12. For we dare not make ourselves of the number, or compare ourselves<\/em> ] i.e. ironically, we dare not venture to number or compare ourselves<\/em> with certain persons who have of late been claiming great authority among you. After St Paul’s manner (see ch. 2Co 1:13<\/span>, 2Co 3:2<\/span>) there is a play upon words here, which is difficult to translate.<\/p>\n commend themselves<\/em> ] As has been said, the Greek word here used has in the N. T. the sense of praise<\/em>; but probably here the leading idea as in ch. 2Co 3:1<\/span> is of recommending<\/em> themselves, by such means as are indicated in chapters 1 3 of the first Epistle, and of having their own selfish objects in view in so doing.<\/p>\n but they measuring themselves<\/em> ] The idea suggested by the A.V. is of men whose motives are centred in self. They judge themselves by their own standard, they take advantage of other men’s labours, they even, St Paul seems to hint ( 2Co 10:16<\/em><\/span>), boast of other men’s labours, they give other men no credit for what they have done. And all this, like the Galatian teachers (Gal 4:17<\/span>), that they may occupy the principal place in the Corinthian Church. There is another reading here, however, which is accepted by many editors and preferred by Dean Stanley, which gives an entirely different turn to the sentence. Omitting the words ‘ are not wise, but we<\/em> ’ the passage runs, ‘ but measuring ourselves by ourselves, and comparing ourselves with ourselves, we do not boast beyond measure<\/em>.’ This reading may have been caused by the transcriber’s eye passing from to in the Greek, and omitting the intervening words, while it is difficult to see how St Paul can describe himself as avoiding the danger of boasting beyond measure by the very process which experience shews to be the commonest mode of causing such boasting, namely by taking oneself as the sole standard of comparison. And the testimony of MSS. and versions is much in favour of the received text. See however next note but two.<\/p>\n by themselves<\/em> ] Literally, in<\/strong> themselves, i.e. if we accept the A.V., having their thoughts perpetually turned inwards in complacent self-contemplation. Meyer quotes the expression Metiri suo modulo<\/em> from Horace Ep<\/em><\/span>. 1. 7<\/span>. 98.<\/p>\n amongst themselves<\/em> ] Rather, with<\/strong> themselves.<\/p>\n are not wise<\/em> ] These words are omitted by the Vulgate and Wiclif. It must be confessed that they are not in the Apostle’s manner, and that they have a suspicious appearance of having been inserted to fill up some supposed deficiency in the sense. But see last note but two. If we omit them, together with the words ‘But we’ in the next verse, the Apostle’s meaning will be, ‘We do not compare ourselves with some who have lately appeared among you. We keep within the bounds of our own labours, of the work that God has marked out for us. We do not ‘build on another man’s foundation’ (Rom 15:20<\/span>) or challenge comparison by intruding into another man’s sphere of work.’ See also 2Co 10:15-16<\/em><\/span>. The balance of probability, in spite of the difficulties enumerated above, is in favour of this reading. St Paul seems to imply that he avoids all<\/em> comparison by keeping within his own bounds. See Analysis, Introduction, ch. 11.<\/p>\n For we dare not make ourselves of the number – <\/B>We admit that we are not bold enough for that. They had accused him of a lack of boldness and energy when present with them, 2Co 10:1<\/U><\/span>, 2Co 10:10<\/span>. Here in a strain of severe but delicate irony, he says he was not bold enough to do things which the had done. He did not dare to do the things which had been done among them. To such boldness of character, present or absent, he could lay no claim.<\/P> Or compare ourselves … – <\/B>I am not bold enough for that. That requires a stretch of boldness and energy to which I can lay no claim.<\/P> That commend themselves – <\/B>That put themselves forward, and that boast of their endowments and attainments. It is probable that this was commonly done by those to whom the apostle here refers; and it is certain that it is everywhere the characteristic of pride. To do this, Paul says, required greater boldness than he possessed, and on this point he yielded to them the palm. The satire here is very delicate, and yet very severe, and was such as would doubtless be felt by them.<\/P> But they measuring themselves by themselves – <\/B>Whitby and Clarke suppose that this means that they compare themselves with each other; and that they made the false apostles particularly their standard. Doddridge, Grotius, Bloomfield, and some others suppose the sense to be, that they made themselves the standard of excellence. They looked continually on their own accomplishments, and did not look at the excellences of others. They thus formed a disproportionate opinion of themselves, and undervalued all others. Paul says that he had not boldness enough for that. It required a moral courage to which he could lay no claim. Horace (Epis. 2Co 1:7<\/span>. 98) has an expression similar to this:<\/P> Metirise quemque sue modulo ac pede verum est.