Verse-by-Verse Bible Commentary
2 Corinthians 10:12

Clarke's Commentary

Verse 2 Corinthians 10:12. We dare not make ourselves, 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 speech.

But they, measuring themselves by themselves — They are not sent of God they are not inspired by his Spirit; therefore they have no rule 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 and fictitious 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, they can have no excellence; nor can they ever attain true wisdom, which is not to be had from looking at what we are but to what we should be; and if without a directory, what we should be will never appear, and consequently our ignorance must continue. This was the case with these self-conceited false apostles; but ουσυνιουσιν, are not wise, Mr. Wakefield contends, is an elegant Graecism signifying they are not aware that they are measuring themselves by themselves, &c.

Bridgeway Bible Commentary

10:1-13:14 APOSTOLIC AUTHORITY

In spite of all Paul has said, there were still trouble-makers at Corinth. Certain travelling preachers had gained some standing in the church and continued to make accusations against Paul. Paul refers to them ironically as ‘super apostles’, and more directly as ‘false apostles’ (see 11:5,13).

Spiritual power; worthless boasting (10:1-18)

These so-called apostles repeatedly questioned the authority of Paul and succeeded in winning some of the Corinthians over to their side. They accused Paul of trying to make himself appear tough and bold when writing letters to them, but of being weak and cowardly when face to face with them. He was no apostle, they claimed, just an ordinary person with ordinary worldly attitudes. Paul replies that what they mistakenly thought was weakness was really tolerance. He had made every effort to control his feelings, in order to show kindness and patience towards the Corinthians. Only when everything else fails will he use with severity the apostolic authority that is his by right (10:1-2).
Worldly people force others into submission by exercising their power and authority. Christians submit to Jesus Christ and depend upon his power and authority. This is a far greater force with which to fight evil. It destroys pride and makes even the mind obedient to Christ (3-5). But if the false apostles refuse to join with the rest of the church in submitting to Paul’s instructions, he is ready to use his apostolic authority to deal with them (6).
The false apostles claim that they have Christ’s authority; so does Paul (7). The difference is that Paul has proof of his authority. He has built up converts and churches, whereas the false apostles have brought only harm and ruin (8). In writing like this, Paul is not trying to frighten his readers into submission, as his opponents claim. When he comes they will find out for themselves that what he says, he does (9-11). Nor is he trying to compete with the false apostles in seeing how highly he can praise himself (12).

In coming to Corinth, the false apostles are trespassing on Paul’s ground, since he was the first to take the gospel there. Unlike them Paul keeps to the limits God has given him. God’s call for him was to be a pioneer missionary to the Gentiles (cf. Acts 9:15; Romans 1:5; Romans 15:16,Romans 15:20; Galatians 2:9). He will not, therefore, interfere with the fruit of another person’s work (13-14). Corinth marks the western extent of Paul’s ministry so far, and before he moves into unreached regions farther west, he wants to make sure that the Corinthian church is strong and healthy (15-16). He is not saying all this to praise himself. The one whom he praises is God (17-18).

Coffman's Commentaries on the Bible

For we are not bold to number or compare ourselves with certain of them that commend themselves: but they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding.

The dramatically repeated plurals in this verse compel the understanding of several false apostles, rather than some special "ringleader." As Farrar pointed out, this verse ties in with what Paul had already written "in 2 Corinthians 3:1 and 2 Corinthians 4:12." Ibid.

"The value of a comparison depends on the standard"; John William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book Rouse, 1964), p. 452. and, as for the standard itself, in this case, and for them that used it, Paul had a single estimate. They were "without understanding"!

Barnes' Notes on the Whole Bible

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 lack of boldness and energy when present with them, 2Co 10:1, 2 Corinthians 10:10. 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.

Or compare ourselves ... - 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 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. 2 Corinthians 1:7. 98) has an expression similar to this:

“Metirise quemque sue modulo ac pede verum 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 ... - 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.

Calvin's Commentary on the Bible

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.

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.

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.

(772) Thrasones. — See vol. 1, p. 98, n. 1.

(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.”

(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.

(775) “Laisser derriere ceste masque de frocs et coqueluches;” — “To leave behind that mask of frocks and cowls.”

(776) “Our author quotes the same proverb in vol. 1, p. 460; and also when commenting on 1 Timothy 1:7 — Ed.

(777) “Ceste arrogance intolerable des moines;” — “This intolerable arrogance of the monks.”

(778) “Pure barbaric et bestise;” — “Mere barbarism and stupidity.”

(779) “Laquelle ils appetent par moyens real propres;” — “Which they aim at by improper means.”

Smith's Bible Commentary

Chapter 10

Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent [I am] bold toward you ( 2 Corinthians 10:1 ):

This is one of the charges that are made. "Hey, when he gets away he can write these terrifying letters, but when he's here, he's just so meek and you know, just so mild mannered and all. But he gets away, and then he writes these terrifying letters to you. But when he's around, he's an ugly little runt." And they were making fun of his appearance.

And according to one of the early books of the Apocrypha written about the year 200, the Acts of Paul it was called, I think it is. It does describe Paul, and it said he was a short little fellow, heavy eyebrows that came together, a hooked nose and sort of bandied bow legs, you know, bow-legged and sort of bandied little knee, knobbing knees and just not much to look at. And that's what they were saying in Corinth. "Hey, this guy's not much to look at but he gets away, man, he becomes dynamic and powerful. With us he's a ninety-seven pound weakling. He's gets away and he's an atlas." And so they were making these kind of accusations against Paul. And so he says, "I beseech you by the meekness and gentleness of Christ, who in presence I am base among you, but being absent I am bold toward you."

But I beseech you ( 2 Corinthians 10:2 ),

Twice now, the beseeching, not demanding, but just appealing to them.

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 ( 2 Corinthians 10:2 ).

They were accusing Paul of walking according to the flesh. They were making all kinds of bitter accusations against him and he's warning that when he comes, he doesn't want to really come down heavy on them. However, if the necessity is there, he will.

For though [he said] we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but [they are] mighty through God to the pulling down of strongholds;) 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 ( 2 Corinthians 10:3-5 );

So we walk in the flesh; that is, we are in a body of flesh. However, our real warfares are not fleshly warfares. Though we walk in the flesh, we do not war after the flesh. Paul, writing to the Ephesians, said, "For we wrestle not against flesh and blood, but against principalities, and powers, and spiritual entities in high places" ( Ephesians 6:12 ). Our real battles, our real warfare are not physical battles. They are spiritual battles with these spirit entities that surround us, and there is spiritual warfare constantly going on. We do not and cannot imagine the extent to which this spiritual warfare is being waged in the universe around us.

You remember when Daniel set his heart to seek the Lord in fasting and in prayer. And after twenty-one days, the angel came to Daniel and said, "From the day you first called unto God I was dispatched to bring you the answer; but lo, the prince of Persia captured me and held me until finally Michael, that great prince, came and set me free and now I am come to reveal unto you those things that you desire to know of God."

This great spiritual warfare that was going on hindering the answer to Daniel's prayer for twenty-one days, as this angel dispatched from God was held and captured by the prince of Persia, by the powers and the spirit forces of darkness and held until Michael came and delivered him. We are not really cognizant of the spiritual warfare that does go on in the universe around us. It would be well if we would be more sensitive to the fact that there is a spiritual warfare going on, and many times, we get the flack of that spiritual warfare. The by-product of it oftentimes are feelings that we really don't understand and can't really define. A feeling of heaviness, a feeling of depression, a feeling of discouragement or a feeling of despair, despondency. A feeling of restlessness, just a feeling of agitation. These feelings can often result from the by-product really of the spiritual warfare that is going on around us.

There is a tremendous battle over the souls of men being waged by the Spirit of God and by Satan. That desire to control the mind and the soul of man. And many a time a person is in the midst of that conflict as it is their soul that is in the balance. God's Spirit tugging; Satan holding on. Tremendous spiritual battle. And to be aware of them is vital for us as Christians if we're going to maintain a life of victory.

One of our problems is that we do not always recognize when Satan is attacking. And quite often, we're prone to just pass it off on just, you know, our own nature or our own just feelings or, "I just woke up this morning feeling horrible, and I just get in these cranky moods sometimes. You're just going to have to forgive me and all." And we're not aware of the fact that we are under a spiritual attack. And because we're not aware of the fact that it is a spiritual attack against us, we just go on, rather than standing against it and resisting it. For the Bible tells us if we resist the devil he'll flee from us. But I've got to recognize that it is Satan's attack before I resist it.

So, there are really the three R's I call the spiritual victory. And the one is to recognize the source of the attack. This is the enemy at work. He's attacking me. Having recognized it, then I can deal with it by resisting it in the name of Jesus. Resist the devil and he will flee from you. And then the third key to victory is to rejoice in the victory of the Lord over the powers and the forces of darkness, and as you rejoice you find the depression goes; you find that the irritation leaves, and you begin to really feel victory in Christ. And what a difference the day becomes because you have taken that victory that is yours through Christ over this attack of the enemy against you.

But too many times we just bow our head and we, you know, go on being battered and beaten, feeling lousy and don't know why. Complaining to God because things are going so horribly. Failing to recognize that it's actually a spiritual attack of Satan against you, against your home, against the family. And they can be manifested in so many ways.

So, we walk in the flesh but we really don't war after the flesh. The warfare is a spiritual warfare, and for this spiritual warfare it takes spiritual weapons. And God has provided us those spiritual weapons. And in Ephesians chapter six, Paul said, "Therefore recognizing that we're wrestling against these spirit forces and powers, put on the whole armor of God, that you might be able to withstand the works of the evil one." That you might stand against them. And he talks about the helmet of salvation; he talks about the sword of the spirit, which is the word of God; the shield of faith whereby we quench the fiery darts of the wicked one. And then having armed you completely, he then concludes by saying, "Praying with all prayer and supplication in the Spirit, let your requests be made known unto God" ( Philippians 4:6 ).

So the weapons of our warfare are not carnal. The weapons of the spiritual warfare are spiritual weapons, the word of God, faith, prayer. And by these we come against the attacks of the enemy, and by these we can defeat the enemy. None of you as a child of God need to go on being harassed by Satan. You have the authority and the power through Jesus Christ to put the enemy to flight. And when you come against him in that victory of Christ that was wrought at Calvary, Satan must yield. "Resist the devil and he shall flee from you. Draw nigh unto God, and he will draw nigh unto you" ( James 4:8 ).

Our problem is that so often, rather than coming against the enemy with spiritual weapons, we come against him with the weapons of the flesh. "I'm going to conquer over this. I'm going to, you know, lift myself out of this depression. I'm going to . . . " And we come with our own fleshly devices and schemes rather than with the spiritual weapons that God has placed at our disposal. And so the fight goes on and on and on and on. And I live in a quasi world constantly battling, constantly being harassed and attacked by the enemy, because I'm trying in my flesh to ward off his power and his attacks against me. The "weapons of our warfare are not carnal, they are mighty through God pulling down the strongholds." And that's exactly what we can do through prayer is pull down the strongholds of the enemy.

