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Matthew Henry: Concise Commentary on the Whole Bible - 1706
There was no place in which the apostle Paul met with more opposition from false apostles than at Corinth; he had many enemies there. Let not any of the ministers of Christ think it strange if they meet with perils, not only from enemies, but from false brethren; for blessed Paul himself did so. Though he was so blameless and inoffensive in all his carriage, so condescending and useful to all, yet there were those who bore him ill-will, who envied him, and did all they could to undermine him, and lesson his interest and reputation. Therefore he vindicates himself from their imputation, and arms the Corinthians against their insinuations. In this chapter the apostle, in a mild and humble manner, asserts the power of his preaching, and to punish offenders, ver. 1-6. He then proceeds to reason the case with the Corinthians, asserting his relation to Christ, and his authority as an apostle of Christ (ver. 7-11), and refuses to justify himself, or to act by such rules as the false teachers did, but according to the better rules he had fixed for himself, ver. 12, to the end.
Adam Clarke: Commentary on the Bible - 1831
The apostle vindicates himself against the aspersions cast on his person by the false apostle; and takes occasion to mention his spiritual might and authority, Co2 10:1-6. He shows them the impropriety of judging after the outward appearance, Co2 10:7. Again refers to his apostolical authority, and informs them that when he again comes among them he will show himself in his deeds as powerful as his letters intimated, Co2 10:8-11. He shows that these false teachers sat down in other men's labors, having neither authority nor influence from God to break up new ground, while he and the apostles in general had the regions assigned to them through which they were to sow the seed of life; and that he never entered into any place where the work was made ready to his hand by others, Co2 10:12-16. He concludes with intimating that the glorying of those false apostles was bad; that they had nothing but self-commendation; and that they who glory should glory in the Lord, Co2 10:17, Co2 10:18.
Albert Barnes: Notes on the Bible - 1834
10:0: Paul, having finished the subject of the duty of alms-giving in the pRev_ious chapter, enters into this on a vindication of himself from the charges of his enemies. His general design is to vindicate his apostolic authority, and to show that he had a right, as well as others, to regard himself as sent from God. This vindication is continued through 2 Cor. 11-12. In this chapter the stress of the argument is, that he did not depend on anything external to recommend him - on any "carnal weapons;" on anything which commended itself by the outward appearance; or on anything that was so much valued by the admirers of human eloquence and learning. He seems willing to admit all that his enemies could say of him on that head, and to rely on other proofs that he was sent from God. In 2 Cor. 11 he pursues the subject, and shows by a comparison of himself with others, that he had as good a right certainly as they to regard himself as sent by God. In 2 Cor. 12 he appeals to another argument, to which none of his accusers were able to appeal, that he had been permitted to see the glories of the heavenly world, and had been favored in a manner unknown to other people.
It is evident that there was one or more false teachers among the Corinthians who called in question the divine authority of Paul. These teachers were native Jews Co2 11:13, Co2 11:22, and they boasted much of their own endowments. It is impossible, except from the Epistle itself, to ascertain the nature of their charges and objections against him. From the chapter before us it would seem that one principal ground of their objection was, that though he was bold enough in his letters and had threatened to exercise discipline, yet that he would not dare to do it. They accused him of being, when present with them, timid, weak, mild, pusillanimous, of lacking moral courage to inflict the punishment which he had threatened in his letters. To this he replies in this chapter:
(1) He appeals to the meekness and gentleness of Christ; thus indirectly and delicately vindicating his own mildness from their objections, and entreats them not to give him occasion to show the boldness and severity which he had purposed to do He had no wish to be bold and severe in the exercise of discipline, Co2 10:1-2.
(2) he assures them that the weapons of his warfare were not carnal, but spiritual. He relied on the truth of the gospel and on the power of motives; and these weapons were mighty by the aid of God to cast down all that offend him. Yet he was ready to Rev_enge and punish all disobedience by severe measures if it were necessary, Co2 10:3-6.
(3) they looked on the outward appearance. He cautioned them to remember that he had as good claims to be regarded as belonging to Christ at they had, Co2 10:7. He had given proofs that he was an apostle, and the false teachers should look at those proofs lest they should be found to be opposing God. He assured them that if he had occasion to exercise his power he would have no reason to be ashamed of it, Co2 10:8. It would be found to be ample to execute punishment on his foes.
(4) the false teachers had said that Paul was terrible only in his letters. He boasted of his power, but it was, they supposed, only epistolary bravery. He would not dare to execute his threatening. in reply to this, Paul, in a strain of severe irony, says that he would not seem to terrify them by mere letters. It would be by something far more severe. He advised such objectors, therefore, to believe that he would prove himself to be such as he had shown himself to be in his letters; to look at the evidence, since they boasted of their talent for reasoning, that he would show himself in fact to be what he had threatened to be, Co2 10:9-12.
(5) he pursues the strain of severe irony by secretly comparing himself with them, Co2 10:12-16. They boasted much, but it was only by comparing themselves with one another, and not with any elevated standard of excellence. Paul admitted that he had not the courage to do that, Co2 10:12. Nor did he dare to boast of things wholly beyond his ability as they had done. He was contented to act only within the proper limits prescribed to him by his talents and by the appointment of God. Not so they. They had boldness and courage to go far beyond that, and to boast of things wholly beyond their ability, and beyond the proper measure, Co2 10:13-14. Nor had he courage to boast of entering into other people's labors. It required more courage than he had, to make a boast of what he had done if he had availed himself of things made ready to his hand as if they were the fruit of his own labors, implying that they had done this; that they had come to Corinth, a church founded by his labors, and had quietly set themselves down there, and then, instead of going into other fields of labor, had called in question the authority of him who had founded the church, and who was laboring indefatigably elsewhere, Co2 10:15-16. Paul adds, that such was not his intention. He aimed to preach the gospel beyond, to carry it to regions where it had not been spread. Such was the nature of his courage; such the kind of boldness which he had, and he was not ambitious to join them in their boasting.
(6) he concludes this chapter with a very serious admonition. Leaving the strain of irony, he seriously says that if any man were disposed to boast, it should be only in the Lord. He should glory not in self-commendation, but in the fact that he had evidence that the Lord approved him; not in his own talents or powers, but in the excellence and glory of the Lord, Co2 10:17-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co2 10:1, Against the false apostles, who disgraced the weakness of his person and bodily presence, he shows the spiritual might and authority with which he was armed against all adverse powers; Co2 10:7, assuring them that at his coming he will be found as mighty in word as he is now in writing, being absent; Co2 10:12, and withal taxing them for reaching out themselves beyond their compass, and vaunting themselves of other men's labours.
Geneva 1599
Now (1) I Paul myself beseech you by the meekness and (a) gentleness of Christ, who in presence [am] base among you, but being absent am bold toward you:
(1) He returns to the defence of his apostleship, but in such a way that he uses his authority in his defence: for he warns them earnestly and gravely, using also terrible threatenings, to show themselves to be those who are able to be instructed. And he reviles certain proud men who made no better account of him, than of a bragging proud man, in that he used to be sharp against them when he was absent, because they saw no great majesty in him after the manner of men; and besides, he had proved his gentleness, even though in his absence he had written to them sharply. Therefore first of all he professes that he was gentle and moderate, but after the example of Christ: but if they continue still to despise his gentleness, he protests to them that he will show indeed how far they are deceived, who judge the office of an apostle in the same way that they judge worldly offices, that is, according to the outward appearance.
(a) That nature which is inclined to mercy, rather than to rigor of justice.
John Gill
INTRODUCTION TO 2 CORINTHIANS 10
In this chapter the apostle has chiefly to do with the false teachers, and it is taken up in refuting their calumnies of him, and in exposing their boasting of themselves; and as he goes along, he takes notice of the efficacy of the Gospel, and of the success and extent of it, as it was preached by him, and other Gospel ministers, and points at the proper manner and ground of glorying. And whereas the false teachers had represented him as a mean spirited man, as well as his outward aspect was contemptible, and that he had not that authority and courage he boasted of, he describes himself by those characters they had reproached him with: by his name Paul, which signified little, they suggesting that he was little in soul, as well as in body; by his modesty and humility, when he was with the Corinthians, and by his boldness, now absent from them: and he entreats them by the meekness and gentleness of Christ, which he imitated, and they ought also, that they would not join in those sneers, nor reproach him for these things, 2Cor 10:1 and that they would so behave, that, when he came among them, he might have no occasion of using that power and authority, which the false teachers called bluster and boldness; and which he had thought and determined in his own mind to exercise on some who traduced him and his fellow ministers as carnal selfish persons, 2Cor 10:2 which calumny he removes by owning, that they walked in the flesh, in the body, and were subject to imperfections, as men; but denies that their ministerial warfare or service was managed in a carnal and worldly, or in a weak way and manner, 2Cor 10:3 assigning this reason for it, because the weapons they made use of, in the warfare of their ministry, to defend truth, and annoy the enemy, to enlarge Christ's kingdom, and weaken Satan's, were not carnal, weak, and worldly, but spiritual and efficacious, through the power of God that accompanied them; and which appeared by the use they were of to the demolishing the strong holds of the flesh, and bringing down the haughty and lofty imaginations of the fleshly mind, which were opposed to the knowledge of God, and the refuting all the sophisms of fleshly wisdom, and carnal reasonings against the Gospel of Christ. This was the influence it had on some through the power of divine grace, whereby they became obedient to Christ, and subject to his word and ordinances, 2Cor 10:4 whilst on others, as on Elymas the sorcerer, who sought to pervert the right ways of God, the apostolical power was exercised in a way of just punishment and awful vengeance, 2Cor 10:6. The apostle moreover suggests to the Corinthians, that they judged of him, and the false teachers, according to the outward appearance of things, which was wrong: however, let these men make ever so great a show in the flesh, or what pretensions soever to Christianity, to being the members and ministers of Christ, the apostle would have them observe, that he, and those with him, were, and were to be looked upon as equally the same, 2Cor 10:7 nay, should he exalt himself above them, and affirm he had an authority superior to theirs, which he describes by the efficient cause of it, the Lord, and by its end, edification, and not destruction, he should have no reason to be ashamed, since he was capable of giving proof of it, 2Cor 10:8 however, he would say no more of this for the present, lest he should strengthen the calumny cast upon him, that it was his way to terrify by his letters, with blustering menaces of his power and authority, 2Cor 10:9 and which calumny is more fully expressed in the words of the false teachers, who said, that his letters were bold and blustering, and by which he would be thought to be a man of power and authority; though, alas! a man of no speech nor presence, when in person among men, and so not to be regarded, 2Cor 10:10. In answer to which the apostle returns, that he would have such a reviler know, that as he was in word by letters when absent, such would he be found to be in deed when present, 2Cor 10:11 and then proceeds to expose the vain glorying of the false teachers, and to observe those things which he, and other faithful ministers of the word, might glory of; though they could not give themselves the liberties they did, and chose to glory in the Lord; they could not commend themselves in that bold and insolent manner, to the contempt of others, when there was no necessity for it, as the false teachers did, 2Cor 10:12 nor could they boast of things they never did; of conversions they never were instruments of; of the planting of churches they had no concern in; and of spreading the Gospel where they had never been, which was the case of these men: whereas, whenever they gloried, it was when there was an absolute necessity for it, and always with modesty, acknowledging the grace and goodness of God unto them, and ever with truth; and of their own labours, and not of others; and particularly with respect to Corinth, it was with the strictest regard to truth that they affirmed they were the first that preached the Gospel there, converted souls, and planted a Gospel church, and hoped they should be the means of spreading it further still, 2Cor 10:13. However, they did not desire to glory in themselves, but in the Lord, from whom they had all their gifts, success, and usefulness; and so they directed others to do, 2Cor 10:17 and because, for this reason, that he that commends himself is not approved of God, but he that is commended by the Lord, 2Cor 10:18.
John Wesley
Now I Paul myself - - A strongly emphatical expression. Who when present am base among you - So, probably, some of the false teachers affirmed. Copying after the meekness and gentleness of Christ, entreat - Though I might command you.
Robert Jamieson, A. R. Fausset and David Brown
HE VINDICATES HIS APOSTOLIC AUTHORITY AGAINST THOSE WHO DEPRECIATED HIM FOR HIS PERSONAL APPEARANCE. HE WILL MAKE HIS POWER FELT WHEN HE COMES. HE BOASTS NOT, AS THEY, BEYOND HIS MEASURE. (2Co. 10:1-18)
I Paul myself--no longer "we," "us," "our" (2Cor 9:11): I who am represented by depreciators as "base," I, the same Paul, of my own accord "beseech you"; or rather "entreat," "exhort" you for your sake. As "I beseech you" (a distinct Greek verb, 2Cor 10:2) for my sake.
by the meekness and gentleness of Christ--He mentions these graces of Christ especially (Ps 18:35; Mt 11:29), as on account of his imitation of them in particular he was despised [GROTIUS]. He entreats them by these, in order to show that though he must have recourse to more severe measures, he is naturally inclined to gentle ones after Christ's example [MENOCHIUS]. "Meekness" is more in the mind internally; "gentleness" in the external behavior, and in relation to others; for instance, the condescending yieldingness of a superior to an inferior, the former not insisting on his strict rights [TRENCH]. BENGEL explains it, "By the meekness and gentleness derived by me from Christ," not from my own nature: he objects to understanding it of Christ's meekness and gentleness, since nowhere else is "gentleness" attributed to Him. But though the exact Greek word is not applied to Him, the idea expressed by it is (compare Is 40:11; Mt 12:19-20).
in presence--in personal appearance when present with you.
base--Greek, "lowly"; timid, humbly diffident: opposed to "bold." "Am" stands here by ironical concession for "am reputed to be" (compare 2Cor 10:10).
10:110:1: Այլ ես իսկ Պաւղոս աղաչե՛մ զձեզ հեզութեամբ եւ հանդարտութեամբն Քրիստոսի, որ յանդիման ձեզ իբրեւ տառապեա՛լ մի եմ ՚ի միջի ձերում. բայց ՚ի հեռո՛ւստ համարձակիմ առ ձեզ[4106]։ [4106] Ոմանք. Հեզութեամբն եւ... յանդիման ձեր՝ իբրեւ։
1 Եւ աղաչում եմ ձեզ Քրիստոսի հեզութեամբ եւ քաղցրութեամբ, ես ինքս՝ Պօղոսը, որ իբրեւ թէ խոնարհ մէկն եմ, երբ ձեր մէջ եմ, բայց երբ հեռու եմ ձեզանից, համարձակ եմ ձեր հանդէպ:
10 Ես՝ Պօղոսս՝ ձեզի կ’աղաչեմ Քրիստոսին հեզութիւնովն ու քաղցրութիւնովը, որ երես առ երես գտնուած ատենս խոնարհ եմ ձեր մէջ, բայց հեռուէն համարձակ կը խօսիմ.
Այլ ես իսկ Պաւղոս աղաչեմ զձեզ հեզութեամբ եւ հանդարտութեամբ Քրիստոսի, որ յանդիման ձեզ իբրեւ տառապեալ մի եմ ի միջի ձերում. բայց ի հեռուստ համարձակիմ առ ձեզ:

10:1: Այլ ես իսկ Պաւղոս աղաչե՛մ զձեզ հեզութեամբ եւ հանդարտութեամբն Քրիստոսի, որ յանդիման ձեզ իբրեւ տառապեա՛լ մի եմ ՚ի միջի ձերում. բայց ՚ի հեռո՛ւստ համարձակիմ առ ձեզ[4106]։
[4106] Ոմանք. Հեզութեամբն եւ... յանդիման ձեր՝ իբրեւ։
1 Եւ աղաչում եմ ձեզ Քրիստոսի հեզութեամբ եւ քաղցրութեամբ, ես ինքս՝ Պօղոսը, որ իբրեւ թէ խոնարհ մէկն եմ, երբ ձեր մէջ եմ, բայց երբ հեռու եմ ձեզանից, համարձակ եմ ձեր հանդէպ:
10 Ես՝ Պօղոսս՝ ձեզի կ’աղաչեմ Քրիստոսին հեզութիւնովն ու քաղցրութիւնովը, որ երես առ երես գտնուած ատենս խոնարհ եմ ձեր մէջ, բայց հեռուէն համարձակ կը խօսիմ.
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10:11: Я же, Павел, который лично между вами скромен, а заочно против вас отважен, убеждаю вас кротостью и снисхождением Христовым.
10:1  αὐτὸς δὲ ἐγὼ παῦλος παρακαλῶ ὑμᾶς διὰ τῆς πραΰτητος καὶ ἐπιεικείας τοῦ χριστοῦ, ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαρρῶ εἰς ὑμᾶς·
10:1. Αὐτὸς (It) δὲ (moreover) ἐγὼ (I) Παῦλος (a-Paulos) παρακαλῶ (I-call-beside-unto) ὑμᾶς (to-ye) διὰ (through) τῆς (of-the-one) πραΰτητος (of-a-mildness) καὶ (and) ἐπιεικίας (of-a-resembling-upon-unto) τοῦ (of-the-one) χριστοῦ, (of-Anointed,"ὃς (which) κατὰ (down) πρόσωπον (to-looked-toward) μὲν (indeed) ταπεινὸς (lowed) ἐν (in) ὑμῖν, (unto-ye,"ἀπὼν (being-off) δὲ (moreover) θαρρῶ (I-brave-unto) εἰς (into) ὑμᾶς: (to-ye)
10:1. ipse autem ego Paulus obsecro vos per mansuetudinem et modestiam Christi qui in facie quidem humilis inter vos absens autem confido in vobisNow I Paul, myself beseech you, by the mildness and modesty of Christ: who in presence indeed am lowly among you, but being absent am bold toward you.
1. Now I Paul myself entreat you by the meekness and gentleness of Christ, I who in your presence am lowly among you, but being absent am of good courage toward you:
10:1. But I myself, Paul, am begging you, through the meekness and modesty of Christ. I am certainly, by appearances, lowly among you, yet I have confidence in you, even while I am absent.
10:1. Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence [am] base among you, but being absent am bold toward you:
Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence [am] base among you, but being absent am bold toward you:

1: Я же, Павел, который лично между вами скромен, а заочно против вас отважен, убеждаю вас кротостью и снисхождением Христовым.
10:1  αὐτὸς δὲ ἐγὼ παῦλος παρακαλῶ ὑμᾶς διὰ τῆς πραΰτητος καὶ ἐπιεικείας τοῦ χριστοῦ, ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαρρῶ εἰς ὑμᾶς·
10:1. ipse autem ego Paulus obsecro vos per mansuetudinem et modestiam Christi qui in facie quidem humilis inter vos absens autem confido in vobis
Now I Paul, myself beseech you, by the mildness and modesty of Christ: who in presence indeed am lowly among you, but being absent am bold toward you.
10:1. But I myself, Paul, am begging you, through the meekness and modesty of Christ. I am certainly, by appearances, lowly among you, yet I have confidence in you, even while I am absent.
10:1. Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence [am] base among you, but being absent am bold toward you:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7: С Х-й по ХІІІ-ю главу Апостол защищает пред Коринфянами свое апостольское достоинство и увещевает их к исправлению своей жизни. Во введении Апостол опровергает высказывавшееся в Коринфе и будто бы Павел заочно смел, а по прибытии в Коринф держится весьма скромно. Нет, он имеет достаточно энергии, чтобы покарать всякое непослушание, и только из жалости он не применяет к делу своего апостольского авторитета. Апостол так же близок ко Христу, как и те, кто называет себя Христовыми, и следовательно имеет всю власть и силу истинного Апостола Христова.

