S
E C O N D C O R I N I T H I A N S
CHAP. X.
There
was no place in which the apostle Paul met with more opposition from false
apostles than at
Corinth
; he had many enemies there. Let not any of the
ministers of Christ think it strange if they meet with perils, not only from
enemies, but from false brethren; for blessed Paul himself did so. Though he
was so blameless and inoffensive in all his carriage, so condescending and
useful to all, yet there were those who bore him ill-will, who envied him, and
did all they could to undermine him, and lesson his interest and reputation.
Therefore he vindicates himself from their imputation, and arms the
Corinthians against their insinuations. In this chapter the apostle, in a mild
and humble manner, asserts the power of his preaching, and to punish
offenders, ver. 1-6. He then proceeds to reason the case with the Corinthians,
asserting his relation to Christ, and his authority as an apostle of Christ
(ver. 7-11), and refuses to justify himself, or to act by such rules as the
false teachers did, but according to the better rules he had fixed for
himself, ver. 12, to the end.
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The
Apostle's Spiritual Authority.
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A. D. 57.
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1 Now I Paul myself beseech you by the meekness
and gentleness of Christ, who in presence am base among you, but being
absent am bold toward you: 2 But I beseech you, that I may
not be bold when I am present with that confidence, wherewith I think to be
bold against some, which think of us as if we walked according to the
flesh. 3 For though we walk in the flesh, we do not war after the
flesh: 4 (For the weapons of our warfare are not carnal,
but mighty through God to the pulling down of strong holds;) 5
Casting down imaginations, and every high thing that exalteth itself against
the knowledge of God, and bringing into captivity every thought to the
obedience of Christ; 6 And having in a readiness to revenge all
disobedience, when your obedience is fulfilled.
Here we may observe,
I. The mild and humble manner in which the blessed apostle addresses the
Corinthians, and how desirous he is that no occasion may be given him to use
severity. 1. He addresses them in a very mild and humble manner: I Paul
myself beseech you, v. 1. We find, in the introduction to this
epistle, he joined Timothy with himself; but now he speaks only for himself,
against whom the false apostles had particularly levelled their reproaches;
yet in the midst of the greatest provocations he shows humility and mildness,
from the consideration of the meekness and gentleness of Christ, and
desires this great example may have the same influence on the Corinthians.
Note, When we find ourselves tempted or inclined to be rough and severe
towards any body, we should think of the meekness and gentleness of Christ,
that appeared in him in the days of his flesh, in the design of his
undertaking, and in all the acts of his grace towards poor souls. How humbly
also does this great apostle speak of himself, as one in presence base
among them! So his enemies spoke of him with contempt, and he seems to
acknowledge it; while others thought meanly, and spoke scornfully of him, he
had low thoughts of himself, and spoke humbly of himself. Note, We should be
sensible of our own infirmities, and think humbly of ourselves, even when men
reproach us for them.
2. He is desirous that no occasion may be given to use severity, v. 2. He
beseeches them to give no occasion for him to be bold, or to exercise his
authority against them in general, as he had resolved to do against some who
unjustly charged him as walking according to the flesh, that is,
regulating his conduct, even in his ministerial actions, according to carnal
policy or with worldly views. This was what the apostle had renounced, and
this is contrary to the spirit and design of the gospel, and was far from
being the aim and design of the apostle. Hereupon,
II. He asserts the power of his preaching and his power to punish offenders.
1. The power of his preaching, v. 3, 5. Here observe, (1.) The work of
the ministry is a warfare, not after the flesh indeed, for it is a
spiritual warfare, with spiritual enemies and for spiritual purposes. And
though ministers walk in the flesh, or live in the body, and in the common
affairs of life act as other men, yet in their work and warfare they must not
go by the maxims of the flesh, nor should they design to please the flesh:
this must be crucified with its affections and lusts; it must be mortified and
kept under. (2.) The doctrines of the gospel and discipline of the church are
the weapons of this warfare; and these are not carnal: outward force,
therefore, is not the method of the gospel, but strong persuasions, by the
power of truth and the meekness of wisdom. A good argument this is against
persecution for conscience' sake: conscience is accountable to God only; and
people must be persuaded to God and their duty, not driven by force of arms.
And so the weapons of our warfare are mighty, or very powerful; the evidence
of truth is convincing and cogent. This indeed is through God, or owing to
him, because they are his institutions, and accompanied with his blessing,
which makes all opposition to fall before his victorious gospel. We may here
observe, [1.] What opposition is made against the gospel by the powers of sin
and Satan in the hearts of men. Ignorance, prejudices, beloved lusts, are
Satan's strong-holds in the souls of some; vain imaginations, carnal
reasonings, and high thoughts, or proud conceits, in others, exalt
themselves against the knowledge of God, that is, by these ways the devil
endeavours to keep men from faith and obedience to the gospel, and secures his
possession of the hearts of men, as his own house or property. But then
observe, [2.] The conquest which the word of God gains. These strong-holds are
pulled down by the gospel as the means, through the grace and power of God
accompanying it as the principal efficient cause. Note, The conversion of the
soul is the conquest of Satan in that soul.