Now, the area of the battlefield is in the imagination of man and in his thoughts. Satan battles you in your mind. The spiritual battles are waged in your mind. That's where Satan challenges God. "Hath God said? Does God know? Is there knowledge in the most high? Does God see?" And quite often we are deceived by Satan thinking that we are getting by. God doesn't see.

"If God sees, then why didn't He do something about it?" And because God doesn't instantly strike we think, "Well, we're getting by with it." And we've deceived ourselves into thinking that we are somehow getting by with our evil. It's going unnoticed by God. We seem to be prospering in our wickedness. But as the old adage goes: The wheels of justice grinds slowly but exceedingly fine. And it will come out.

But in our minds Satan will plant thoughts, ideas, fantasies. What do I do with them? Do I say, "Oh, I like that. Um-hmm." And I begin to fantasize and see myself in this experience, and I begin to go on in my mind and play with it and, "Oh, you know, it would be so good and I could be so happy. And oh, it's so ideal." And you continue to fantasize, and Satan takes that imagination, that fantasy, and he uses it to trip you up. The law of metaphysics, the visualization. What do you desire? Put it in your mind. Put it before your mind. Write your goal on a piece of paper. Put it on your mirror. And when you shave in the morning, look at it and just see yourself now in this position of power. See yourself in this position of authority. See yourself sitting behind the desk, president on the you know . . . And as you are visualizing, your subconscious will take over and will begin to device the methods and the means whereby your visualization can become an actualization.

And so Satan works. You begin to visualize yourself in these things, doing these things. And your subconscious begins to develop the schemes and the methods whereby it becomes a reality. And suddenly you find yourself caught up in that which you really thought I would never do. But you see, you first of all did it in your mind. That's what Jesus was talking about when He said, "You've heard that it hath been said, 'Thou shalt not commit adultery.' But I say unto you, Whoever lusts after a woman in his heart" ( Matthew 5:28 ). You see, there is where it starts: in the mind, in the fantasizing. You're already guilty. You're on the road. You're on the way. You've already in your mind done the act. And so that's where it has to be checked.

That's where we need the spiritual weapons. To check those imaginations. And "casting down every imagination and anything that would exalt itself against the law of God," that would put me in opposition to what God hath said. "Bringing every thought into captivity unto the obedience of Jesus Christ." If that thought that you have doesn't measure up and match what Jesus would have you to be or to do, then get rid of it. Don't play with it. Don't flirt with it, because it can bring you into damnation.

So the weapons of our warfare. We need the spiritual weapons to fight this spiritual warfare. We may walk in the flesh, but that isn't where the real war takes place. It takes place in my mind. The spiritual battle for the control of my mind. And if I have the mind of the flesh, then I'm going to reap corruption. But if I have the mind of the Spirit, then I'm going to reap life and joy and peace in the Holy Spirit. But the battle is for the mind and Satan is trying to captivate your mind.

And look at the tools that he has today to captivate your mind and to plant things into your mind that would take you away from the Lord. Look at the abundance and the availability of pornography today. Satan is working overtime to bring out things to capture your mind and to cause these fantasies to start going. And you've got to stand in the strength and in the power of the Holy Spirit against these onslaughts of the enemy, or else you will find yourself brought into captivity and in the bondage of your flesh.

My heart goes out to you. It's not easy to live the right kind of life today, because every ungodly pressure in the world is against you. And you cannot in your flesh maintain a spiritual experience. You must take and use everything God has made available for you if you're going to stand in these days.

And that's how Paul concludes this little talk in Ephesus to the Ephesians on the same subject. He said, "Stand ye therefore, and having done all, stand" ( Ephesians 6:13 ). And God knows sometimes that's about all we can do. I mean, after Satan has been through and the battering and the blasting, just the fact that I'm still standing, man, that's all right, you know. Thank God. It's only by the grace of God that I'm standing, because surely Satan is out to destroy you and to pull you down.

And having in a readiness to revenge all disobedience, when your obedience is fulfilled ( 2 Corinthians 10:6 ).

Paul is again referring to those in Ephesus in whom he plans to, if they do not change, bring revenge upon their disobedience. Now,

Do ye look on things after the outward appearance ( 2 Corinthians 10:7 )?

And this is where they were making fun of Paul's outward appearance. You know, "He's weak and contemptible in his presence. His speech is contemptible." Paul said, "Do you look on 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 ( 2 Corinthians 10:7 ).

So these people who were saying, "Well, we are really of the Lord." Paul says, "Wait a minute. I'm also of the Lord." "Oh, we have the mind of Christ." Paul said, "We also have the mind of Christ." "We have received a revelation." Paul said, "I have received a revelation." So these people, they say they're of Christ, but just put this down. "We also are of Christ."

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 ( 2 Corinthians 10:8 ):

Now Paul's authority was given to him of the Lord to build up the body of Christ. And so be careful. You see, when a person is speaking authoritatively and he is using that to tear down the body of Christ, then that's a dangerous thing. To destroy. Paul said, "My gift wasn't given to me to destroy, but to build up. If I have the anointing of God's Spirit and the word of the Lord in my heart, that word was given to me to build up the body of Christ. These people are going around trying to destroy or to tear down the body of Christ."

That I may not seem as if I would terrify you by letters. For his letters, say they, are weighty and powerful; but his bodily presence is weak ( 2 Corinthians 10:9-10 ),

Spinally little guy.

and his speech contemptible. Let such a one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present ( 2 Corinthians 10:10-11 ).

When I come in the deeds I will be powerful and weighty. Paul wasn't really one to be messed with. When Paul was on a particular island--and it's in the book of Acts and it doesn't come clearly, you can go and get the details--but there was this governor of the island, Sergius Paulus. And Paul was sharing with him the things of Jesus Christ. And there was a certain sorcerer, I think Elymas the sorcerer who was speaking against the things that Paul was saying. And Paul turned to Elymas and said, "God smite you with blindness, brother." And the guy went blind. So that old Sergius and all of them were really amazed at the power demonstrated through this man Paul.

Paul says, "Hey, as I am in my letters: powerful, weighty; that's the way I'm going to be in my deeds when I deal with these guys when I get there." Man, if I were one of those speaking against Paul, I think I'd take a leave of absence and leave town for a while.

For we dare not make ourselves of the number [of those who are guilty of the mistake of] comparing themselves with others: for by measuring themselves by themselves, and comparing themselves among themselves, they're not wise ( 2 Corinthians 10:12 ).

Now this is often a mistake that people make. You see, we look around and say, "Hey, I'm not too bad." Because I'm comparing myself with you. And as we use each other as our standard for comparison, we can sometimes feel very heady, very proud, you know, because I'm using another man as my standard for comparison.

But Paul said that isn't wise. Why? Because no man is my standard. Jesus Christ is my standard. God doesn't call me to be like any man; He calls me to be like Jesus Christ. And though I may look at some man and say, "Well, you know, I'm not too bad." When I look at Jesus Christ, I say, "Woe is me; I'm a sinful man. God help me."

So here in Corinth there was this little group puffed up because they were comparing themselves with each other, using each other as the standard for comparison. And thus being puffed by that, but that's a mistake. That's not wise. God help us that we don't fall in that trap. That we don't measure ourselves by others, but let's look at Christ as the standard. For an interesting scripture in John, chapter sixteen where Jesus said, "When the Holy Spirit is come, He's going to reprove the world of sin, of righteousness, and of judgment: Of sin, [He said] because they don't believe in Me" ( John 16:8 , John 16:9 ). Interesting statement, because we would think of sin because they're liars and cheaters and adulterers and fornicators and murderers and thieves. But not that, a sin because they don't believe in me. Why? Because Jesus through His death paid the price for every sin.

There's only one sin that can condemn a man now, and that is the rejection of Jesus Christ. He "didn't come to condemn the world but to save the world. For the world was already condemned and this is the condemnation, light came into the world but men wouldn't come to the light" ( John 3:17-19 ). That's the condemnation. Sin, because they don't believe in Me.

But then He said, "Of righteousness, because I ascend into my Father" ( John 16:10 ). Now, that again is an interesting statement. Why would He equate righteousness to His ascension into heaven? The ascension of Jesus Christ into heaven in the sight of the disciples was God's statement to mankind: This is the righteousness that can be received into heaven. Nothing less. If you want to be accepted into heaven, then that is the righteousness that God accepts into heaven.

You say, "Woe is me; I'm out." No, for by faith in Jesus Christ, God imputes to us that righteousness which is of Christ through faith. But it does immediately eliminate any work that I might be seeking to do to be accepted by God. It does eliminate works as a method to gain entrance into heaven completely. The ascension of Jesus Christ puts the standard of righteousness so high that I cannot attain it by my own effort. I must accept it as the gift of God through His grace. "Of righteousness because I ascend unto heaven." God's declaration, This is the standard.

So He is the standard by which we must measure ourselves, not each other.

But [Paul said] 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. 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: Not boasting of things without our measure, that is, of other men's labors; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly ( 2 Corinthians 10:13-15 ),

And so Paul says, "I'm not going to, you know, measure myself by other standards. The work that I did, it's sufficient. The labor that I had among you, that's the measure. Your faith in Christ, your following after Him, that's the testimony. That's the witness to the authenticity of my ministry. You yourselves, the fruit of my ministry attest to the fact that my ministry is valid." And Paul said,

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 ( 2 Corinthians 10:16 ).

And so Paul talks about his ministry. He wasn't really interested in going around and building on another man's foundations. He wasn't really interested in going where the gospel had already been declared. He was interested in going to regions beyond, and when he had come to Corinth, they had never heard before. Now that they had heard and believed, there were always those fellows ready to move in and to put Paul down and try to build their own little popular followings. And that is always the case.

You know, when people see a marvelous work like God has done here at Calvary Chapel, there's always a thousand and ten ministers around the country that suddenly feel called to Orange County. "Maybe we can catch some fallout. Or maybe we can pull some out."

Whereas it is interesting that every week we get calls and letters from all over the country of people pleading to have a Calvary Chapel-type ministry in their area. Hundreds of requests every year come in. For they say there is nothing like Calvary here where we can go and just be taught the word of God. But yet why isn't God, you see, why doesn't He call people to those places where there, you know, there hasn't been already a work established. Why are they called to come five blocks away or nearby and establish a work and then come in and say, "Folks, why don't you come over. We've got a little . . . Calvary's good, but you know, they are just lacking a little bit. And so God's called us to complete the work. They're just little." It's a shame really when there are thousands of areas around the country pleading for someone to come and teach them the word that these people don't hear a call of God to go there.

And so Paul is faced with this in Corinth. All of these guys moved in. They weren't going to unreached regions. They were going in and trying to build on the foundation that he established. Why is it that they go into the church and try to take away from the church, rather than going down to the beach? Or going to the public marketplaces?

Amazing how, many times, while we're sitting here studying the word of God, people are out there plastering your cars with invitations to some event in their church that's going to be happening. We have a crew that's out there every service to take the things off of the windshields that are put on by these people that come around when the cars are parked there. You'll never know what you've been invited to.

