rom 15:18 – I will 1Co 14:36 – came 2Co 10:16 – line
Fuente: The Treasury of Scripture Knowledge
2Co 10:13. The reader is again instructed not to be confused by the plural form of the pronoun. The definite phrase “I, Paul” in verse 1, and the subject matter of the closing verses of the chapter, make it certain the apostle is writing about himself only. Webster says the following of the word in question: “We is used for the singular I. . . by editors and other writers to keep an impersonal character or to avoid the egotistical sound of a repeated I. Without our measure. Paul had been accused of overstepping his bounds when he came to Corinth. He asserts that the rule or commission given to him included that city; that it reached even unto you. That was true, for Paul had been especially appointed to preach to the Gentiles.
Fuente: Combined Bible Commentary
2Co 10:13. But (unlike all these) we will not glory beyond our measure, but (only) according to the measure of the rule which God apportioned to us as a measure, to reach even to you:We go simply by the line of action divinely assigned to us, and not beyond it. As the apostleship of the circumcision was specially committed to Peter, while Paul was sent to the Gentiles (Gal 2:7-9), so Corinth being probably up to this time the utmost limit westward which his commission had reached (see Paleys Horae Paulinae, chap. 4, No. 12), he says he was only fulfilling it in his ministry there. The next verse expresses this more nakedly.
Fuente: A Popular Commentary on the New Testament
Verse 13 Paul did not measure himself by men. Rather, he measured himself by the area God had given him to work in. His sphere of preaching was the area where Christ had not been named ( Rom 15:20 ), which included Corinth when he started the work there.
Fuente: Gary Hampton Commentary on Selected Books
2Co 10:13. But we will not, like them, boast of things without measure Assume the credit of other mens labours, (2Co 10:15,) nor meddle with those converted by them; but according to the measure of the rule, or province, which God hath distributed, or allotted, to us To me, in particular, as the apostle of the Gentiles; a measure which reaches even to you Here God is represented as measuring out, or dividing to, the first preachers of the gospel, their several offices, and their several scenes of action, that they might labour each in the parts assigned to them. To the apostles he allotted the charge of converting the world, and endowed them with gifts suited to the greatness of that work. To them, therefore, it belonged to form their converts into churches, and to appoint rules for their government. They had authority to dictate the religious faith and practice of mankind. In short, they had the supreme direction, under Christ, of all religious matters whatever. Yet none of them interfered in the labours of the others, except by common consent. The province assigned by God to the evangelists, and other inferior ministers, was to assist the apostles; to build upon the foundation laid by them; to labour in the gospel under their direction, and in all things to consider themselves as subordinate to the apostles.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
But we will not glory beyond our measure, but according to the measure of the province which God apportioned to us as a measure, to reach even unto you. [Paul got no false idea of his own stature by measuring himself with other men; but as the most apt measure for the point to be determined, viz.: his stature or capacity as a minister of the gospel, he chose the province or territory which God had assigned him as his field of operation. Though the whole world was his bishopric (Gal 2:7-9), yet he contents himself with saying it included Corinth. In the eyes of his opponents Corinth was the sum and center of all things, but in the larger life of Paul it was a mere dot in a limitless field of operations. See 2Co 11:28]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 13
The measure of the rule; the extent of the commission.
Fuente: Abbott’s Illustrated New Testament
10:13 But we will not boast of things without [our] {l} measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you.
(l) Of those things which God has not measured to me.
Fuente: Geneva Bible Notes
Evidently Paul’s critics were claiming that the apostle had exceeded the proper limits of his ministry by evangelizing in Corinth. They proudly refused to admit that Paul’s commission as the apostle to the Gentiles gave him the right to minister as far from Palestine as Corinth. He responded that he had not exceeded the territorial limits of his commission by planting the church in Gentile Corinth.
Paul’s ministry had definite divinely prescribed limits. He was to be the apostle to the Gentiles (Act 9:15; Rom 1:5; cf. Gal 2:9) and he was to do pioneer missionary work (Rom 15:20). His ministry at Corinth had been within those bounds. He had not overextended his authority by coming to Corinth. It was his critics who were overextending themselves by claiming that Corinth was their special domain.
"We may conjecture that had they come to Corinth and confined their ministry to the synagogue (as Cephas had?), there would have been no problem. The difficulty appears to be that these newcomers are not content with that; they wish to move into Paul’s God-assigned ’field’ of ministry, the Gentiles." [Note: Barnett, p. 488.]