2Cor 10:9-12 | Barnes | STEP | Verse 9. That I may not seem , etc. The meaning of this verse seems to be this: "I say that I might boast more of my power in order that I may not appear disposed to terrify you with my letters merely. I do not threaten more than I can perform. I have it in my power to execute all that I have threatened,, and to strike an awe not only by my letters, but by the infliction of extraordinary miraculous punishments. And if I should boast that I had done this, and could do it again, I should have no reason to be ashamed. It would not be vain empty boasting; not boasting which is not well-founded."

2 Corinthians 10:9-12

Verse 9. That I may not seem, etc. The meaning of this verse seems to be this: "I say that I might boast more of my power in order that I may not appear disposed to terrify you with my letters merely. I do not threaten more than I can perform. I have it in my power to execute all that I have threatened,, and to strike an awe not only by my letters, but by the infliction of extraordinary miraculous punishments. And if I should boast that I had done this, and could do it again, I should have no reason to be ashamed. It would not be vain empty boasting; not boasting which is not well-founded." 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. Verse 12. For we dare not make ourselves of the number. We admit that we are not bold enough for that. They had accused him of a want of boldness and energy when present with them, 1Cor 10:1,10. Here, in a strain of severe but delicate irony, he says he was not bold enough to do things which they 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.

Or compare ourselves, etc. I am not bold enough for that. That requires a stretch of boldness and energy to which I can lay no claim.

That commend themselves. 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.

But they measuring themselves by themselves. Whitby and Clarke suppose that this means that they compared 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 (B. i. Ep. 7, 98) has an expression similar to this: Metri se quemque suo modulo ac pede, veturn est.

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.

And comparing themselves, etc. Or rather comparing themselves with themselves. Themselves they make to be the standard, and they judge of everything by that.

Are not wise. Are stupid and foolish. Because

(1.) they had no such excellence as to make themselves the standard.

(2.) Because this was an indication of pride.

(3.) Because it made them blind to the excellences of others. It was to be presumed that others had endowments not inferior to theirs.

(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.

(a) "we dare not" 2Cor 3:1 (1) "are not wise" "understand it not" (b) "wise" Prov 26:12