But we will call these people and we'll say, "Why would you come to our parking lot to pass out your literature? Why don't you go over to the South Coast Plaza mall? Why don't you go down to the beach? Why are you trying to take away from the body of Christ? You know, if you're really valid, why aren't you going out and winning the lost?" And Paul says, "That's the validity of my ministry is to go to regions beyond where the gospel hasn't been heard." The call of God upon Paul's heart: go out where the need is. Don't go and build another church and duplicate another ministry. But go out where the need is. "To preach the gospel in the regions beyond, and not to boast in another man's line of things made ready to our hand." Not to come in and try and just take off from someone else's work.

But he that glorieth, let him glory in the Lord. For not he that commendeth himself is approved, but whom the Lord commendeth ( 2 Corinthians 10:17-18 ).

It's not what I think about myself that counts; it's what God thinks about me. It's not what I say about myself that really matters; it's what is God saying about me? So with you. It's not what you have to say about yourself that is really important; it's what does God have to say about you? Not what you have to say about your calling or your ministry or whatever; what is God saying about it? It isn't he who commends himself. That isn't where it's at. But the commendation of God, that's the thing we need to see. If we want to glory, let's not glory in our works or in our efforts, but let's glory in what the Lord has done.

I feel so embarrassed many times, because as I meet people from around the country, ministers and all, and they'll say, "You're sure doing a great work there in Costa Mesa." And I always correct them, I say, "The Lord is indeed doing a fabulous work, and I have the privilege of watching what He is doing." I don't look at this as my work. God knows what I can do. I can make a mess out of anything. Like we used to say, "Our kids could get juice out of anything when they ate, you know little kids. Eat dried crackers, but they get juice out of them." And even as they could get juice out of anything, I can make a mess out of anything.

This is a work of the Lord. It's marvelous in our eyes. We have the joy and the blessing of seeing God work. And "He that glorieth, let him glory in the Lord" for what God has done. And let us not seek man's commendations, man's approvals. Let's seek the Lord's approval.

What does God think of me and of my service? Men might be hailing me, saying how wonderful I am. Hey, that doesn't matter. They could be wrong. What is God saying? That's what I'm concerned with. What's God's opinion? That has me deeply concerned. God help us.

Father, we thank You again for Your word, standard for life. The light for our path. May we walk in Your truth. And O God, may we live after the Spirit and after the things of the Spirit. A life that is pleasing and acceptable, Lord, unto Thee. In Jesus' name we pray. Amen.

May the Lord be with you and may He bless you through the week as God ministers unto you those infinite riches of His love and grace wherewith He loved you before the world ever existed. And may you come to have a fresh insight of God's love and concern for you. That you, in turn, might have a new depth of love and relationship with Him. May this be a blessed week. Blessed of God in every way. "

Contending for the Faith

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.

For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: Paul is speaking sarcastically about his adversaries, the false apostles. It is with substantial mockery that he states that he "dare" (tolmao) not, that is, that he "dread…through fear" (Thayer 627) to think he measures up to their standards. Paul uses the same sarcasm when he says he dare not "compare" (sugkrino) himself or suggest a "resemblance" (Strong 4793) to the false apostles. Paul is saying that when he compares himself to the false apostles, he does not belong in the same classification with them. Paul is a true apostle of Jesus; therefore, he is, in fact, superior to any of the false apostles regarding the knowledge of God’s message.

but they measuring themselves by themselves, and comparing themselves among themselves: Paul explains the purpose of the sarcastic statements when he speaks about them: "they measuring themselves by themselves, and comparing themselves among themselves." Paul uses the word "measuring" (metreo) in a figurative way, meaning his adversaries "estimate" (Strong 3354) their own perfection, setting themselves up as a standard of excellence for all others. They look at their lives and traits as being perfect—the standard of excellence to which all others must compare themselves. They have confidence in their own ability to invent ways that will please God by pleasing themselves and allow what pleases them to be the standard for others to imitate. Lipscomb correctly says:

Men who commend themselves, having nothing but themselves with which to measure themselves, can only end by boasting immeasurably; and Paul frankly confesses, that he has not the courage to join such a company (134).

are not wise: Paul says these false apostles are not wise—they are arrogant when they examine their own lives and make up guidelines all others should follow if they want to please God. Pleasing God is never accomplished by mandating people to imitate our lives—pleasing God comes from imitating Jesus. The false apostles are actually guilty of what they previously accused Paul of being guilty of regarding self-commendation. He addresses this false report, saying, "Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?" (3:1).

Dr. Constable's Expository Notes

A. Replies to charges made against Paul 10:1-18

Paul responded to charges of cowardice, weakness, and intrusion that one or more critics in Corinth had evidently leveled against him. Failure to submit to apostolic authority could have dangerous consequences, such as disregarding his inspired writings. It was to spare his beloved readers from these ill effects that Paul wrote as he did, not out of a carnal sense of wounded pride.

Dr. Constable's Expository Notes

In irony Paul claimed to be a coward, as his critics accused, when it came to comparing himself with his critics. They cited their own conduct as normative and then prided themselves on measuring up to the standard. The Corinthians would be just as foolish if they measured Paul’s apostolic credentials by using the same subjective standard that his critics applied to themselves.

J. B. Phillips’ paraphrase of the first part of this verse captures Paul’s irony well.

"Of course, we shouldn’t dare include ourselves in the same class as those who write their own testimonials, or even to compare ourselves with them!" [Note: J. B. Phillips, The New Testament in Modern English.]

Dr. Constable's Expository Notes

3. Reply to the charge of intrusion 10:12-18

Paul defended his right to preach the gospel in Corinth and denied his critics’ claim that they had been responsible for what God had done through Paul there. He did this to vindicate his former actions and to prepare for future ministry in the regions beyond Corinth.

". . . Paul, responding to his opponents’ characterization of him as inconsistent, and hence as a flatterer, and of the invidious comparisons of his opponents, attacks the whole convention of self-advertisement by means of a remarkably subtle and forceful parody of its methods." [Note: Christopher Forbes, "Comparison, Self-Praise and Irony: Paul’s Boasting and the Conventions of Hellenistic Rhetoric," New Testament Studies 32:1 (January 1986):2.]

What Paul wrote in this section and the following ones helps us see that some opposition against Paul in Corinth came from Jewish Christians. These critics contested Paul’s special calling and his legitimate right to minister to Gentiles. Moreover in their unrestrained self-commendation they were claiming the credit for what God had done through Paul in Corinth.

Barclay's Daily Study Bible

Chapter 10

PAUL BEGINS TO ANSWER HIS CRITICS ( 2 Corinthians 10:1-6 )

10:1-6 It is I Paul who call upon you--and I am doing it in the gentleness and the sweet reasonableness of Christ--I, who, as you say, am a poor creature when I am with you, but a man of courage when I am absent. It is my prayer that, when I do come to you, I may not have to be bold with that confidence with which I reckon that I can boldly face some who reckon that we direct our conduct by purely human motives. It is true that we live in a human body, but for all that we do not carry on our campaign with human motives and resources (for the weapons of our campaign are not merely human weapons, but God has made them powerful to destroy fortresses). Our campaign is such that we can destroy plausible fallacies and all lofty-mindedness which raises itself up against the knowledge that God has given, such that we capture every intention and bring it into obedience to Christ, such that we are prepared to punish all disobedience, when your obedience has been fulfilled.

Right at the beginning of this passage are two words which set the whole tone which Paul wishes to use. He speaks of the gentleness and the sweet reasonableness of Christ.

Prautes ( G4240) , gentleness, is an interesting word. Aristotle defined it as the correct mean between being too angry and being never angry at all. It is the quality of the man whose anger is so controlled that he is always angry at the right time and never at the wrong time. It describes the man who is never angry at any personal wrong he may receive, but who is capable of righteous anger when he sees others wronged. By using that word Paul is saying at the very beginning of his stern letter that he is not carried away by personal anger, but is speaking with the strong gentleness of Jesus himself

The other word is even more illuminating. Sweet reasonableness is the Greek word epieikeia ( G1932) . The Greeks themselves defined epieikeia ( G1932) as "that which is just and even better than just." They described it as that quality which must enter in when justice, just because of its generality, is in danger of becoming unjust. There are times when strict justice can actually result in injustice. Sometimes real justice is not to insist on the letter of the law, but to let a higher quality enter into our decisions. The man who has epieikeia ( G1932) is the man who knows that, in the last analysis, the Christian standard is not justice, but love. By using this word Paul is saying that he is not out for his rights and to insist on the letter of the law; but is going to deal with this situation with that Christlike love which transcends even the purest of human justice.

Now we have come to a section of the letter which is very hard to understand--and for this reason, that we are hearing only one side of the argument. We are hearing only Paul's reply. We do not know accurately what the charges were which the Corinthians levelled against him; we have to deduce them from the answers which Paul gives. But we can at least try to make our deductions.

(i) It is clear that the Corinthians had charged Paul with being bold enough when he was not face to face with them but a pretty poor creature when actually there. They are saying that when he is absent he can write things that he has not the courage to say in their presence. Paul's reply is that he prays that he may not have occasion to deal with them personally as he knows he is quite capable of doing. Letters are dangerous things. A man will often write with a bitterness and peremptoriness which he would never use to another person's face. Exchange of letters can do a deal of harm which might well have been avoided by a face to face discussion. But Paul's claim is that he would never write anything which he was not prepared to say.

(ii) It is clear that they charged him with arranging his conduct on human motives. Paul's answer is that both his conduct and his power come from God. True, he is a man subject to all the limitations of manhood, but God is his guide and God is his strength. What makes this passage difficult to understand is that Paul uses the word flesh (sarx, G4561) in two different senses. (a) He uses it in the ordinary sense of the human body, flesh in its physical sense. "We walk," he says, "in the flesh." That simply means that he is, like anyone else, a human being. (b) But he also uses it in his own characteristic way for that part of human nature which gives a bridgehead to sin, that essential human weakness of life without God. So, he says, "We do not walk after, or according to, the flesh." It is as if he said, "I am a human being with a human body, but I never allow myself to be dominated by purely human motives. I never try to live without God." A man may live in the body and yet be guided by the Spirit of God.

Paul goes on to make two significant points.

(i) He says that he is equipped to deal with and to destroy all the plausible clevernesses of human wisdom and human pride. There is a simplicity which is a weightier argument than the most elaborate human cleverness. Once there was a house party at which Huxley, the great Victorian agnostic, was present. On the Sunday morning it was planned to go to church. Huxley said to a member of the party, "Suppose you don't go to church; suppose you stay at home and tell me why you believe in Jesus." The man said, "But you, with your cleverness, could demolish anything I might say." Huxley said, "I don't want you to argue. I want you just to tell me what this means to you." So the man, in the simplest terms, told from his heart what Christ meant to him. When he was finished, there were tears in the great agnostic's eyes. "I would give my right hand," he said, "if I could only believe that." It was not argument, but the utter simplicity of heartfelt sincerity which got home. In the last analysis it is not subtle cleverness which is most effective but simple sincerity.