2. The apostle's power to punish offenders (and that in an extraordinary
manner) is asserted in v. 6. The apostle was a prime-minister in the
kingdom of Christ, and chief officer in his army, and had in readiness
(that is, he had power and authority at hand) to revenge all disobedience,
or to punish offenders in a most exemplary and extraordinary manner. The
apostle speaks not of personal revenge, but of punishing disobedience to the
gospel, and disorderly walking among church-members, by inflicting
church-censures. Note, Though the apostle showed meekness and gentleness, yet
he would not betray his authority; and therefore intimates that when he would
commend those whose obedience was fulfilled or manifested others would fall
under severe censures.
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The Apostle's Spiritual Authority.
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A. D. 57.
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7 Do ye look on things after the outward
appearance? If any man trust to himself that he is Christ's, let him of
himself think this again, that, as he is Christ's, even so are
we Christ's. 8 For though I should boast somewhat more of our
authority, which the Lord hath given us for edification, and not for your
destruction, I should not be ashamed: 9 That I may not seem as if
I would terrify you by letters. 10 For his letters, say
they, are weighty and powerful; but his bodily presence is
weak, and his speech contemptible. 11 Let such an 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.
In these verses the apostle proceeds to reason the case with the Corinthians,
in opposition to those who despised him, judged him, and spoke hardly of him:
"Do you," says he, "look on things after the outward
appearance? v. 7. Is this a fit measure or rule to make an estimate
of things or persons by, and to judge between me and my adversaries?" In
outward appearance, Paul was mean and despicable with some; he did not make a
figure, as perhaps some of his competitors might do: but this was a false rule
to make a judgment by. It should seem that some boasted mighty things of
themselves, and made a fair show. But there are often false appearances. A man
may seem to be learned who has not learned Christ, and appear virtuous when he
has not a principle of grace in his heart. However, the apostle asserts two
things of himself:--
I. His relation to Christ: If any man trust to himself that he is Christ's,
even so are we Christ's, v. 7. It would seem by this that Paul's
adversaries boasted of their relation to Christ as his ministers and servants.
Now the apostle reasons thus with the Corinthians: "Suppose it to be so,
allowing what they say to be true (and let us observe that, in fair arguing,
we should allow all that may be reasonably granted, and should not think it
impossible but those who differ from us very much may yet belong to Christ, as
well as we), allowing them," might the apostle say, "what they boast
of, yet they ought also to allow this to us, that we also are Christ's."
Note, 1. We must not, by the most charitable allowances we make to others who
differ from us, cut ourselves off from Christ, nor deny our relation to him.
For, 2. There is room in Christ for many; and those who differ much from one
another may yet be one in him. It would help to heal the differences that are
among us if we would remember that, how confident soever we may be that we
belong to Christ, yet, at the same time, we must allow that those who differ
from us may belong to Christ too, and therefore should be treated accordingly.
We must not think that we are the people, and that none belong to Christ but
ourselves. This we may plead for ourselves, against those who judge us and
despise us that, how weak soever we are, yet, as they are Christ's, so are we:
we profess the same faith, we walk by the same rule, we build upon the same
foundation, and hope for the same inheritance.
II. His authority from Christ as an apostle. This he had mentioned before (v.
6), and now he tells them that he might speak of it again, and that with some
sort of boasting, seeing it was a truth, that the Lord had given it to him,
and it was more than his adversaries could justly pretend to. It was certainly
what he should not be ashamed of, v. 8. Concerning this observe, 1. The
nature of his authority: it was for edification, and not for destruction.
This indeed is the end of all authority, civil and ecclesiastical, and was the
end of that extraordinary authority which the apostles had, and of all
church-discipline. 2. The caution with which he speaks of his authority,
professing that his design was not to terrify them with big words, nor by
angry letters, v. 9. Thus he seems to obviate an objection that might
have been formed against him, v. 10. But the apostle declares he did
not intend to frighten those who were obedient, nor did he write any thing in
his letters that he was not able to make good by deeds against the
disobedient; and he would have his adversaries know this (v.
11), that he would, by the exercise of his apostolical power committed to him,
make it appear to have a real efficacy.
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The
Apostle Asserts His Claims.
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A. D. 57.
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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
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, as though we reached not unto you: for we
are come as far as to you also in preaching the gospel of Christ:
15 Not boasting of things without our measure, that is, 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 beyond you, and 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.
In these verses observe,
I. The apostle refuses to justify himself, or to act by such rules as the
false apostles did, v. 12. He plainly intimates that they took a wrong
method to commend themselves, in measuring themselves by themselves, and
comparing themselves among themselves, which was not wise. 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.
II. He fixes a better rule for his conduct, namely, not to boast of things
without his measure, which was the measure God had distributed to
him, v. 13. 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 labours. 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.
III. He acted according to this rule: We stretch not ourselves beyond our
measure, v. 14. 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, v.
15.
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.
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, v. 17. 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, v. 18. 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.
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