11. such a one<\/em> ] i.e. the man who speaks in this way. See note on ch. 2Co 2:7<\/span>.<\/p>\n that, such as we are in word by letters<\/em> ] It is evident that St Paul’s opponents were not very measured in their opposition to him. Not only did they deny his Apostolic authority (1Co 9:1<\/span>; 1Co 9:6<\/span>), not only did they ridicule his appearance, but they even charged him with the grossest cowardice. For nothing is more contemptible than to utter loud threats when at a distance, and to subside into silence and meekness when confronted with an adversary. See note on. 2Co 10:1<\/em><\/span>.<\/p>\n Let such an one think this … – <\/B>Let them not flatter themselves that there will be any discrepancy between my words and my deeds. Let them feel that all which has been threatened will be certainly executed unless there is repentance. Paul here designedly contradicts the charge which was made against him; and means to say that all that he had threatened in his letters would he certainly executed unless there was a reform. I think that the evidence here is clear that Paul does not intend to admit what they said about his bodily presence to be true; and most probably all that has been recorded about his deformity is mere fable.<\/P><\/p>\n 2Co 10:11-18<\/span><\/p>\n Such as we are in word will we be also in deed.<\/em><\/p>\n<\/p>\n The vital in character, foolish in judgment, dishonourable in conduct, and supreme in obligation<\/strong><\/p>\n Here is–<\/p>\n 1. <\/strong>They had represented Paul as cowardly. With oblique irony he says, We dare not make ourselves of the number, as if he had said, Of course we cannot compare ourselves with men of your transcendent courage. Satire is often a serviceable element in conveying truth; it cuts its way into the heart, and makes the nerves of self-conceit quiver,<\/p>\n 2. <\/strong>But the point to be noticed is contained in the last clause of the verse, that is their foolish test of self-judgment, viz., the character of others. Nothing can be more unwise than for a man to make the character of another the standard by which to try his own, because–<\/p>\n (1)<\/strong> It would lead to a wrong estimate of self. The best of men are imperfect, and conformity to them would leave us far from what we ought to be.<\/p>\n (2)<\/strong> It will exert a pernicious influence. It will nurse vanity in the soul. Those who are conspicuously vain have their settled society among those who are inferior to themselves. On the other hand, the presence of the great humbles us.<\/p>\n 1. <\/strong>The teachers at Corinth who were calumniating Paul had gone into his measure or province of labour; they had gone to the Church at Antioch, which he had founded, and to the Church at Galatia, now they were stirring up strife at Corinth. They did not break up fresh ground. Paul did so everywhere; his commission was to the whole Gentile world; therefore he did not stretch himself beyond his province; therefore he did not boast of things without his measure, or of other mens labours.<\/p>\n 2. <\/strong>The conduct which the apostle here deprecates is pursued in these times–<\/p>\n (1)<\/strong> In interfering in other mens spheres of labour.<\/p>\n (2)<\/strong> In appropriating other ministers sermons,<\/p>\n 1. <\/strong>Glorying in the Lord (2Co 10:17<\/span>). This implies–<\/p>\n (1)<\/strong> Supreme appreciation. We can only glory in that which we value.<\/p>\n (2)<\/strong> Soul-appropriation. As a rule we can only glory in that which belongs to us. He who can say, The Lord is my portion may well glory.<\/p>\n 2. <\/strong>Seeking the approval of the Lord (2Co 10:18<\/span>). To please Him is our highest duty and sublimest happiness (D. Thomas, D. D.<\/em>)<\/p>\n<\/p>\n The false and true method of estimating men<\/strong><\/p>\n 1. <\/strong>To judge by public report is a wrong method. There was an impression in Corinth that not only was Pauls bodily presence contemptible, but that his letters displayed a heroism of which the writer was destitute, and hence he was judged to be a boaster and charlatan. How common it is for people to judge by general report! But a miserably false standard of judgment is this. I have often received impressions concerning a person I have never seen, which a subsequent personal acquaintance has completely dispelled.