(ii) Paul speaks of bringing every intention into captivity to Christ. Christ has an amazing way of capturing what was pagan and subduing it for his purposes. Max Warren tells of a custom of the natives in New Guinea. At certain times they have ritual songs and dances. They work themselves up into a frenzy and the ritual culminates in what are called "the murder songs," in which they shout before God the names of the people they wish to kill. When the natives became Christian, they retained these customs and that ritual, but in the murder songs, it was no longer the names of the people they hated, but the names of the sins they hated, that they shouted before God and called on him to destroy. An old pagan custom had been captured for Christ. Jesus never wishes to take from us our own qualities and abilities and characteristics. He wishes to take them and to use them for himself. His invitation is to come to him with just what we have to offer and he will enable us, to make a finer use of ourselves than ever before.

PAUL CONTINUES TO ANSWER HIS CRITICS ( 2 Corinthians 10:7-18 )

10:7-18 Look at what lies in front of you. If anyone confidently believes that he belongs to Christ, let him examine his own case again, because, just as he belongs to Christ, so do we also. If I make what might look like excessive claims about our authority--that authority which the Lord gave us to upbuild you and not to destroy you--I will not be put to shame. And I am going to do just that very thing so that I may not seem, as it were, to be striking terror into you through a series of letters, because, to quote my opponents, "His letters are weighty and strong but his bodily presence is weak and his speech contemptible." Let the man who makes statements such as that consider that, such as we are in speech through letters when we are absent, that very thing we are in deed when we are present. Far be it from us to include ourselves among or compare ourselves with some people who commend themselves, but when their only standard of measurement is to measure themselves by themselves, and when their comparison does not go beyond comparing themselves with themselves, they are not sensible. As for us, we will not boast beyond our measure, but we will boast according to the measure of the sphere God has apportioned to us as our measure, a sphere which extends as far as you. For we are not overreaching ourselves, as if our sphere did not reach to you, for indeed we were the first to bring the gospel of Christ to you. We do not boast beyond our measure, but we do cherish the hope, that, as your faith increases, we will be given a greater share of honour among you, in a sphere which belongs to us, and which will enable us to preach the gospel to the regions beyond, and not to boast about things which have already been done in someone else's sphere. Let him who boasts boast in the Lord, for it is not the man who commends himself who is proved to be of sterling quality, but the man whom the Lord commends.

Paul continues to answer his critics; and we are faced with the same problem that we are hearing only one side of the argument and can only deduce what the criticisms were from Paul's reply to them.

(i) It seems clear that at least some of Paul's opponents asserted that he did not belong to Christ in the same way as they did. Perhaps they were still casting up at him the fact that once he had been the arch-persecutor of the Church. Perhaps they claimed special knowledge. Perhaps they claimed a special holiness. In any event they looked down on Paul and glorified themselves and their own relationship to Christ.

Any religion which makes a man look down upon his fellow men and think himself better than they, is no true religion. When revival came to the East African Churches in recent years, one of its features was the public confession of sin. While the natives willingly took part in that confession, Europeans tended to stand aloof, and one of the missionaries wrote, "It is felt that to hold back from it is to refuse to be identified with the fellowship of forgiven sinners. Europeans are often accused of being proud and unwilling to share fellowship in this way." There can be no finer definition of the Church than a fellowship of forgiven sinners. When a man realizes that it is to such a fellowship he belongs there is no longer any room for pride. The trouble with the arrogant Christian is that he feels rather that Christ belongs to him than that he belongs to Christ.

(ii) It would seem that the Corinthians had actually sunk to taunting Paul about his personal appearance. His bodily presence, they jeered, was weak, and he was no speaker. It may well be that they were right. A description of Paul's personal appearance has come down to us from a very early book called The Acts of Paul and Thecla, which dates back to about A.D. 200. It is so unflattering that it may well be true. It describes Paul as "a man of little stature, thin-haired upon the head, crooked in the legs, of good state of body, with eyebrows meeting, and with nose somewhat hooked, full of grace, for sometimes he appeared like a man and sometimes he had the face of an angel." A little, balding, bandy-legged man, with a hooked nose and shaggy eyebrows--it is not a very impressive picture, and it may well be that the Corinthians made great play with it.

We might do well to remember that not seldom a great spirit has been lodged in a very humble body. William Wilberforce was responsible for the freeing of the slaves in the British Empire. He was so small and so frail that it seemed that even a strong wind might knock him down. But once Boswell heard him speak in public and afterwards said, "I saw what seemed to me a shrimp mount upon the table, but, as I listened, he grew and grew until the shrimp became a whale." The Corinthians had sunk nearly to the ultimate depths of discourtesy and of unwisdom when they taunted Paul upon his personal appearance.

(iii) It seems that they accused Paul of making boastful claims to authority in a sphere in which his writ did not run. No doubt they said that he might try to play the master in other Churches, but not in Corinth. His blunt answer is that Corinth is well within his sphere for he was the first man to bring them the good news of Jesus Christ. Paul was a Rabbi and it may be that he was thinking of a claim that the Rabbis often used to make. They claimed and received a very special respect. They claimed that respect for a teacher should exceed respect for a parent, for, they said, a parent brings a child into the--life of this world, but a teacher brings a scholar into the life of the world to come. Surely no man had a greater claim to exercise authority in the Church of Corinth than the man who, under God, had been its founder.

(iv) Then Paul levels a charge at them. Ironically he says that he would never dream of comparing himself with those who are forever giving themselves testimonials, and then, with unerring precision, he puts his finger on the spot. They can give themselves testimonials only because their one standard of measurement is themselves and their one standard of comparison is with one another.

They had, as so many people have, the wrong standard of measurement. A girl may think herself a good pianist but let her go and compare herself with Solomon or Moiseiwitsch and she may change her mind. A man may think himself a good golfer but let him compare himself with Cotton or Hogan or Palmer or Nicklaus and he may change his mind. A man may think himself a good preacher but let him compare himself with one of the princes of the pulpit and he may feel that he never wishes to open his mouth in public again.

It is easy enough to say, "I am as good as the next man," and no doubt it is true. But the point is, are we as good as Jesus Christ? He is our true rod of measurement and our proper standard of comparison and when we measure ourselves by him there is no room left for pride. "Self-praise," says Paul, "is no honour." It is not his own but Christ's "Well done!" for which a man must seek.

Before we leave this passage we must look at a phrase which is characteristic of Paul's heart. He wishes to get things straightened out at Corinth because he longs to go on to the regions beyond, where no man has yet carried the story of Christ. W. M. Macgregor used to say that Paul was haunted by the regions beyond. He never saw a ship riding at anchor or moored to the quay but he wished to board her and carry the good news to the regions beyond. He never saw a range of hills blue in the distance but he wished to cross it and to carry the story of Christ to the regions beyond.

Kipling has a poem called "The Explorer" which tells the story of another man who was haunted by the regions beyond.

"'There's no sense in going further--it's the edge of

cultivation,'

So they said, and I believed it--broke my land and

sowed my crop--

Built my barns and strung my fences in the little

border station

Tucked away below the foothills where the trails run

out and stop.

Till a voice, as bad as Conscience, rang interminable

changes

On one everlasting Whisper, day and night repeated--

so:

'Something hidden. Go and find it. Go and look

behind the ranges--

Something lost behind the ranges. Lost and waiting

for you. Go!'"

That is precisely how Paul felt. It was said of a great evangelist that, as he walked the city streets, he was haunted by the tramp, tramp, tramp of the Christless millions. The man who loves Christ will always be haunted by the thought of the millions who have never known the Christ who means so much to him.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

2 Corinthians 10:12

classify or to compare -- The opponents in Corinth compared their skill and gifts to Paul’s but he asserts that such comparisons merely derive from people’s perspectives and are useless; his apostolic authority comes from God (Acts 9:15; 2 Corinthians 10:18).

commend themselves -- The Greek word G4921 here used has in the N.T. the sense of praise; but probably here the leading idea as in 2 Corinthians 3:1 is of recommending themselves.

but they measuring themselves -- The idea is that these men’s motives are centred in themselves. They judge themselves by their own standard and take advantage of other men’s labours.

    Paul seems to hint (2 Corinthians 10:16), that they even boast of other men’s labours as their own, and give other men no credit for what they have done.

comparing themselves among themselves -- Paul pointed out the folly of the false apostles’ boasting. They invented false standards that they could meet, then proclaimed themselves superior for meeting them.

Gill's Exposition of the Whole Bible

For we dare not make ourselves of the number,.... 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:

but they measuring themselves by themselves, and comparing themselves among themselves, are not wise, 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,

"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.''

o Quis rer. divin. Haeres, p. 485.

Henry's Complete Commentary on the Bible

      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, 2 Corinthians 10:12; 2 Corinthians 10:12. 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, 2 Corinthians 10:13; 2 Corinthians 10:13. 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 labors. 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,2 Corinthians 10:14; 2 Corinthians 10:14. 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,2 Corinthians 10:15; 2 Corinthians 10:15.

      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,2 Corinthians 10:17; 2 Corinthians 10:17. 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,2 Corinthians 10:18; 2 Corinthians 10:18. 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.

Kelly Commentary on Books of the Bible

2 Corinthians 1:1-24. It is impossible to read the two epistles to the Corinthians with the smallest care without perceiving the strong contrast between the wounded tone of the first epistle (the heart aggrieved so much the more because it loved the saints), and now, in the second, that same heart filled with consolation about them from God. This is exceedingly assuring, and it is as evidently divine, the effectual working of God's own grace.

In human things nothing really shuts out decay. The utmost wise men essay is to put a drag on the progress of corruption, and to stave off as long as may be the too rapid inroads of death. Thanks be to God, it h not so in divine things. There is nothing which so brings out the resources of God as His supremacy over evil in grace, nothing that so manifests His tender mercy and His goodness wherever there is real faith. And spite of the painful disorders of the Corinthians, reality was there. So the apostle, though heart-broken because of their state, would confidently look up to God about them, even in his first so strongly reproving epistle; for it was the Lord Himself who had told him He had much people in that city. There was small appearance of it when he wrote the earlier letter to them; but the Lord was right, as He always is, and the apostle confided in the Lord spite of appearances. He now tastes the joyful fruit of his faith in the recovering grace of the Lord. Hence in this epistle we have not so much as in the former the evidence of their outward disorders. The apostle is not occupied as there with the regulation of the state of the church as such, but we see souls restored. There is indeed the result of that salutary dealing in the very different state of individuals, and also of the assembly; but very emphatically, whatever might be the effect on the many, to a large extent there is a blessed unfolding of life in Christ in its power and effects.

Thus our epistle reminds us to a certain extent of the epistle to the Philippians, resembling it, though not of course the same, nor by any means of so lofty a character; but nevertheless a state appears wholly different from the downward path which the first epistle had reproved. For this change God had prepared His servant; for He takes in everything in His matchless wisdom and ways. He considers not only those written to, but the one He was employing to write. Assuredly He had dealt with them, but He had also dealt with His servant Paul. It was another sort of dealing, not without humbling to them, in him withering to nature, without the shame that necessarily befell the saints at Corinth, but so much the more fitting him to go out in love toward them. As he knew what God's grace had wrought in their hearts, he could the more freely express the sympathy he felt, and, encouraged by all that had been wrought, take up what remained to be accomplished in them. But the unfailing grace of God, that works in the midst of weakness and in the face of death, and had so wrought mightily in him, made the Corinthians very dear to him, and enabled him to bring to bear on their circumstances and their state the most suited comfort that it was ever the mission of that blessed man to minister to the hearts of those that were broken down.