1: Я, Павел, .. убеждаю вас... т. е. я лично убеждаю вас. Очень может быть, что этим Апостол хотел сказать, что далее он будет говорить уже не от лица всех своих сотрудников (ср. I:1), а только сам от себя. - Между вами скромен... К этому побуждала Павла жалость, какую он не мог не чувствовать, когда грешники предстояли ему лицом к лицу. За глаза он метал против них громы своего справедливого гнева, а при личном с ними обращении не мое не обнаружить к ним сострадания, которое его противники истолковывали как слабость его характера, как сознание своего низшего положения в лике Апостолов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Spiritual Authority.A. D. 57.
1 Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you: 2 But I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh. 3 For though we walk in the flesh, we do not war after the flesh: 4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) 5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; 6 And having in a readiness to revenge all disobedience, when your obedience is fulfilled.

Here we may observe,

I. The mild and humble manner in which the blessed apostle addresses the Corinthians, and how desirous he is that no occasion may be given him to use severity. 1. He addresses them in a very mild and humble manner: I Paul myself beseech you, v. 1. We find, in the introduction to this epistle, he joined Timothy with himself; but now he speaks only for himself, against whom the false apostles had particularly levelled their reproaches; yet in the midst of the greatest provocations he shows humility and mildness, from the consideration of the meekness and gentleness of Christ, and desires this great example may have the same influence on the Corinthians. Note, When we find ourselves tempted or inclined to be rough and severe towards any body, we should think of the meekness and gentleness of Christ, that appeared in him in the days of his flesh, in the design of his undertaking, and in all the acts of his grace towards poor souls. How humbly also does this great apostle speak of himself, as one in presence base among them! So his enemies spoke of him with contempt, and he seems to acknowledge it; while others thought meanly, and spoke scornfully of him, he had low thoughts of himself, and spoke humbly of himself. Note, We should be sensible of our own infirmities, and think humbly of ourselves, even when men reproach us for them.

2. He is desirous that no occasion may be given to use severity, v. 2. He beseeches them to give no occasion for him to be bold, or to exercise his authority against them in general, as he had resolved to do against some who unjustly charged him as walking according to the flesh, that is, regulating his conduct, even in his ministerial actions, according to carnal policy or with worldly views. This was what the apostle had renounced, and this is contrary to the spirit and design of the gospel, and was far from being the aim and design of the apostle. Hereupon,

II. He asserts the power of his preaching and his power to punish offenders.

1. The power of his preaching, v. 3, 5. Here observe, (1.) The work of the ministry is a warfare, not after the flesh indeed, for it is a spiritual warfare, with spiritual enemies and for spiritual purposes. And though ministers walk in the flesh, or live in the body, and in the common affairs of life act as other men, yet in their work and warfare they must not go by the maxims of the flesh, nor should they design to please the flesh: this must be crucified with its affections and lusts; it must be mortified and kept under. (2.) The doctrines of the gospel and discipline of the church are the weapons of this warfare; and these are not carnal: outward force, therefore, is not the method of the gospel, but strong persuasions, by the power of truth and the meekness of wisdom. A good argument this is against persecution for conscience' sake: conscience is accountable to God only; and people must be persuaded to God and their duty, not driven by force of arms. And so the weapons of our warfare are mighty, or very powerful; the evidence of truth is convincing and cogent. This indeed is through God, or owing to him, because they are his institutions, and accompanied with his blessing, which makes all opposition to fall before his victorious gospel. We may here observe, [1.] What opposition is made against the gospel by the powers of sin and Satan in the hearts of men. Ignorance, prejudices, beloved lusts, are Satan's strong-holds in the souls of some; vain imaginations, carnal reasonings, and high thoughts, or proud conceits, in others, exalt themselves against the knowledge of God, that is, by these ways the devil endeavours to keep men from faith and obedience to the gospel, and secures his possession of the hearts of men, as his own house or property. But then observe, [2.] The conquest which the word of God gains. These strong-holds are pulled down by the gospel as the means, through the grace and power of God accompanying it as the principal efficient cause. Note, The conversion of the soul is the conquest of Satan in that soul.

2. The apostle's power to punish offenders (and that in an extraordinary manner) is asserted in v. 6. The apostle was a prime-minister in the kingdom of Christ, and chief officer in his army, and had in readiness (that is, he had power and authority at hand) to revenge all disobedience, or to punish offenders in a most exemplary and extraordinary manner. The apostle speaks not of personal revenge, but of punishing disobedience to the gospel, and disorderly walking among church-members, by inflicting church-censures. Note, Though the apostle showed meekness and gentleness, yet he would not betray his authority; and therefore intimates that when he would commend those whose obedience was fulfilled or manifested others would fall under severe censures.
Adam Clarke: Commentary on the Bible - 1831
10:1: I Paul myself beseech you by the meekness - Having now finished his directions and advices relative to the collection for the poor, he resumes his argument relative to the false apostle, who had gained considerable influence by representing St. Paul as despicable in his person, his ministry, and his influence. Under this obloquy the apostle was supported by the meekness and gentleness of Christ; and through the same heavenly disposition he delayed inflicting that punishment which, in virtue of his apostolical authority, he might have inflicted on him who had disturbed and labored to corrupt the Christian Church.
Who in presence am base among you, but being absent am bold toward you - He seems to quote these as the words of his calumniator, as if he had said; "This apostle of yours is a mere braggadocio; when he is among you, you know how base and contemptible he is; when absent, see how he brags and boasts." The word ταπεινος, which we render base, signifies lowly, and, as some think, short of stature. The insinuation is, that when there was danger or opposition at hand, St. Paul acted with great obsequiousness, fearing for his person and authority, lest he should lose his secular influence. See the following verse.
Albert Barnes: Notes on the Bible - 1834
10:1: Now I Paul myself beseech you - I entreat you who are members of the church not to give me occasion for the exercise of severity in discipline. I have just expressed my confidence in the church in general, and my belief that you will act in accordance with the rules of the gospel. But I cannot thus speak of all. There are some among you who have spoken with contempt of my authority and my claims as an apostle. Of them I cannot speak in this manner; but instead of commanding them I entreat them not to give me occasion for the exercise of discipline.
By the meekness and gentleness of Christ - In view of the meekness and mildness of the Redeemer; or desiring to imitate his gentleness and kindness. Paul wished to imitate that. He did not wish to have occasion for severity. He desired at all times to imitate, and to exhibit the gentle feelings of the Saviour. He had no pleasure in severity; and he did not desire to exhibit it.
Who in presence - Margin, In outward appearance. It may either mean that when present among them he appeared, according to their representation, to be humble, mild, gentle Co2 10:10; or that in his external appearance he had this aspect; see on Co2 10:10. Most probably it means that they had represented him, as timid when among them, and afraid to exercise discipline, however much he had threatened it.
Am base among you - The word used here (ταπεινὸς tapeinos) usually means low, humble, poor. Here it means timid, modest, the opposite of boldness. Such was formerly the meaning of the English word base. It was applied to those of low degree or rank; of humble birth; and stood opposed to those of elevated rank or dignity. Now it is commonly used to denote that which is degraded or worthless; of mean spirit; vile; and stands opposed to that which is manly and noble. But Paul did not mean to use it here in that sense. He meant to say that they regarded him as timid and afraid to execute the punishment which he had threatened, and as manifesting a spirit which was the opposite of boldness. This was doubtless a charge which they brought against him; but we are not necessarily to infer that it was true. All that it proves is, that he was modest and unobtrusive, and that they interpreted this as timidity and lack of spirit.
But being absent am bold toward you - That is, in my letters; see on Co2 10:10. This they charged him with, that he was bold enough when away from them, but that he would be tame enough when he should meet them face to face, and that they had nothing to fear from him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: I Paul: Co1 16:21, Co1 16:22; Gal 5:2; Th2 3:17; Plm 1:9; Rev 1:9
beseech: Co2 10:2, Co2 5:20, Co2 6:1; Rom 12:1; Eph 4:1; Pe1 2:11
by: Psa 45:4; Isa 42:3, Isa 42:4; Zac 9:9; Mat 11:29, Mat 12:19, Mat 12:20, Mat 21:5; Act 8:32; Pe1 2:22, Pe1 2:23
presence: or, outward appearance, Co2 10:7, Co2 10:10
base: Rather, lowly, or humble, ταπεινος [Strong's G5011], which some think refers to his lowness of stature. Co2 10:10, Co2 11:30, Co2 12:5, Co2 12:7-9, Co2 13:4; Co1 2:3, Co1 4:10; Gal 4:13
bold: Co2 3:12 *marg. Co2 7:4, Co2 11:21, Co2 13:2, Co2 13:3; Rom 10:20, Rom 15:15
John Gill
Now I Paul myself beseech you,.... The apostle having said what was necessary and proper to stir up the Corinthians to a liberal contribution for the poor saints at Jerusalem, returns to the vindication of himself against the false apostles; and earnestly entreats the members of this church,
by the meekness and gentleness of Christ, not to regard their reproaches, and join with them in them; for did they but consider the meek and gentle deportment of Christ, so worthy of his and their imitation, they would see there was no reason to reflect on him for that part of his conduct, in which he followed his Lord and master; whose meekness was to be seen in the assumption of human nature, in the whole of his life and conversation, and in his sufferings and death; and his "gentleness" of Spirit to be observed in his coming into this world, not to judge and condemn it, but that the world might be saved; in bearing all indignities and insults, without being provoked to wrath and revenge; in rebuking his disciples for the severity of their spirits, declaring he came to save, and not take away the lives of men; in praying for his enemies, and in his silence under all the ill treatment he met with from the worst of men. As the apostle had this excellent example before him, which served both to regulate his conduct, and support him under the hard measures he met with, so he was desirous to direct others to the observance of it, which might be a check upon the ill usage of him. He here speaks of himself in the language of his adversaries, who meant by these characters to expose him to scorn and contempt: "I Paul myself"; whose name the false teachers played upon, it signifying "little"; and he being of little stature, they reproached him for it, and would insinuate, that as his name was "little", and his person mean, his bodily presence weak, and his speech contemptible, that he had a little soul, was a man of small knowledge, mean parts, and a very insignificant minister. Now it is as if the apostle should say, I am not ashamed of my name, nor of my person, and I am willing to own myself the least of the apostles, yea, less than the least of all saints; but I beg of you by the mild and gentle Spirit of my Lord and master, whom I am not ashamed to imitate, that you would not join in those sneers. I am Paul, the "same" in my principles and practice, in my doctrine and life, when present and absent; though my enemies say the contrary, as that I am such an one,
who in presence am base, or "humble among you": they suggested, that when he was at Corinth he was humble and modest in his conversation, mild and gentle in all his expressions and deportment; and which they interpreted of a meanness and baseness of spirit, as though he crept and cringed to curry favour with men, to avoid offence, and gain and keep an interest among them:
but being absent, am bold toward you; wrote blustering, hectoring, terrifying letters, threatening to come with his apostolic rod and deliver them up to Satan, to fright them into a compliance with him.
10:210:2: Աղաչեմ, զի մի՛ ՚ի մօտո՛յ եւ եթ համարձակիցի՛մ վստահութեամբ. կամ համարիցիմ յանդգնե՛լ ՚ի վերայ ոմանց, որ կարծեն զմէնջ եթէ ըստ մարմնո՛յ գնայցեմք[4107]։ [4107] Ոմանք. Համարիցիմ յանդգնեալ... որ կարծենն զմէնջ թէ ըստ։
2 Աղաչում եմ, որ մօտ գտնուելիս էլ չլինի, թէ համարձակ լինեմ այդ նոյն վստահութեամբ կամ յանդուգն գտնուեմ ոմանց նկատմամբ, որ մեր մասին կարծում են, թէ մարդկային շարժառիթներից ենք մղւում.
2 Կ’աղաչեմ որ չըլլայ թէ մօտէն ալ համարձակիմ այն վստահութիւնովը՝ որով միտք ունիմ ցուցնել մէկ քանիներուն, որոնք մեր վրայով այնպէս կը կարծեն թէ մարմնաւորապէս կը քալենք։
Աղաչեմ զի մի՛ ի մօտոյ եւեթ համարձակիցիմ վստահութեամբ, [47]կամ համարիցիմ յանդգնել ի վերայ ոմանց որ կարծեն զմէնջ եթէ ըստ մարմնոյ գնայցեմք:

10:2: Աղաչեմ, զի մի՛ ՚ի մօտո՛յ եւ եթ համարձակիցի՛մ վստահութեամբ. կամ համարիցիմ յանդգնե՛լ ՚ի վերայ ոմանց, որ կարծեն զմէնջ եթէ ըստ մարմնո՛յ գնայցեմք[4107]։
[4107] Ոմանք. Համարիցիմ յանդգնեալ... որ կարծենն զմէնջ թէ ըստ։
2 Աղաչում եմ, որ մօտ գտնուելիս էլ չլինի, թէ համարձակ լինեմ այդ նոյն վստահութեամբ կամ յանդուգն գտնուեմ ոմանց նկատմամբ, որ մեր մասին կարծում են, թէ մարդկային շարժառիթներից ենք մղւում.
2 Կ’աղաչեմ որ չըլլայ թէ մօտէն ալ համարձակիմ այն վստահութիւնովը՝ որով միտք ունիմ ցուցնել մէկ քանիներուն, որոնք մեր վրայով այնպէս կը կարծեն թէ մարմնաւորապէս կը քալենք։
zohrab-1805▾ eastern-1994▾ western am▾
10:22: Прошу, чтобы мне по пришествии моем не прибегать к той твердой смелости, которую думаю употребить против некоторых, помышляющих о нас, что мы поступаем по плоти.
10:2  δέομαι δὲ τὸ μὴ παρὼν θαρρῆσαι τῇ πεποιθήσει ᾗ λογίζομαι τολμῆσαι ἐπί τινας τοὺς λογιζομένους ἡμᾶς ὡς κατὰ σάρκα περιπατοῦντας.
10:2. δέομαι ( I-bind ) δὲ (moreover) τὸ (to-the-one) μὴ (lest) παρὼν (being-beside) θαρρῆσαι (to-have-braved-unto) τῇ (unto-the-one) πεποιθήσει (unto-a-conducing) ᾗ (unto-which) λογίζομαι ( I-forthee-to ) τολμῆσαι (to-have-ventured-unto) ἐπί (upon) τινας (to-ones) τοὺς (to-the-ones) λογιζομένους ( to-fortheeing-to ) ἡμᾶς (to-us) ὡς (as) κατὰ (down) σάρκα (to-a-flesh) περιπατοῦντας . ( to-treading-about-unto )
10:2. rogo autem ne praesens audeam per eam confidentiam qua existimo audere in quosdam qui arbitrantur nos tamquam secundum carnem ambulemusBut I beseech you, that I may not be bold when I am present with that confidence wherewith I am thought to be bold, against some who reckon us as if we walked according to the flesh.
2. yea, I beseech you, that I may not when present shew courage with the confidence wherewith I count to be bold against some, which count of us as if we walked according to the flesh.
10:2. So I am petitioning you, lest I be bold, when present, with that bold confidence that I am considered to have by certain ones who judge us as if we were walking according to the flesh.
10:2. But I beseech [you], that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh.
But I beseech [you], that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh:

2: Прошу, чтобы мне по пришествии моем не прибегать к той твердой смелости, которую думаю употребить против некоторых, помышляющих о нас, что мы поступаем по плоти.
10:2  δέομαι δὲ τὸ μὴ παρὼν θαρρῆσαι τῇ πεποιθήσει ᾗ λογίζομαι τολμῆσαι ἐπί τινας τοὺς λογιζομένους ἡμᾶς ὡς κατὰ σάρκα περιπατοῦντας.
10:2. rogo autem ne praesens audeam per eam confidentiam qua existimo audere in quosdam qui arbitrantur nos tamquam secundum carnem ambulemus
But I beseech you, that I may not be bold when I am present with that confidence wherewith I am thought to be bold, against some who reckon us as if we walked according to the flesh.
10:2. So I am petitioning you, lest I be bold, when present, with that bold confidence that I am considered to have by certain ones who judge us as if we were walking according to the flesh.
10:2. But I beseech [you], that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Упрек этот Апостол отражает ироническим предупреждением: пусть его не вынуждают проявлять свою смелость - им же будет худо от этого... При этом Ап. указывает на мотив, каким руководились осуждавшие образ его действий в отношении к Коринфянам. Именно противники Апостола смотрели на него как на поступающего по плоти, т. е. как на простого человека, действующего по своему личному разумению, не просвещаемого Духом Божиим.
Adam Clarke: Commentary on the Bible - 1831
10:2: Some, which think of us as if we walked according to the flesh - As it is customary for cowards and overbearing men to threaten the weak and the timid when present; to bluster when absent; and to be very obsequious in the presence of the strong and courageous. This conduct they appear to have charged against the apostle, which he calls here walking after the flesh - acting as a man who had worldly ends in view, and would use any means in order to accomplish them.
Albert Barnes: Notes on the Bible - 1834
10:2: That I may not be bold - I entreat you so to act that I may not have occasion to exercise the severity which I fear I shall be compelled to use against those who accuse me of being governed wholly by worldly motives and policy. In other words, that I may not be compelled to be bold and decisive in my measures by your improper conduct.
Which think of us - Margin, "reckon." They suppose this; or, they accuse me of it. By the word "us" here Paul means himself, though it is possible also that he speaks in the name of his fellow apostles and laborers who were associated with him, and the objections may have referred to all who acted with him.
As if we walked - As if we lived or acted. The word "walk" in the Scriptures is often used to denote the course or manner of life; see the Rom 4:12, note; Co2 5:7, note.
According to the flesh - see the note on Co2 1:17. As if we were governed by the weak and corrupt principles of human nature. As if we had no higher motive than carnal and worldly policy. As if we were seeking our own advantage and not the welfare of the world. The charge was, probably, that he was not governed by high and holy principles, but by the principles of mere worldly policy; that he was guided by personal interests, and by worldly views - by ambition, or the love of dominion, wealth, or popularity, and that he was destitute of every supernatural endowment and every evidence of a divine commission.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: that I: Co2 12:20, Co2 13:2, Co2 13:10; Co1 4:19-21
think: or, reckon
we walked: Co2 11:9-13, Co2 12:13-19; Rom 8:1, Rom 8:5; Gal 5:16-25; Eph 2:2, Eph 2:3
Geneva 1599
But I beseech [you], that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked (b) according to the flesh.
(b) As though I had no other aid and help than that which outwardly I seem to have: and therefore Paul contrasts his flesh, that is, his weak condition and state, with his spiritual and apostolic dignity.
John Gill
But I beseech you, that I may not be bold when I am present,.... That is, he entreated them that they would so behave for the future, that he might have no occasion, when he came among them, to use that power and authority they called boldness, which he had received from Christ for edification, and not destruction; as for that asperity and roughness with which he wrote, and which was thought to be too severe, it was in order to reclaim them, and so prevent that sharpness he was empowered by Christ to use: for though he had said in his former epistle, 1Cor 4:21 "shall I come unto you with a rod or in love? and in the spirit of meekness?" he chose to come in the latter, rather than with the former; namely, not
with that confidence wherewith, says he,
I think to be bold: by "confidence" he means the faith of miracles he was possessed of, and particularly the power he, and other apostles had, of striking dead or blind incorrigible offenders, or of delivering them to Satan to undergo some corporeal punishment; which he had been thinking of, and reasoning about in his own mind, and was almost come to a conclusion concerning it, to inflict it upon, and with it to be bold,
against some which think of us as if we walked according to the flesh; who not barely thought so within themselves, but reasoned the matter with others, and would fain persuade them to believe that they did walk in a carnal manner; not that they had the face to say, that they walked after the dictates of corrupt nature, or lived in open vice and profaneness; but that they walked in craftiness, had their conversation in the world with fleshly wisdom, seeking their own worldly interest and secular advantage; which is denied by the apostle, 2Cor 1:12 and was the real case, and true picture of the false teachers themselves.
John Wesley
Do not constrain me when present to be bold - To exert my apostolical authority. Who think of us as walking after the flesh - As acting in a cowardly or crafty manner.
Robert Jamieson, A. R. Fausset and David Brown
I beseech you--Intimating that, as he can beseech in letters, so he can be severe in their presence.
that I may not be--that I may not have to be bold, &c.
with that confidence--that authoritative sternness.
I think--I am minded to be.
as if we walked according to the flesh--His Corinthian detractors judged of him by themselves, as if he were influenced by fleshly motives, the desire of favor or fear of giving offense, so as not to exercise his authority when present.
10:310:3: Զի թէպէտ եւ մարմնով գնամք, այլ ո՛չ եթէ ըստ մարմնո՛յ զինուորիմք[4108]։ [4108] Ոմանք. Զի թէպէտ եւ ըստ մարմնոյ գն՛՛։
3 որովհետեւ, թէպէտեւ մարմնի մէջ ենք ապրում, բայց մարդկային նկատումներից մղուած չէ, որ պայքարում ենք
3 Քանզի թէպէտ մարմինով կը քալենք, բայց ո՛չ թէ մարմնաւորապէս զինուորութիւն կ’ընենք,
Զի թէպէտ եւ մարմնով գնամք, այլ ոչ եթէ ըստ մարմնոյ զինուորիմք:

10:3: Զի թէպէտ եւ մարմնով գնամք, այլ ո՛չ եթէ ըստ մարմնո՛յ զինուորիմք[4108]։
[4108] Ոմանք. Զի թէպէտ եւ ըստ մարմնոյ գն՛՛։
3 որովհետեւ, թէպէտեւ մարմնի մէջ ենք ապրում, բայց մարդկային նկատումներից մղուած չէ, որ պայքարում ենք
3 Քանզի թէպէտ մարմինով կը քալենք, բայց ո՛չ թէ մարմնաւորապէս զինուորութիւն կ’ընենք,
zohrab-1805▾ eastern-1994▾ western am▾
10:33: Ибо мы, ходя во плоти, не по плоти воинствуем.
10:3  ἐν σαρκὶ γὰρ περιπατοῦντες οὐ κατὰ σάρκα στρατευόμεθα _
10:3. Ἐν (In) σαρκὶ (unto-a-flesh) γὰρ (therefore) περιπατοῦντες ( treading-about-unto ) οὐ (not) κατὰ (down) σάρκα (to-a-flesh) στρατευόμεθα ,-- ( we-amass-of ,"
10:3. in carne enim ambulantes non secundum carnem militamusFor though we walk in the flesh, we do not war according to the flesh.
3. For though we walk in the flesh, we do not war according to the flesh
10:3. For though we walk in the flesh, we do not battle according to the flesh.
10:3. For though we walk in the flesh, we do not war after the flesh:
For though we walk in the flesh, we do not war after the flesh:

3: Ибо мы, ходя во плоти, не по плоти воинствуем.
10:3  ἐν σαρκὶ γὰρ περιπατοῦντες οὐ κατὰ σάρκα στρατευόμεθα _
10:3. in carne enim ambulantes non secundum carnem militamus
For though we walk in the flesh, we do not war according to the flesh.
10:3. For though we walk in the flesh, we do not battle according to the flesh.
10:3. For though we walk in the flesh, we do not war after the flesh:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Конечно, Апостол, как и всякий человек, живет в условиях плотского существования. Он даже в отношении к внешним преимуществам ниже других, как это, напр., нужно сказать о его теле, которое нередко отказывалось ему служить. Но все-таки его противники должны убедиться, что в нем обитает необыкновенная сила духа, - убедиться, наблюдая за тем, как он ведет борьбу с враждебными Богу силами.
Adam Clarke: Commentary on the Bible - 1831
10:3: Though we walk in the flesh - That is: Although I am in the common condition of human nature, and must live as a human being, yet I do not war after the flesh - I do not act the coward or the poltroon, as they insinuate. I have a good cause, a good captain, strength at will, and courage at hand. I neither fear them nor their master.
Albert Barnes: Notes on the Bible - 1834
10:3: For though we walk in the flesh - Though we are mortal like other people; though we dwell like them in mortal bodies, and necessarily must devote some care to our temporal needs; and though, being in the flesh, we are conscious of imperfections and frailties like others. The sense is, that he did not claim exemption from the common needs and frailties of nature. The best of people are subject to these needs and frailties; the best of people are liable to err.
We do not war after the flesh - The warfare in which he was engaged was with sin, idolatry, and all forms of evil. He means that in conducting this he was not actuated by worldly views or policy, or by such ambitious and interested aims as controlled the people of this world. This refers primarily to the warfare in which Paul was himself engaged as an apostle; and the idea is, that he went forth as a soldier under the great Captain of his salvation to fight his battles and to make conquests for him. A similar allusion occurs in Ti2 2:3-4. It is true, however, that not only all ministers, but all Christians are engaged in a warfare; and it is equally true that they do not maintain their conflict "after the flesh," or on the principles which govern the people of this world. The warfare of Christians relates to the following points:
(1) It is a warfare with the corrupt desires and sensual propensities of the heart; with eternal corruption and depravity, with the remaining unsubdued propensities of a fallen nature.
(2) with the powers of darkness; the mighty spirits of evil that seek to destroy us; see Eph 6:11-17.
(3) with sin in all forms; with idolatry, sensuality, corruption, intemperance, profaneness, wheRev_er they may exist. The Christian is opposed to all these, and it is the aim and purpose of his life as far as he may be able to resist and subdue them. He is a soldier enlisted under the banner of the Redeemer to oppose and resist all forms of evil. But his warfare is not conducted on worldly principles. Muhammed propagated his religion with the sword; and the people of this world seek for victory by arms and violence; The Christian looks for his conquests only by the force and the power of truth, and by the agency of the Spirit of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: walk: Gal 2:20; Pe1 4:1, Pe1 4:2
we do: Co2 10:4; Rom 8:13; Ti1 1:18; Ti2 2:3, Ti2 2:4, Ti2 4:7; Heb 12:1
Geneva 1599
(2) For though we walk in the flesh, we do not war after the flesh:
(2) Secondly, he witnesses that although he is similar to other men, yet he comes furnished with that strength which no defence of man can match, whether they resist by craft and deceit, or by force and might, because he battles with divine weapons.
John Gill
For though we walk in the flesh,.... The apostle removes the calumny of walking after the flesh, by owning that they were in the flesh, in the body, in a state of imperfection, attended with many weaknesses and infirmities, and surrounded with a variety of afflictions and sorrows; in this sense they were, and lived and walked in the flesh; but then he denies the charge exhibited against them,
we do not war after the flesh: every Christian's life is a warfare with Satan, and his principalities and powers, with the world, the men and lusts of it, and with the corruptions of their own hearts; and much more is the life of a minister of the Gospel, who is called forth to meet the adversary in the gate; to stand in the hottest place of the battle, and sustain the whole fire and artillery of the enemy; to fight the good fight of faith, endure hardness as a good soldier of Christ, and with the weapons he is furnished with to war a good warfare: which is not done "after the flesh"; in such a manner as the men of the world wage war with one another; or upon carnal principles; or with carnal selfish views; or in a weak way and manner; but in a spiritual way, with all simplicity and disinterested views, with great courage and intrepidity of mind.
John Wesley
Though we walk in the flesh - In mortal bodies, and, consequently, are not free from human weakness. Yet we do not war - Against the world and the devil. After the flesh - By any carnal or worldly methods. Though the apostle here, and in several other parts of this epistle, speaks in the plural number, for the sake of modesty and decency, yet he principally means himself. On him were these reflections thrown, and it is his own authority which he is vindicating.
Robert Jamieson, A. R. Fausset and David Brown
For--Reason why they should regard him "beseeching" them (2Cor 10:2) not to oblige him to have recourse to "bold" and stern exercise of authority. "We walk IN the flesh," and so in weakness: but not "ACCORDING TO the flesh" (2Cor 10:2). Moreover, though we WALK in it, we do not WAR according to it. A double contrast or antithesis. "They who accuse us of walking after the flesh, shall find [to their cost] that we do not war after the flesh; therefore compel us not to use our weapons" [ALFORD].
10:410:4: Զի զէն զինուորութեան մերոյ ո՛չ է մարմնաւոր, այլ զօրաւո՛ր յԱստուծոյ, առ ՚ի քակելո՛յ զամուրս. զխորհուրդս քակե՛մք[4109], [4109] Օրինակ մի. Այլ հոգեւոր յԱստուծոյ, առ ՚ի քակել զամուրս։
4 (քանի որ պայքարելու մեր զէնքը մարմնաւոր չէ այլ՝ Աստծու կողմից տրուած զօրաւոր զէնք է՝ քանդելու համար ամրութիւնները).
4 Վասն զի մեր զինուորութեան զէնքերը մարմնաւոր չեն, հապա Աստուծմէ զօրութիւն առած՝ ամրոցներ քակելու։
Զի զէն զինուորութեան մերոյ ոչ է մարմնաւոր, այլ զօրաւոր յԱստուծոյ առ ի քակելոյ զամուրս:

10:4: Զի զէն զինուորութեան մերոյ ո՛չ է մարմնաւոր, այլ զօրաւո՛ր յԱստուծոյ, առ ՚ի քակելո՛յ զամուրս. զխորհուրդս քակե՛մք[4109],
[4109] Օրինակ մի. Այլ հոգեւոր յԱստուծոյ, առ ՚ի քակել զամուրս։
4 (քանի որ պայքարելու մեր զէնքը մարմնաւոր չէ այլ՝ Աստծու կողմից տրուած զօրաւոր զէնք է՝ քանդելու համար ամրութիւնները).
4 Վասն զի մեր զինուորութեան զէնքերը մարմնաւոր չեն, հապա Աստուծմէ զօրութիւն առած՝ ամրոցներ քակելու։
zohrab-1805▾ eastern-1994▾ western am▾
10:44: Оружия воинствования нашего не плотские, но сильные Богом на разрушение твердынь: [ими] ниспровергаем замыслы
10:4  τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ ἀλλὰ δυνατὰ τῶ θεῶ πρὸς καθαίρεσιν ὀχυρωμάτων _ λογισμοὺς καθαιροῦντες
10:4. τὰ (the-ones) γὰρ (therefore) ὅπλα (implements) τῆς (of-the-one) στρατείας (of-an-amassing-of) ἡμῶν (of-us) οὐ (not) σαρκικὰ ( flesh-belonged-of ,"ἀλλὰ (other) δυνατὰ ( able ) τῷ (unto-the-one) θεῷ (unto-a-Deity) πρὸς (toward) καθαίρεσιν (to-a-lifting-down) ὀχυρωμάτων,-- (of-en-fortifyings-to,"
10:4. nam arma militiae nostrae non carnalia sed potentia Deo ad destructionem munitionum consilia destruentesFor the weapons of our warfare are not carnal but mighty to God, unto the pulling down of fortifications, destroying counsels,
4. ( for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strong holds);
10:4. For the weapons of our battles are not carnal, yet still they are powerful with God, unto the destruction of fortifications: tearing down every counsel
10:4. (For the weapons of our warfare [are] not carnal, but mighty through God to the pulling down of strong holds;)
For the weapons of our warfare [are] not carnal, but mighty through God to the pulling down of strong holds:

4: Оружия воинствования нашего не плотские, но сильные Богом на разрушение твердынь: [ими] ниспровергаем замыслы
10:4  τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ ἀλλὰ δυνατὰ τῶ θεῶ πρὸς καθαίρεσιν ὀχυρωμάτων _ λογισμοὺς καθαιροῦντες
10:4. nam arma militiae nostrae non carnalia sed potentia Deo ad destructionem munitionum consilia destruentes
For the weapons of our warfare are not carnal but mighty to God, unto the pulling down of fortifications, destroying counsels,
10:4. For the weapons of our battles are not carnal, yet still they are powerful with God, unto the destruction of fortifications: tearing down every counsel
10:4. (For the weapons of our warfare [are] not carnal, but mighty through God to the pulling down of strong holds;)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Оружия, при помощи которого ведет борьбу Апостол, не плотские, т. е. не слабые (все плотское - слабо, немощно ср. Ис LX:6), но сильные (Апостол не прибавляет: духовные, потому что это и без того ясно). Сам Бог дал силу оружию Павла, для того чтобы он мог разрушать всякие вражеские твердыни, т. е. "гордость еллинов и силу их софизмов и силлогизмов" (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
10:4: The weapons of our warfare - The apostle often uses the metaphor of a warfare to represent the life and trials of a Christian minister. See Eph 6:10-17; Ti1 1:18; Ti2 2:3-5.
Are not carnal - Here he refers to the means used by the false apostle in order to secure his party; he calumniated St. Paul, traduced the truth, preached false and licentious doctrines, and supported these with sophistical reasonings.
But mighty through God - Our doctrines are true and pure, they come from God and lead to him, and he accompanies them with his mighty power to the hearts of those who hear them; and the strong holds - the apparently solid and cogent reasoning of the philosophers, we, by these doctrines, pull down; and thus the fortifications of heathenism are destroyed, and the cause of Christ triumphs wherever we come; and we put to flight the armies of the aliens.
Albert Barnes: Notes on the Bible - 1834
10:4: For the weapons of our warfare - The means by which we hope to achieve our victory.
Are not carnal - Not those of the flesh. Not such as the people of the world use. They are not such as are employed by conquerors; nor are they such as people in general rely on to advance their cause. We do not depend on eloquence, or talent, or learning, or wealth, or beauty, or any of the external aids on which the people of this world rely. They are not such as derive advantage from any power inherent in themselves. Their strength is derived from God alone.
But mighty through God - Margin, "to." They are rendered mighty or powerful by the agency of God. They depend on him for their efficacy. Paul has not here specified the weapons on which he relied; but he had before specified them Co2 6:6-7, so that there was no danger of mistake. The weapons were such as were furnished by truth and righteousness, and these were rendered mighty by the attending agency of God. The sense is, that God is the author of the doctrines which we preach, and that he attends them with the agency of his Spirit, and accompanies them to the hearts of people. It is important for all ministers to feel that their weapons are mighty only through God. Conquerors and earthly warriors go into battle depending on the might of their own arm, and on the wisdom and skill which plans the battle. The Christian goes on his warfare, feeling that however well adapted the truths which he holds are to accomplish great purposes, and however wisely his plans are formed, yet that the efficacy of all depends on the agency of God. He has no hope of victory but in God. And if God does not attend him, he is sure of inevitable defeat.
To the pulling down of strongholds - The word rendered here as "strongholds" (ὀχύρωμα ochurō ma) means properly a fastness, fortress, or strong fortification. It is here beautifully used to denote the various obstacles resembling a fortress which exist, and which are designed and adapted to oppose the truth and the triumph of the Christian's cause. All those obstacles are strongly fortified. The sins of his heart are fortified by long indulgence and by the hold which they have on his soul. The wickedness of the world which he opposes is strongly fortified by the fact that it has seized on strong human passions; that one point strengthens another; that great numbers are united. The idolatry of the world was strongly fortified by prejudice, and long establishment, and the protection of laws, and the power of the priesthood; and the opinions of the world are entrenched behind false philosophy and the power of subtle argumentation. The whole world is fortified against Christianity; and the nations of the earth have been engaged in little else than in raising and strengthening such strongholds for the space of 6, 000 years. The Christian religion goes forth against all the combined and concentrated powers of resistance of the whole world; and the warfare is to be waged against every strongly fortified place of error and of sin. These strong fortifications of error and of sin are to be battered down and laid in ruins by our spiritual weapons.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: the weapons: Co2 6:7; Rom 6:13 *marg. Rom 13:12; Eph 6:13-18; Th1 5:8
our: Ti1 1:18; Ti2 2:3
mighty: Co2 3:5, Co2 4:7, Co2 13:3, Co2 13:4; Jdg 7:13-23, Jdg 15:14-16; Sa1 17:45-50; Psa 110:2; Isa 41:14-16; Zac 4:6, Zac 4:7; Act 7:22; Co1 1:18-24, Co1 2:5; Co2 13:3; Heb 11:32, Heb 11:33
through God: or, to God
to the: Jos 6:20; Isa 30:25; Jer 1:10; Heb 11:30
Geneva 1599
(For the weapons of our warfare [are] not (c) carnal, but mighty through (d) God to the pulling down of strong holds;)
(c) Are not those weapons that men get authority over one another with, and do great acts.
(d) Stand upon the foundation of God's infinite power.
John Gill
For the weapons of our warfare,.... By "warfare" is here meant, not that which is common to all believers, who are enlisted as volunteers under the captain of their salvation, and fight his battles, and are more than conquerors through him; but what is peculiar to the ministers of the Gospel; and designs the ministerial function, or office, and the discharge of it. So the Levitical function, or the ministerial service of the Levites, is called "the warfare of the service", Num 8:25. The ministry of the word is so styled, because that as war is waged in defence of men's rights, properties, and liberties, and for the weakening of an enemy's power and possessions, and for the enlargement of kingdoms and dominions; so this is in defence of the truths and liberty of the Gospel, that they may continue and abide; for the weakening of Satan's kingdom, by delivering the lawful captives, taking the prey from the mighty, turning souls from the power of Satan to God, and translating them from the kingdom of darkness into the kingdom of Christ Jesus; and so for the enlargement of his kingdom, by spreading the Gospel far and near. The "weapons" with which this warfare is managed are the Scriptures of truth, the sword of the Spirit, the word of God; and which indeed are an armoury, out of which may be taken weapons of all sorts, both offensive and defensive; such as serve both to establish and secure the doctrines of the Gospel, and to refute the errors of the wicked: to which may be added all those gifts which Christ has received for, and gives to men, qualifying them for the work of the ministry, and for the understanding of the sacred writings; together with all those means made use of by them for their improvement in spiritual knowledge; such as diligent reading the word of God, and the labours of his faithful servants, frequent meditation thereon, and earnest prayer to God for more light and experience. Also the various graces of the Spirit, with which they are endued, may be taken into the account; such as the breast plate of faith in Christ, and love to himself, his people, word, ordinances, cause, and interest; the helmet of salvation, hope, the girdle of truth and faithfulness, and the excellent grace of patience to endure all hardships, reproaches, insults, afflictions, and persecutions, cheerfully; and finally, all the acts of their ministration, such as preaching, prayer, the administration of ordinances, and laying on of censures, with the consent of the church. Now these weapons
are not carnal; such as the men of the world fight with, not the temporal sword; for Christ sent forth his apostles without that, naked and unarmed amidst their enemies, his kingdom not being of this world, and so not to be defended and propagated in such a way; or as the weapons the false apostles used, such as natural eloquence, fleshly wisdom, carnal reason, cunning craftiness, the hidden things of dishonesty, and great swelling words of vanity; or they were not weak and impotent, which is sometimes the signification of "flesh"; see Gen 6:3
but mighty through God: powerful and effectual through the blessing of God, and the influences of his grace and Spirit for the conversion of sinners, the edification of saints, the defence of truth, the confutation of error, the destruction of Satan's kingdom, and the enlargement of Christ's: for these weapons are not powerful of themselves; they are passive instruments, which are only efficacious when used by a superior hand; when the Gospel ministration is attended with "the demonstration of the Spirit, and of power"; and then they are serviceable
to the pulling down of strong holds. The allusion seems to be to the falling of the walls of Jericho, at the sound of ram's horns, which must be ascribed not to those instruments, which were in themselves weak and despicable, but to the power of God that went along with the sound of them. By strong holds are meant, the strong holds of sin and Satan; such as unbelief, pride, hardness of heart, &c. with which the heart of man is walled (so , "the walls of the heart", Jer 4:19) against God and Christ, and the Gospel of the grace of God, and by which Satan fortifies himself, and keeps the palace and goods in peace, until the everlasting doors are thrown open, which were bolted and barred; and these walls of defence are pulled down by the King of glory, who enters in, which is usually done by the power of God, in the ministry of the Gospel: so sins are called strong holds, fortresses, and bulwarks, by the Talmudists (k), who give this as the sense of Eccles 9:14
"a little city, this is the body; "and few men in it", these are the members; "and there came a great king against it, and besieged it", this is the evil imagination, lust, or concupiscence; and built against it "great bulwarks", or fortresses, , "these are iniquities".''
And so Philo the Jew (l) speaks of , "the firm munitions of vice" being broken down. Or else by them may be meant the fortresses of a man's own righteousness, holiness, good works, and moral duties, in which he entrenches, and thinks himself safe: which the Spirit of God, in the ministry of the word, blows a blast upon, and which are cast down by it, that revealing a better righteousness, even the righteousness of Christ; or else the fleshly wisdom, rhetorical eloquence, and sophisms of false teachers, with which they endeavoured to fortify themselves against the doctrines of the Gospel, but in vain.
(k) T. Bab. Nedarim, fol. 32. 2. (l) De Confusione Linguarum, p. 335.
John Wesley
For the weapons of our warfare - Those we use in this war. Are not carnal - But spiritual, and therefore mighty to the throwing down of strong holds - Of all the difficulties which men or devils can raise in our way. Though faith and prayer belong also to the Christian armour, Eph 6:15, &c., yet the word of God seems to be here chiefly intended.
Robert Jamieson, A. R. Fausset and David Brown
A confutation of those who try to propagate their creed by force and persecution (compare Lk 9:54-56).
weapons--for punishing offending members (2Cor 10:6; 1Cor 4:21; 1Cor 5:5, 1Cor 5:13); boldness of speech, ecclesiastical discipline (2Cor 10:8; 2Cor 13:10), the power of the word, and of the sacraments, the various extraordinary gifts of the Spirit.
carnal--Translate, "fleshly," to preserve the allusion to 2Cor 10:2-3.
mighty through God--Greek, "mighty to God," that is, mighty before God: not humanly, but divinely powerful. The power is not ours, but God's. Compare "fair to God," that is, divinely fair (Acts 7:20, Margin). Also above (2Cor 2:15), "unto God a sweet savor." "The efficacy of the Christian religion proves its truth" [BENGEL].
pulling down--As the Greek is the same as in 2Cor 10:5, translate, "casting down." Compare Jer 1:10 : the inspired servants of God inherit the commission of the Old Testament prophets.
strongholds-- (Prov 21:22); namely, in which sinners entrench themselves against reproof; all that opposes itself to Christ; the learning, and eloquence, and philosophical subtleties on which the Corinthians prided themselves. So Joshua's trumpet blast was "mighty" under God to overthrow the walls of Jericho.
10:510:5: եւ զամենայն բարձրութիւն հպարտացեալ ՚ի վերայ գիտութեանն Աստուծոյ. եւ գերեմք զամենայն միտս ՚ի հնազանդութիւն Քրիստոսի[4110]. [4110] Ոմանք. ՚Ի հնազանդութիւնն Քրիստոսի։
5 քանդում ենք գաղտնի մտածումները, Աստծու գիտութեան դէմ գոռոզացած ամէն ծառացում եւ գերելով բոլոր մտքերը՝ հնազանդեցնում ենք Քրիստոսին
5 Մենք խորհուրդներ կը քակենք եւ Աստուծոյ գիտութեանը դէմ բոլոր հպարտացած բարձր բաները ու բոլոր մտքերը Քրիստոսին կը հնազանդեցնենք եւ գերի կ’ընենք։
զխորհուրդս քակեմք, զամենայն բարձրութիւն հպարտացեալ ի վերայ գիտութեանն Աստուծոյ, եւ գերեմք զամենայն միտս ի հնազանդութիւն Քրիստոսի:

10:5: եւ զամենայն բարձրութիւն հպարտացեալ ՚ի վերայ գիտութեանն Աստուծոյ. եւ գերեմք զամենայն միտս ՚ի հնազանդութիւն Քրիստոսի[4110].
[4110] Ոմանք. ՚Ի հնազանդութիւնն Քրիստոսի։
5 քանդում ենք գաղտնի մտածումները, Աստծու գիտութեան դէմ գոռոզացած ամէն ծառացում եւ գերելով բոլոր մտքերը՝ հնազանդեցնում ենք Քրիստոսին
5 Մենք խորհուրդներ կը քակենք եւ Աստուծոյ գիտութեանը դէմ բոլոր հպարտացած բարձր բաները ու բոլոր մտքերը Քրիստոսին կը հնազանդեցնենք եւ գերի կ’ընենք։
zohrab-1805▾ eastern-1994▾ western am▾
10:55: и всякое превозношение, восстающее против познания Божия, и пленяем всякое помышление в послушание Христу,
10:5  καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ, καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ χριστοῦ,
10:5. λογισμοὺς (to-fortheeings-of) καθαιροῦντες ( lifting-down-unto ) καὶ (and) πᾶν (to-all) ὕψωμα (to-an-overing-to) ἐπαιρόμενον ( to-lifting-upon ) κατὰ (down) τῆς (of-the-one) γνώσεως (of-an-acquainting) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"καὶ (and) αἰχμαλωτίζοντες ( spear-capturing-to ) πᾶν (to-all) νόημα (to-a-considering-to) εἰς (into) τὴν (to-the-one) ὑπακοὴν (to-a-hearing-under) τοῦ (of-the-one) χριστοῦ, (of-Anointed,"
10:5. et omnem altitudinem extollentem se adversus scientiam Dei et in captivitatem redigentes omnem intellectum in obsequium ChristiAnd every height that exalteth itself against the knowledge of God: and bringing into captivity every understanding unto the obedience of Christ:
5. casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ;
10:5. and height that extols itself contrary to the wisdom of God, and leading every intellect into the captivity of obedience to Christ,
10:5. Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;
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:

5: и всякое превозношение, восстающее против познания Божия, и пленяем всякое помышление в послушание Христу,
10:5  καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ, καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ χριστοῦ,
10:5. et omnem altitudinem extollentem se adversus scientiam Dei et in captivitatem redigentes omnem intellectum in obsequium Christi
And every height that exalteth itself against the knowledge of God: and bringing into captivity every understanding unto the obedience of Christ:
10:5. and height that extols itself contrary to the wisdom of God, and leading every intellect into the captivity of obedience to Christ,
10:5. Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Противники Апостола Павла - иудействующие восставали и против познания Божия, т. е. мешали Апостолу распространять истинное познание о Боге как возлюбившем весь мир и призывающем ко спасению и язычников, не обязывая их к соблюдению закона Моисеева. Апостол опровергает иудейское самопревозношение, которое заставляло иудействующих настаивать на том, что никто не может спастись, не исполняя закона Моисеева. Всякое помышление, т. е. всякого мыслящего человека Апостол приводит как пленника, но как пленника добровольного, ко Христу или иначе сказать, к вере во Христа (Рим I:5; XV:18).
Adam Clarke: Commentary on the Bible - 1831
10:5: Casting down imaginations - Λογισμους· Reasonings or opinions. The Greek philosophers valued themselves especially on their ethic systems, in which their reasonings appeared to be very profound and conclusive; but they were obliged to assume principles which were either such as did not exist, or were false in themselves, as the whole of their mythologic system most evidently was: truly, from what remains of them we see that their metaphysics were generally bombast; and as to their philosophy, it was in general good for nothing. When the apostles came against their gods many and their lords many with the One Supreme and Eternal Being, they were confounded, scattered, annihilated; when they came against their various modes of purifying the mind - their sacrificial and mediatorial system, with the Lord Jesus Christ, his agony and bloody sweat, his cross and passion, his death and burial, and his glorious resurrection and ascension, they sunk before them, and appeared to be what they really were, as dust upon the balance, and lighter than vanity.
Every high thing - Even the pretendedly sublime doctrines, for instance, of Plato, Aristotle, and the Stoics in general, fell before the simple preaching of Christ crucified.
The knowledge of God - The doctrine of the unity and eternity of the Divine nature, which was opposed by the plurality of their idols, and the generation of their gods, and their men-made deities. It is amazing how feeble a resistance heathenism made, by argument or reasoning, against the doctrine of the Gospel! It instantly shrunk from the Divine light, and called on the secular power to contend for it! Popery sunk before Protestantism in the same way, and defended itself by the same means. The apostles destroyed heathenism wherever they came; the Protestants confuted popery wherever their voice was permitted to be heard.
Bringing into captivity every thought - Heathenism could not recover itself; in vain did its thousands of altars smoke with reiterated hecatombs, their demons were silent, and their idols were proved to be nothing in the world. Popery could never, by any power of self-reviviscence, restore itself after its defeat by the Reformation: it had no Scripture, consecutively understood; no reason, no argument; in vain were its bells rung, its candles lighted, its auto da fe's exhibited; in vain did its fires blaze; and in vain were innumerable human victims immolated on its altars! The light of God penetrated its hidden works of darkness, and dragged its three-headed Cerberus into open day; the monster sickened, vomited his henbane, and fled for refuge to his native shades.
The obedience of Christ - Subjection to idols was annihilated by the progress of the Gospel among the heathens; and they soon had but one Lord, and his name one. In like manner the doctrines of the reformation, mighty through God, pulled down - demolished and brought into captivity, the whole papal system; and instead of obedience to the pope, the pretended vicar of God upon earth, obedience to Christ, as the sole almighty Head of the Church, was established, particularly in Great Britain, where it continues to prevail. Hallelujah! the Lord God Omnipotent reigneth!
Albert Barnes: Notes on the Bible - 1834
10:5: Casting down imaginations - Margin, reasonings. The word is probably used here in the sense of device, and refers to all the plans of a wicked world; the various systems of false philosophy; and the reasonings of the enemies of the gospel. The various systems of false philosophy were so intrenched that they might be called the stronghold of the enemies of God. The foes of Christianity pretend to a great deal of reason, and rely on that in resisting the gospel.
And every high thing ... - Every exalted opinion respecting the dignity and purity of human nature; all the pride of the human heart and of the understanding. All this is opposed to the knowledge of God, and all exalts itself into a vain self-confidence. People entertain vain and unfounded opinions respecting their own excellency, and they feel that they do not need the provisions of the gospel and are unwilling to submit to God.
And bringing into captivity ... - The figure here is evidently taken from military conquests. The idea is, that all the strongholds of paganism, and pride, and sin would be demolished; and that when this was done, like throwing down the walls of a city or making a breach, all the plans and purposes of the soul, the reason, the imagination, and all the powers of the mind would be subdued or led in triumph by the gospel, like the inhabitants of a captured city. Christ was the great Captain in this warfare. In his name the battle was waged, and by his power the victory was won. The captives were made for him and under his authority; and all were to be subject to his control. Every power of thought in the pagan world; all the systems of philosophy and all forms of opinion among people; all the purposes of the soul; all the powers of reason, memory, judgment, fancy in an individual, were all to come under the laws of Christ, All doctrines were to be in accordance with his will; philosophy should no longer control them, but they should be subject to the will of Christ. All the plans of life should be controlled by the will of Christ, and formed and executed under his control - as captives are led by a conqueror. All the emotions and feelings of the heart should be controlled by him, and led by him as a captive is led by a victor. The sense is, that it was the aim and purpose of Paul to accomplish this, and that it would certainly be done. The strongholds of philosophy, paganism, and sin should be demolished, and all the opinions, plans, and purposes of the world should become subject to the all-conquering Redeemer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: down: Luk 1:51; Act 4:25, Act 4:26; Rom 1:21; Co1 1:19, Co1 1:27-29, Co1 3:19
imaginations: or, reasonings
and every: Exo 5:2, Exo 9:16, Exo 9:17; Kg2 19:22, Kg2 19:28; Job 40:11, Job 40:12, Job 42:6; Psa 10:4, Psa 18:27; Isa 2:11, Isa 2:12, Isa 2:17, Isa 60:14; Eze 17:24; Dan 4:37, Dan 5:23-30; Act 9:4-6; Phi 3:4-9; Th2 2:4, Th2 2:8
bringing: Mat 11:29, Mat 11:30; Rom 7:23
every thought: Gen 8:21; Deu 15:9; Psa 139:2; Pro 15:26, Pro 24:9; Isa 55:7, Isa 59:7; Jer 4:14; Mat 15:19; Heb 4:12
the obedience: Psa 18:44, Psa 110:2, Psa 110:3; Rom 1:5, Rom 16:26; Heb 5:9; Pe1 1:2, Pe1 1:14, Pe1 1:15, Pe1 1:22
Geneva 1599
Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, (3) and bringing into captivity every thought to the obedience of Christ;
(3) An amplification of this spiritual power, which conquers the enemies in such a way, be they ever so crafty and mighty, that it brings some of them by repentance to Christ, and justly avenges others that are stubbornly obstinate, separating them from the others who allow themselves to be ruled.
John Gill
Casting down imaginations,.... Or "reasonings"; the carnal reasonings of the minds of natural men against God, his providences and purposes, against Christ, and the methods of salvation, and every truth of the Gospel; which are all disproved, silenced, and confounded, by the preaching of the word, which though reckoned the foolishness and weakness of God, appears to be wiser and stronger than men; and whereby the wisdom of the wise is destroyed, and the understanding of the prudent brought to nothing:
and every high thing that exalteth itself against the knowledge of God; every proud thought of the heart, every great swelling word of vanity, every big look, even all the lofty looks and haughtiness of men, with every airy flight, and high towering imagination, reasoning, and argument advanced against the Gospel of Christ; which is here meant by the knowledge of God, and so called, because it is the means of leading souls into the knowledge of God, even into a better knowledge of him than can be attained to, either by the light of nature, or law of Moses; to a knowledge of him, and acquaintance with him in Christ the Mediator, in whom the light of the knowledge of the glory of God is given; and with which knowledge of God eternal life is connected, yea, in this it consists; it is the beginning of it, and will issue in it.
And bringing into captivity every thought to the obedience of Christ; or "carrying captive the whole understanding"; that is, so illustrating it with divine light, that it clearly sees Christ to be the alone, able, willing, full, and suitable Saviour, and so becomes obedient to him, both as a Saviour and a King; such an enlightened soul looks to him alone for life and salvation, ventures on him, and relies upon him, and is desirous and willing to be saved by him in his own way; he receives and embraces all his truths and doctrines with faith and love, and obeys them from the heart, and cheerfully and willingly submits to all his commands and ordinances; for though he is taken by the grace of God, and all his strong holds, reasonings, and high thoughts are demolished by the power of God in the Gospel, and he himself is carried captive, yet not against, but with his will, to be a voluntary subject of Christ, and cheerfully to submit to the sceptre of his kingdom.
John Wesley
Destroying all vain reasonings, and every high thing which exalteth itself - As a wall or rampart. Against the knowledge of God, and bringing every thought - Or, rather, faculty of the mind. Into captivity to the obedience of Christ - Those evil reasonings are destroyed. The mind itself, being overcome and taken captive, lays down all authority of its own, and entirely gives itself up to perform, for the time to come, to Christ its conqueror the obedience of faith.
Robert Jamieson, A. R. Fausset and David Brown
imaginations--rather, "reasonings." Whereas "thought" expresses men's own purpose and determination of living after their own pleasure [TITTMANN].
high thing--So it ought to be translated (Rom 8:39). A distinct Greek word from that in Eph 3:18, "height," and Rev_ 21:16, which belongs to God and heaven from whence we receive nothing hurtful. But "high thing" is not so much "height" as something made high, and belongs to those regions of air where the powers of darkness ::exalt themselves" against Christ and us (Eph 2:2; Eph 6:12; Th2 2:4).
exalteth itself-- Th2 2:4 supports English Version rather than the translation of ELLICOTT, &c., "is lifted up." Such were the high towers of Judaic self-righteousness, philosophic speculations, and rhetorical sophistries, the "knowledge" so much prized by many (opposed to "the knowledge of God"), which endangered a section of the Corinthian Church.
against the knowledge of God--True knowledge makes men humble. Where there is exaltation of self, there knowledge of God is wanting [BENGEL]. Arrange the words following thus: "Bringing every thought (that is, intent of the mind or will) into captivity to the obedience of Christ," that is, to obey Christ. The three steps of the apostle's spiritual warfare are: (1) It demolishes what is opposed to Christ; (2) It leads captive; (3) It brings into obedience to Christ (Rom 1:5; Rom 16:26). The "reasonings" (English Version, "imaginations") are utterly "cast down." The "mental intents" (English Version, "thoughts") are taken willing captives, and tender the voluntary obedience of faith to Christ the Conqueror.
10:610:6: եւ ՚ի պատրաստի՛ ունիմք խնդրել զվրէժ յամենայն անհնազանդութեան, յորժամ ձե՛ր եւս հնազանդութի՛ւնդ կատարեսցի[4111]։ դզ [4111] Բազումք. Զվրէժ ամենայն անհնա՛՛։ Ուր օրինակ մի. Զամենայն անհնա՛՛... եւս հնազանդութիւն կատա՛՛։
6 եւ պատրաստ ենք վրէժխնդիր լինելու ամէն անհնազանդութեան համար, որպէսզի ձեր հնազանդութիւնն էլ կատարեալ լինի:
6 Պատրաստ ենք վրէժ առնելու ամէն անհնազանդութենէ, որպէս զի ձեր հնազանդութիւնը կատարեալ ըլլայ։
եւ ի պատրաստի ունիմք խնդրել զվրէժ ամենայն անհնազանդութեան, յորժամ ձեր եւս հնազանդութիւնդ կատարեսցի:

10:6: եւ ՚ի պատրաստի՛ ունիմք խնդրել զվրէժ յամենայն անհնազանդութեան, յորժամ ձե՛ր եւս հնազանդութի՛ւնդ կատարեսցի[4111]։ դզ
[4111] Բազումք. Զվրէժ ամենայն անհնա՛՛։ Ուր օրինակ մի. Զամենայն անհնա՛՛... եւս հնազանդութիւն կատա՛՛։
6 եւ պատրաստ ենք վրէժխնդիր լինելու ամէն անհնազանդութեան համար, որպէսզի ձեր հնազանդութիւնն էլ կատարեալ լինի:
6 Պատրաստ ենք վրէժ առնելու ամէն անհնազանդութենէ, որպէս զի ձեր հնազանդութիւնը կատարեալ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:66: и готовы наказать всякое непослушание, когда ваше послушание исполнится.
10:6  καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοήν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή.
10:6. καὶ (and) ἐν (in) ἑτοίμῳ (unto-readied-of) ἔχοντες ( holding ) ἐκδικῆσαι (to-have-coursed-out-unto) πᾶσαν (to-all) παρακοήν, (to-a-hearing-beside,"ὅταν (which-also-ever) πληρωθῇ (it-might-have-been-en-filled) ὑμῶν (of-ye) ἡ (the-one) ὑπακοή. (a-hearing-under)
10:6. et in promptu habentes ulcisci omnem inoboedientiam cum impleta fuerit vestra oboedientiaAnd having in readiness to revenge all disobedience, when your obedience shall be fulfilled.
6. and being in readiness to avenge all disobedience, when your obedience shall be fulfilled.
10:6. and standing ready to repudiate every disobedience, when your own obedience has been fulfilled.
10:6. And having in a readiness to revenge all disobedience, when your obedience is fulfilled.
And having in a readiness to revenge all disobedience, when your obedience is fulfilled:

6: и готовы наказать всякое непослушание, когда ваше послушание исполнится.
10:6  καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοήν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή.
10:6. et in promptu habentes ulcisci omnem inoboedientiam cum impleta fuerit vestra oboedientia
And having in readiness to revenge all disobedience, when your obedience shall be fulfilled.
10:6. and standing ready to repudiate every disobedience, when your own obedience has been fulfilled.
10:6. And having in a readiness to revenge all disobedience, when your obedience is fulfilled.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Если Павел весь мир принуждает к послушанию, то он с другой стороны готов наказать за непослушание. Конечно, Апостол имеет здесь в виду Коринфскую церковь. Но это будет тогда, когда почти все Коринфяне обнаружат послушание Апостолу и выделят из своей среды упорно-непослушных. Только таких Апостол и хочет наказать.
Adam Clarke: Commentary on the Bible - 1831
10:6: And having in a readiness to revenge all disobedience - I am ready, through this mighty armor of God, to punish those opposers of the doctrine of Christ, and the disobedience which has been produced by them.
When your obedience is fulfilled - When you have in the fullest manner, discountenanced those men, and separated yourselves from their communion. The apostle was not in haste to pull up the tares, lest he should pull up the wheat also.
All the terms in these two verses are military. Allusion is made to a strongly fortified city, where the enemy had made his last stand; entrenching himself about the walls; strengthening all his redoubts and ramparts; raising castles, towers, and various engines of defense and offense upon the walls; and neglecting nothing that might tend to render his strong hold impregnable. The army of God comes against the place and attacks it; the strong holds οχυροματα, all the fortified places, are carried. The imaginations, λογισμοι, engines, and whatever the imagination or skill of man could raise, are speedily taken and destroyed. Every high thing, παν ὑψωμα, all the castles and towers are sapped, thrown down and demolished; the walls are battered into breaches; and the besieging army, carrying every thing at the point of the sword, enter the city, storm and take the citadel. Every where defeated, the conquered submit, and are brought into captivity, αιχμαλωτιζοντες, are led away captives; and thus the whole government is destroyed.
It is easy to apply these things, as far as may be consistent with the apostle's design. The general sense I have given in the preceding notes.
Albert Barnes: Notes on the Bible - 1834
10:6: And having in a readiness ... - I am ready to punish all disobedience, notwithstanding all that is said to the contrary; see the notes on Co2 10:1-2. Clothed as I am with this power; aiming to subdue all things to Christ, though the weapons of my warfare are not carnal, and though I am modest or timid Co2 10:1 when I am with you, I am prepared to take any measures of severity required by my apostolic office, in order that I may inflict deserved punishment on those who have violated the laws of Christ. The design of this is, to meet the objection of his enemies, that he would not dare to execute his threatenings.
When your obedience is fulfilled - Doddridge renders this: "now your obedience is fulfilled, and the sounder part of your church restored to due order and submission." The idea seems to be, that Paul was ready to inflict discipline when the church had showed a readiness to obey his laws, and to do its own duty - delicately intimating that the reason why it was not done was the lack of entire promptness in the church itself, and that it could not be done on any offender as long as the church itself was not prepared to sustain him. The church was to discountenance the enemies of the Redeemer; to show an entire readiness to sustain the apostle, and to unite with him in the effort to maintain the discipline of Christ's house.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: in: Co2 13:2, Co2 13:10; Num 16:26-30; Act 5:3-11, Act 13:10, Act 13:11; Co1 4:21, Co1 5:3-5; Ti1 1:20; Jo3 1:10
when: Co2 2:9, Co2 7:15
John Gill
And having in a readiness to revenge all disobedience,.... Not with the temporal sword, as the civil magistrate, but with the spiritual one; meaning either censures and excommunication, which a faithful minister of the Gospel, with the suffrage of the church, has at hand, and a power to make use of, for the reclaiming of disobedient persons; or rather that extraordinary power which was peculiar to the apostles, of inflicting punishments on delinquents, such as what was exercised by Peter upon Ananias and Sapphira, by the Apostle Paul on Elymas the sorcerer, the incestuous person, and Hymenaeus and Philetus, and which still continued with him; it was ready at hand, he could exercise it whenever he pleased, he only waited a proper time:
when your obedience is fulfilled: till they were thoroughly reformed from the several abuses, both in doctrine and practice, they had fallen into, and were brought into a better order and decorum, and appeared to have been in all things obedient to the directions he had given; being unwilling, as yet, to use the awful authority he had from Christ, lest any of the dear children of God, who were capable of being restored by gentler methods, should suffer with the refractory and incorrigible.
John Wesley
Being in readiness to avenge all disobedience - Not only by spiritual censure, but miraculous punishments. When your obedience is fulfilled - When the sound part of you have given proof of your obedience, so that I am in no danger of punishing the innocent with the guilty.
Robert Jamieson, A. R. Fausset and David Brown
Translate, "Having ourselves (that is, being) in readiness to exact punishment for all disobedience," &c. We have this in store for the disobedient: it will be brought into action in due time.
when your obedience, &c.--He charitably assumes that most of the Corinthian Church will act obediently; therefore he says "YOUR obedience." But perhaps some will act otherwise; in order, therefore, to give all an opportunity of joining the obedient, he will not prematurely exact punishment, but wait until the full number of those gathered out to Christ has been "completed," and the remainder have been proved incorrigible. He had acted already so at Corinth (Acts 18:6-11; compare Ex 32:34; Mt 13:28-30).
10:710:7: Ըստ իւրաքանչիւր երեսաց դիտեսջի՛ք. եթէ ոք վստա՛հ յա՛նձն իցէ Քրիստոսի՛ լինել, զա՛յս խորհեսցի՛ դարձեալ ՚ի միտս իւր. թէ որպէս նայն Քրիստոսի է, նո՛յնպէս եւ մեք[4112]։ [4112] Օրինակ մի. Վստահ յանձն Քրիստոսի լինել... նոյնպէս եւ մեր։
7 Իւրաքանչիւրին դիտեցէ՛ք ըստ արտաքին տեսքի. եթէ մէկն իր մէջ վստահ է, թէ ինքը Քրիստոսինն է, այս բանն էլ թող խորհի իր մտքում, թէ, ինչպէս ինքը Քրիստոսինն է, նոյնպէս եւ՝ մենք.
7 Դուրսի երեւոյթի՞ն կը նայինք։ Կա՞յ մէկը որ վստահ ըլլայ իր անձին վրայ՝ թէ ինք Քրիստոսինն է։ Ան նորէն ինքնիրմէ թող խորհի՝ թէ ինչպէս ինք Քրիստոսինն է, նոյնպէս ալ մենք*։
Ըստ [48]իւրաքանչիւր [49]երեսաց դիտեսջիք``. եթէ ոք վստահ յանձն իցէ [50]Քրիստոսի լինել``, զայս խորհեսցի դարձեալ ի միտս իւր, թէ որպէս նայն Քրիստոսի է, նոյնպէս եւ [51]մեք:

10:7: Ըստ իւրաքանչիւր երեսաց դիտեսջի՛ք. եթէ ոք վստա՛հ յա՛նձն իցէ Քրիստոսի՛ լինել, զա՛յս խորհեսցի՛ դարձեալ ՚ի միտս իւր. թէ որպէս նայն Քրիստոսի է, նո՛յնպէս եւ մեք[4112]։
[4112] Օրինակ մի. Վստահ յանձն Քրիստոսի լինել... նոյնպէս եւ մեր։
7 Իւրաքանչիւրին դիտեցէ՛ք ըստ արտաքին տեսքի. եթէ մէկն իր մէջ վստահ է, թէ ինքը Քրիստոսինն է, այս բանն էլ թող խորհի իր մտքում, թէ, ինչպէս ինքը Քրիստոսինն է, նոյնպէս եւ՝ մենք.
7 Դուրսի երեւոյթի՞ն կը նայինք։ Կա՞յ մէկը որ վստահ ըլլայ իր անձին վրայ՝ թէ ինք Քրիստոսինն է։ Ան նորէն ինքնիրմէ թող խորհի՝ թէ ինչպէս ինք Քրիստոսինն է, նոյնպէս ալ մենք*։
zohrab-1805▾ eastern-1994▾ western am▾
10:77: На личность ли смотрите? Кто уверен в себе, что он Христов, тот сам по себе суди, что, как он Христов, так и мы Христовы.
10:7  τὰ κατὰ πρόσωπον βλέπετε. εἴ τις πέποιθεν ἑαυτῶ χριστοῦ εἶναι, τοῦτο λογιζέσθω πάλιν ἐφ᾽ ἑαυτοῦ ὅτι καθὼς αὐτὸς χριστοῦ οὕτως καὶ ἡμεῖς.
10:7. Τὰ (To-the-ones) κατὰ (down) πρόσωπον (to-looked-toward) βλέπετε. (ye-view) εἴ (If) τις (a-one) πέποιθεν (it-hath-had-come-to-conduce) ἑαυτῷ (unto-self) Χριστοῦ (of-Anointed) εἶναι, (to-be,"τοῦτο (to-the-one-this) λογιζέσθω ( it-should-forthee-to ) πάλιν (unto-furthered) ἐφ' (upon) ἑαυτοῦ (of-self) ὅτι (to-which-a-one) καθὼς (down-as) αὐτὸς (it) Χριστοῦ (of-Anointed) οὕτως (unto-the-one-this) καὶ (and) ἡμεῖς. (we)
10:7. quae secundum faciem sunt videte si quis confidit sibi Christi se esse hoc cogitet iterum apud se quia sicut ipse Christi est ita et nosSee the things that are according to outward appearance. If any man trust to himself, that he is Christ's let him think this again with himself, that as he is Christ's, so are we also.
7. Ye look at the things that are before your face. If any man trusteth in himself that he is Christ’s, let him consider this again with himself, that, even as he is Christ’s, so also are we.
10:7. Consider the things that are in accord with appearances. If anyone trusts that by these things he belongs to Christ, let him reconsider this within himself. For just as he belongs to Christ, so also do we.
10:7. Do ye look on things after the outward appearance? If any man trust to himself that he is Christ’s, let him of himself think this again, that, as he [is] Christ’s, even so [are] we Christ’s.
Do ye look on things after the outward appearance? If any man trust to himself that he is Christ' s, let him of himself think this again, that, as he [is] Christ' s, even so [are] we Christ' s:

7: На личность ли смотрите? Кто уверен в себе, что он Христов, тот сам по себе суди, что, как он Христов, так и мы Христовы.
10:7  τὰ κατὰ πρόσωπον βλέπετε. εἴ τις πέποιθεν ἑαυτῶ χριστοῦ εἶναι, τοῦτο λογιζέσθω πάλιν ἐφ᾽ ἑαυτοῦ ὅτι καθὼς αὐτὸς χριστοῦ οὕτως καὶ ἡμεῖς.
10:7. quae secundum faciem sunt videte si quis confidit sibi Christi se esse hoc cogitet iterum apud se quia sicut ipse Christi est ita et nos
See the things that are according to outward appearance. If any man trust to himself, that he is Christ's let him think this again with himself, that as he is Christ's, so are we also.
10:7. Consider the things that are in accord with appearances. If anyone trusts that by these things he belongs to Christ, let him reconsider this within himself. For just as he belongs to Christ, so also do we.
10:7. Do ye look on things after the outward appearance? If any man trust to himself that he is Christ’s, let him of himself think this again, that, as he [is] Christ’s, even so [are] we Christ’s.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Павел здесь прямо восстает против притязания иудействующих ставить себя самих в особенное, исключительное, отношение ко Христу. Эти "Христовы" были вовсе не те Коринфяне, которые ставили партию Христовых в противовес партиям Петровых, Павловых и Аполлосовых (1Кор.I). Апостол говорит об этих новых "Христовых" не как о партии, противной другим партиям, а как только о личных противниках его, Павла, которому они отказывали в той близости ко Христу, какую приписывали только себе самим. Очевидно, это были иудействующие проповедники, явившиеся в Коринф из Иерусалима для того, чтобы помешать успеху проповеди Апостола Павла в Коринфе. Они хвалились тем, что посланы были от "матери церквей" - от церкви Иерусалимской, и знакомы с самыми ближайшими учениками Христа. - На личность ли смотрите? Вопросительная форма выражения в настоящем месте не дает определенной и ясной мысли, которую можно бы поставить в тесную связь с следующим далее вразумлением. Поэтому новейшие толкователи предпочитают принимать эту фразу за выражение повеления и переводят так: "обратите, однако, внимание на то, что лежит пред вашими очами"! Апостол далее с 8-го стиха будет говорить подробно о том, на что именно нужно Коринфянам обратить свое внимание.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Spiritual Authority.A. D. 57.
7 Do ye look on things after the outward appearance? If any man trust to himself that he is Christ's, let him of himself think this again, that, as he is Christ's, even so are we Christ's. 8 For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed: 9 That I may not seem as if I would terrify you by letters. 10 For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible. 11 Let such an one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present.

In these verses the apostle proceeds to reason the case with the Corinthians, in opposition to those who despised him, judged him, and spoke hardly of him: "Do you," says he, "look on things after the outward appearance? v. 7. Is this a fit measure or rule to make an estimate of things or persons by, and to judge between me and my adversaries?" In outward appearance, Paul was mean and despicable with some; he did not make a figure, as perhaps some of his competitors might do: but this was a false rule to make a judgment by. It should seem that some boasted mighty things of themselves, and made a fair show. But there are often false appearances. A man may seem to be learned who has not learned Christ, and appear virtuous when he has not a principle of grace in his heart. However, the apostle asserts two things of himself:--

I. His relation to Christ: If any man trust to himself that he is Christ's, even so are we Christ's, v. 7. It would seem by this that Paul's adversaries boasted of their relation to Christ as his ministers and servants. Now the apostle reasons thus with the Corinthians: "Suppose it to be so, allowing what they say to be true (and let us observe that, in fair arguing, we should allow all that may be reasonably granted, and should not think it impossible but those who differ from us very much may yet belong to Christ, as well as we), allowing them," might the apostle say, "what they boast of, yet they ought also to allow this to us, that we also are Christ's." Note, 1. We must not, by the most charitable allowances we make to others who differ from us, cut ourselves off from Christ, nor deny our relation to him. For, 2. There is room in Christ for many; and those who differ much from one another may yet be one in him. It would help to heal the differences that are among us if we would remember that, how confident soever we may be that we belong to Christ, yet, at the same time, we must allow that those who differ from us may belong to Christ too, and therefore should be treated accordingly. We must not think that we are the people, and that none belong to Christ but ourselves. This we may plead for ourselves, against those who judge us and despise us that, how weak soever we are, yet, as they are Christ's, so are we: we profess the same faith, we walk by the same rule, we build upon the same foundation, and hope for the same inheritance.