<\/p>\n 2. <\/strong>To judge by personal knowledge is the true method. Wait, until I come, and you will find that I am true to the character of my letters. A mans letters, even when rightly interpreted, will not give a complete idea of the author. The author is greater than his book, and one hour with him will give a better idea of him than all the productions of his pen.<\/p>\n 1. <\/strong>The false method is comparing our own character with the character of others (verse 19).<\/p>\n (1)<\/strong> This is the general tendency of mankind. When we are accused we are prone to say we are not worse than so-and-so. A false standard this, because–<\/p>\n (a) <\/strong>The mass of mankind are corrupt.<\/p>\n (b) <\/strong>The best of men are more or less imperfect.<\/p>\n (c) <\/strong>There is only one perfect character–Jesus Christ.<\/p>\n (2)<\/strong> In these words Paul indicates–<\/p>\n (a) <\/strong>That it is a terrible thing thus to judge ourselves. We dare not (are not bold enough) make ourselves of the number. It is a terrible thing, for it leads to fearful issues.<\/p>\n (b) <\/strong>An unwise thing.<\/p>\n 2. <\/strong>The true method is judging ourselves by the will of God (2Co 10:13<\/span>). Though the apostle by the expression rule which God hath distributed primarily refers to the Divine limits or his apostolic work, as will appear again, the rule applies also to his personal character. Gods will is the standard or canon by which all characters are to be determined. Conclusion: Search me, O God, and know my heart, etc. (D. Thomas, D. D.<\/em>)<\/p>\n Verse 11<\/span>. Such as we are in word<\/B><\/I>] A threatening of this kind would doubtless alarm the false apostle; and it is very likely that he did not await the apostle’s coming, as he would not be willing to try the fate of Elymas<\/I>.<\/P> <\/p>\n I would have no such person think so of me, for he shall find me the same in deed when I come, that I have spoken myself to be by my letters. I do not write vainy, merely to terrify you, but what I truly intend to do, and when I come he shall find that I will do. <\/P> <\/p>\n 11. think this<\/B>“considerthis.” <\/P> such <\/B>will we be<\/B><\/I><\/B>or “are,” in general, not merely shall we be at ournext visit.<\/P><\/p>\n Let such an one think this<\/strong>,…. The apostle seems to have in view some one particular person, though he does not choose to name him, who had more especially reproached him after this manner; and who was either one of the members of this church, or rather one of the false apostles: and so in the foregoing verse, instead of “say they”, in which way both the Syriac and Vulgate Latin read, and is followed in our version, it is in the original text , “says he”, or “he says”; and so a certain particular person seems designed in<\/p>\n 2Co 11:4<\/span> whom the apostle would have to know and conclude with himself, and of which he might fully assure himself, that such as we are in word by letters, when we are absent, such will be also in deed, when we are present: he threatens the calumniator, that he should find him, to his sorrow, the same man present as absent; that what he sent by letters, should be found to be fact, when he came again; whose coming would not be with all that tenderness and gentleness, as when he first preached the Gospel to them, for which there was then a reason; since he and others had swerved from the truths of the Gospel, and the right ways of God, which would require the severity he threatened them with, and the execution of which might be depended upon.<\/p>\n What we are <\/B> ( <\/SPAN><\/span>). Rather, “what sort” (<\/SPAN><\/span>), not <\/SPAN><\/span> (what) nor <\/SPAN><\/span> (who). Literary plural. H<\/SPAN><\/span> is qualitative just as <\/SPAN><\/span> (such). Paul’s quality in his letters when absent (<\/SPAN><\/span>) and in his deeds when present (<\/SPAN><\/span>) is precisely the same. <\/P> <\/p>\n <\/strong><\/p>\n 1) “Let such an one think this,<\/strong> (touto logizestho ho toioutos) “Let such a person calculate or reckon like this,” after the following manner. Let it be clearly understood.