<\/P> The sense of Paul is, that they made themselves the standard of excellence; that they were satisfied with their own attainments; and that they overlooked the superior excellence and attainments of others. This is a graphic description of pride and self-complacency; and, alas! it is what is often exhibited. How many there are, and it is to be feared even among professing Christians, who have no other standard of excellence than themselves. Their views are the standard of orthodoxy; their modes of worship are the standard of the proper manner of devotion; their habits and customs are in their own estimation perfect; and their own characters are the models of excellence, and they see little or no excellence in those who differ from them. They look on themselves as the true measure of orthodoxy, humility, zeal, and piety; and they condemn all others, however excellent they may be, who differ from them.<\/P> And comparing themselves … – <\/B>Or rather comparing themselves with themselves. Themselves they make to be the standard, and they judge of everything by that.<\/P> Are not wise – <\/B>Are stupid and foolish. Because:<\/P> (1) They had no such excellence as to make themselves the standard.<\/P> (2) Because this was an indication of pride.<\/P> (3) Because it made them blind to the excellences of others. It was to be presumed that others had endowments not inferior to theirs.<\/P> (4) Because the requirements of God, and the character of the Redeemer, were the proper standard of conduct. Nothing is a more certain indication of folly than for a man to make himself the standard of excellence. Such an individual must be blind to his own real character; and the only thing certain about his attainments is, that he is inflated with pride. And yet how common! How self-satisfied are most persons! How pleased with their own character and attainments! How grieved at any comparison which is made with others implying their inferiority! How prone to undervalue all others simply because they differ from them! – The margin renders this: understand it not, that is, they do not understand their own character or their inferiority.<\/P><\/p>\n 2Co 10:12<\/span><\/p>\n For we dare not compare ourselves with some that commend themselves; but they measuring themselves by themselves are not wise.<\/em><\/p>\n<\/p>\n Two false standards of judgment<\/strong><\/p>\n At the first reading we might scarcely see any distinction between the two faults spoken of. Measuring themselves by themselve, and comparing themselves with themselves, where is the difference? This habit of measuring self by self may arise from various causes.<\/p>\n 1. <\/strong>It may arise from conceit. The man thinks himself perfect. Or, if not perfect–which no one says, or perhaps thinks–still sufficiently so for practical purposes. He needs no thorough remodelling; he may still be his own measure, though the measure itself may bear a little repairing to bring it up to statute and regulation. But the measuring of himself by himself may have another explanation.<\/p>\n 2. <\/strong>Isolation will account for it. A man lives alone, does his own work, does not read, does not mix with others, never sees either self-denial or courage or patience or nobleness exemplified in life or action–how can he measure himself by any one or anything but himself?<\/p>\n 3. <\/strong>A third account of it might be that sort of sluggishness and stupidity of the moral sense which acquiesces in the thing that is, thinks it will do, hopes all will come right. St. Paul does not presume or deign to make himself of the number. How palpably the opposite of that heroic soul which counted not itself to have apprehended! Self-measuring is one of the two faults, let us turn now to the other. Comparing themselves with themselves, they are not wise. Here the singular has become plural. The standard of the individual has become the standard of a multitude. The men spoken of compare themselves with themselves after all, only the self which they make their measure is a plural self, a composite self, a self of surroundings and circumstances, an environment of beings just like themselves, reflections of their own thought, their own principle, and their own judgment. This is, or may be, a less unlovely person than the former. He is no solitary, and he is no pendant, and he is no misanthrope. He does not profess himself the one wise man, or the one important man, or the one perfect. He is willing to let in some light upon the self-life. But it is a limited light. It is the light of his own little world. It may be a very little world. Some people–especially among the poor–pride themselves upon their littleness. They make it a merit not to go about houses. Men bound themselves by the workshop, the office, or the counting-house–women literally by the home. Yet within this fraction of the race multitudes of individual men and women are absolutely cribbed and cabined. They think within it, they judge within it, they act within it–worse still, they aspire within it. Not one idea comes to them but from it. St. Paul says that they who are described by either of these titles, self-measurers by self, or self-comparers with each other, are not wise. He might have put it more strongly. A man might be unwise, though applying a right standard to himself, because he was condemned by it, because he did not live up to it. But the man whose measure is self, or whose self-comparison is with other selves, as fallible and