This he now pours forth abundantly, "Blessed be God;" for his heart, surcharged with grief when the first epistle was written, could open, "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble," no matter what, were it through grave faults, were it to their own deep shame and to his grief as once. But now the comfort far overcomes the sorrow, and we are enabled to "comfort them that are in any trouble, by the comfort wherewith we ourselves are comforted of God." Here with a true heart he at once brings in the sufferings of Christ: "For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salvation."

The difference in this from Philippians, to which I have referred, is remarkable. The point in hand there is, that they were working out their own salvation, the apostle being, in a certain sense, completely shut out from them. Unable from circumstances, he there lets them know that he does not mingle himself with them in the same way. Their state did not need it. Undoubtedly this is a difference; but it is only that which is owing to their manhood in grace. Here they wanted more. It was the unfolding of grace in both; but the difference was largely to the credit of His name in the Philippians. It was the proof of their excellent condition that the apostle had such perfect confidence in them, even while he was absolutely precluded from being near them. He was at a distance from them, and had but small prospect of meeting with them shortly.

To the Corinthians he could speak otherwise. He was comparatively near, and was hoping the third time, as he tells us in the latter part of the epistle, to come to them. Nevertheless he interweaves his own experience with theirs in a way which is wonderfully gracious to those who had a heart. "And whether we be afflicted," he says, "it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation." Was it not the reckoning of grace? Whatever came on them, it was for their comfort. If affliction, the Lord would turn it to their blessing; if joy and consolation, no less to their blessing. At the same time he lets them know what trouble had come upon himself, and in the most delightful manner turns it to account. Whatever was the might of God that had sustained him when there was nothing on their part to give him comfort, but rather to add to the anguish of his spirit, now that grace was operating in their hearts, he shows how dependant he felt on their prayers. Truly beautiful is grace, and far different from the manner of man.

How blessed to have the working of God not only in Him that is absolute perfection, but in one who feels like ourselves, who had the same nature in the same state that has wrought such continual mischief towards God! At the same time, it is proved by such a one as this servant of God to be only the means of furnishing additional proof in another form that the might of God's Spirit is without limit, and can work the greatest moral wonders even in a poor human heart. Undoubtedly we should lose much if we had it not in its full perfection in Christ; but how much we should lose if we had not also the working of grace, not where human nature was itself lovely, not a spot without nor a taint of sin within, but where everything natural was evil, and nothing else; where nevertheless the power of the Holy Ghost wrought in the new man, lifting the believer completely above the flesh. This was the case with the apostle.

At the same time there was the answer of grace in their hearts, though it might be developed comparatively but little. Evidently there was a great deal that required to be set right in them; but they were on the right road. This was a joy to his heart, and so at once he encourages them, and gives them to know how little his heart had turned away from them, how he loved to link himself with them instead of standing aloof from them. "Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity," etc. He had been charged with the contrary. Being a man of remarkable wisdom and power of discernment, he paid the penalty that this must always entail in this world. That is, they imputed it to his ability and natural penetration; and the real power of the Spirit of God was thus merely accredited to flesh.

There was also an imputation of vacillation if not dishonesty. His purpose of visiting Corinth had been set aside. First of all the apostle takes this up in a spirit of self-renunciation, bent on Christ's glory. Supposing their imputation to be true, supposing Paul had been as fickle-minded a man as his enemies insinuated, if he had said he would come and did not come after all, what then? At any rate his preaching was not thus. The word that Paul preached was not "yea and nay." In Christ it was "Yea," where there is no "nay." There is no refusal nor failure. There is everything to win, and comfort, and establish the soul in Christ. There is no negation of grace, still less of uncertainty in Christ Jesus the Lord. There is everything that can comfort the sad, attract the hard, and embolden the distrustful. Let it be the very vilest, what is there lacking that can lead on and into the highest place of blessing and enjoyment of God, not only in hope, but even now by the Spirit of God in the face of all adversaries? This was the Christ that he loved to preach. By Him came grace and truth. He at least is absolutely what He speaks. Who or what was so worthy of trust? And this is put in a most forcible way. "For," says he, "all the promises of God in him are yea, and in him Amen." It is not a bare literal accomplishment of the promises. This is not the, statement any more than the state of things which is come in now; but as to all the promises of God, it matters not what they may be, in Him is the yea, and in Him the Amen, to the glory of God by us. They have found their every verification in Christ.

Was eternal life promised? In Him was eternal life in its highest form. For what will be eternal life in the millennial day compared with that which was and now is in Jesus? It will be a most real introduction and outshining of eternal life in that day; but still in Christ the believer has it now, and in its absolute perfection. Take, again, remission of sins. Will that display of divine mercy, so needed by and precious to the guilty sinner, be known in the millennium at all comparably with what God has brought in and sends out now in Christ? Take what you please, say heavenly glory; and is not Christ in it in all perfection? It does not matter, therefore, what may be looked at, "whatever be the promises of God, in him is the yea, and in him the Amen." It is not said in us. Evidently there are many promises not yet accomplished as regards us. Satan has not lost but acquired, in the dominion of the world, a higher place by the crucifixion of the Lord Jesus Christ; but faith can see in that very act by which he acquired it his eternal downfall. Now is the judgment of the world. The prince of the world is judged, but the sentence is not executed yet. Instead of being dethroned by the cross, he has thereby gained in the world that remarkable place and title. But for all that, whatever the apparent success of the devil, and whatever the delay as to "the promises of God, in Him is the yea, and in Him the Amen, unto the glory of God by us."

But further, the apostle is not content with this alone. He would have them know, having thus described the word which he preached, that which was infinitely dearer to him than his own character. Now he tells them that it was to spare them he had not come to Corinth. This ought to have been a reproof; and it is given in the most delicate manner. It was the sweet result of divine love in his heart. He preferred to tarry or turn aside, rather than to visit the Corinthians in their then condition. Had he come at all, he must have come with a rod, and this he could not endure. He wished to come with nothing but kindness, to blame nobody, to speak of nothing painful and humiliating to them (albeit, in truth, more humiliating to him, for he loved them). And as a parent would be ashamed in his child's shame far more than the child is capable of feeling, so precisely the apostle had this feeling about those he had begotten in the gospel. He loved the Corinthians dearly, spite of all their faults, and he would rather bear their unworthy suggestions of a fickle mind because he did not visit them at once, than come to censure them in their evil and proud state. He wished to give them time, that he might come with joy.

In 2 Corinthians 2:1-17 this is entered into a little more, and the deep anxiety of his heart is shown about them. We may easily gather what an open door for evangelizing is to one who was a great preacher of the gospel, as well as an apostle and a teacher of the Gentiles. Although such an opportunity now offered itself, and was, no doubt, a strong impelling cause to work there, still he had no rest for his spirit. His heart was disturbed about the state of Corinth, and the case that tried him most in their midst. It seemed as if he felt nothing else, as if there was no sufficient call to occupy him in other quarters. He could turn from that most animating and immediate reward to any labourer in this world. Whatever might be the preciousness of presenting Christ to those who knew Him not, to see the manifestation of the glory of Christ in those that did know Him, to see it restored where it was obscured was something even nearer to his heart. The one would be, no doubt, great joy to wretched souls, and the spread of the glory of the Lord in the regions beyond; but here the glory of the Lord had been tarnished in those that bore His name before men; and how could Paul feel this lightly? What pressed so urgently on him? Hence it was that no attraction of gospel service, no promise of work, however fair, that called him elsewhere, could detain him. He felt the deepest affliction about the saints, as he says here, and had no rest in his spirit, because he found not Titus his brother, who had been to see them.

Then, again, among the particular instances which most pressed on him was, his exceeding trouble about the man he had ordered them to put away. For this he had authority from God, and the responsibility of heeding it abides, I need not say, in its entirety for us. We are just as much under that authority as they were. But now that God had wrought in the man who was the chief and grossest evidence of the power of Satan in the assembly, what a comfort to his heart! This sin, unknown even among the Gentiles, and the more shameful as being where the name of the Lord Jesus had been confessed and the Spirit dwelt, became the occasion of the most salutary instruction for all their souls, for they had learnt what becomes God's assembly under such humiliating circumstances. And they had responded to the solemn call pressed on them in the name of the Lord, and had purged out the evil leaven from the midst of their paschal feast. Only now they were in danger on the judicial side. They were disposed to be as over-severe as they had been previously unexercised and lax. Paul would infuse the same spirit of grace towards the penitent offender that filled himself. They had realised at length the shame that had been done to the Lord's glory, and were indignant with themselves as parties to identifying His name, not to speak of themselves, with such scandals. Thus they were slow to forgive the man that had wrought such a wrong, and Satan sought in an opposite way to separate them in heart from the blessed apostle, who had roused them to just feelings after their too long slumber. Just as Paul was horrified at their indifference to sin at first, so now it was impossible but that he must be concerned, lest there should be a failure in grace as a little before in righteousness. But there is nothing like a manifestation of grace to call out grace; and he lets them know what was his own feeling, not merely about the wrong-doer, but about themselves. "To whom ye forgive anything, I forgive also; for if I forgave anything, to whom I forgave it, for your sakes forgave I it in the person of Christ; lest Satan should gain an advantage over us: for we are not ignorant of his devices." This is his spirit. It is no longer a command, but a trust reposed in the saints; and when we think of that which is afterwards to appear in this epistle, what was still at work among them as well as what had been, it is certainly a most blessed and beautiful proof of the reality of grace, and of the effects which can be, as they have been, produced by it in the heart of a saint here below. What do we not owe to Jesus?

After having disposed of this matter for the present (for he recurs to it afterwards), he turns to speak of the way in which he was led of God through trial, no matter of what character. let the question be of the man who had wandered so far astray, but was now restored really to the Lord, and to whom he desired that his brethren should publicly confirm their love; or let it be that he is turned aside from gospel work because of his anxiety on their account, he now tells them of the triumph which the Lord gave him to prove everywhere.

This leads in2 Corinthians 3:1-18; 2 Corinthians 3:1-18 to an unfolding of righteousness in Christ, but in a style considerably different from what we found in the Epistle to the Romans. There the broad and deep, foundations were exposed to view, as well as the Spirit's power and liberty consequent on the soul's submission to Christ's work. The proposition was God just and the justifier, not by blood only, but in that resurrection power in which Christ rose from among the dead. According to no less a work of such a Saviour we are justified.

But in this chapter the Spirit goes higher still. He connects righteousness with heavenly glory, while at the same time this righteousness and glory are shown to be perfectly in grace as regards us. It is not in the slightest degree glory without love (as sometimes people might think of glory as a cold thing); and if it withers up man from before it, the fleshly nature no doubt, it is only with a view to the enjoyment of greater vigour, through the power of Christ resting on us in our detected and felt weakness.

