Exegetical and Hermeneutical Commentary of 2 Corinthians 10:17
But he that glorieth, let him glory in the Lord.
17. But he that glorieth ] See note on 2Co 10:8. This passage occurs in 1Co 1:31, where it is prefaced by the words ‘it is written.’ It is in fact a paraphrase of Jer 9:24. Meyer remarks that a noble example of this kind of glorying is given by St Paul himself in 1Co 15:10. Cf. also ch. 2Co 12:10.
Fuente: The Cambridge Bible for Schools and Colleges
But he that glorieth – He that boasts. Whatever may be the occasion of his boasting, whether in planting churches or in watering them; whether in his purposes, plans, toils, or success. Paul himself did not deem it improper on some occasions to boast 2Co 11:16; 2Co 12:5, but it was not of his own power, attainments, or righteousness. He was disposed to trace all to the Lord, and to regard him as the source of all blessing and all success.
Let him glory in the Lord – In this serious and weighty admonition, Paul designs, doubtless, to express the manner in which he was accustomed to glory, and to furnish an admonition to the Corinthians. In the previous part of the chapter there had been some severe irony. He closes the chapter with the utmost seriousness and solemnity of manner, in order to show on his part that he was not disposed to glory in his own attainments and to admonish them not to boast of theirs. If they had anything valuable they should regard the Lord as the author of it. In this admonition it is probable that Paul had in his eye the passage in Jer 9:23-24; though he has not expressly quoted it. Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving-kindness, judgment, and righteousness in the earth. The sentiment is a favorite one with Paul, as it should be with all Christians; see the note on 1Co 1:31. On this verse we may here remark:
I. That nothing is more common than for people to boast or glory. Little as they really have in which to glory, yet there is no one probably who has not something of which he is proud, and of which he is disposed to boast. It would be difficult or impossible to find a person who had not something on which he prided himself; something in which he esteemed himself superior to others.
II. The things of which they boast are very various:
- Many are proud of their personal beauty; many, too, who would be unwilling to be thought proud of it.
(2)Many glory in their accomplishments; or, what is more likely, in the accomplishments of their children.
(3)Many glory in their talents; talents for anything, valuable or not, in which they suppose they surpass others. They glory in their talent for eloquence, or science, or gaining knowledge; or in their talent for gaining property or keeping it: for their skill in their professions or callings; for their ability to run, to leap, or to practice even any trick or sleight of hand. There is nothing so worthless that it does not constitute a subject of glorying, provided it be ours. If it belong to others it may be valueless.
(4)Many glory in their property; in fine houses, extended plantations, or in the reputation of being rich; or in gorgeous dress, equipage, and furniture. In short, there is nothing which people possess in which they are not prone to glory. Forgetful of God the giver; forgetful that all may be soon taken from them. or that they soon must leave all; forgetful that none of these things can constitute a distinction in the grave or beyond, they boast as if these things were to remain forever, and as if they had been acquired independently of God. How prone is the man of talents to forget that God has given him his intellect, and that for its proper use he must give account! How prone is the rich man to forget that he must die! How prone the frivolous and the beautiful to forget that they will lie undistinguished in the grave; and that death will consume them as soon as the most vile and worthless of the species!
III. If we glory it should be in the Lord. We should ascribe our talents, wealth, health, strength, and salvation to him. We should rejoice:
- That we have such a Lord, so glorious, so full of mercy, so powerful, so worthy of confidence and love.
- We should rejoice in our endowments and possessions as his gift. We should rejoice that we may come and lay everything at his feet, and whatever may be our rank, or talents, or learning, we should rejoice that we may come with the humblest child of poverty, and sorrow, and want, and say, Not unto us, not unto us, but unto thy name give glory, for thy mercy and for thy truths sake; Ps. 115: i; see the note on 1Co 1:31.
