2Cor 10:1-2, 10-11 | Barnes | STEP | INTRODUCTION to 2nd Corinthians Chapter 10 PAUL, having finished the subject of the duty of alms-giving in the previous chapter, enters in this on a vindication of himself from the charges of his enemies. His general design is to vindicate his apostolic authority, and to show that he had a right, as well as others, to regard himself as sent from God. This vindication is continued through chapters 11 and 12. In this chapter, the stress of the argument is, that he did not depend on anything external to recommend him on any "carnal weapons;" on anything which commended itself by the outward appearance; or on anything that was so much valued by the admirers of human eloquence and learning. He seems willing to admit all that his enemies could say of him on that head, and to rely on other proofs that he was sent from God. In chapter 11 he pursues the subject, and shows, by a comparison of himself with others, that he had as good a right certainly as they to regard himself as sent by God. In chapter 12 he appeals to another argument, to which none of his accusers were able to appeal, that he had been permitted to see the glories of the heavenly world, and had been favoured in a manner unknown to other men. It is evident that there was one or more false teachers among the Corinthians, who called in question the Divine authority of Paul. These teachers were native Jews, , and they boasted much of their own endowments. It is impossible, except from the epistle itself, to ascertain the nature of their charges and objections against him. From the chapter before us it would seem that one principal ground of their objection was, that though he was bold enough in his letters, and had threatened to exercise discipline, yet that he would not dare to do it. They accused him of being, when present with them, timid, weak, mild, pusillanimous, of lacking moral courage to inflict the punishment which he had threatened in his letters: To this he replies in this chapter. (1.) He appeals to the meekness and gentleness of Christ; thus indirectly and delicately vindicating his own mildness from their objections, and entreats them not to give him occasion to show the boldness and severity which he had purposed to do. He had no wish to be bold and severe in the exercise of discipline, . (2.) He assures them that the weapons of his warfare were not carnal, but spiritual. He relied on the truth of the gospel, and on the power of motives; and these weapons were mighty, by the aid of God, to cast down all that offended him. Yet he was ready to revenge and punish all disobedience by severe measures, if it were necessary, . (3.) They looked on the outward appearance. He cautioned them to remember that he had as good claims to be regarded as belonging to Christ as they had, . He had given proofs that he was an apostle; and the false teachers should look at those proofs, lest they should be found to be opposing God. He assured them that if he had occasion to exercise his power he would have no reason to be ashamed of it, . It would be found to be ample to execute punishment on his foes. (4.) The false teachers had said that Paul was terrible only in his letters. He boasted of his power, but it was, they supposed, only epistolary bravery . He would not dare to execute his threatening. In reply to this, Paul, in a strain of severe irony, says that he would not seem to terrify them by mere letters. It would be by something far more severe. He advised such objectors, therefore, to believe that he would prove himself to be such as he had shown himself to be in his letters; to look at the evidence, since they boasted of their talent for reasoning, that he would show himself in fact to be what he had threatened to be, . (5.) He pursues the strain of severe irony by secretly comparing himself with them, . They boasted much, but it was only by comparing themselves with one another, and not with any elevated standard of excellence. Paul admitted that he had not the courage to do that, . Nor did he dare to boast of things wholly beyond his ability, as they had done. He was contented to act only within the proper limits prescribed to him by his talents, and by the appointment of God. Not so they. They had boldness and courage to go far beyond that, and to boast of things wholly beyond their ability, and beyond the proper measure, . Nor had he courage to boast of entering into other men's labours. It required more courage than he had to make a boast of what he had done, if he had availed himself of things made ready to his hand, as if they were the fruit of his own labours, implying that they had done this; that they had come to Corinth, a church founded by his labours, and had quietly set themselves down there; and then, instead of going into other fields of labour, had called in question the authority of him who had founded the church, and who was labouring indefatigably elsewhere, . Paul adds, that such was not his intention, he aimed to preach the gospel beyond, to carry it to regions where it had not been spread. Such was the nature of his courage; such the kind of boldness which he had, and he was not ambitious to join them in their boasting. (6.) He concludes this chapter with a very serious admonition. Leaving the strain of irony, he seriously says, that if any man were disposed to boast, it should be only in the Lord. He should glory not in self-commendation, but in the fact that he had evidence that the Lord approved him; not in his own talents or powers, but in the excellence and glory of the Lord, . Verse 1. Now I Paul myself beseech you . I entreat you who are members of the church not to give me occasion for the exercise of severity in discipline. I have just expressed my confidence in the church in general, and my belief that you will act in accordance with the rules of the gospel. But I cannot thus speak of all. There are some among you who have spoken with contempt of my authority and my claims as an apostle. Of them I cannot speak in this manner; but instead of commanding them, I entreat them not to give me occasion for the exercise of discipline. By the meekness and gentleness of Christ . In view of the meekness and mildness of the Redeemer; or desiring to imitate his gentleness and kindness. Paul wished to imitate that. He did not wish to have occasion for severity, he desired at all times to imitate and to exhibit the gentle feelings of the Saviour. He had no pleasure in severity; and he did not desire to exhibit it. Who in presence . Marg., in outward appearance . It may either mean that when present among them he appeared, according to their representation, to be humble, mild, gentle, , or that in his external appearance he had this aspect. . Most probably it means that they had represented him as timid when among them, and afraid to exercise discipline, however much he had threatened it. Am base among you . The word here used (ταπεινος) usually means low, humble, poor. Here it means timid, modest , the opposite of boldness. Such was formerly the meaning of the English Word base . It was applied to those of low degree or rank; of humble birth; and stood opposed to those of elevated rank or dignity. Now it is commonly used to denote that which is degraded or worthless, of mean spirit, vile; and stands opposed to that which is manly and noble. But Paul did not mean to use it here in that sense. He meant to say that they regarded him as timid, and afraid to execute the punishment which he had threatened, and as manifesting a spirit which was the opposite of boldness. This was doubtless a charge which they brought against him; but we are not necessarily to infer that it was true. All that it proves is, that he was modest and unobtrusive, and that they interpreted this as timidity, and want of spirit. But being absent am bold toward you . That is, in my letters. . This they charged him with, that he was bold enough when away from them, but that he would be tame enough when he should meet them face to face, and that they had nothing to fear from him. (a) "beseech you" (1) "in presence" "in outward appearance" (b) "am base"