The chapter opens with an allusion to the habit so familiar to God's church of sending and requiring a letter of commendation. "Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?" Not at all. And what then is his letter of commendation? Themselves. What confidence he must have had in the gracious power of God, that his letter of commendation could be the Corinthian saints! He does not look around to choose the most striking instances of those converted by him. He takes what was perhaps the most humiliating scene that he had ever experienced, and he points even to these saints as a letter of commendation. And why so? Because he knew the power of life in Christ. He was reassured. In the darkest day he had looked up to God with confidence about it, when any other heart had failed utterly; but now that light was beginning to dawn upon them, yet still but dawned so to speak afresh, he could boldly say that they were not merely his, but Christ's, letter. Bolder and bolder evidently he becomes as he thinks of the name of the Lord and of that enjoyment which he had found, and found afresh, in the midst of all his troubles. Hence he says, "Ye are our epistle written in our hearts, known and read of all men: forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart." There were not wanting there those that endeavoured to impose legal principles on the Corinthians. Not that here it was the strongest or subtlest effort of the enemy. There was more of Sadduceeism at work among them than of Pharisaism; but still not infrequently Satan finds room for both, or a link between both. His ministry was emphatically not that which could find its type in any form of the law, or in what was written upon stone, but on the fleshy table of the heart by the Spirit of the living God. Accordingly this gives rise to a most striking contrast of the letter that kills and of the spirit that gives life. As is said here, "Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new covenant." Then lest any should conceive that this was the accomplishment of the Old Testament, he lets us know it is no more than the spirit of that covenant, not the letter. The covenant itself in its express terms awaits both houses of Israel in a day not yet arrived; but meanwhile Christ in glory anticipates for us that day, and this is, of course, "not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life."

Next, we find a long parenthesis; for the true connection of the end of verse 6 is with verse 17, and all between properly forms a digression. I shall read the words outside the parenthesis, in order to make this manifest. He had said that "the spirit giveth life." Now the Lord (he adds) "is that spirit;" which last word ought to be printed with a small "s," not a capital. Some Bibles have this, I dare say, correctly; but others, like the one in my hand, incorrectly. "That spirit" does not mean the Holy Ghost, though it is He alone that could enable a soul to seize the spirit under the letter. But the apostle, I believe, means that the Lord Jesus is the spirit of the different forms that are found in the law. Thus he turns aside in a remarkable but characteristic manner; and as he intimates in what sense he was the minister of the new covenant (i.e. not in a mere literal fashion but in the spirit of it), so he connects this spirit with the forms of the law all through. There is a distinct divine purpose or idea couched under the legal forms, as their inner spirit, and this, he lets us know, is really Christ the Lord "Now the Lord is that spirit." This it is that ran through the whole legal system in its different types and shadows.

Then he brings in the Holy Ghost, "and where" (not simply "that spirit," but) "the Spirit of the Lord is, there is liberty." There is a notable difference between the two expressions. "The Spirit of the Lord" is the Holy Spirit that characterizes Christianity; but underneath the letter of the Jewish system, faith seized "the spirit" that referred to Christ. There was the outward ritual and commandment with which flesh made itself content; but faith always looked to the Lord, and saw Him, however dimly, beyond the letter in which God marked indelibly, and now makes known by ever accumulating proofs, that He from the first pointed to the One that was coming. A greater than anything then manifested was there; underneath the Moseses and the Aarons, the Davids and the Solomons, underneath what was said and done, signs and tokens converged on One that was promised, even Christ.

And now "where the Spirit of the Lord is, there is liberty." This was unknown under the Levitical order of things. There was a veiled form of truth, and now it is manifest. The Holy Ghost brings us into the power and enjoyment of this as a present thing. Where He is, there is liberty.

But looking back for a moment at the parenthesis, we see that the direct effect of the law (no matter what may be the mercy of God that sustained, spite of its curse) is in itself a ministration of death. Law can only condemn; it can but enforce death as on God's part. It never was in any sense the intention of God by the law to introduce either righteousness or life. Nor these only, but the Spirit He now brings in through Christ. "If the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away," it was not at all an abiding thing, but merely temporary in its own nature, "how shall not the ministration of the Spirit be, rather glorious? For if the ministration of condemnation" (another point after the ministration of death; if it then) "be glory, much more doth the ministration of righteousness exceed in glory." It is not simply the mercy of God, you observe, but the ministration of righteousness. When the Lord was here below, what was the character of His ministration? It was grace; not yet a ministration of righteousness. Of course, He was emphatically righteous, and everything He did was perfectly consistent with the character of the Righteous. Never was there the smallest deflection from righteousness in aught He ever did or said. Grace and truth came by Jesus Christ. But when He went up to heaven on the footing of redemption through His blood, He had put away sin by the sacrifice of Himself: the ministration was not of grace merely, but of righteousness. In short, righteousness without redemption must destroy, not save; grace before redemption could not deliver, but at most forbear to judge; but righteousness founded on redemption provides the stablest possible basis for the believer.

Whatever the mercy displayed to us now, it is perfectly righteous in God to show it. He is vindicated in everything. Salvation is no stretch of His prerogative. Its language is not, "The person is guilty; but I will let him off; I will not execute the sentence against him." The Christian is now admitted to a place before God according to the acceptance of Christ Himself. Being altogether by Christ, it brings nothing but glory to God, because Christ who died was God's own Son, given of His own love for this very purpose, and there in the midst of all wrongs, of everything out of course here below, while the evil still remains unremoved, and death ravages still, and Satan has acquired all possible power of place as god and prince of this world, this deepest manifestation of God's own glory is given, bringing souls which were once the guiltiest and the vilest out of it, not only before God, but in their own souls, and in the knowledge and enjoyment of it, and all righteously through Christ's redemption. This is what the apostle triumphs in here. So he calls it not the ministration of life indeed; for there was always the new birth or nature through the mercy of God; but now he brings in a far fuller name of blessing, that of the Spirit, because the ministration of the Spirit is over and above life. It supposes life, but moreover also the gift and presence of the Holy Ghost. The great mistake now is when saints cling to the old things, lingering among, the ruins of death when God has given them a title flowing from grace, but abundant in righteousness, and a ministration not merely of life, but of the Spirit.

So he goes on farther, and says that "that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away was glorious, much more that which remaineth is glorious." This again is another quality that he speaks of. We come to what abides to what never can be shaken, as he puts it to the Hebrews later. To this permanence of blessing we are come in Christ, no matter what else may come. Death may come for us; judgment certainly will for the world for man at least. The complete passing away of this creation is at hand. But we are already arrived at that which remains, and no destruction of earth can possibly affect its security; no removal to heaven will have any other effect than to bring out its lustre and abidingness. So he says, "Seeing then that we have such hope, we use great plainness of speech: and not as Moses, which put a veil over his face."

This characterized the dealings of the law, that there never was the bringing God and man, so to speak, face to face. Such a meeting could not yet be. But now it is. Not only has God come down to man face to face, but man is brought to look in where God is in His own glory, and without a veil between. It is not the condescension of the Word made flesh coming down to where man is, but the triumph of accomplished righteousness and glory, because the Spirit comes down from Christ in heaven. It is the ministration of the Spirit, who comes down from the exalted man in glory, and has given us the assurance that this is our portion, now to look into it, soon to be with Him. Hence he says it is "not as Moses, which put a veil over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: but their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the Old Testament; which veil is done away in Christ." This is as in Christ when known to us. So "even unto this day, when Moses is read, the veil is upon their heart. Nevertheless when it shall turn to the Lord, the veil shall be taken away." But then we do not wait here for their turning to the Lord, which will be their portion by-and-by. Meanwhile the Lord has turned to us, turning us to Himself, in His great grace, and brought us into righteousness, peace, as well as glory in hope yea, in present communion, through redemption. The consequence is, all evil is gone for us, and all blessedness secured, and known to be so, in Christ; and, as he says here, "where the Spirit of the Lord is, there is liberty." Then, he adds further, "We all, with open [unveiled] face, beholding ["as in a glass" is uncalled for] the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." Thus the effect of the triumph of our Lord Jesus, and of the testimony of the Holy Ghost, is to put us into present association with the glory of the Lord as the object before our souls; and this is what transforms us according to its own heavenly character.

In 2 Corinthians 4:1-18 the apostle takes into account the vessel that contains the heavenly treasure. He shows that as "we have this ministry, and "have received mercy" therefore to the uttermost, "we faint not; but have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. But if our gospel be hid, it is bid to them that are lost." Such is the solemn conclusion: "In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."

This is the gospel of the glory of Christ. It is not merely that we have the heavenly title, as we are taught in 1 Corinthians 15:1-58. The utmost on this subject brought before us there was, that we are designated "heavenly," and are destined to bear the image of the heavenly One by-and-by. The second epistle comes between the two points of title and destiny, with the transforming effect of occupation with Christ in His glory on high. Thus space is left for practice and experience between our calling and our glorification. But then this course between is by no means sparing to nature; for, as he shows here, "we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." God makes us feel this, and helps on the practical transformation; and by what means? By bringing us into every kind of trouble and sorrow, so as to make nothing of flesh. For it is the allowed liveliness of nature that hinders the manifestation of the treasure; whereas its judgment leaves room for the light to shine out. This, then, is what God carries on. It explained much in the apostle's path which they had not been in a state to comprehend; and it contributed, where received and applied in the Spirit, to advance God's objects as regards them. "Death worketh in us, but life in you." What grace, and how blessed the truth! But see the way in which the process is carried on, "We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are alway delivered unto death." He speaks of the actualisation: all helps the great object, even such circumstances as seemed the most disastrous possible. God exposed His servant to death. This was only carrying out more effectually the breaking down that was always going on. "So then death worketh in us, but life in you. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. For all things are for your sakes." And thus then, if there was the endurance of affliction, he would encourage their hearts, calling, as he felt it, "light affliction." He knew well what trial was. "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal."

This introduces the Christian's estimate of both death and judgment as measured by Christ. He looks now steadily at all that can possibly appal the natural heart. Death the Christian may pass through. Judgment will never be for the Christian. Nevertheless his sense of judgment, as it really will come, although not for himself, is most influential and for others too. There may be a mighty effect on the soul, and a deep spring of worship, and a powerful lever in service, through that which does not concern us at all. The sense of what it is may be all the more felt because we are delivered from its weight; and we can thus more thoroughly, because more calmly, contemplate it in the light of God, seeing its inevitable approach and overwhelming power for those that have not Christ. Accordingly he says, "We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven."

But let us not forget that he takes care (for his heart was not relieved as to every individual in Corinth) to add solemnly, "If so be that being clothed we shall not be found naked." He was not quite sure but that some there might be found exposed, because devoid of a Saviour. There are those who give this a very different turn, and make it to be a verse of consolation instead of warning; but such a view deprives us of the true scope of the clause. The common version and natural interpretation appears to me quite correct. It does not mean "since being clothed we shall not be found naked," which has no worthy lesson to convey to any soul. The readings differ, but that which answers to the common version I believe to be correct. The apostle would warn every soul that, although every one will be clothed in the day that is coming (namely, at the resurrection of the body, when souls are no longer found without the body but clothed), nevertheless some, even in spite of that clothing, shall be found naked. The wicked are then to be clothed no less than the saints, who will have been already raised or changed; their bodies shall be raised from the dead just as truly as those of the righteous; but when the unrighteous stand in resurrection before the great white throne, how, bare will they appear? What will it be in that day to have no Christ to clothe us?