Fuente: Albert Barnes’ Notes on the Bible
Verse 17. He that glorieth, let him glory in the Lord.] Instead of boasting or exulting even in your own success in preaching the Gospel, as none can be successful without the especial blessing of God, let God who gave the blessing have the glory. Even the genuine apostle, who has his commission immediately from God himself, takes no praise to himself from the prosperity of his work, but gives it all to God. How little cause then have your uncommissioned men to boast, to whom God has assigned no province, and who only boast in another man’s line of things made ready to their hand!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But we have none of us any thing to glory in, neither I Paul who plant, nor Apollos who watereth; whether God maketh use of us as the first planters of the gospel, or as instruments to carry on the work of the gospel already planted, we have nothing of our own to glory in.
God giveth the increase; we have therefore no reason to glory in ourselves, or in our own performances, but only to give thanks to God, who maketh use of us, poor earthly vessels, to carry about and distribute that heavenly treasure, by which he maketh souls rich in faith and good works: all that we do is only instrumentally; God is all, and in all, as to primary efficiency.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. gloriethTranslate, toaccord with 2Co 10:16,”boasteth.” In contrast to his opponents’ practice ofboasting in another’s line or sphere, Paul declares the only trueboasting is in the Lord (1Co 1:31;1Co 15:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But he that glorieth, let him glory in the Lord. Not in himself, nor in his outward circumstances of life, or inward endowments of mind; not in his natural or acquired parts; not in his wisdom, knowledge, learning, and eloquence; nor in his own righteousness, labours, and services, much less in other men’s labours; nor in his own sense of himself; nor in the opinion and popular applause of others; but in the Lord Jesus Christ, as the author and donor of all gifts, natural and spiritual; in his wisdom, righteousness, sanctification, and redemption; and in his judgment and approbation of men and things, which sense the following words direct unto.
Fuente: John Gill’s Exposition of the Entire Bible
Paul quotes Pr 27:2.
Fuente: Robertson’s Word Pictures in the New Testament
1) “But he that glorieth,” (ho dekauchomenos) “But the one continually boasting,” in fleshly achievements, an allusion to Old Testament statements, as well as the boastful antagonists against Paul, Isa 65:16; Jer 9:23-24; Jas 4:16; 1Co 1:27-31; 1Co 5:6.
2) “Let him glory in the Lord,” (en kuriou kauchastho) “Let him do his boasting in the Lord,” the true object of glory or rejoicing not in selfish things done for the praise of men, Jer 9:23-24; 1Co 6:19-20; 1Co 10:31; Eph 3:21; Gal 6:14. It is the Lord who saves and gives men work to do, then sustains them in doing it, Act 17:26-27; Joh 16:5.
MEANNESS OF BOASTING.
If I were a pupil of Titian, and he should design my picture, and sketch it for me, and look over my work every day, and make suggestions, and then, when I had exhausted my skill, he should take the brush and give the ,finishing touches, bring out a part here and there, and making the whole glow with beauty, and then I should hang it upon the wall and call it mine, what a meanness it would be! When life is the picture, and Christ is the Designer and Master, what greater meanness is it to allow all the excellencies to be attributed of ourselves!
-Beecher
Fuente: Garner-Howes Baptist Commentary
17. But he that glorieth This statement is made by way of correction, as his glorying might be looked upon as having the appearance of empty boasting. Hence he cites himself and others before the judgment-seat of God, saying, that those glory on good grounds, who are approved by God. To glory in the Lord, however, is used here in a different sense from what it bears in the first chapter of the former Epistle, (1Co 1:31,) and in Jer 9:24. For in those passages it means — to recognize God as the author of all blessings, in such a way that every blessing is ascribed to his grace, while men do not extol themselves, but glorify him alone. Here, however, it means — to place our glory at the disposal of God alone, (789) and reckon every thing else as of no value. For while some are dependent on the estimation of men, and weigh themselves in the false balance of public opinion, and others are deceived by their own arrogance, Paul exhorts us to be emulous of this glow — that we may please the Lord, by whose judgment we all stand or fall.