as prejudiced and as half-informed and as lazy-minded as himself, has no chance and no peradventure and no possibility of wisdom. He is on the wrong tack. Measuring themselves by themselves, they are not wise. What is to be done? Evidently self is the inordinate, the exaggerated, the overgrown thing. Self is here the thing which must be counteracted, combated, taught its place. Measuring themselves by themselves, they must be taught to measure themselves by something else. Almost anything will be a better standard. And now we must take the two men of the text, each by the hand, and bid them rise to a life higher for them both. We shall bid them to rest in no earthly heroism, and to acquiesce in no human example of virtue. We shall carry them on, without pause or dallying, to the contemplation of One in the presence of whose beauty and glory all such minor excellences pale and fade away. (Dean Vaughan.<\/em>)<\/p>\n<\/p>\n A wrong standard of measure<\/strong><\/p>\n Wrong estimates<\/strong><\/p>\n 1. <\/strong>Self-righteous reliance on ourselves, or our supposed excellences. See this in the parable of the Pharisee. There is a generation pure in their own eyes, and yet are not washed from their filth. Paul was once one of these Pharisees. I was alive without the law once; but when the commandment came, sin revived and I died. The death of legal hope became the life of evangelical obedience. The true Christian rests in Christ only and wholly.<\/p>\n 2. <\/strong>Dependence on the opinion of mankind. A fatal indolence is apt to creep upon the soul when once it has attained the good opinion of religious men. Pursuit is at an end when the object is in possession. If at the judgment we were to be tried by a jury of fellow mortals, it would be but common prudence to secure their favour at any price.<\/p>\n 3. <\/strong>Dependence on morality without religion. Society is a gainer from the absence of vice and the presence of virtue. We are, however, careful to mark the distinction between the morality which has for its only source the motives which begin and end in time, and that holiness without which no man shall see the Lord, which has its root and origin in Christian motives and principles.<\/p>\n 4. <\/strong>Dependence on religion without morality. Christianity must be received as a whole. Christianity is something more than a mere set of rules, it is a living principle of action. Faith works by love and purifies the heart. In acknowledging Christ as Redeemer we must not forget that He is Lawgiver.<\/p>\n 1. <\/strong>As it regards the rule of our faith.<\/p>\n 2. <\/strong>As it regards the test of practice. (Homiletic<\/em> Magazine.<\/em>)<\/p>\n<\/p>\n Cliques in Church<\/strong><\/p>\n They measure themselves by themselves, etc., they constitute a religious coterie, a sort of ring or clique in the Church, ignoring all but themselves, making themselves the only standard of what is Christian, and betraying by that very proceeding their want of sense. There is a fine liberality about this sharp saying, and it is as necessary now as in the first century. Men coalesce within the limits of the Christian community from affinities of various kinds–sympathy for a type or aspect of a doctrine, or liking for a form of polity; and as it is easy, so it is common, for those who have drifted like to like, to set up their own associations and preferences as the only law and model for all. They take the air of superior persons, and the penalty of the superior person is to be without understanding. The standard of the coterie–be it evangelical, high church, broad church, or what you please–is not the standard of God; and to measure all things by it is not only sinful, but stupid. In contrast to this Judaistic clique, who saw no Christianity except under their own colours, Pauls standard is to be found in the actual working of God through the gospel. He would have said with Ignatius, only with a deeper insight into every word, where Jesus Christ is, there is the Catholic Church. (J. Denney,<\/em> B. D.<\/em>)<\/p>\n Verse 12<\/span>. We dare not make ourselves<\/B><\/I>, c.] As if he had said: I dare neither associate with, nor compare myself to, those who are full of self-commendation. Some think this to be an ironical<\/I> speech.<\/P> <\/P> But they, measuring themselves by themselves<\/B><\/I>] They are not sent of God they are not inspired by his Spirit; therefore they have no rule<\/I> to think or act by. They are also full of pride and self-conceit; they look within themselves for accomplishments which their self-love will soon find out; for to it real<\/I> and fictitious<\/I> are the same. As they dare not compare themselves with the true apostles of Christ, they compare themselves with each other; and, as they have no perfect standard<\/I>, they can have no excellence<\/I>; nor can they ever attain true wisdom<\/I>, which is not to be had from looking at what we are<\/I> but to what we should<\/I> be; and if without a directory, what we should be<\/I> will never appear, and consequently our ignorance<\/I> must continue. This was the case with these self-conceited false apostles; but , are not<\/I> wise<\/I>, Mr. Wakefield contends, is an elegant Graecism<\/I> signifying they are not aware<\/I> that they are measuring themselves by themselves, &c.