After so salutary a caution to such as made too much of knowledge in the neglect of conscience, the apostle turns to that fulness of comfort which he was communicating to the saints. "We," he says, "that are in this tabernacle do groan, being burdened." He has no wish to deny the sorrow and weakness. He knew what it is to suffer and be sorrowful far better than any of them. "We that are in this tabernacle do groan, being burdened: not for that we would be unclothed." Thus there is no mere wish to get away from the present scene with its sadness and trial. It is never allowed one to be impatient. To desire to be with Christ is right; but to be restive under that which connects us with shame and pain is not of Christ. "Not for," then, "that we would be unclothed, but clothed upon." This was his ardent wish, to be "clothed upon, that mortality might be swallowed up of life." It is not that he might die, but the very reverse, that the mortality already working in him might be swallowed up by Him who is eternal life, and our life.

He that hath wrought us for the self-same thing is God." It is not here wrought something for us, but "wrought us." This is a remarkable expression of the grace of God in associating with His unfailing purpose in Christ. "He that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the Spirit;" given us, therefore, even now a taste of the blessedness and glory that are in store for us. "Therefore we are always confident." Think of such language! Think of it as the apostle's words describing, our portion, and in full view of both death and judgment! "We are always confident." We can easily understand one whose eye was simply on Christ and His love, saying, "We are confident," though turning to look at that which might well tax the stoutest heart. Certainly it were madness not to be overwhelmed by it, unless there were such a ministration of the Spirit as the apostle was then enjoying in its fruits in his soul. But he did enjoy it profoundly; and, what is more, he puts it as the common enjoyment of all Christians. It is not alone a question of his own individual feelings, but of that which God gave him to share now with the saints of God as such. "Therefore," says he, "we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: for we walk by faith, not by sight: we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Wherefore we labour, that, whether present or absent, we may be accepted of him. For we must all appear before the judgment-seat of Christ."

This, again, is a very important truth indeed in its own place, and the effect is most striking; namely, deep anxiety about the lost, and the consciousness of our own manifestation to God now. Not that I mean by this that we shall not be manifested by-and-by; for we shall be perfectly. But if we are manifest in conscience before God now, it is evident that there is nothing that can cause the slightest uneasiness in our being manifested before Christ's tribunal. The truth is, so far is the manifestation before our Lord a source of alarm to the saint (though it should surely solemnise the heart), that I am persuaded the soul would lose a positive and substantial blessing, if it could by any possibility escape being manifested there. Nor does it matter what the degree of manifestation may now be in conscience. Still, it can never be perfect till then; and our God would give us perfection in this as in all else. It is now hindered by various causes, as far as we are concerned. There is the working of self-love in the hearts of the saints; there is that which has cast a film over the eye which dulls our souls. Alas! we know it too well.

The effect of our manifestation before the tribunal of Christ is, that we shall know as we are known. That is, it will be carrying out in absolute perfection what we now know in the measure of our spirituality. Now, what is the effect of one's arriving at a better knowledge of himself, and a deeper consciousness of the Christian's place in Christ? Always a real blessing, and a means of greater enjoyment of Christ. Is it not much to have a lowlier feeling about ourselves? to esteem others better than ourselves? and thus to deepen daily in the grace of the Lord Jesus? And are not these things the result? And will the perfect knowledge of ourselves be a loss, and not a gain?

At the same time, it is solemn assuredly for every secret to be spread out between the Lord and ourselves. It is solemn for all to be set in the light in which we may have been misled now, and which may have caused trouble and grief to others, casting reproach on the name of the Lord, in itself an affecting and afflicting thing. Never should we be deceived by Satan. He may accuse the saints, but they ought in no case to be deceived by him. He deceives the world, and accuses the brethren. Alas! we know, in point of fact, that we are liable through unwatchfulness to his wiles; but this does not make it less a humiliation for us, and a temporary advantage for Satan when we fall into his trap. We are not ignorant of his devices; but this will not always, nor in itself in any case, preserve us. There are defeats. The judgment-seat of Christ will disclose all; where each hidden thing will be clear; where nothing but the fruit of the Spirit shall stand for ever.

Nevertheless the sight of that judgment-seat brings at once before his eye, not the saints, but the perishing world; and so complete is the peace of his own spirit, so rich and sure the deliverance Christ has accomplished for all the saints, that the expressed effect is to kindle his heart about those that are braving everlasting destruction those on whom the judgment-seat can bring nothing but hopeless exclusion from God and His glory.

For we say here by the way, that we must be all manifested, whether saints or sinners. There is a peculiarity in the phrase which is, to my thinking, quite decisive as to its not meaning saints only. As to the objection to this founded on the word "we," there is no force in it at all. "We" is no doubt commonly used in the apostolic epistles for saints, but not for them exclusively. Context decides. Be assured that all such rules are quite fallacious. What intelligent Christian ever understood from scripture all the canons of criticism in the world? They are not to be trusted for a moment. Why have confidence in anything of the sort? Mere traditional formulas or human technicalities will not do for the ascertainment of God's word. The moment men rest on general laws by which to interpret scripture, I confess they seem to me on the brink of error, or doomed to wander in a desert of ignorance. We must be disciplined if we would learn indeed; and we need to read and hear things as God writes them; but we do well and wisely to eschew all human byways and short-cuts for deciding the sense of what God has revealed. It is not only the students of medieval divinity, or of modem speculation, who are in danger. None of us is beyond the need of jealousy over self, and of simple-hearted looking to the lord.

Here, indeed, the apostle's reasoning, and the nicety of language, furnish demonstrative evidence in the passage (that is, both in the spirit and in the letter), that we must all, whether saints or sinners, be manifested before Christ; not at the same time nor for the same end, but all before His judgment-seat at some time. Had the language been, "we must all be judged," the "we" must have been there limited to the unconverted. While they only come into judgment, believer and unbeliever must alike be manifested. The effect of manifestation for the believer will be the fulness of rest and delight in the ways of God. The effect of the manifestation for the unbeliever will be the total withering up of every excuse or pretence that had deceived him here below. No flesh shall glory in His presence, and man must stand self-convicted before the Judge of all. Thus the choice of language is, as usual in scripture, absolutely perfect, and to my mind quite decisive that the manifestation here is universal. This acts on the servant of Christ, who knows what the terror of the Lord is, and calls him out to "persuade men." What is meant by this? It is really to preach the gospel to men at large.

At the same time the apostle adds, "We commend not ourselves again unto you, but give you occasion to glory on our behalf." For he had expressed his trust of being made manifest to their consciences, as well as stated how absolutely we are manifested to God. "For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause." Then he brings in the constraining power of the love of Christ, and why? Because, as he looked round him, he saw nothing but death written on man, and all that pertains to him here below. The whole scene was one vast grave. Of course, he was not thinking of the saints of God, but, contrariwise, in the midst of this universal death, as far as man is concerned, he rejoices to see some alive. I understand, therefore, that when he says, "If one die for all, then were all dead," he means those who had really died by sin, and because of the contrast it seems to me plain "He died for all, that they which live" (these are the saints, the objects of God's favour) "should not henceforth live unto themselves, but unto him which died for them, and rose again." What was the effect of this? That having thus before his soul, not the universal death of all only, but some who by grace were alive, through the death and resurrection of Christ, he now brings out, not the contrast of the new creation with all that went before yea, the contrast of the Messianic hopes as such with that higher glory which he was now asserting. Even a living Messiah could not satisfy what his soul had learnt to be in accordance with the glory of God. Not, of course, that he did not delight in the hope of his nation. It is one thing to value what God will do for the earth by-and-by, it is quite another to fail in appreciating that which God has now created and revealed in a risen Christ above, once rejected and dying for us. Accordingly it is one glory that will display the promises and ways of God triumphing over man and Satan; it is another and far surpassing glory which He who is the Messiah, but much more, and now the heavenly man, reveals. His death is the judgment of our sins in God's grace, and an end of the whole scene for us, and hence perfect deliverance from man and from present things yea, even from the best hopes for the earth.

What can be better than a Messiah come to bless man in this world? But the Christian is not occupied with this at all. According to the Old Testament he looked at it, but now that the Messiah is seen dead and risen, now that He is passed into heavenly glory through death, this is the glory for the Christian. "Henceforth know we no man after the flesh:" this puts the saints in a common position of knowledge. "Henceforth know we no man after the flesh: yea, though we have known Christ after the flesh." As for a living Messiah, and all the expectations that were bound up with Him and His coming here below, all this is passed away for the Christian. It is not that the Messiah will not return as such; but as for the sphere and character of our own relations, they are founded on death and resurrection, and seen on high. Such is the way the apostle treats it. He looks at Christ in His relationship with us as One that has passed out of this earth and the lower creation into heavenly places. It is there and thus we know Him. By knowing Him he means the special form of the truth with which we are concerned, the manner in which we are put into positive, living association with Him. That which we know as our centre of union, as the object of our souls, is Christ risen and glorified. In any other point of view, however bright and glorious, "now henceforth know we him no more. Therefore if any man be in Christ," etc.

It is not merely if any man look to Christ: the Old Testament saints rejoiced to see His day; but this is a very different thing from being in Christ. There are many who take the scriptures in so crude and vague a manner that to their eyes it is all the same; but I hope such is not the case with any here. No doubt, to be in Christ as we are now is through looking, to Him. But it was not always so. Take the disciples in the days of Christ's pathway here below: were they in Christ then? Certainly not. There was the working of divine faith in them. They were unquestionably "born again;" but is this the same thing as being "in Christ"? Being in Christ means that, redemption having come in, the Holy Ghost can and does give us a conscious standing in Christ in His now risen character. To be "in Christ" describes the believer, not in Old Testament times, but now.

"Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself." Thus there is a blessed and suited ministry. The law directed a people at a distance from God. It Supposed such a condition and dealt accordingly. Even if a poor brute touched the mountain, it was to be stoned. At length God came down to meet man in grace as he is; and man rejected God manifest in flesh. Redemption was thereby effected; man is brought without sin to God. Christ is the person who made both good. He brought God down to man, and He brought man in Himself up to God. Such is the position in which we stand. It is not any longer merely God coming down to man in Christ. This is neither the manner nor the measure in which He reveals Himself now. The Lord Jesus Christ is gone up to heaven; and this not as a sole individual, but as the head of a family. He would not take the place of headship until all the evil was completely gone. He would give us His own acceptance before God. He took His stand on retrieving God's moral glory by bearing our sins; yet as He came down, so He went up to God, holy and spotless. He had by His own blood blotted out the sins of others who believe in Him. It was not merely a born Messiah, the chief of Israel, but "God was in Christ."

Observe, not that God is in Christ, but that He was. It is a description of what was manifested when the Lord was here below. But if it be a mistake to read God is, it is a still greater error too common in books, old and new alike, that God has reconciled the world. This is not the meaning of the statement. The English version is perfectly right; the criticism that pretends to correct it is thoroughly wrong It is never said that the world is reconciled to God. Christ was a blessed and adequate image of God; and God was in Him manifesting Himself in the supremacy of His own grace here below. No doubt His law had its suited place; but God in grace is necessarily above the law. As man, at least as of Israel, Jesus was born under the law; but this was in not the slightest degree an abandonment of God's rights, and still less of His grace. God came near to men in love in the most attractive form, going in and out among them, taking up little children, entering into houses when asked, conversing by the way, going about doing good, and healing all that were oppressed of the devil; for God was with Him. It was not merely in quest of the lost sheep of Israel. How could such grace be restrained only to Jews? God had larger thoughts and feelings than this. Therefore let a Gentile centurion come, or a Samaritan woman, or any body else: who was not welcome? For "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them."