2 Corinthians 10:1-2

INTRODUCTION to 2nd Corinthians Chapter 10

PAUL, having finished the subject of the duty of alms-giving in the previous chapter, enters in this on a vindication of himself from the charges of his enemies. His general design is to vindicate his apostolic authority, and to show that he had a right, as well as others, to regard himself as sent from God. This vindication is continued through chapters 11 and 12. In this chapter, the stress of the argument is, that he did not depend on anything external to recommend him on any "carnal weapons;" on anything which commended itself by the outward appearance; or on anything that was so much valued by the admirers of human eloquence and learning. He seems willing to admit all that his enemies could say of him on that head, and to rely on other proofs that he was sent from God. In chapter 11 he pursues the subject, and shows, by a comparison of himself with others, that he had as good a right certainly as they to regard himself as sent by God. In chapter 12 he appeals to another argument, to which none of his accusers were able to appeal, that he had been permitted to see the glories of the heavenly world, and had been favoured in a manner unknown to other men.

It is evident that there was one or more false teachers among the Corinthians, who called in question the Divine authority of Paul. These teachers were native Jews, 2Cor 11:13,22, and they boasted much of their own endowments. It is impossible, except from the epistle itself, to ascertain the nature of their charges and objections against him. From the chapter before us it would seem that one principal ground of their objection was, that though he was bold enough in his letters, and had threatened to exercise discipline, yet that he would not dare to do it. They accused him of being, when present with them, timid, weak, mild, pusillanimous, of lacking moral courage to inflict the punishment which he had threatened in his letters: To this he replies in this chapter.