Even heathens say, that true glory consists in an upright conscience. (790) Now that is so much, but it is not all; for, as almost all are blind through excessive self-love, we cannot safely place confidence in the estimate that we form of ourselves. For we must keep in mind what he says elsewhere, (1Co 4:4,) that he is not conscious to himself of anything wrong, and yet is not thereby justified. What then? Let us know, that to God alone must be reserved the right of passing judgment upon us; for we are not competent judges in our own cause. This meaning is confirmed by what follows —
(789) “ Eta ce qu’il en iugera;” — “And according as he will judge of it.”
(790) “The heathens, though they could never attain to a true, spiritually sanctified, conscience, yet to live according to the natural dictates thereof, they accounted the only happiness, Nil conscire sibi ( To be conscious to one’s self of no crime, Hor. Ep. 1:1, 61,) was the only thing that made happy Pindar called it, the good nurse in our old age. So great a matter is it to have the testimony of a good conscience, void of offense, for that is mille testes — more than all the testimonies in the world. ” — Burgesse on 2Co 1:0. — Ed.
Fuente: Calvin’s Complete Commentary
(17) He that glorieth, let him glory in the Lord.Better, He that boasteth, the English translators having again yielded to their besetting weakness for variation. On the general meaning of the phrase, which has been used before, see Note on 1Co. 1:31. Here it has a more special force. To boast in the Lord was to boast as in the sight of Christ of that of which the boaster thought as done, not by himself, but by Christ as dwelling in him.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. In the Lord St. Paul holds that his own field is measured by a divine hand; his glory is, therefore, in the Lord. If his opponents are conscious of the same claim, well.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But he who glories, let him glory in the Lord.’
In context this is not just a general statement, true and right though such a general statement might be. It is applicable to what he has been saying. In his case his glorying is not in himself but in the Lord. All that he has achieved has been through Him. He is glorying in what the Lord has achieved. So let all behave in the same way. Let all who would glory have something to glory in that the Lord has done through them. Woe to those who merely glory in what they themselves have done.
The same quotation, probably based on Jer 9:24, appears in 1Co 1:31. The idea there is that our glory should be only in Jesus Christ in Whom is total salvation, which is why God has chosen the weak and foolish things of the world to put to shame the mighty. There the thought is that all credit should go to the Lord and not man. Salvation is His work and not dependent on man’s ability. In contrast here he thought is that those who are Christ’s should only glory in what He achieves through them.
Fuente: Commentary Series on the Bible by Peter Pett
2Co 10:17 f. The . . . was the way of the opponents, whose self-glorying was selfish ostentation. Therefore Paul now lays down the law of the right , and establishes it in a way (2Co 10:18 ), the application of which to the perversity of the opponents’ boasting could not but be obviou.
] leading over from the previous to the law of the . “But as regards self-glorying, the maxim applies: Let him that glories glory (not otherwise than) in the Lord ,” let him have God as the object of his , inasmuch as it is God, by whose grace and power he has and does everything. Paul himself gives a glorious example of the in 1Co 15:10 . Comp. 2Co 12:9-10 .
As . . . is an O. T. maxim well known to the reader (Jer 9:23 f.; comp. 1Co 1:31 ), and the context contains nothing at all which would be at variance with the original reference of the to God , viewed as object of the , in which this is grounded (see on Rom 2:17 ), it is not to be understood of Christ (Erasmus, Estius, Flatt, Rckert, and others), nor is to be taken in the sense of communion (Calvin, Bengel, Osiander). Observe, moreover, what a moral difference there is between this Christian (comp. Rom 5:11 ) and that of the Jewish particularism, Rom 2:17 . 2Co 10:18 . For not he who acts in the opposite way, not he who, instead of glorying , makes himself the object which he commends to others, is approved , is in the position of attested Christian character, but he, whom the Lord commends . The latter is and that in contrast with the opponents extolling themselves the practical commendation, which God bestows on those concerned by His whole gracious aid, by the success and blessing attending their work, by their rescue from dangers, etc. In this de facto (Theodoret), which is made known before the eyes of the world, they have at the same time the right de facto self -commendation, 2Co 6:3 ff., without being ( , Clem. 1 Cor. 30).