<\/P><\/p>\n This whole verse is a reflection upon the false teachers of the church of Corinth, from whose manners Paul purgeth himself. I (saith he) durst not, as some others, magnify myself, nor compare myself with those that do so. Neither is it any wisdom in them to contemn and despise others, in comparison of themselves; for observe what measures they take, they only measure themselves by themselves, and compare themselves amongst themselves, that is, with birds of their own feather, such as are like unto themselves, and of their own faction and party; which no wise men would do. <\/P> <\/p>\n 12.<\/B> “We do not presume(irony) to judge ourselves among, or in comparison with, some of themthat commend themselves.” The charge falsely brought against himof commending himself<\/I> (2Co 3:1<\/span>;2Co 5:12<\/span>), really holds good ofthe false teachers. The phrase, “judge ourselves of the number,”is drawn from the testing of athletes and senators, the “approved”being set down on the roll [WAHL].<\/P> measuring themselves bythemselves<\/B>“among<\/I> themselves”: to correspondto the previous verb, “judge ourselves among<\/I> them.”Instead of measuring themselves by the public standard, they measurethemselves by one made by themselves: they do not compare themselveswith others who excel them, but with those like themselves: hencetheir high self-esteem. The one-eyed is easily king among the blind. <\/P> are not wise<\/B>with alltheir boasted “wisdom” (1Co1:19-26<\/span>), they are anything but “wise.”<\/P><\/p>\n For we dare not make ourselves of the number<\/strong>,…. Some understand this as spoken ironically, as if the apostle jeeringly should say, he would not pretend to join, or put himself upon a level, who was a poor, little, mean, despicable person, with such great men as the false apostles were, men of such large gifts, and of such great learning and eloquence; though they may be understood without an irony, that the modesty of the apostle and his fellow ministers would not suffer them to mingle with such persons, and act the vainglorious part they did: or compare ourselves with some that commend themselves; they were not so vain and foolish, as to give high encomiums of themselves, therefore would not boast even of the authority they had, and much less say that in letters, which they could not make good in fact:<\/p>\n but they measuring themselves by themselves, and comparing themselves among themselves, are not wise<\/strong>, or “understand not”; how foolish they are, how ridiculous they make themselves; they do not understand what they say, nor whereof they affirm; they do not understand themselves, what they really are; for to form a right judgment of themselves, they should have considered the gifts and abilities, the learning and knowledge of others, and thereby might have taken an estimate of their own; but instead of this, they only consulted themselves, and measured and compared themselves with themselves; which was acting just such a foolish part, as if a dwarf was to measure himself not with any kind of measure, or with another person, but with himself; only surveys himself, and his own dimensions, and fancies himself a giant. Just the reverse is this, to what is said in Philo the Jew o,<\/p>\n “thn gar ouyeneian thn emautou metrein emayon, “I have learned to measure the nothingness of myself”, and to contemplate thy exceeding great bounties; and moreover, perceive myself to be dust and ashes, or if there is any thing more abject.”<\/p>\n o Quis rer. divin. Haeres, p. 485.<\/p>\n The Apostle Asserts His Claims.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> A. D.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 57.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 12 For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. 13 But we will not boast of things without our<\/I> measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you. 14 For we stretch not ourselves beyond our measure,<\/I> as though we reached not unto you: for we are come as far as to you also in preaching<\/I> the gospel of Christ: 15 Not boasting of things without our<\/I> measure, that is,<\/I> of other men’s labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly, 16 To preach the gospel in the regions<\/I> beyond you, and<\/I> not to boast in another man’s line of things made 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.<\/P> In these verses observe,<\/P> I. The apostle refuses to justify himself, or to act by such rules as the false apostles did, v.<\/I><\/span> 12<\/span>. He plainly intimates that they took a wrong method to commend themselves, in measuring themselves by themselves, and comparing themselves among themselves,<\/I> which was not wise.<\/I> They were pleased, and did pride themselves, in their own attainments, and never considered those who far exceeded them in gifts and graces, in power and authority; and this made them haughty and insolent. Note, If we would compare ourselves with others who excel us, this would be a good method to keep us humble; we should be pleased and thankful for what we have of gifts or graces, but never pride ourselves therein, as if there were none to be compared with us or that did excel us. The apostle would not be of the number of such vain men: let us resolve that we will not make ourselves of that number.