(1.) He appeals to the meekness and gentleness of Christ; thus indirectly and delicately vindicating his own mildness from their objections, and entreats them not to give him occasion to show the boldness and severity which he had purposed to do. He had no wish to be bold and severe in the exercise of discipline, 2Cor 10:1,2.

(2.) He assures them that the weapons of his warfare were not carnal, but spiritual. He relied on the truth of the gospel, and on the power of motives; and these weapons were mighty, by the aid of God, to cast down all that offended him. Yet he was ready to revenge and punish all disobedience by severe measures, if it were necessary, 2Cor 10:3-6.

(3.) They looked on the outward appearance. He cautioned them to remember that he had as good claims to be regarded as belonging to Christ as they had, 2Cor 10:7. He had given proofs that he was an apostle; and the false teachers should look at those proofs, lest they should be found to be opposing God. He assured them that if he had occasion to exercise his power he would have no reason to be ashamed of it, 2Cor 10:8. It would be found to be ample to execute punishment on his foes.

(4.) The false teachers had said that Paul was terrible only in his letters. He boasted of his power, but it was, they supposed, only epistolary bravery. He would not dare to execute his threatening. In reply to this, Paul, in a strain of severe irony, says that he would not seem to terrify them by mere letters. It would be by something far more severe. He advised such objectors, therefore, to believe that he would prove himself to be such as he had shown himself to be in his letters; to look at the evidence, since they boasted of their talent for reasoning, that he would show himself in fact to be what he had threatened to be, 2Cor 10:9-12.

(5.) He pursues the strain of severe irony by secretly comparing himself with them, 2Cor 10:12-16. They boasted much, but it was only by comparing themselves with one another, and not with any elevated standard of excellence. Paul admitted that he had not the courage to do that, 2Cor 10:12. Nor did he dare to boast of things wholly beyond his ability, as they had done. He was contented to act only within the proper limits prescribed to him by his talents, and by the appointment of God. Not so they. They had boldness and courage to go far beyond that, and to boast of things wholly beyond their ability, and beyond the proper measure, 2Cor 10:13,14. Nor had he courage to boast of entering into other men's labours. It required more courage than he had to make a boast of what he had done, if he had availed himself of things made ready to his hand, as if they were the fruit of his own labours, implying that they had done this; that they had come to Corinth, a church founded by his labours, and had quietly set themselves down there; and then, instead of going into other fields of labour, had called in question the authority of him who had founded the church, and who was labouring indefatigably elsewhere, 2Cor 10:15,16. Paul adds, that such was not his intention, he aimed to preach the gospel beyond, to carry it to regions where it had not been spread. Such was the nature of his courage; such the kind of boldness which he had, and he was not ambitious to join them in their boasting.

(6.) He concludes this chapter with a very serious admonition. Leaving the strain of irony, he seriously says, that if any man were disposed to boast, it should be only in the Lord. He should glory not in self-commendation, but in the fact that he had evidence that the Lord approved him; not in his own talents or powers, but in the excellence and glory of the Lord, 2Cor 10:17,18.

Verse 1. Now I Paul myself beseech you. I entreat you who are members of the church not to give me occasion for the exercise of severity in discipline. I have just expressed my confidence in the church in general, and my belief that you will act in accordance with the rules of the gospel. But I cannot thus speak of all. There are some among you who have spoken with contempt of my authority and my claims as an apostle. Of them I cannot speak in this manner; but instead of commanding them, I entreat them not to give me occasion for the exercise of discipline.

By the meekness and gentleness of Christ. In view of the meekness and mildness of the Redeemer; or desiring to imitate his gentleness and kindness. Paul wished to imitate that. He did not wish to have occasion for severity, he desired at all times to imitate and to exhibit the gentle feelings of the Saviour. He had no pleasure in severity; and he did not desire to exhibit it.

Who in presence. Marg., in outward appearance. It may either mean that when present among them he appeared, according to their representation, to be humble, mild, gentle, 2Cor 10:10, or that in his external appearance he had this aspect. 2Cor 10:10. Most probably it means that they had represented him as timid when among them, and afraid to exercise discipline, however much he had threatened it.