Observe, further, the emphatic as well as the unrestricted , the notion of which is not to be referred merely to human recognition (Hofmann), as in Rom 14:18 , where . stands beside it; comp. rather 1Co 11:19 ; Rom 16:10 ; Jas 1:12 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
17 But he that glorieth, let him glory in the Lord.
Ver. 17. Glory in the Lord ] See Trapp on “ 1Co 1:31 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17. ] He sets forth to them , in contrast ( ) to this boasting themselves in another’s line, which was the practice of his adversaries, wherein the only legitimate boasting must consist : viz. in the Lord , the Source of all grace and strength and success in the ministry; see 1Co 15:10 .
Fuente: Henry Alford’s Greek Testament
2Co 10:17 . . . .: but he that glorieth, let him glory in the Lord , a quotation from the O.T. (see reff.) used before by St. Paul ( cf. also Rom 15:18 , 1Co 3:7 ). For not he that commendeth himself is approved ( cf. Pro 27:2 ), but whom the Lord commendeth ( cf. Rom 2:29 , 1Co 4:5 ). And the Corinthian Church itself is his “letter of commendation” (2Co 3:2 ).
Fuente: The Expositors Greek Testament by Robertson
glorieth. Same as boast, 2Co 10:8. The quotation is from Jer 9:24.
LORD. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
17.] He sets forth to them, in contrast () to this boasting themselves in anothers line, which was the practice of his adversaries, wherein the only legitimate boasting must consist: viz. in the Lord, the Source of all grace and strength and success in the ministry; see 1Co 15:10.
Fuente: The Greek Testament
2Co 10:17. , but he who) He hereby in some measure sounds a retreat; and yet by this very clause of after-mitigation,[72] he again gives a blow to the false apostles.- , in the Lord) and therefore with the approval of the Lord [2Co 10:18].
[72] See App., under the tit. EPITHERAPIA.
Fuente: Gnomon of the New Testament
2Co 10:17
2Co 10:17
But he that glorieth, let him glory in the Lord.-Paul would not glory in what others had done. He would only glory in what the Lord had enabled him to do. What he did under the direction of the Lord, the Lord did through him-he enabled him to do it. (Jer 9:24). Paul reproved in this those who came, entered into his work, decried him, boasted in, and perverted what he had done.
Fuente: Old and New Testaments Restoration Commentary
Psa 105:3, Psa 106:5, Isa 41:16, Isa 45:25, Isa 65:16, Jer 4:2, Jer 9:23, Jer 9:24, Rom 5:11,*Gr: 1Co 1:29, 1Co 1:31, Gal 6:13, Gal 6:14, Phi 3:3,*Gr: Jam 1:9, Jam 1:10,*Gr.
Reciprocal: Psa 34:2 – make Isa 2:11 – and the Lord 2Co 11:12 – they glory
Fuente: The Treasury of Scripture Knowledge
2Co 10:17. To glory in the Lord would mean to give Him credit for all good work that might be accomplished. But even such apparently humble glorying
would not be justified unless the work had been done in harmony with the Lord’s will.
Fuente: Combined Bible Commentary
2Co 10:17. But he that glorieth, let him glory in the Lord. So often had he to speak of glorying (sixteen times, says Stanley, in this section), that he here finds it needful to remind his readers and himself that the one object of all legitimate glorying is the Lord (Jer 9:24; 1Co 1:29; 1Co 1:31).
Fuente: A Popular Commentary on the New Testament
These words are a seasonable exhortation to all the ministers of the gospel.
1. To take heed that they glory not in themselves, or in any services or performances of their own. As it is the highest act of grace to make our boast of God all the day long, so it is the highest act of corruption, to make a boast of any thing we either have or do, though but for a moment.
Alas! what have we, that we have not received? Or what do we, wherein we have not been divinely assisted? And if so, why should we glory? Verily, when man is most bent and set upon these gloryings, God delights to check him therein, and spit upon his glorying; and so jealous is God of his glory, that he seldom suffers a proud minister, that assumes and arrogates to himself, to be either serviceable or successful in his work.