<\/P> II. He fixes a better rule for his conduct, namely, not to boast of things without his measure,<\/I> which was the measure God had distributed<\/I> to him, v.<\/I><\/span> 13<\/span>. His meaning is, either that he would not boast of more gifts or graces, or power and authority, than God had really bestowed on him; or, rather, that he would not act beyond his commission as to persons or things, nor go beyond the line prescribed to him, which he plainly intimates the false apostles did, while they boasted of other men’s labors.<\/I> The apostle’s resolution was to keep within his own province, and that compass of ground which God had marked out for him. His commission as an apostle was to preach the gospel every where, especially among the Gentiles, and he was not confined to one place; yet he observed the directions of Providence, and the Holy Spirit, as to the particular places whither he went or where he did abide.<\/P> III. He acted according to this rule: We stretch not ourselves beyond our measure,<\/I> v.<\/span> 14<\/span><\/U><\/I><\/span>. And, particularly, he acted according to this rule in preaching at Corinth, and in the exercise of his apostolical authority there; for he came thither by divine direction, and there he converted many to Christianity; and, therefore, in boasting of them as his charge, he acted not contrary to his rule, he boasted not of other men’s labours,<\/I> v.<\/span> 15<\/span><\/U><\/I><\/span>.<\/P> IV. He declares his success in observing this rule. His hope was that their faith was increased, and that others beyond them, even in the remoter parts of Achaia, would embrace the gospel also; and in all this he exceeded not his commission, nor acted in another man’s line.<\/P> V. He seems to check himself in this matter, as if he had spoken too much in his own praise. The unjust accusations and reflections of his enemies had made it needful he should justify himself; and the wrong methods they took gave him good occasion to mention the better rule he had observed: yet he is afraid of boasting, or taking any praise to himself, and therefore he mentions two things which ought to be regarded:– 1. He that glorieth should glory in the Lord,<\/I> v.<\/span> 17<\/span><\/U><\/I><\/span>. If we are able to fix good rules for our conduct, or act by them, or have any good success in so doing, the praise and glory of all are owing unto God. Ministers in particular must be careful not to glory in their performances, but must give God the glory of their work, and the success thereof. 2. Not he that commendeth himself is approved, but he whom the Lord commendeth,<\/I> v.<\/span> 18<\/span><\/U><\/I><\/span>. Of all flattery, self-flattery is the worst, and self-applause is seldom any better than self-flattery and self-deceit. At the best, self-commendation is no praise, and it is oftentimes as foolish and vain as it is proud; therefore, instead of praising or commending ourselves, we should strive to approve ourselves to God, and his approbation will be our best commendation.<\/P><\/p>\n To number or compare ourselves <\/B> ( <\/SPAN><\/span>). Paronomasia here, play on the two words. <\/SPAN><\/span> is first aorist active infinitive of old verb, but here only in N.T., to judge among, to judge one as worthy to be numbered among as here. The second verb <\/SPAN><\/span> (first aorist active infinitive of <\/SPAN><\/span>, old verb, in N.T. only here and 1Co 2:13<\/span>) originally meant to combine as in 1Co 2:13<\/span> (which see), but here it has the sense of “compare” not found in the old Greek. The papyri use it to mean to decide. Plummer suggests “to pair and compare” for the play on the words here.<\/P> Measuring themselves by themselves <\/B> ( <\/SPAN><\/span>). Or “in themselves.” Keenest sarcasm. Setting themselves up as the standards of orthodoxy these Judaizers always measure up to the standard while Paul falls short.<\/P> Comparing themselves with themselves <\/B> ( <\/SPAN><\/span>). Associate instrumental case <\/SPAN><\/span> after <\/SPAN><\/span> (verb just explained). Paul is not keen to fall into the trap set for him.<\/P> Are without understanding <\/B> ( <\/SPAN><\/span>). The regular form for present active indicative third plural of <\/SPAN><\/span>, to comprehend, to grasp. Some MSS. have the late form <\/SPAN><\/span> (omega form <\/SPAN><\/span>). It is a hard thing to see, but it is true. These men do not see their own picture so obvious to others (Eph 5:17<\/span>; 1Tim 1:7<\/span>). Cf. Mr 8:17<\/span>. <\/P> <\/p>\n Make ourselves of the number [ ] <\/SPAN><\/span>. Rev., better, to number ourselves. Lit., to judge ourselves to be among : to place in the same category with.<\/P> <\/p>\n <\/strong><\/p>\n 1) “For we dare not,”<\/strong> (ou gar tolmomen) “For we dare not,” are not so conceited and presumptuous as the self-esteeming, super-pious. 2Co 3:1-4<\/span>.<\/p>\n 2) “Make ourselves of the number or compare ourselves,”<\/strong> (egkrinai he sugkrinai’ heautous) “to classify or to compare ourselves,” we do not wish even to be identified by comparison with the following type of people:<\/p>\n 3) “With some that commend themselves,”<\/strong> (tisin ton heautous sunisthanonton) “With some, the ones commending themselves;” 2Co 5:12<\/span>; Mar 7:6-13<\/span>; Like the Pharisee of Luk 18:11<\/span>; Isa 1:15<\/span>; Rom 12:16<\/span>.