<\/p>\n 2) “That such as we are in word,”<\/strong> (hoti hoioi esmen to logo) “That such as we are in the written word,” in accuracy, truth, sharpness and reproof for wrong and grateful for every evidence of good in you all, 2Ti 4:1-4<\/span>.<\/p>\n 3) “By letters when we are absent,”<\/strong> (di’ epistolon apontes) “Through epistles (while) absent;” as reflected in the three particular letters to the Corinth brethren, 1Co 5:9<\/span>, a prelude letter to the letters of First and Second Corinthians, 2Co 13:1<\/span>.<\/p>\n 4) “Such will we be also in deed when we are present,”‘<\/strong> (toioutoi kai parontes to ergo) “Such we will also be when present in work,” (among you all). Paul was not a compromising pacifist, or a moral, ethical, or doctrinal fence-straddler. This he wanted both friend and foe to know, 2Co 13:2<\/span>; 2Co 13:10<\/span>.<\/p>\n (11) Such will we be also.<\/strong>As a verb of some kind must be supplied, it would be better to give the present: Such are we.<\/em> It is not so much a threat of what will happen in a particular instance as a statement of the general consistent character of his life.<\/p>\n 11<\/strong>. <\/strong> Think<\/strong> Count upon, assume. <\/p>\n Letters absent deed present<\/strong> He does not promise that his elocution will be improved. It is his deed, not his speech, that will be as powerful as his letters.<\/p>\n ‘Let such a one reckon this, that, what we are in word by letters when we are absent, such are we also in deed when we are present.’<\/p>\n But let those who see him thus be aware that when he comes he will come with all the weight and strength revealed in his letters, for that is how he will act among them. His Apostolic authority, given to him by the will of God (2Co 1:1<\/span>), is under challenge. He will use every acceptable means in his power to vindicate it. No longer will they see the meek and lowly Apostle. They will see the victor in battle of 2Co 10:3-5<\/span>, the one who is mighty through God. God will vindicate him.<\/p>\n 2Co 10:11<\/span> . After 2Co 10:10<\/span> a full stop is to be put (see on 2Co 10:9<\/span> ), so that now, without any connecting particle, but with the more striking force, there follows what is suggested for the consideration of the person judging in such wis.<\/p>\n ] sc.<\/em> . Such a double part we do not play.<\/p>\n 11 Let such an one think this, that, such as we are in word by letters when we are absent, such will we be<\/em> also in deed when we are present. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 11. Such will we be, &c.<\/strong> ] That we have not hitherto been so, was because we spared you. Posse et nolle nobile, <\/em> saith Chrysostom. Kindness is godliness, Isa 40:6<\/span> , <\/p>\n 11.<\/strong> ] <\/strong> , as in 2Co 10:7<\/span> .<\/p>\n <\/strong> , viz. who thus speaks. The introduction of the verse without any connecting particle gives force and emphasis.<\/p>\n After <\/strong> supply , not Not only the conduct of the Apostle on his next visit, but his general character<\/em> , is in question.<\/p>\n 2Co 10:11<\/span> . . . .: let such an one, sc.<\/em> , as makes comments of the kind just quoted, reckon this, that<\/em> ( cf.<\/em> constr. 2Co 10:7<\/span> ) what we are in word by letters when we are absent, such are we also in deed when we are present<\/em> .<\/p>\n in. No preposition. Dative case. <\/p>\n word. Greek. logos. Same as “speech” above. <\/p>\n 11.] , as in 2Co 10:7.<\/p>\n , viz. who thus speaks. The introduction of the verse without any connecting particle gives force and emphasis.<\/p>\n After supply , not Not only the conduct of the Apostle on his next visit, but his general character, is in question.<\/p>\n 2Co 10:11. , in word) In antithesis to , in deed.<\/p>\n 2Co 10:11<\/p>\n 2Co 10:11 <\/p>\n Let such a one reckon this, that, what we are in word by letters when we are absent, such are we also in deed when we are present.-He warned those who so charged that, as he wrote, he would when present act with vigor and promptness. <\/p>\n such: 2Co 12:20, 2Co 13:2, 2Co 13:3, 2Co 13:10, 1Co 4:19, 1Co 4:20 <\/p>\n Reciprocal: 1Co 5:3 – as absent 2Co 10:10 – say they 1Th 2:6 – when<\/p>\n 2Co 10:11. Paul assures this man that whether present or absent, his teaching against error would be the same, regardless of any supposed physical defects. This would be true because the apostle always wrote and spoke as the Holy Spirit guided him, so that his work was not originated with himself.