Am base among you. The word here used (ταπεινος) usually means low, humble, poor. Here it means timid, modest, the opposite of boldness. Such was formerly the meaning of the English Word base. It was applied to those of low degree or rank; of humble birth; and stood opposed to those of elevated rank or dignity. Now it is commonly used to denote that which is degraded or worthless, of mean spirit, vile; and stands opposed to that which is manly and noble. But Paul did not mean to use it here in that sense. He meant to say that they regarded him as timid, and afraid to execute the punishment which he had threatened, and as manifesting a spirit which was the opposite of boldness. This was doubtless a charge which they brought against him; but we are not necessarily to infer that it was true. All that it proves is, that he was modest and unobtrusive, and that they interpreted this as timidity, and want of spirit.

But being absent am bold toward you. That is, in my letters. 2Cor 10:10. This they charged him with, that he was bold enough when away from them, but that he would be tame enough when he should meet them face to face, and that they had nothing to fear from him.

(a) "beseech you" Rom 12:1 (1) "in presence" "in outward appearance" (b) "am base" 2Cor 10:10 Verse 2. That I may not be bold. I entreat you so to act that I may not have occasion to exercise the severity which I fear I shall be compelled to use against those who accuse me of being governed wholly by worldly motives and policy. That I may not be compelled to be bold and decisive in my measures by your improper conduct.

Which think of us, Marg., reckon. They suppose this; or, they accuse me of it. By the word "us," here, Paul means himself, though it is possible also that he speaks in the name of his fellow-apostles and labourers who were associated with him, and the objections may have referred to all who acted with him.

As if we walked. As if we lived or acted. The word "walk," in the Scriptures, is often used to denote the course or manner of life. Rom 4:12; 2Cor 5:7.

According to the flesh. 2Cor 1:17. As if we were governed by the weak and corrupt principles of human nature. As if we had no higher motive than carnal and worldly policy. As if we were seeking our own advantage, and not the welfare of the world. The charge was, probably, that he was not governed by high and holy principles, but by the principles of mere worldly policy; that he was guided by personal interests, and by worldly views--by ambition, or the love of dominion, wealth, or popularity, and that he was destitute of every supernatural endowment, and every evidence of a Divine commission.

2 Corinthians 10:10-11

Verse 10. For his letters. The letters which he has sent to the church when absent. Reference is had here probably to the first epistle to the Corinthians. They might also have seen some of Paul's other epistles, and been so well acquainted with them as to be able to make the general remark that he had the power of writing in an authoritative and impressive manner.

Say they. Marg., Saith he. Gr., (φησι) in the singular. This seems to have referred to some one person who had uttered the words-- perhaps some one who was the principal leader of the faction opposed to Paul.

Are weighty and powerful. Tindal renders this, "sore and strong." The Greek is, "heavy and strong," (βαρειαικαιισχυραι). The sense is, that his letters were energetic and powerful. They abounded with strong argument, manly appeals, and impressive reproof. This even his enemies were compelled to admit, and this no one can deny who ever read them. Paul's letters comprise a considerable portion of the New Testament; and some of the most important doctrines of the New Testament are those which are advocated and enforced by him; and his letters have done more to give shape to the theological doctrines of the Christian world than any other cause whatever. He wrote fourteen epistles to churches and individuals on various occasions and on a great variety of topics; and his letters soon rose into very high repute among even the inspired ministers of the New Testament, 2Pet 3:15,16, and were regarded as inculcating the most important doctrines of religion. The general characteristics of Paul's letters are:

(1.) They are strongly argumentative. See especially the epistles to the Romans and the Hebrews.

(2.) They are distinguished for boldness and rigour of style.

(3.) They are written under great energy of feeling and of thought--a rapid and impetuous torrent that bears him forcibly along.

(4.) They abound more than most other writings in parentheses, and the sentences are often involved and obscure.