<\/p>\n 4) “But they measuring themselves by themselves,”<\/strong> (alla autoi en heautois heautous metrountes) “But they are measuring themselves continually among themselves;” full of self-emulation and conceit, Pro 26:12<\/span>; Pro 29:20<\/span>.<\/p>\n 5) “And comparing themselves among themselves,”<\/strong> (kai sugkrinontes heautous heautois) “And they are continually comparing themselves with themselves;” wise in their own eyes, not in comparison with the mind and the Word of God, 1Co 1:21<\/span>; 1Co 1:24-29<\/span>; Rom 1:21-22<\/span>; Rom 1:25<\/span>.<\/p>\n 6) “Are not wise,”<\/strong> (ou suniasin) “do not understand what they are doing,” are unwise, spiritually blinded, deceived, and ignorant of their alien condition, Eph 4:18<\/span>.<\/p>\n 12. For we dare not. He says this by way of irony, for afterwards he does not merely compare himself boldly with them, but, deriding their vanity, he leaves them far behind him. Now by this irony he gives a stroke, not merely to those foolish boasters, (772) but also to the Corinthians, who encouraged them in their folly by their misdirected approbation. “I am satisfied,” says he, “with my moderate way; for I would not dare to put myself on a footing with your Apostles, who are the heralds of their own excellence.” In the mean time, when he intimates that their glory consists of mere speaking and boasting, he shows, how silly and worthless they are, while he claims for himself deeds instead of words, that is, true and solid ground of glorying. He may seem, however, to err in the very thing for which he reproves others, for he immediately afterwards commends himself. I answer, that his design must be taken into view, for those do not aim at their own commendation, who, entirely free from ambition, have no desire but to serve the Lord usefully. (773) As to this passage, however, there is no need of any other explanation than what may be gathered from the words themselves, for those are said to commend themselves, who, while in poverty and starvation as to true praise, exalt themselves in vain-glorious boasting, and falsely give out, that they are what they are not. This, also, appears from what follows. <\/p>\n But they measure themselves by themselves Here he points out, as with his finger their folly. The man that has but one eye sees well enough among the blind: the man that is dull of hearing hears distinctly enough among the totally deaf. Such were those that were satisfied with themselves, and showed themselves off among others, simply because they did not look to any that were superior to themselves, for if they had compared themselves with Paul, or any one like him, they would have felt constrained to lay aside immediately that foolish impression which they entertained, and would have exchanged boasting for shame. <\/p>\n For an explanation of this passage we need look no farther than to the monks; for as they are almost all of them the most ignorant asses, and at the same time are looked upon as learned persons, on account of their long robe and hood, if any one has merely a slight smattering of elegant literature, he proudly spreads out his feathers like a peacock — a marvelous fame goes abroad respecting him — among his companions he is adored (774) Were, however, the mask of the hood laid aside, (775) and a thorough examination entered upon, their vanity would at once be discovered. Why so? The old proverb holds good: “Ignorance is pert.” (776) But the excessively insolent arrogance of the monks (777) proceeds chiefly from this — that they measure themselves by themselves; for, as in their cloisters there is nothing but barbarism, (778) it is not to be wondered, if the man that has but one eye is a king among the blind. Such were Paul’s rivals, for inwardly they flattered themselves, not considering what virtues entitled a person to true praise, and how far short they came of the excellence of Paul, and those like him. And, certainly, this single consideration might justly have covered them with shame, but it is the just punishment of the ambitious, that by their silliness they expose themselves to ridicule, (than which there is nothing that they are more desirous to avoid,) and in place of glory, which they are immoderately desirous of, (779) they incur disgrace. <\/p>\n (772) Thrasones. — See vol. 1, p. 98, n. 1. <\/p>\n (773) “ Car ceux qui estans vuides de toute ambition, desirent seulement de seruir a Dieu auec fruit et proufit, ne regardent point a se priser euxmesmes;” — “For those who being void of all ambition, simply desire to serve God with advantage and profit, have no view to exalt themselves.” <\/p>\n (774) “The principal places in the public schools of learning were filled very frequently by monks of the mendicant orders. This unhappy circumstance prevented their emerging from that ignorance and darkness which had so long enveloped them; and it also rendered them inaccessible to that auspicious light of improved science, whose salutary beams had already been felt in several of the European provinces. The instructors of youth, dignified with the venerable titles of Artists, Grammarians, Physicians, and Dialecticians, loaded the memories of their laborious pupils with a certain quantity of barbarous terms, arid and senseless distinctions, and scholastic precepts delivered in