<\/p>\n 2Co 10:11. Let such an one reckon this, that what. . . in word by letters when . . . absent, such are we also indeed when. . . absentthat our words are no idle threats.<\/p>\n Verse 11<\/strong> <\/strong> Clearly, Paul wants them to know he will back his words with power and prompt action when he is present with them. <\/p>\n 2Co 10:11-12. Let such a one, whoever he be, think this Reckon upon this as a certain fact; that such as we are in word by letters However weighty and powerful they may be; when we are absent, such The same also; will we be in deed, or action, when we are present Our deeds will fully correspond to our words, and we shall do something to vindicate these pretences, if their speedy repentance do not prevent it. For we dare not, &c. As if he had said, I, whose appearance and speech are so contemptible, cannot presume to make myself of the number, or to equal myself, as a partner of the same office, or to compare myself with some that commend themselves As a partaker of the same labour! A strong irony. But they, measuring themselves by themselves That is, by their own opinion of themselves, and making it the only standard whereby to judge of themselves; are not wise Do not understand themselves, nor see their own inferiority to the apostles, evangelists, and many other extraordinary or even ordinary ministers of Christ. The meaning is, that the false teachers, in their conversations among themselves, measured or estimated themselves not according to their real worth, but according to the opinion which they had formed of themselves. They looked continually on themselves, surveying their own great imaginary qualifications, but not considering the vastly superior abilities of many others; and so formed a disproportionate opinion of themselves. And this is everywhere one of the greatest sources of pride.<\/p>\n Let such a one reckon this, that, what we are in word by letters when we are absent, such are we also in deed when we are present. <\/p>\n Paul had restrained his words of exhortation to the Corinthians while he was with them for their welfare. He continued to do that in this letter lest he give substance to the charge that he was bold and impressive when absent. However, he was perfectly capable of being as forceful in person as he was in his letters (cf. 2Co 13:2; 2Co 13:10).<\/p>\n Let such a one think this, that, such as we are in word by letters when we are absent, such [will we be] also in deed when we are present. 11. such a one ] i.e. the man who speaks in this way. See note on ch. 2Co 2:7. that, such as we are in … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 10:11”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28928","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28928","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28928"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28928\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28928"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28928"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28928"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>A trait of character that is vital (2Co 10:11<\/span>). The apostle claims for himself thorough and inflexible honesty. His enemies implied that he would not say in their presence what he wrote in his epistles. He denies this. A good man is incarnate honesty, always, everywhere, and with all. A splendid attribute of character this, albeit rare. Truculency and time-serving are, alas! rampant; they are a cancer that is eating up the life of the social body.<\/p>\n
II. <\/strong>A judgment of self that is foolish (2Co 10:12<\/span>).<\/p>\n
III. <\/strong>A conduct of ministers that is dishonourable (2Co 10:13-16<\/span>).<\/p>\n
IV. <\/strong>moral obligations that are supreme.<\/p>\n
I. <\/strong>The false and true method of estimating the character of others (2Co 10:13<\/span>).<\/p>\n
II. <\/strong>The false and true method of estimating our own characters.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"