Full of grace and truth, He would not even raise the question of this trespass or that. There was no doubt of man's guilt; but this was not the divine way of Christ. Other and more efficacious aims were in the hand of the God of all grace. He would save, but at the same time exercise the conscience more than ever. For great would be the loss for a sinner awakened, if it were possible for him not to take God's part against himself. This is the real course and effect of repentance in the soul. But God was in Christ reconciling the world for all that, yea in order to it. It was not a question of dealing with them for their trespasses. And what now that He is gone away? "He hath committed unto us the word of reconciliation." He is gone, but not the errand of mercy for which He came. The Messiah as such disappears for the time; there remains the fruit of the blessed manifestation of God in Christ in an evil world. "Now then we are ambassadors for Christ, as though God did beseech by us: we pray in Christ's stead, be reconciled to God." But how can this be? On what basis can we essay such a task! Not because the Spirit of God is in us, however true it may be, but because of the atonement. Redemption by Christ's blood is the reason. "For God hath made him. to be sin for us, who knew no sin; that we might be made the righteousness of God in him."

Then, following up this in the next chapter (2 Corinthians 6:1-18), the, true moral traits of the Christian ministry are shown, and what a price it had in his eyes. What should not be done and endured for the sake of worthily carrying out this ministration of Christ here below! What should be the practical witness to a righteousness not acquired by us, but freely given of God! Such is the character of it, according to the work of Christ before God and of His redemption; so we should "give no offence in any thing, that the ministry be not blamed: but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments." In every thing crushing to nature did the apostle fulfil his mission. Is the reproach of Christ to be an apostolic perquisite? Are not His servants to share it still? Is it not true from first to last?

Again, in serving the Lord, there are two special ways in which we are apt to go astray. Some err by an undue narrowness, others by as injurious laxity. In fact, it is never right to be narrow, and always wrong to be lax. In Christ there is no license or excuse for either. But the Corinthians, like others, were in danger on both sides; for each provokes the other. Hence the appeal, "O ye Corinthians, our mouth is open unto you, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own bowels." There was the caution against a narrow heart; but now against a lax path he warns, "Be not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols?" Thus is embraced individual responsibility as well as corporate. "For ye are the temple of the living God; as God hath said, I will dwell in them."

Thus, as in the exercise of ministry according to Christ, there was nothing that should not be endured; there was no scorn or trial, no pain or shame, but what he himself counted as nothing that Christ only should be served, and the witness of His name kept up in this world according to His grace; so now he presses on the saints what is incumbent on them as the epistle of Christ, to make good a true witness for Him in this world, steering clear of all that is hard and narrow, which is altogether alien from the grace of God, and of that laxity which is still more offensive to His nature. In the first verse of 2 Corinthians 7:1-16 the whole matter is wound up, "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." The second verse evidently belongs to the subject succeeding. In the rest of the seventh chapter he renews (and has, I think, connected both with these words about the ministry and the responsibility of the saints) what he had alluded to already among them. He touches, with that delicate tact so characteristic of him, on their repentance. He would encourage their hearts in every way, but now ventures to go somewhat farther in the grace of Christ.

Accordingly his own feelings are told out, how exceedingly cast down he had been, and oppressed on every side, so that he had no rest. "Without were fightings, within were fears." Indeed, the fear had gone so far, that he had actually been tried as to the inspired epistle he had written. The apostle had a question raised in his mind about his own inspired epistle! Yet what writing was more certainly of God? "For though I made you sorry with the letter, I do not regret, though I did regret." How clearly we learn, whatever the working of God in man, that after all the inspiration of a vessel is far above his own will, and the fruit of the action of the Holy Ghost! As we find an unholy man might be inspired of God to bring out a new communication for example, a Balaam or a Caiaphas, so holy men of God still more. But the remarkable thing to note is the way in which a question was raised even about an epistle which God has preserved in His own book, and, without a doubt, divinely inspired. But he also mentions how glad he was now that, having sent off that letter, he had made them sorry. "For I perceive that the same epistle hath made you sorry, though it were but for a season. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance; for ye were made sorry according to God, that ye might receive damage by us in nothing." How great is the grace! "For sorrow according to God worketh repentance to salvation not to be regretted: but the sorrow of the world worketh death. For behold this selfsame thing, that ye sorrowed according to God, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter." What a comfort to the heart that had been so profoundly touched by their state!

In 2 Corinthians 8:1-24, and 2 Corinthians 9:1-15, the subject of contributing for saints is resumed, though a great deal more fully than in 1 Corinthians 16:1-24, and with a fresh spring of joy communicated to his spirit. What an evidence is given of the exercises of his heart in this thing too! It appears he had spoken confidently about the Corinthian saints. There had been afterwards much to wound and weaken that confidence; but he now returns to the matter, and reckons with certainty that the God who had wrought in the painful matter, not of the guilty man only, but in them all about it, that His grace would also give him cause for joy in rousing their hearts into largeness of love for those that were depressed elsewhere. He had boasted of the liberality of the Corinthians, which had kindled zeal in others. On the one hand, he would have his hope of them verified, on the other he desired none to be burdened, but certainly fruit Godward both in the givers and in the receivers. How rich and enriching in His grace! Blessed be God for His unspeakable gift!

In 2 Corinthians 10:1-18, and 2 Corinthians 11:1-33 he comes to another subject his own ministry on which a few words must suffice. Enough had been cleared away to open his heart on it: he could enlarge here. It was his confidence in them that made him write. When his spirit was bound, because of there being so much to cause shame and pain, he could not be free; but now he is. Hence we have here a most blessed opening of what this servant of God felt in what was necessarily a sore distress to his spirit. For what could be more humbling than that the Corinthian saints, the fruit of his own ministry, had admitted into their hearts insinuations against him, doubts of the reality of his apostolate, all that lowering which, in other forms but not substantially unlike, we may have too often observed, and just in proportion to the importance and spiritual value of the trust reposed of God in any on the earth? The apostle knew sorrow as no other ever knew it. Not even the twelve tasted its bitterness as he did, from spirituality and from circumstances; and the manner in which he deals with it, the dignity, and at the same time the lowliness, the faith that looked right to the Lord, but at the same time the warmth of affection, grief of heart mingling with joy, furnish such a tableau as is unique even in the word of God. No such analysis appears anywhere else of the heart of one serving the saints in the midst of the greatest outrages to his love, as we recognise in this epistle. He bows to the charge of rudeness in speech; but they had used the admitted power of his letters against himself. Yet he warns lest what he is absent they may learn in him present. Others might exalt themselves through his labours; he hoped when their faith was increased to preach the gospel in the regions beyond. (2 Corinthians 10:1-18) They had exalted the other apostles in disparagement of him. They had even imputed to him selfishness. It might be true, thought they, that he had reaped no material benefit himself from them; but what about others, his friends? How much there was calculated to wound that generous heart, and, what he felt yet more, to damage his ministry! But in the midst of such sorrow and the rather as flowing from such sources, God watched over all with observant eye. Wonderfully hedged in was His servant, though to speak of himself he calls his folly. (2 Corinthians 11:1-33) But no human power or wit can protect a man of God from malice; nothing can shut out the shafts of evil speaking. In vain to look to flesh and blood for protection: were it possible, how much we should have missed in this epistle! Had his detractors been brethren of the circumcision from Jerusalem, neither the trial nor the blessing would have been anything like what it is for depth; but the fact that it came to Paul from his own children in Achaia was enough to pain him to the quick, and did prove him thoroughly.

But God sometimes lifts us up to look into the glory, as He comes down into the midst of our sorrows in pitiful mercy. This, with his own heart about it, the apostle brings before us lovingly, though it is impossible, within my limits, so much as to touch on all. He spreads before us his sorrows, dangers, and persecutions. This was the ministry of which he had boasted. He had been often whipped and stoned, had been weary, thirsty, hungry, by sea and land: these were the prizes he had received, and these the honours which the world gave him. How it all ought to have gone to their hearts, if they had any feeling at all, as indeed they had! It was good for them to feel it, for they had been taking their ease. He closes the list by telling them at last how he had been let down from the wall of a city in a basket, not a very dignified position for an apostle. It was anything but heroism thus to escape one's enemies.

But the same man who was thus let down immediately after speaks of being caught up to heaven. Now, it is this combination of the truest and most proper dignity that ever a man had in this world, for how few of the sons of man, speaking of course of Christians, that approached Paul in this respect; so on the other hand, how few since have known the dignity of being content to suffer and be nothing, of having every thought and feeling of nature thoroughly crushed, like Paul, within as well as without! So much the more as he was one who felt all most keenly, for he had a heart and mind equally capacious. Such was he who had to be thus tried as Christ's bondman. But when he comes to special wonders, he does not speak about himself; when about the basket he is open. Thus here he talks ambiguously. "I know a man" is his method of introducing the new portion. It is not I, Paul, but "a man in Christ" is taken up, who had seen such things as could not be expressed in human words, nor suited to man's present state. It is therefore left completely vague. The apostle himself says he does not know whether it was in the body, or out of the body; so completely was all removed from the ordinary experience and ken of man. But he adds what is much to be observed, "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh." Thus a deeper humiliation befell him than he had ever known, "a thorn in the flesh, the messenger of Satan," the allowed counterbalance to such extraordinary experiences. It was Paul. The secret could not be hid. But Christ is here, as ever, the theme of the apostle from first to last. This was the treasure in the earthen vessel; and in order to bring about corresponding profit, God works by external means as well as by inward grace, so as to carry forward His work of enhancing always and increasingly what is in Christ, and making less and less of man.

The close of the chapter sketches, with painful truth but a loving hand, the outbreakings of that nature, crushed in him, pampered in them. For he dreaded lest God should humble him among them because of their evil ways. What love such a word bespeaks!

The final chapter (2 Corinthians 13:1-14) answers a challenge which he kept for the last place, as indeed it ill became the Corinthians above all men. What a distress to him to speak of it at all! They had actually dared to ask a proof that Christ had spoken to them by him. Had they forgotten that they owed their life and salvation in Christ to his preaching? As he put in the foreground patience as a sign of apostleship, which in him assuredly was taxed beyond measure, so now he fixes on this as the great seal of his apostleship at least, to them. What can be more touching? It is not what Jesus had said by him in books, or in what power the Spirit had wrought by him. "Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you . . . . . examine yourselves, whether ye be in the faith; prove your own selves." They were the living proof to themselves that he was an apostle of Christ to them. There is no allowance of a doubt in this appeal: rather the very reverse was assumed on their part, which the apostle admirably turns to the confusion of their indecorous and baseless doubts about himself. "Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction." Brief and pregnant salutations follow, with the grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Ghost.