the most inelegant style, and all such that could repeat this jargon with a certain readiness and rapidity were considered as men of uncommon eloquence and erudition. The whole body of the philosophers extolled Aristotle beyond all measure, while scarcely any studied him, and none understood him.” — Mosheim’s Ecclesiastical History, (Lond. 1825,) volume 4 — Ed. <\/p>\n (775) “ Laisser derriere ceste masque de frocs et coqueluches;” — “To leave behind that mask of frocks and cowls.” <\/p>\n (776) “Our author quotes the same proverb in vol. 1, p. 460; and also when commenting on 1Ti 1:7<\/span> — Ed. <\/p>\n (777) “ Ceste arrogance intolerable des moines;” — “This intolerable arrogance of the monks.” <\/p>\n (778) “ Pure barbaric et bestise;” — “Mere barbarism and stupidity.” <\/p>\n (779) “ Laquelle ils appetent par moyens real propres;” — “Which they aim at by improper means.” <\/p>\n Butlers Commentary<\/strong><\/p>\n SECTION 3<\/strong><\/p>\n Sane <\/strong>(2Co. 10:12-18<\/span>)<\/p>\n 12Not that we venture to class or compare ourselves with some of those who commend themselves. But when they measure themselves by one another, and compare themselves with one another, they are without understanding.<\/p>\n 13 But we will not boast beyond limit, but will keep to the limits God has apportioned us, to reach even to you. 14For we are not overextending ourselves, as though we did not reach you; we were the first to come all the way to you with the gospel of Christ. 15We do not boast beyond limit, in other mens labors; but our hope is that as your faith increases, our field among you may be greatly enlarged, 16so that we may preach the gospel in lands beyond you, without boasting of work already done in anothers field. 17Let him who boasts, boast of the Lord. 18For it is not the man who commends himself that is accepted, but the man whom the Lord commends.<\/p>\n 2Co. 10:12<\/span><\/strong> In Standards:<\/strong> A ministers methods must be sane and sensible. They must conform to divine standards. Of course, the worlds standard of what is sane and sensible is usually quite different from what the word of God categorizes as sane. In 2Co. 10:12<\/span> Paul definitely says that human beings comparing themselves by other human beings in order to boast about themselves are without understanding.<\/p>\n Paul would not dare (Gr. ou polmomen, be so bold) to class (Gr. engkrinai) or compare (Gr. sungkrinai, judge-with) himself with some of the ones who played the game of self-comparing. In order to commend (Gr. sunistanonton, stand oneself with another to get favorable attention) themselves, some of the Corinthians had been practicing the art of human comparison. It is sometimes called competition.<\/p>\n Competition, or comparing oneself with others, is a very subtle, but damning, method some preachers use in their ministry. It is really a dodge or, in modern vernacular, a cop-out. It is a well-used practice of many Christians in order to justify their past sins or their anticipated ones. It goes, Well, Im not like so-and-so, who. . . . Christians (including preachers) are to compare themselves with Christ. When people play the game of measuring oneself by others they always select others who are, in their estimation, less than themselves. That makes the measurer come out ahead. The devil seduces preachers through the temptation to compete and be more successful than their peers. There is no status in the kingdom of God for any human being except servant! Why, then, should Christians compete? Christian measurements for faithful service are not one another, but Christ Jesus. Since none of us ever measure up to that standard, we must trust in grace. Every servant of God is approved by God because of Christs grace.<\/p>\n Surely, we are to examine ourselves and test ourselves (1Co. 11:28<\/span>; 2Co. 13:5<\/span>; Gal. 6:4<\/span>), but always by the divine standard. Human comparisons have no place as methods of ministry! Churches must not get in the game of competitiveness. In too many peoples minds the calling of a preacher or elder or teacher to serve the congregation is done by comparing people with people, instead of the Biblical standard. Jesus never rated people by comparing them to other people. The parable of the Pharisee and the publican is Christs piercing denunciation of this game (Luk. 18:9-16<\/span>).<\/p>\n Those who measure themselves with themselves are without understanding. The Greek words are ou suniasin, might be translated in modern vernacular, do not have their act together. Such people are playing a fools game and are only fooling themselves. This game never fools God, and seldom fools other people! It is insanity!<\/p>\n 2Co. 10:13-18<\/span><\/strong> In Scope:<\/strong> Some in Corinth were either measuring themselves by themselves to commend themselves, or were accusing Paul of doing so. Someone there was accusing Paul of bragging about exercising authority over a territory where he had done nothing, and should be doing nothing! They were boastfully declaring themselves as the only leaders or apostles (2Co. 11:12-15<\/span>) with rightful authority in the Corinthian church. They were contending that Paul had no right to meddle in the affairs of the Corinthian church.