2. These words are an exhortation to all the ministers of the gospel, as not to glory in themselves, so to glory in the Lord; that is,
1. To glory in the work of the Lord, that we promote his kingdom, his honour and interest in the world.
2. To glory in the help of the Lord: the Lord is a master in covenant with us, and that a covenant of grace, in which every command hath a promise annexed to it, a promise both of assistance and acceptance.
3. To glory in the reward of the Lord, expected by us, and secured to us, by purchase and promise, the private Christian’s labours shall not be in vain in the Lord, much less his faithful ministers, who have borne the burden and heat of the day; let them then glory in the Lord, and not in themselves, seeing all the good that is in them, and their actions, comes from him, and their recompence of reward is secured by him.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 17 This rule comes from Jer 9:23-24 . Paul gave all the glory for his success to the Lord, unlike those challenging him.
Fuente: Gary Hampton Commentary on Selected Books
2Co 10:17-18. But he that glorieth Whether it be of planting or watering the churches; let him glory in the Lord Not in himself, but in the power, love, and faithfulness of the Lord, who only can render any mans labours successful. Let every minister remember it is to Christ that he owes all his ability for his work, and all his success in it. For not he that commendeth himself With the greatest confidence, or boasts of any thing done by his power, or has a good opinion of himself, on account of any service he has performed; is approved As faithful and sincere; but whom the Lord commendeth By conferring on him the gifts and graces of his Spirit, and by blessing his labours. Let those, therefore, who are so ready to applaud themselves and each other, maturely consider this, and learn to be more solicitous than they are about approving themselves to their great Master, whether they be more or less regarded by their fellow- servants.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
But he that glorieth, let him glory in the Lord. [Paul here gives the rule of boasting as condensed from Jer 9:23-24 . Paul’s enemies had not observed this rule; he had. In 2Co 10:5 he ascribed all his power to God, and in 2Co 10:13 he shows that, vast as his work was, it was far less than God demanded of him.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
10:17 {6} But he that glorieth, let him glory in the Lord.
(6) He somewhat moderates that which he spoke of himself, and in so doing also prepares the Corinthians to hear other things, witnessing that he seeks nothing else but to approve himself to God, whose glory alone he seeks.
Fuente: Geneva Bible Notes
In summary, Paul purposed not to take credit for (boast in) what others had accomplished in their service for Christ. He could not even boast about what he had accomplished since it was God who was at work through him. His only boast therefore would be the Lord. That is, he would be proud only of his Lord. He quoted Jeremiah who expressed this thought well (Jer 9:24; cf. 1Co 1:31). The only commendation worth anything is the work that God has done through His servants, not their words. This is His commendation of them (cf. 2Co 5:9).
"In the Christian church, indeed, self-commendation should be viewed with suspicion as a mark of disqualification. God’s commendation of a person is shown, not by verbal boasts, but by the testimony of the consciences of those who have experienced the blessing attendant upon that person’s labours and by the continuing and increasing fruits of his labours (cf. 2Co 4:2, 2Co 5:11)." [Note: Hughes, p. 371.]
In this chapter the contrast between Paul’s view of ministry and his critics’ view stands out clearly. They had different motives, different authority, different loyalties, different objectives, and different procedures. In all these contrasts Paul emerges as the truly Spirit-led apostle.
"If there is currently a temptation to import models of ministry from management, the social sciences, or academia, the New Testament sources indicate the inadequacy of all nonbiblical models." [Note: James W. Thompson, "Ministry in the New Testament," Restoration Quarterly 27:3 (Third Quarter 1984):156.]
"The import of this passage is threefold. First, Paul establishes that the spreading of the gospel is the priority of Christian ministry. In Paul’s case this meant the mission to the Gentiles to which he was called by God on the road to Damascus, as recognized by the missionary concordat of Jerusalem c. A.D. 47. Second, because the existence of another mission-that to the Jews-brought its own complications and tensions, accepted principles of cooperation were needed, as they continue to be in comparable situations. Third, self-commendation in Christian ministry is excluded. The Lord commends his servants for ministry by the fruits of their ministry." [Note: Barnett, pp. 493-94.]