(5.) They often evince rapid transitions and departures from the regular current of thought. A thought strikes him suddenly, and he pauses to illustrate it, and dwells upon it long, before he returns to the main subject. The consequence is, that it is often difficult to follow him.

(6.) They are powerful in reproof--abounding with strokes of great boldness of denunciation, and also with specimens of most withering sarcasm and most delicate irony.

(7.) They abound in expressions of great tenderness and pathos. Nowhere can be found expressions of a heart more tender and affectionate than in the writings of Paul.

(8.) They dwell much on great and profound doctrines, and on the application of the principles of Christianity to the various duties of life.

(9.) They abound with references to the Saviour. He illustrates everything by his life, his example, his death, his resurrection. It is not wonderful that letters composed on such subjects and in such a manner, by an inspired man, produced a deep impression on the Christian world; nor that they should be regarded now as among the most important and valuable portions of the Bible. Take away Paul's letters, and what a chasm would be made in the New Testament! What a chasm in the religious opinions and in the consolations of the Christian world!

But his bodily presence. His personal appearance.

Is weak. Imbecile, feeble, (ασθενης,) a word often used to denote infirmity of body, sickness, disease, Mt 25.39,43,44; Lk 10:9; Acts 4:9, 5:15,16, 1Cor 11:30. Here it is to be observed that this is a mere charge which was brought-against him, and it is not of necessity to be supposed that it was true, though the presumption is that there was some foundation for it. It is supposed to refer to some bodily imperfections, and possibly to his diminutive stature. Chrysostom says that his stature was low, his body crooked, and his head bald. Lucian, in his Philopatris, says of him, Corpore erat parvo, contracto, incurvo, tricubitali--pobably an exaggerated description, perhaps a caricature, to denote one very diminutive, and having no advantages of personal appearance. According to Nicephorus, Paul "was a little man, crooked, and almost bent like a bow; with a pale countenance, long and wrinkled; a bald head; his eyes full of fire and benevolence; his beard long, thick, and interspersed with gray hairs, as was his head," etc. But there is no certain evidence of the truth of these representations. Nothing in the Bible would lead us to suppose that Paul was remarkably diminutive or deformed; and though there may be some foundation for the charge here alleged that his bodily presence was weak, yet we are to remember that this was the accusation of his enemies, and that it was doubtless greatly exaggerated. Nicephorus was a writer of the sixteenth century, and his statements are worthy of no regard. That Paul was eminently an eloquent man may be inferred from a great many considerations; some of which are,

(1.) his recorded discourses in the Acts of the Apostles, and the effect produced by them. No one can read his defence before Agrippa or Felix, and not be convinced that as an orator he deserves to be ranked among the most distinguished of ancient times. No one who reads the account in the Acts can believe that he had any remarkable impediment in his speech, or that he was remarkably deformed.

(2.) Such was somehow his grace and power as an orator that he was taken by the inhabitants of Lycaonia as Mercury, the god of eloquence, Acts 14:12. Assuredly the evidence here is, that Paul was not deformed.

(3.) It may be added, that Paul is mentioned by Longinus among the principal orators of antiquity. From these circumstances, there is no reason to believe that Paul was remarkably deficient in the qualifications requisite for an orator, or that he was in any way remarkably deformed.

And his speech contemptible. To be despised. Some suppose that he had an impediment in his speech. But conjecture here is vain and useless. We are to remember that this is a charge made by his adversaries, and that it was made by the fastidious Greeks, who professed to be great admirers of eloquence, but who in his time confided much more in the mere art of the rhetorician than in the power of thought, and in energetic appeals to the reason and conscience of men. Judged by their standard, it may be that Paul had not the graces in voice or manner, or in the knowledge of the Greek language, which they esteemed necessary in a finished orator; but judged by his power of thought, and his bold and manly defence of truth, and his energy of character and manner, and his power of impressing truth on mankind, he deserves, doubtless, to be ranked among the first orators of antiquity. No man has left the impress of his own mind on more other minds than Paul.

(1) "say they" "saith he" Verse 11. Let such an one think this, etc. 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 be certainly executed, unless there was 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.