<\/p>\n Paul contends he has every right to exhort and instruct the Corinthians because he was the first to come to them with the Gospel (Act. 18:1<\/span> ff). Paul will not brag or boast or meddle in territories where the Lord has not assigned (limited Gr. kanon, canon, rule, standard, limits) him. God had ordered Paul to the territory of Corinth to evangelize (for a year and six months, initially, Act. 18:9-11<\/span>). Where were all these pseudo apostles (2Co. 11:13<\/span>) when Corinth was being evangelized? Where were they when all the persecution was being handed out (Act. 18:1-17<\/span>)? Where were they when Paul and his coworkers were supporting themselves, taking no support from the Corinthians, in order to establish the church there?<\/p>\n The trouble-maker in Corinth was bragging about all he had done for the church at Corinth, when all along its beginning and present stature in Christ (which still left much to be desired) was due to Pauls ministrations (in person, through co-workers, and through letters). This was Pauls rightful territory. He was ministering where God had assigned him. They were Pauls spiritual field. One commentator has suggested that the word overextending (Gr. huperekteinomen, overstretch ourselves) is a figure of speech from the Isthmian Games for which Corinth was famed throughout the Roman world. In these contests, as in modern track events, runners were required to keep to the lane which had been marked off for them (see 2Ti. 2:5<\/span>). Pauls lane (or limit) had been Corinth (and the Gentiles beyond) assigned to him by God. His opponents were running in his lane and disobeying the rules set forth by God.<\/p>\n Had these pseudo-apostles (probably Judaizers) been building up the congregation in Corinth in faith and love in Jesus, Paul would not have written these boasts about his own work there. But they were not. They were tearing down. They were leading people astray from a sincere and pure devotion to Christ (2Co. 11:3-4<\/span>). God is the one who sets the limits (Gr. kanon, rules). Those who minister according to Gods limits are those who really care for the Church and her members. Those who stay within the lane God has marked off and do not stretch themselves into other lanes are those who will endure hardship and sacrifice themselves for what is right! Others are only pretenders, pseudo ministers.<\/p>\n Having settled the issue whether he is in his rightful lane or not as he writes corrective admonitions to the Corinthians, Paul expresses his hope that his edifying of them will increase their faith and thus enlarge his field among them. Actually, the RSV has not translated 2Co. 10:15<\/span> b well. The Greek phrase is, . . . elpida de echontes auxanomenes tes pisteos humon en humin megalunthenai kata ton kanona hemon eis perisseian, literally translated, . . . but hope we are having, while growing the faith of you is, in you we will be magnified, according to the sphere (limits) of us, in abundance. . . . In other words, Paul was hoping that as his ministry to them increased their faith, his esteem (magnification) would be enlarged in their hearts. Thus the problems in Corinth would be put to rest and he would be freed to preach the gospel in lands beyond them, and not have to spend his energies boasting of work he would have to do in Corinth. Pauls opportunity to preach in lands beyond hinged upon whether the Corinthians repented and restored him to the right honor and obedience he should have in their hearts. The disruption, divisiveness, and disobedience in the congregation at Corinth, caused by the trouble-maker(s), was hindering world evangelism.<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>First, then, let us bring this question of comparison to the testing of character. We compare ourselves with others and say, I am as good as ordinary Christians. What is wanted is not just ordinary Christians. We ought each to pray with Wesley, Lord, make me an extraordinary Christian. Average Christians comparing themselves with average Christians may think they are about right.<\/p>\n
II. <\/strong>Again, how practical this is for testing the measure of our self-sacrifice. Many people want to get to heaven as cheaply as they can. A man sees his neighbour do certain things on the Sabbath, therefore he claims a right to do them.<\/p>\n
III. <\/strong>Once more, let this serve for testing the measure of our zeal and consecration in Gods service. As to work. Do you compare yourself with others? Are you ever tempted to say, I do as much as my neighbour; I do not like to push myself forward; I never like to seem to take the lead! Such feelings are born purely of a tendency to compare ourselves among ourselves. Let us try to be of the utmost use in the world.<\/p>\n
I. <\/strong>The folly of adopting a false, worldly standard of character and conduct. The folly, viz., of–<\/p>\n
II. <\/strong>The wisdom of adopting that standard of character which the gospel reveals.<\/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: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Evidently there were people in Corinth comparing themselves with one another and measuring (Gr. metrountes, metric, meter, etc.) themselves with one another in order to commend themselves. There is a difference between using other human beings for comparison to commend oneself and using them to illustrate proper behavior.<\/p>\n