II. His authority from Christ as an apostle. This he had mentioned before (v. 6), and now he tells them that he might speak of it again, and that with some sort of boasting, seeing it was a truth, that the Lord had given it to him, and it was more than his adversaries could justly pretend to. It was certainly what he should not be ashamed of, v. 8. Concerning this observe, 1. The nature of his authority: it was for edification, and not for destruction. This indeed is the end of all authority, civil and ecclesiastical, and was the end of that extraordinary authority which the apostles had, and of all church-discipline. 2. The caution with which he speaks of his authority, professing that his design was not to terrify them with big words, nor by angry letters, v. 9. Thus he seems to obviate an objection that might have been formed against him, v. 10. But the apostle declares he did not intend to frighten those who were obedient, nor did he write any thing in his letters that he was not able to make good by deeds against the disobedient; and he would have his adversaries know this (v. 11), that he would, by the exercise of his apostolical power committed to him, make it appear to have a real efficacy.
Adam Clarke: Commentary on the Bible - 1831
10:7: Do ye look on things after the outward appearance? - Do not be carried away with appearances; do not be satisfied with show and parade.
If any man trust to himself that he is Christ's - Here, as in several other places of this and the preceding epistle, the τις, any or certain, person, most evidently refers to the false apostle who made so much disturbance in the Church. And this man trusted to himself - assumed to himself that he was Christ's messenger: it would not do to attempt to subvert Christianity at once; it had got too strong a hold of Corinth to be easily dislodged; he therefore pretended to be on Christ's side, and to derive his authority from him.
Let him of himself - Without any authority, certainly, from God; but, as he arrogates to himself the character of a minister of Christ, let him acknowledge that even so we are Christ's ministers; and that I have, by my preaching, and the miracles which I have wrought, given the fullest proof that I am especially commissioned by him.
Albert Barnes: Notes on the Bible - 1834
10:7: Do ye look on things after the outward appearance? - This is addressed evidently to the members of the church, and with reference to the claims which had been set up by the false teachers. There can be no doubt that they valued themselves on their external advantages, and laid claim to special honor in the work of the ministry, because they were superior in personal appearance, in rank, manners, or eloquence to Paul. Paul reproves them for thus judging, and assures them that this was not a proper criterion by which to determine on qualifications for the apostolic office. Such things were highly valued among the Greeks, and a considerable part of the effort of Paul in these letters is to show that these things constitute no evidence that those who possessed them were sent from God.
If any man trust to himself ... - This refers to the false teachers who laid claims to be the followers of Christ by way of eminence. Whoever these teachers were, it is evident that they claimed to be on the side of Christ, and to be appointed by him. They were probably Jews, and they boasted of their talents and eloquence, and possibly that they had seen the Saviour. The phrase "trust to himself," seems to imply that they relied on some special merit of their own, or some special advantage which they had - Bloomfield. It may have been that they were of the same tribe that he was, or that they had seen him, or that they. confided in their own talents or endowments as a proof that they had been sent by him. It is not an uncommon thing for people to have such confidence in their own gifts, and particularly in a power of fluent speaking, as to suppose that this is a sufficient evidence that they are sent to preach the gospel.
Let him of himself think this again - Since he relies so much on himself; since he has such confidence in his own powers, let him look at the evidence that I also am of Christ.
That as he is Christ's, even so are we Christ's - That I have given as much evidence that I am commissioned by Christ as they can produce. It may be of a different kind. It is not in eloquence. and rank, and the gift of a rapid and ready elocution, but it may be superior to what they are able to produce. Probably Paul refers here to the fact that he had seen the Lord Jesus, and that he had been directly commissioned by him. The sense is, that no one could produce more proofs of being called to the ministry than he could.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: ye look: Co2 10:1 *marg. Co2 5:12; Sa1 16:7; Mat 23:5; Luk 16:15; Joh 7:24; Rom 2:28, Rom 2:29
If: Co1 3:23, Co1 14:37, Co1 15:23; Gal 3:29
even: Co2 5:12, Co2 11:4, Co2 11:18, Co2 11:23, Co2 12:11, Co2 13:3; Co1 9:1; Gal 1:11-13, Gal 2:5-9; Jo1 4:6
Geneva 1599
(4) Do ye look on things after the (e) outward appearance? If any man trust to himself that he is Christ's, let him of (f) himself think this again, that, as he [is] Christ's, even so [are] we Christ's.
(4) He emphasises the same matter with very weighty words and sentences.
(e) Do you judge things according to the outward appearance?
(f) Not being told about it by me.
John Gill
Do ye look on things after the outward appearance,.... Or "look upon things", ironically said; or "ye do look on things", a reproof for making judgment of persons and things, by the outward appearance of them; so many judged of Paul by the meanness of his person, the weakness of his body, the lowness of his voice, his outward circumstances of life, his poverty, afflictions, and persecutions; and despised him; whilst they looked upon the riches, eloquence, haughty airs, noisiness, and personable mien, of the false apostles, and admired them:
if a man trusts to himself that he is Christ's: is fully assured that he has an interest in his love and favour, is redeemed by his blood, is a partaker of his grace, and a believer in him; or rather, that he is a minister of the Gospel, and an apostle of Christ, one that is qualified and sent forth by him to preach the word:
let him, of himself, think this again, that as he is Christ's, even so are we Christ's; that is, he may, and ought of himself, without another's observing it to him, of his own accord, willingly reason and conclude, by the selfsame marks and evidences he would be thought to be a minister of Christ, that we are also. The sense is, that let a man be ever so confident of his being a true minister of the Gospel, he will not be able to point out one criterion or proof of his being so, but what he might discern in the Apostle Paul, and the rest of his fellow ministers, and therefore ought to conclude the same of them as of himself. In which may be observed the great modesty of the apostle, who does not go about to disprove others being Christ's, who so confidently boasted of it; nor bid them look to it to see if they were or not, since all that say so are not; only as if granting that they were, he would have them look upon him, and his fellow apostles as such also, who had at least equal pretensions to this character.
John Wesley
Do ye look at the outward appearance of things - Does any of you judge of a minister of Christ by his person, or any outward circumstance? Let him again think this of himself - Let him learn it from his own reflection, before I convince him by a severer method.
Robert Jamieson, A. R. Fausset and David Brown
Do ye regard mere outward appearance (mere external recommendations, personal appearance, voice, manner, oratory of teachers present face to face, such as they admired in the false teachers to the disparagement of Paul, 2Cor 10:10; see on 2Cor 5:12)? Even in outward bearing when I shall be present with you (in contrast to "by letters," 2Cor 10:9) I will show that I am more really armed with the authority of Christ, than those who arrogate to themselves the title of being peculiarly "Christ's" (1Cor 1:12). A Jewish emissary seems to have led this party.
let him of himself think this again--He may "of himself," without needing to be taught it in a more severe manner, by "thinking again," arrive at "this" conclusion, "that even as," &c. Paul modestly demands for himself only an equal place with those whom he had begotten in the Gospel [BENGEL].
10:810:8: Զի թէ առաւե՛լ եւս պարծեցայց վասն իշխանութեանս մերոյ՝ զոր ե՛տ մեզ Տէր, ՚ի շինել՝ եւ ո՛չ ՚ի քակե՛լ զձեզ, ո՛չինչ ամաչեցից[4113]. [4113] Ոմանք. Վասն իշխանութեան մերոյ։
8 որովհետեւ, եթէ նոյնիսկ աւելի պարծենամ մեր այն իշխանութեան համար, որը տուեց մեզ Տէրը ձեր շինութեան եւ ոչ թէ ձեզ կործանելու համար, ոչնչով չեմ ամաչելու,
8 Քանզի եթէ աւելի ալ պարծենալու ըլլամ այն մեր իշխանութեանը համար՝ որ Տէրը մեզի տուաւ՝ ձեզ շինելու եւ ոչ թէ քակելու համար, պիտի չամչնամ.
Զի թէ առաւել եւս պարծեցայց վասն իշխանութեանս մերոյ, զոր ետ մեզ Տէր ի շինել եւ ոչ ի քակել զձեզ, ոչինչ ամաչեցից:

10:8: Զի թէ առաւե՛լ եւս պարծեցայց վասն իշխանութեանս մերոյ՝ զոր ե՛տ մեզ Տէր, ՚ի շինել՝ եւ ո՛չ ՚ի քակե՛լ զձեզ, ո՛չինչ ամաչեցից[4113].
[4113] Ոմանք. Վասն իշխանութեան մերոյ։
8 որովհետեւ, եթէ նոյնիսկ աւելի պարծենամ մեր այն իշխանութեան համար, որը տուեց մեզ Տէրը ձեր շինութեան եւ ոչ թէ ձեզ կործանելու համար, ոչնչով չեմ ամաչելու,
8 Քանզի եթէ աւելի ալ պարծենալու ըլլամ այն մեր իշխանութեանը համար՝ որ Տէրը մեզի տուաւ՝ ձեզ շինելու եւ ոչ թէ քակելու համար, պիտի չամչնամ.
zohrab-1805▾ eastern-1994▾ western am▾
10:88: Ибо если бы я и более стал хвалиться нашею властью, которую Господь дал нам к созиданию, а не к расстройству вашему, то не остался бы в стыде.
10:8  ἐάν [τε] γὰρ περισσότερόν τι καυχήσωμαι περὶ τῆς ἐξουσίας ἡμῶν, ἧς ἔδωκεν ὁ κύριος εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν ὑμῶν, οὐκ αἰσχυνθήσομαι,
10:8. ἐάν (If-ever) τε (also) γὰρ (therefore) περισσότερόν (to-more-abouted) τι (to-a-one) καυχήσωμαι ( I-might-have-boasted-unto ) περὶ (about) τῆς (of-the-one) ἐξουσίας (of-a-being-out) ἡμῶν, (of-us,"ἧς (of-which) ἔδωκεν (it-gave,"ὁ (the-one) κύριος (Authority-belonged,"εἰς (into) οἰκοδομὴν (to-a-house-building) καὶ (and) οὐκ (not) εἰς (into) καθαίρεσιν (to-a-lifting-down) ὑμῶν, (of-ye,"οὐκ (not) αἰσχυνθήσομαι, (I-shall-be-beshamed,"
10:8. nam et si amplius aliquid gloriatus fuero de potestate nostra quam dedit Dominus in aedificationem et non in destructionem vestram non erubescamFor if also I should boast somewhat more of our power, which the Lord hath given us unto edification and not for your destruction, I should not be ashamed.
8. For though I should glory somewhat abundantly concerning our authority ( which the Lord gave for building you up, and not for casting you down), I shall not be put to shame:
10:8. And if I were even to glory somewhat more about our authority, which the Lord has given to us for your edification, and not for your destruction, I should not be ashamed.
10:8. For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed:
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:

8: Ибо если бы я и более стал хвалиться нашею властью, которую Господь дал нам к созиданию, а не к расстройству вашему, то не остался бы в стыде.
10:8  ἐάν [τε] γὰρ περισσότερόν τι καυχήσωμαι περὶ τῆς ἐξουσίας ἡμῶν, ἧς ἔδωκεν ὁ κύριος εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν ὑμῶν, οὐκ αἰσχυνθήσομαι,
10:8. nam et si amplius aliquid gloriatus fuero de potestate nostra quam dedit Dominus in aedificationem et non in destructionem vestram non erubescam
For if also I should boast somewhat more of our power, which the Lord hath given us unto edification and not for your destruction, I should not be ashamed.
10:8. And if I were even to glory somewhat more about our authority, which the Lord has given to us for your edification, and not for your destruction, I should not be ashamed.
10:8. For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-11: Об Апостоле Павле кто-то говорил в Коринфе, что он только в посланиях своих строг и силен, а когда приходится ему выступать лично пред христианами он робок и теряется в речи. Апостол говорит, что такой слух о нем совершенно неоснователен.

8: Кому-нибудь могла показаться неприятной та похвала, какую высказал сам o себе Ап. в 7-м стихе. Но Апостол, собственно говоря, еще мало сказал о себе: если бы он сказал о себе и большее, то Бог не посрамил бы его похвалу и подтвердил бы - очевидно чудесными знамениями (напр. подобными Деян V:9, 10) - авторитет Апостола. Авторитет свой Ап. употребляет не на разорение Церкви, в чем его, по-видимому, кто-то упрекал, а на созидание ее. Ср. XIII:10.
Adam Clarke: Commentary on the Bible - 1831
10:8: For, though I should boast, etc. - I have a greater authority and spiritual power than I have yet shown, both to edify and to punish; but I employ this for your edification in righteousness, and not for the destruction of any delinquent. "This," says Calmet, "is the rule which the pastors of the Church ever propose to themselves in the exercise of their authority; whether to enjoin or forbid, to dispense or to oblige, to bind or to loose. They should use this power only as Jesus Christ used it - for the salvation, and not for the destruction, of souls."
Albert Barnes: Notes on the Bible - 1834
10:8: For though I should boast ... - If I should make even higher claims than I have done to a divine commission. I could urge higher evidence than I have done that I am sent by the Lord Jesus.
Of our authority - Of my authority as an apostle, my power to administer discipline, and to direct the affairs of the church.
Which the Lord hath given us for edification - A power primarily conferred to build up his people and save them and not to destroy.
I should not be ashamed - It would be founded on good evidence and sustained by the nature of my commission. I should also have no occasion to be ashamed of the manner in which it has been exercised - a power that has in fact been employed in extending religion and edifying the church, and not in originating and sustaining measures suited to destroy the soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: though: Co2 1:24, Co2 13:2, Co2 13:3, Co2 13:8, Co2 13:10; Gal 1:1
I should not: Co2 7:14, Co2 12:6; Ti2 1:12
John Gill
For though I should boast somewhat more of our authority,.... Than as yet he had done, or used to do; or rather the sense is, should he boast of a greater authority than the false apostles, or even than the true ministers of the Gospel in common had, he should not exceed the bounds of truth and modesty; for as an apostle he not only had an authority from Christ to preach the Gospel, and administer ordinances, but also had an extraordinary power of punishing offenders, as before observed:
which the Lord hath given us for edification, and not for destruction; a power which no mere man, no creature, though ever so exalted, could have given; none but Christ, who is Lord of heaven and earth, and who has all power in his hands, could clothe with such authority as this; and which is given by him, though for the destruction of the flesh, or punishment of the body, yet for the salvation and good of the soul or spirit, as in the case of the incestuous person; and though sometimes for the destruction of the individual person or persons punished by it, as in the case of Ananias and Sapphira, yet for the edification, spiritual instruction, and welfare of the whole community or church, of which these were a part. So this authority was exercised on Hymenaeus and Philetus, that either they themselves might not learn to blaspheme, or cease to blaspheme Christ, or his apostles, or the truths of the Gospel; or that others might be deterred from such a practice; and so was for the edification of the one, or the other, and the preservation of the whole.
I should not be ashamed; as one that has told an untruth, or as a vain glorious man, who has made his boast of what he has not. The apostle signifies, that he should be able to make good such an assertion, should he think fit to mention it.
John Wesley
I should not be ashamed - As having said more than I could make good.
Robert Jamieson, A. R. Fausset and David Brown
"For even if I were to boast somewhat more exceedingly (than I do, 2Cor 10:3-6) of our (apostolic) authority (2Cor 10:6; 2Cor 13:10) . . . I should not be put to shame (by the fact; as I should be if my authority proved to be without foundation: my threats of punishment not being carried into effect)."
for edification . . . not for . . . destruction--Greek, "for building up . . . not for . . . CASTING DOWN" (the same Greek as in 2Cor 10:5): the image of a building as in 2Cor 10:4-5. Though we "cast down reasonings," this is not in order to destroy, but really to build up ("edify"), by removing those things which are hindrances to edification, and testing what is unsound, and putting together all that is true in the building [CHRYSOSTOM].
10:910:9: զի մի՛ թուեցայց իբրեւ ա՛հ ինչ արկանել ձեզ թղթովքս։
9 որպէսզի ձեր մէջ թղթերով ահ գցող մէկը չթուամ:
9 Որպէս զի այնպէս չսեպուիմ, որպէս թէ ես թուղթերովս ձեզի վախ կը պատճառեմ.
Զի մի՛ թուեցայց իբրեւ ահ ինչ արկանել ձեզ թղթովքս:

10:9: զի մի՛ թուեցայց իբրեւ ա՛հ ինչ արկանել ձեզ թղթովքս։
9 որպէսզի ձեր մէջ թղթերով ահ գցող մէկը չթուամ:
9 Որպէս զի այնպէս չսեպուիմ, որպէս թէ ես թուղթերովս ձեզի վախ կը պատճառեմ.
zohrab-1805▾ eastern-1994▾ western am▾
10:99: Впрочем, да не покажется, что я устрашаю вас [только] посланиями.
10:9  ἵνα μὴ δόξω ὡς ἂν ἐκφοβεῖν ὑμᾶς διὰ τῶν ἐπιστολῶν·
10:9. ἵνα (so) μὴ (lest) δόξω (I-might-have-thought-unto) ὡς (as) ἂν (ever) ἐκφοβεῖν (to-fearee-out-unto) ὑμᾶς (to-ye) διὰ (through) τῶν (of-the-ones) ἐπιστολῶν: (of-settings-upon)
10:9. ut autem non existimer tamquam terrere vos per epistulasBut that I may not be thought as it were to terrify you by epistles,
9. that I may not seem as if I would terrify you by my letters.
10:9. But let it not be said that I am scaring you by means of epistles.
10:9. That I may not seem as if I would terrify you by letters.
That I may not seem as if I would terrify you by letters:

9: Впрочем, да не покажется, что я устрашаю вас [только] посланиями.
10:9  ἵνα μὴ δόξω ὡς ἂν ἐκφοβεῖν ὑμᾶς διὰ τῶν ἐπιστολῶν·
10:9. ut autem non existimer tamquam terrere vos per epistulas
But that I may not be thought as it were to terrify you by epistles,
10:9. But let it not be said that I am scaring you by means of epistles.
10:9. That I may not seem as if I would terrify you by letters.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: В Коринфе распространяли слух, что Апостол никогда не приведет в осуществление тех угроз, какие он высказывает в своих посланиях (разумеются, очевидно, первое и настоящее, второе, послание к Коринфянам).
Adam Clarke: Commentary on the Bible - 1831
10:9: That I may not seem, etc. - This is an elliptical sentence, and may be supplied thus: "I have not used this authority; nor will I add any more concerning this part of the subject, lest I should seem, as my adversary has insinuated, to wish to terrify you by my letters.
Albert Barnes: Notes on the Bible - 1834
10:9: That I may not seem ... - The meaning of this verse seems to be this. "I say that I might boast more of my power in order that I may not appear disposed to terrify you with my letters merely. I do not threaten more than I can perform. I have it in my power to execute all that I have threatened, and to strike an awe not only by my letters, but by the infliction of extraordinary miraculous punishments. And if I should boast that I had done this, and could do it again, I should have no reason to be ashamed. It would not be vain and empty boasting; not boasting which is not well-founded."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: terrify: Co2 10:10; Co1 4:5, Co1 4:19-21
John Gill
That I may not seem as if I would terrify you by letters. Here seems to be something wanting, which is to be supplied, The sense is, though I might lawfully boast of the superior authority which we apostles have above other persons, in using sharpness with men insolent and hardened in sin; yet I will not, I forbear every thing of that kind, I drop it, I do not choose to insist upon it; , "I overlook", or "neglect" it, "I do not care" to do it, as the Syriac version supplies it; and this he thought most prudent and advisable, lest he should give any occasion to the above calumny that he was bold, and blustering, and terrifying by his letters when absent, and only threatened that he had no power to perform.
John Wesley
I say this, that I may not seem to terrify you by letters - Threatening more than I can perform.
Robert Jamieson, A. R. Fausset and David Brown
I say this lest I should seem to be terrifying you, as children, with empty threats [BENGEL]. ESTIUS explains, "I might boast more of my authority, but I forbear to do so, that I may not seem as if," &c. But this ellipsis is harsh: and 2Cor 10:10-11 confirm BENGEL'S view.
10:1010:10: Ասիցէ՞ք. Թո՛ւղթքս ծանո՛ւնք են եւ սաստիկք. բայց տեսիլ մարմնոյ տկար, եւ բա՛նն արհամարհեալ[4114]. [4114] Ոմանք. Ասիցեն. Թուղթ քո ծանունք... բայց տեսիլ մարմնոյ տկար է, եւ։
10 Ասում են՝ այս թղթերը ծանր են ու խիստ, իսկ նրա մարմնի տեսքը տկար է, եւ խօսքը՝ արհամարհելի:
10 Քանզի «‘Անոր թուղթերը’, կ’ըսէ մէկը, ‘ծանր ու զօրաւոր են, բայց անոր մարմնին երեւոյթը տկար է ու խօսքը՝ անարգ’»։
[52]ասիցեն. Թուղթքս ծանունք են եւ սաստիկք, բայց տեսիլ մարմնոյ` տկար, եւ բանն արհամարհեալ:

10:10: Ասիցէ՞ք. Թո՛ւղթքս ծանո՛ւնք են եւ սաստիկք. բայց տեսիլ մարմնոյ տկար, եւ բա՛նն արհամարհեալ[4114].
[4114] Ոմանք. Ասիցեն. Թուղթ քո ծանունք... բայց տեսիլ մարմնոյ տկար է, եւ։
10 Ասում են՝ այս թղթերը ծանր են ու խիստ, իսկ նրա մարմնի տեսքը տկար է, եւ խօսքը՝ արհամարհելի:
10 Քանզի «‘Անոր թուղթերը’, կ’ըսէ մէկը, ‘ծանր ու զօրաւոր են, բայց անոր մարմնին երեւոյթը տկար է ու խօսքը՝ անարգ’»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010: Так как [некто] говорит: в посланиях он строг и силен, а в личном присутствии слаб, и речь [его] незначительна, --
10:10  ὅτι, αἱ ἐπιστολαὶ μέν, φησίν, βαρεῖαι καὶ ἰσχυραί, ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς καὶ ὁ λόγος ἐξουθενημένος.
10:10. ὅτι (to-which-a-one,"Αἱ (The-ones) ἐπιστολαὶ (settings-upon) μέν, (indeed,"φησίν, (it-declareth," βαρεῖαι ( weighted ) καὶ (and) ἰσχυραί , ( force-held ,"ἡ (the-one) δὲ (moreover) παρουσία (a-being-beside-unto) τοῦ (of-the-one) σώματος (of-body) ἀσθενὴς (un-vigored,"καὶ (and) ὁ (the-one) λόγος (a-forthee) ἐξουθενημένος. (having-had-come-to-be-not-from-oned-out-unto)
10:10. quoniam quidem epistulae inquiunt graves sunt et fortes praesentia autem corporis infirma et sermo contemptibilis(For his epistles indeed, say they, are weighty and strong; but his bodily presence is weak and his speech contemptible):
10. For, His letters, they say, are weighty and strong; but his bodily presence is weak, and his speech of no account.
10:10. For they say: “His epistles, indeed, are weighty and strong. But his bodily presence is weak, and his speech is contemptible.”
10:10. For [his] letters, say they, [are] weighty and powerful; but [his] bodily presence [is] weak, and [his] speech contemptible.
For [his] letters, say they, [are] weighty and powerful; but [his] bodily presence [is] weak, and [his] speech contemptible:

10: Так как [некто] говорит: в посланиях он строг и силен, а в личном присутствии слаб, и речь [его] незначительна, --
10:10  ὅτι, αἱ ἐπιστολαὶ μέν, φησίν, βαρεῖαι καὶ ἰσχυραί, ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς καὶ ὁ λόγος ἐξουθενημένος.
10:10. quoniam quidem epistulae inquiunt graves sunt et fortes praesentia autem corporis infirma et sermo contemptibilis
(For his epistles indeed, say they, are weighty and strong; but his bodily presence is weak and his speech contemptible):
10:10. For they say: “His epistles, indeed, are weighty and strong. But his bodily presence is weak, and his speech is contemptible.”
10:10. For [his] letters, say they, [are] weighty and powerful; but [his] bodily presence [is] weak, and [his] speech contemptible.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Ап. Павел здесь рисуется нам не только как человек непредставительный по внешнему виду (об этом говорит и предание, сохраненное писателем 14-го века Никифором Каллистом и апокрифические "Деяния Павла и Феклы"), но даже как мало энергичный деятель и плохой оратор, что для греческого населения Коринфа казалось весьма большим недостатком.
Adam Clarke: Commentary on the Bible - 1831
10:10: For his letters, say they, are weighty and powerful - He boasts of high powers, and that he can do great things. See on Co2 10:1-2 (note).
But his bodily presence is weak - When you behold the man, you find him a feeble, contemptible mortal; and when ye hear him speak, his speech, ὁ λογος, probably, his doctrine, εξουθενημενος, is good for nothing; his person, matter, and manner, are altogether uninteresting, unimpressive, and too contemptible to be valued by the wise and the learned. This seems to be the spirit and design of this slander.
Many, both among the ancients and moderns, have endeavored to find out the ground there was for any part of this calumny; as to the moral conduct of the apostle, that was invulnerable; his motives, it is true, were suspected and denounced by this false apostle and his partisans; but they could never find any thing in his conduct which could support their insinuations.
What they could not attach to his character, they disingenuously attached to his person and his elocution.
If we can credit some ancient writers, such as Nicephorus, we shall find the apostle thus described:
Παυλος μικρος ην και συνεσταλμενος το του σωματος μεγεθος· και ὡσπερ αγκυλον αυτο κεκτημενος· σμικρον δε, και κεκυφος· την οφιν λευκος, και το προσωπον προφερης, ψιλος την κεφαλην, κ. τ. λ.
Nicephor., lib. ii., cap. 17.
"Paul was a little man, crooked, and almost bent like a bow; with a pale countenance, long and wrinkled; a bald head; his eyes full of fire and benevolence; his beard long, thick, and interspersed with grey hairs, as was his head, etc."
I quote from Calmet, not having Nicephorus at hand.
An old Greek writer, says the same author, whose works are found among those of Chrysostom, tom. vi. hom. 30, page 265, represents him thus: - Παυλος ὁ τριπηχυς ανθρωπος, και των ουρανων ἁπτομενος· "Paul was a man of about three cubits in height, (four feet six), and yet, nevertheless, touched the heavens." Others say that "he was a little man, had a bald head, and a large nose." See the above, and several other authorities in Calmet. Perhaps there is not one of these statements correct: as to Nicephorus, he is a writer of the fourteenth century, weak and credulous, and worthy of no regard. And the writer found in the works of Chrysostom, in making the apostle little more than a pigmy, has rendered his account incredible.
That St. Paul could be no such diminutive person we may fairly presume from the office he filled under the high priest, in the persecution of the Church of Christ; and that he had not an impediment in his speech, but was a graceful orator, we may learn from his whole history, and especially from the account we have, Act 14:12, where the Lycaonians took him for Mercury, the god of eloquence, induced thereto by his powerful and persuasive elocution. In short, there does not appear to be any substantial evidence of the apostle's deformity, pigmy stature, bald head, pale and wrinkled face, large nose, stammering speech, etc., etc. These are probably all figments of an unbridled fancy, and foolish surmisings.
Albert Barnes: Notes on the Bible - 1834
10:10: For his letters - The letters which he has sent to the church when absent. Reference is had here probably to the First Epistle to the Corinthians. They might also have seen some of Paul's other epistles, and been so well acquainted with them as to he able to make the general remark that he had the power of writing in an authoritative and impressive manner.
Say they - Margin, "Said he." Greek (φησὶν phē sin) in the singular. This seems to have referred to some one person who had uttered the words - perhaps some one who was the principal leader of the faction opposed to Paul.
Are weighty and powerful - Tyndale renders this: "Sore and strong." The Greek is, "heavy and strong" (βαρεῖαι καὶ ἰσχυραί bareiai kai ischurai. The sense is, that his letters were energetic and powerful. They abounded with strong argument, manly appeals, and impressive reproof. This even his enemies were compelled to admit, and this no one can deny who ever read them. Paul's letters comprise a considerable portion of the New Testament; and some of the most important doctrines of the New Testament are those which are advocated and enforced by him; and his letters have done more to give shape to the theological doctrines of the Christian world than any other cause whatever. He wrote 14 epistles to churches and individuals on various occasions and on a great variety of topics; and his letters soon rose into very high repute among even the inspired ministers of the New Testament (see Pe2 3:15, Pe2 3:16), and were regarded as inculcating the most important doctrines of religion. The general characteristics of Paul's letters are:
(1) They are strongly argumentative. See especially the Epistles to the Romans and the Hebrews.
(2) they are distinguished for boldness and vigor of style.
(3) they are written under great energy of feeling and of thought - a rapid and impetuous torrent that bears him forcibly along.
(4) they abound more than most other writings in parentheses, and the sentences are often involved and obscure.
(5) they often evince rapid transitions and departures from the regular current of thought. A thought strikes him suddenly, and he pauses to illustrate it, and dwells upon it long, before he returns to the main subject. The consequence is, that it is often difficult to follow him.
(6) they are powerful in reproof - abounding with strokes of great boldness of denunciation, and also with specimens of most withering sarcasm and most delicate irony.
(7) they abound in expressions of great tenderness and pathos. Nowhere can be found expressions of a heart more tender and affectionate than in the writings of Paul.
(8) they dwell much on great and profound doctrines, and on the application of the principles of Christianity to the various duties of life.
(9) they abound with references to the Saviour. He illustrates everything by his life, his example, his death, his resurrection. It is not wonderful that letters composed on such subjects and in such a manner by an inspired man produced a deep impression on the Christian world; nor that they should be regarded now as among the most important and valuable portions of the Bible. Take away Paul's letters, and what a chasm would be made in the New Testament! What a chasm in the religious opinions and in the consolations of the Christian world!
But his bodily presence - His personal appearance.
Is weak - Imbecile, feeble (ἀσθενὴς asthenē s) - a word often used to denote infirmity of body, sickness, disease; Mat 25:39, Mat 25:43-44; Luk 10:9; Act 4:9; Act 5:15-16; Co1 11:30. Here it is to be observed that this is a mere charge which was brought against him, and it is not of necessity to be supposed that it was true, though the presumption is, that there was some foundation for it. It is supposed to refer to some bodily imperfections, and possibly to his diminutive stature. Chrysostom says that his stature was low, his body crooked, and his head bald. Lucian, in his Philopatris, says of him, "Corpore erat parvo, contracto, incurvo, tricubitali" - probably an exaggerated description, perhaps a caricature - to denote one very diminutive and having no advantages of personal appearance. According to Nicephorus, Paul "was a little man, crooked, and almost bent like a bow; with a pale countenance, long and wrinkled; a bald head; his eyes full of fire and benevolence; his beard long, thick, and interspersed with gray hairs, as was his head," etc. But there is no certain evidence of the truth of these representations. Nothing in the Bible would lead us to suppose that Paul was remarkably diminutive or deformed; and though there may be some foundation for the charge here alleged that his bodily presence was weak, yet we are to remember that this was the accusation of his enemies, and that it was doubtless greatly exaggerated. Nicephorus was a writer of the sixteenth century, and his statements are worthy of no regard. That Paul was eminently an eloquent man may be inferred from a great many considerations; some of which are:
(1) His recorded discourses in the Acts of the Apostles, and the effect produced by them. No one can read his defense before Agrippa or Felix and not be convinced that as an orator he deserves to be ranked among the most distinguished of ancient times. No one who reads the account in the Acts can believe that he had any remarkable impediment in his speech or that he was remarkably deformed.
(2) such was somehow his grace and power as an orator that he was taken by the inhabitants of Lycaonia as Mercury, the god of eloquence; Act 16:12. Assuredly the evidence here is, that Paul was not deformed.
(3) it may be added, that Paul is mentioned by Longinus among the principal orators of antiquity. From these circumstances, there is no reason to believe that Paul was remarkably deficient in the qualifications requisite for an orator, or that he was in any way remarkably deformed.
And his speech contemptible - To be despised. Some suppose that he had an impediment in his speech. But conjecture here is vain and useless. We are to remember that this is a charge made by his adversaries, and that it was made by the fastidious Greeks, who professed to be great admirers of eloquence, but who in his time confided much more in the mere art of the rhetorician than in the power of thought, and in energetic appeals to the reason and conscience of people. Judged by their standard it may be that Paul had not the graces in voice or manner, or in the knowledge of the Greek language which they esteemed necessary in a finished orator; but judged by his power of thought, and his bold and manly defense of truth, and his energy of character and manner, and his power of impressing truth on mankind, he deserves, doubtless, to be ranked among the first orators of antiquity. No man has left the impress of his own mind on more other minds than Paul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: say they: Gr. saith he, Co2 10:11
but: Co2 10:1, Co2 12:5-9; Co1 2:3, Co1 2:4; Gal 4:13, Gal 4:14
and his: Co2 11:6; Exo 4:10; Jer 1:6; Co1 1:17, Co1 1:21, Co1 2:1-4
Geneva 1599
For [his] letters, say (g) they, [are] weighty and powerful; but [his] bodily presence [is] weak, and [his] speech contemptible.
(g) He notes out those who were the cause of these words.
John Gill
For his letters, say they, are weighty and powerful,.... These words contain the reason why he did not choose to say any more of his authority as an apostle to punish offenders, that he might give no occasion for such a calumny, some among them, or the false apostles, had cast upon him; that his epistles, referring particularly to his former epistle, and that part of it which respected the incestuous person, and his delivery to Satan, were blustering and thundering; were laden with sharp reproofs and severe menaces; were heavy with charges, were filled with great swelling words, with boasts of power and authority, and with threatenings what he would do, when he came among them; whereas when present, as at his first coming to them, he was mild and gentle, even to a degree of meanness and baseness, as they suggested; and so they concluded he would be, should he come again; and therefore his letters were not to be regarded:
but his bodily presence is weak, and his speech contemptible: he made a mean figure, being of a low stature, and having an infirm body: the account the historian (m) gives of him is this, that
"he had a small and contracted body, somewhat crooked and bowed, a pale face, looked old, and had a little head; he had a sharp eye; his eyebrows hung downwards; his nose was beautifully bent, somewhat long; his beard thick and pretty long; and that, as the hair of his head, had a sprinkling of gray hairs:''
hence one in Lucian (n) scoffingly says of him,
"when the bald headed Galilean met me, with his hook nose, who went through the air to the third heaven:''
though the words of this text rather regard his mind and mien than the make of his body; and suggest that he was not a man of that greatness of soul, and largeness of mind, not possessed of those abilities and gifts, and of that freedom of speech, and flow of words, his letters promised; but instead of that, was a man of a mean spirit, very abject and servile, and to be despised; his conduct weak, and carrying no majesty and authority with his presence, his words without weight, his language vulgar, and style neglected; and, upon all accounts, a person worthy of no notice, and not at all to be either feared or regarded.
(m) Nicephorus, l. 2. c. 37. (n) In Philopatr.
John Wesley
His bodily presence is weak - His stature, says St. Chrysostom, was low, his body crooked, and his head bald.
Robert Jamieson, A. R. Fausset and David Brown
letters--implying that there had been already more letters of Paul received by the Corinthians than the one we have, namely, First Corinthians; and that they contained strong reproofs.
say they--Greek, "says one," "such a one" (2Cor 10:11) seems to point to some definite individual. Compare Gal 5:10; a similar slanderer was in the Galatian Church.
weak-- (2Cor 12:7; 1Cor 2:3). There was nothing of majesty or authority in his manner; he bore himself tremblingly among them, whereas the false teachers spoke with authoritative bearing and language.
10:1110:11: զա՛յս խորհեսցի այնպիսին, զի որպիսի՛ք եմք բանի՛ւք թղթո՛ցդ ՚ի հեռուստ, նո՛յնպիսիք եւ ՚ի մօտոյ արդեա՛մբք։
11 Այդ ասողը թող իմանայ, թէ, ինչպիսին որ ենք հեռուից այդ թղթերի խօսքերով, նոյնպիսին կը լինենք նաեւ մօտիկից՝ գործերով.
11 Այնպիսին թող խորհի, թէ մենք հեռուէն ի՛նչպէս ենք խօսքով ու թուղթերով, մօտէն ալ նո՛յնպէս պիտի ըլլանք գործով։
զայս խորհեսցի այնպիսին, զի որպիսիք եմք բանիւք թղթոցդ ի հեռուստ, նոյնպիսիք եւ ի մօտոյ արդեամբք:

10:11: զա՛յս խորհեսցի այնպիսին, զի որպիսի՛ք եմք բանի՛ւք թղթո՛ցդ ՚ի հեռուստ, նո՛յնպիսիք եւ ՚ի մօտոյ արդեա՛մբք։
11 Այդ ասողը թող իմանայ, թէ, ինչպիսին որ ենք հեռուից այդ թղթերի խօսքերով, նոյնպիսին կը լինենք նաեւ մօտիկից՝ գործերով.
11 Այնպիսին թող խորհի, թէ մենք հեռուէն ի՛նչպէս ենք խօսքով ու թուղթերով, մօտէն ալ նո՛յնպէս պիտի ըլլանք գործով։
zohrab-1805▾ eastern-1994▾ western am▾
10:1111: такой пусть знает, что, каковы мы на словах в посланиях заочно, таковы и на деле лично.
10:11  τοῦτο λογιζέσθω ὁ τοιοῦτος, ὅτι οἷοί ἐσμεν τῶ λόγῳ δι᾽ ἐπιστολῶν ἀπόντες, τοιοῦτοι καὶ παρόντες τῶ ἔργῳ.
10:11. τοῦτο (To-the-one-this) λογιζέσθω ( it-should-forthee-to ,"ὁ (the-one) τοιοῦτος, (the-one-unto-the-one-this,"ὅτι (to-which-a-one) οἷοί ( which-belonged ) ἐσμεν (we-be) τῷ (unto-the-one) λόγῳ (unto-a-forthee) δι' (through) ἐπιστολῶν (of-settings-upon) ἀπόντες , ( being-off ,"τοιοῦτοι (the-ones-unto-the-ones-these) καὶ (and) παρόντες ( being-beside ) τῷ (unto-the-one) ἔργῳ. (unto-a-work)
10:11. hoc cogitet qui eiusmodi est quia quales sumus verbo per epistulas absentes tales et praesentes in factoLet such a one think this, that such as we are in word by epistles when absent, such also we will be indeed when present.
11. Let such a one reckon this, that, what we are in word by letters when we are absent, such also in deed when we are present.
10:11. Let someone like this realize that whatever we are in word through epistles, while absent: we are much the same in deed, while present.
10:11. Let such an one think this, that, such as we are in word by letters when we are absent, such [will we be] also in deed when we are present.
Let such an one think this, that, such as we are in word by letters when we are absent, such [will we be] also in deed when we are present:

11: такой пусть знает, что, каковы мы на словах в посланиях заочно, таковы и на деле лично.
10:11  τοῦτο λογιζέσθω ὁ τοιοῦτος, ὅτι οἷοί ἐσμεν τῶ λόγῳ δι᾽ ἐπιστολῶν ἀπόντες, τοιοῦτοι καὶ παρόντες τῶ ἔργῳ.
10:11. hoc cogitet qui eiusmodi est quia quales sumus verbo per epistulas absentes tales et praesentes in facto
Let such a one think this, that such as we are in word by epistles when absent, such also we will be indeed when present.
10:11. Let someone like this realize that whatever we are in word through epistles, while absent: we are much the same in deed, while present.
10:11. Let such an one think this, that, such as we are in word by letters when we are absent, such [will we be] also in deed when we are present.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Апостол отстраняет упрек просто, не приводя каких либо исторических доказательств. Очевидно, он надеется дать доказательства своей энергии уже по приходе в Коринф.
Adam Clarke: Commentary on the Bible - 1831
10:11: Such as we are in word - A threatening of this kind would doubtless alarm the false apostle; and it is very likely that he did not await the apostle's coming, as he would not be willing to try the fate of Elymas.
Albert Barnes: Notes on the Bible - 1834
10:11: Let such an one think this ... - Let them not flatter themselves that there will be any discrepancy between my words and my deeds. Let them feel that all which has been threatened will be certainly executed unless there is repentance. Paul here designedly contradicts the charge which was made against him; and means to say that all that he had threatened in his letters would he certainly executed unless there was a reform. I think that the evidence here is clear that Paul does not intend to admit what they said about his bodily presence to be true; and most probably all that has been recorded about his deformity is mere fable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: such: Co2 12:20, Co2 13:2, Co2 13:3, Co2 13:10; Co1 4:19, Co1 4:20
John Gill
Let such an one think this,.... The apostle seems to have in view some one particular person, though he does not choose to name him, who had more especially reproached him after this manner; and who was either one of the members of this church, or rather one of the false apostles: and so in the foregoing verse, instead of "say they", in which way both the Syriac and Vulgate Latin read, and is followed in our version, it is in the original text "says he", or "he says"; and so a certain particular person seems designed in 2Cor 11:4 whom the apostle would have to know and conclude with himself, and of which he might fully assure himself, that such as we are in word by letters, when we are absent, such will be also in deed, when we are present: he threatens the calumniator, that he should find him, to his sorrow, the same man present as absent; that what he sent by letters, should be found to be fact, when he came again; whose coming would not be with all that tenderness and gentleness, as when he first preached the Gospel to them, for which there was then a reason; since he and others had swerved from the truths of the Gospel, and the right ways of God, which would require the severity he threatened them with, and the execution of which might be depended upon.
Robert Jamieson, A. R. Fausset and David Brown
think this--"consider this."
such will we be--or "are," in general, not merely shall we be at our next visit.
10:1210:12: Քանզի ո՛չ իշխեմք կշռե՛լ եւ հաւասարե՛լ զանձինս մեր ոմանց, որ զանձինս իւրեանց ձե՛զ ընծայեցուցանեն. այլ անձա՛մբ յանձինս՝ զանձինս չափեն եւ ՚ի կշռել անձա՛մբ յանձինս, ո՛չ առնուն ՚ի միտ[4115]։ [4115] Ոսկան. Զի ոչ իշխեմք։ Ոմանք. Եւ ՚ի կշռելն անձամբ զանձինս։
12 արդարեւ, չենք համարձակւում մենք մեզ համեմատել եւ հաւասարեցնել ոմանց, որոնք գովաբանում են իրենք իրենց, բայց չեն հասկանում, որ իրենցով են չափում իրենք իրենց եւ իրենցով են համեմատում իրենց:
12 Վասն զի մենք չենք համարձակիր մեր անձը կշիռքի դնել ու բաղդատել ոմանց հետ, որ ինքզինքնին կը գովեն. բայց իրարմով իրենց անձերը կը չափեն եւ զիրենք իրարու հետ բաղդատելով՝ չեն հասկնար։
Քանզի ոչ իշխեմք կշռել եւ հաւասարել զանձինս մեր ոմանց, որ զանձինս իւրեանց [53]ձեզ ընծայեցուցանեն, այլ անձամբ յանձինս` զանձինս չափեն, եւ ի կշռել անձամբ զանձինս` ոչ առնուն ի միտ:

10:12: Քանզի ո՛չ իշխեմք կշռե՛լ եւ հաւասարե՛լ զանձինս մեր ոմանց, որ զանձինս իւրեանց ձե՛զ ընծայեցուցանեն. այլ անձա՛մբ յանձինս՝ զանձինս չափեն եւ ՚ի կշռել անձա՛մբ յանձինս, ո՛չ առնուն ՚ի միտ[4115]։
[4115] Ոսկան. Զի ոչ իշխեմք։ Ոմանք. Եւ ՚ի կշռելն անձամբ զանձինս։
12 արդարեւ, չենք համարձակւում մենք մեզ համեմատել եւ հաւասարեցնել ոմանց, որոնք գովաբանում են իրենք իրենց, բայց չեն հասկանում, որ իրենցով են չափում իրենք իրենց եւ իրենցով են համեմատում իրենց:
12 Վասն զի մենք չենք համարձակիր մեր անձը կշիռքի դնել ու բաղդատել ոմանց հետ, որ ինքզինքնին կը գովեն. բայց իրարմով իրենց անձերը կը չափեն եւ զիրենք իրարու հետ բաղդատելով՝ չեն հասկնար։
zohrab-1805▾ eastern-1994▾ western am▾
10:1212: Ибо мы не смеем сопоставлять или сравнивать себя с теми, которые сами себя выставляют: они измеряют себя самими собою и сравнивают себя с собою неразумно.
10:12  οὐ γὰρ τολμῶμεν ἐγκρῖναι ἢ συγκρῖναι ἑαυτούς τισιν τῶν ἑαυτοὺς συνιστανόντων· ἀλλὰ αὐτοὶ ἐν ἑαυτοῖς ἑαυτοὺς μετροῦντες καὶ συγκρίνοντες ἑαυτοὺς ἑαυτοῖς οὐ συνιᾶσιν.
10:12. Οὐ (Not) γὰρ (therefore) τολμῶμεν (we-venture-unto) ἐνκρῖναι (to-have-separated-in) ἢ (or) συνκρῖναι (to-have-separated-together) ἑαυτούς (to-selves) τισιν (unto-ones) τῶν (of-the-ones) ἑαυτοὺς (to-selves) συνιστανόντων : ( of-standing-together ) ἀλλὰ (other) αὐτοὶ (them) ἐν (in) ἑαυτοῖς (unto-selves) ἑαυτοὺς (to-selves) μετροῦντες ( measuring-unto ) καὶ (and) συνκρίνοντες ( separating-together ) ἑαυτοὺς (to-selves) ἑαυτοῖς (unto-selves) οὐ (not) συνιᾶσιν. (they-send-together)
10:12. non enim audemus inserere aut conparare nos quibusdam qui se ipsos commendant sed ipsi in nobis nosmet ipsos metientes et conparantes nosmet ipsos nobisFor we dare not match or compare ourselves with some that commend themselves: but we measure ourselves by ourselves and compare ourselves with ourselves.
12. 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.
10:12. For we would not dare to interpose or compare ourselves with certain ones who commend themselves. But we measure ourselves by ourselves, and we compare ourselves with ourselves.
10:12. 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.
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:

12: Ибо мы не смеем сопоставлять или сравнивать себя с теми, которые сами себя выставляют: они измеряют себя самими собою и сравнивают себя с собою неразумно.
10:12  οὐ γὰρ τολμῶμεν ἐγκρῖναι ἢ συγκρῖναι ἑαυτούς τισιν τῶν ἑαυτοὺς συνιστανόντων· ἀλλὰ αὐτοὶ ἐν ἑαυτοῖς ἑαυτοὺς μετροῦντες καὶ συγκρίνοντες ἑαυτοὺς ἑαυτοῖς οὐ συνιᾶσιν.
10:12. non enim audemus inserere aut conparare nos quibusdam qui se ipsos commendant sed ipsi in nobis nosmet ipsos metientes et conparantes nosmet ipsos nobis
For we dare not match or compare ourselves with some that commend themselves: but we measure ourselves by ourselves and compare ourselves with ourselves.
10:12. For we would not dare to interpose or compare ourselves with certain ones who commend themselves. But we measure ourselves by ourselves, and we compare ourselves with ourselves.
10:12. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-18: Если Апостол и хвалится, то похвала его основывается на фактах: он действительно много сделал для распространения Евангелия Христова и сделает еще больше. Притом он сознает, что и Сам Господь дает ему одобрение Свое за его неустанную деятельность.

12: Первая половина стиха понятна. Апостол говорит, что он не отважится (тут, очевидно, ирония) сравнивать свои подвиги с подвигами других, которые любят слишком много говорить о себе. "Где уж нам"! - как бы говорит Апостол. Но вторая половина стиха непонятна, и для того, чтобы дать ей понятный вид, некоторые издания (в том числе и наш греческий текст) отнесли слова второй половины стиха к противникам Апостола Павла, которых Апостол будто бы осуждает как поступающих неразумно. Между тем и без прибавлений нового подлежащего (они) и сказуемого (неразумно - оu suniousin) эту половину стиха можно объяснить легко, если считать ее продолжением речи Апостола о себе самом. В таком случае весь стих можно перевести так: "мы едва ли отважимся сопоставить себя или сравнить с теми, которые хвалят сами себя. Скорее мы измеряем себя самими собою и сравниваем себя с собою". Апостол говорит, что он может сравнивать свое действительное Я только с тем, чем он должен быть по Божественному предначертанию.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle Asserts His Claims.A. D. 57.
12 For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. 13 But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you. 14 For we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ: 15 Not boasting of things without our measure, that is, of other men's labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly, 16 To preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand. 17 But he that glorieth, let him glory in the Lord. 18 For not he that commendeth himself is approved, but whom the Lord commendeth.

In these verses observe,

I. The apostle refuses to justify himself, or to act by such rules as the false apostles did, v. 12. He plainly intimates that they took a wrong method to commend themselves, in measuring themselves by themselves, and comparing themselves among themselves, which was not wise. They were pleased, and did pride themselves, in their own attainments, and never considered those who far exceeded them in gifts and graces, in power and authority; and this made them haughty and insolent. Note, If we would compare ourselves with others who excel us, this would be a good method to keep us humble; we should be pleased and thankful for what we have of gifts or graces, but never pride ourselves therein, as if there were none to be compared with us or that did excel us. The apostle would not be of the number of such vain men: let us resolve that we will not make ourselves of that number.

II. He fixes a better rule for his conduct, namely, not to boast of things without his measure, which was the measure God had distributed to him, v. 13. His meaning is, either that he would not boast of more gifts or graces, or power and authority, than God had really bestowed on him; or, rather, that he would not act beyond his commission as to persons or things, nor go beyond the line prescribed to him, which he plainly intimates the false apostles did, while they boasted of other men's 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, v. 14. And, particularly, he acted according to this rule in preaching at Corinth, and in the exercise of his apostolical authority there; for he came thither by divine direction, and there he converted many to Christianity; and, therefore, in boasting of them as his charge, he acted not contrary to his rule, he boasted not of other men's labours, v. 15.

IV. He declares his success in observing this rule. His hope was that their faith was increased, and that others beyond them, even in the remoter parts of Achaia, would embrace the gospel also; and in all this he exceeded not his commission, nor acted in another man's line.

V. He seems to check himself in this matter, as if he had spoken too much in his own praise. The unjust accusations and reflections of his enemies had made it needful he should justify himself; and the wrong methods they took gave him good occasion to mention the better rule he had observed: yet he is afraid of boasting, or taking any praise to himself, and therefore he mentions two things which ought to be regarded:-- 1. He that glorieth should glory in the Lord, v. 17. If we are able to fix good rules for our conduct, or act by them, or have any good success in so doing, the praise and glory of all are owing unto God. Ministers in particular must be careful not to glory in their performances, but must give God the glory of their work, and the success thereof. 2. Not he that commendeth himself is approved, but he whom the Lord commendeth, v. 18. Of all flattery, self-flattery is the worst, and self-applause is seldom any better than self-flattery and self-deceit. At the best, self-commendation is no praise, and it is oftentimes as foolish and vain as it is proud; therefore, instead of praising or commending ourselves, we should strive to approve ourselves to God, and his approbation will be our best commendation.
Adam Clarke: Commentary on the Bible - 1831
10:12: We dare not make ourselves, etc. - 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 ου συνιουσιν, are not wise, Mr. Wakefield contends, is an elegant Graecism signifying they are not aware that they are measuring themselves by themselves, etc.
Albert Barnes: Notes on the Bible - 1834
10:12: For we dare not make ourselves of the number - We admit that we are not bold enough for that. They had accused him of a lack of boldness and energy when present with them, Co2 10:1, Co2 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. Co2 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: we dare not: Co2 3:1, Co2 5:12; Job 12:2; Pro 25:27, Pro 27:2; Luk 18:11; Rom 15:18
are not wise: or, understand it not, Pro 26:12
Geneva 1599
(5) For we (h) dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by (i) themselves, and (k) comparing themselves among themselves, are not wise.
(5) Being forced to refute the foolish braggings of certain ambitious men, he witnesses that they are able to bring nothing, but that they falsely think highly of themselves. And as for himself, although he brags of excellent things, yet he will not pass the bounds which God has measured him out. And according to these bounds he came even to them in preaching the Gospel of Christ, and trusts that he will go further, when they have so profited that he will not need to remain any longer among them to instruct them. And to this is added an amplification, in that he never followed the labours of other men.
(h) This is spoken in a taunting manner.
(i) Upon a vain persuasion that they have of themselves, they attribute to themselves anything at all.
(k) They condemn others, and measure all their doings only by themselves.
John Gill
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.
John Wesley
For we presume not - A strong irony. To equal ourselves - As partners of the same office. Or to compare ourselves - As partakers of the same labour. They among themselves limiting themselves - Choosing and limiting their provinces according to their own fancy.
Robert Jamieson, A. R. Fausset and David Brown
"We do not presume (irony) to judge ourselves among, or in comparison with, some of them that commend themselves." The charge falsely brought against him of commending himself (2Cor 3:1; 2Cor 5:12), really holds good of the false teachers. The phrase, "judge ourselves of the number," is drawn from the testing of athletes and senators, the "approved" being set down on the roll [WAHL].
measuring themselves by themselves--"among themselves": to correspond to the previous verb, "judge ourselves among them." Instead of measuring themselves by the public standard, they measure themselves by one made by themselves: they do not compare themselves with others who excel them, but with those like themselves: hence their high self-esteem. The one-eyed is easily king among the blind.
are not wise--with all their boasted "wisdom" (1Cor 1:19-26), they are anything but "wise."
10:1310:13: Այլ մեք ո՛չ եթէ յանչա՛փս ինչ պարծեսցուք. այլ ըստ չափո՛յ կանոնին, զոր բաժանեա՛ց մեզ Աստուած չափով՝ հասանել մինչեւ առ ձեզ[4116]։ [4116] Ոսկան. Ըստ չափու... Աստուած չափու։
13 Իսկ մենք պարծենում ենք ոչ թէ չափից դուրս, այլ՝ ըստ չափի այն կանոնի, որը Աստուած մեզ բաժանեց, որպէսզի հասնենք մինչեւ ձեզ:
13 Բայց մենք չափէ դուրս բաներով պիտի չպարծենանք, հապա այն կանոնին չափովը՝ որ Աստուած մեզի բաժին տուաւ մինչեւ ձեզի հասնելու.
Այլ մեք ոչ եթէ յանչափս ինչ պարծեսցուք, այլ ըստ չափոյ կանոնին զոր բաժանեաց մեզ Աստուած չափով հասանել մինչեւ առ ձեզ:

10:13: Այլ մեք ո՛չ եթէ յանչա՛փս ինչ պարծեսցուք. այլ ըստ չափո՛յ կանոնին, զոր բաժանեա՛ց մեզ Աստուած չափով՝ հասանել մինչեւ առ ձեզ[4116]։
[4116] Ոսկան. Ըստ չափու... Աստուած չափու։
13 Իսկ մենք պարծենում ենք ոչ թէ չափից դուրս, այլ՝ ըստ չափի այն կանոնի, որը Աստուած մեզ բաժանեց, որպէսզի հասնենք մինչեւ ձեզ:
13 Բայց մենք չափէ դուրս բաներով պիտի չպարծենանք, հապա այն կանոնին չափովը՝ որ Աստուած մեզի բաժին տուաւ մինչեւ ձեզի հասնելու.
zohrab-1805▾ eastern-1994▾ western am▾
10:1313: А мы не без меры хвалиться будем, но по мере удела, какой назначил нам Бог в такую меру, чтобы достигнуть и до вас.
10:13  ἡμεῖς δὲ οὐκ εἰς τὰ ἄμετρα καυχησόμεθα, ἀλλὰ κατὰ τὸ μέτρον τοῦ κανόνος οὖ ἐμέρισεν ἡμῖν ὁ θεὸς μέτρου, ἐφικέσθαι ἄχρι καὶ ὑμῶν.
10:13. ἡμεῖς (We) δὲ (moreover) οὐκ (not) εἰς (into) τὰ (to-the-ones) ἄμετρα ( to-un-measured ) καυχησόμεθα , ( we-shall-boast-unto ,"ἀλλὰ (other) κατὰ (down) τὸ (to-the-one) μέτρον (to-a-measure) τοῦ (of-the-one) κανόνος (of-bar) οὗ (of-which) ἐμέρισεν (it-portioned-to) ἡμῖν (unto-us,"ὁ (the-one) θεὸς (a-Deity,"μέτρου, (of-a-measure) ἐφικέσθαι ( to-have-had-tracked-upon-unto ) ἄχρι (unto-whilst) καὶ (and) ὑμῶν:-- (of-ye)
10:13. nos autem non in inmensum gloriabimur sed secundum mensuram regulae quam mensus est nobis Deus mensuram pertingendi usque ad vosBut we will not glory beyond our measure: but according to the measure of the rule which God hath measured to us, a measure to reach even unto you.
13. But we will not glory beyond measure, but according to the measure of the province which God apportioned to us as a measure, to reach even unto you.
10:13. Thus, we will not glory beyond our measure, but rather according to the measure of the limit which God has measured out to us, a measure which extends even to you.
10:13. 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.
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:

13: А мы не без меры хвалиться будем, но по мере удела, какой назначил нам Бог в такую меру, чтобы достигнуть и до вас.
10:13  ἡμεῖς δὲ οὐκ εἰς τὰ ἄμετρα καυχησόμεθα, ἀλλὰ κατὰ τὸ μέτρον τοῦ κανόνος οὖ ἐμέρισεν ἡμῖν ὁ θεὸς μέτρου, ἐφικέσθαι ἄχρι καὶ ὑμῶν.
10:13. nos autem non in inmensum gloriabimur sed secundum mensuram regulae quam mensus est nobis Deus mensuram pertingendi usque ad vos
But we will not glory beyond our measure: but according to the measure of the rule which God hath measured to us, a measure to reach even unto you.
10:13. Thus, we will not glory beyond our measure, but rather according to the measure of the limit which God has measured out to us, a measure which extends even to you.
10:13. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Апостол предупреждает здесь возражение, что он, сравнивая себя с самим же собою, может зайти очень далеко за границы правдоподобия. Нет, он умеет соблюсти меру в самовосхвалении. По крайней мере, Коринфяне-то уж ни в каком случае не имеют основания подозревать его в преувеличении им своих заслуг и считать его чужим для их церкви: Господь привел его в Коринф, и он здесь действительно сделал очень много - ему есть здесь чем похвалиться.
Adam Clarke: Commentary on the Bible - 1831
10:13: Things without our measure - There is a great deal of difficulty in this and the three following verses, and there is a great diversity among the MSS.; and which is the true reading can scarcely be determined. Our version is perhaps the plainest that can be made of the text. By the measure mentioned here, it seems as if the apostle meant the commission he received from God to preach the Gospel to the Gentiles; a measure or district that extended through all Asia Minor and Greece, down to Achaia, where Corinth was situated, a measure to reach even unto you. But the expressions in these verses are all agonistical, and taken from the stadium or race course in the Olympic and Isthmian games. The μετρον, or measure, was the length of the δρομος, or course; and the κανων, rule or line, Co2 10:15, Co2 10:16, was probably the same with the γραμμα, or white line, which marked out the boundaries of the stadium; and the verbs reach unto, stretch out, etc., are all references to the exertions made to win the race. As this subject is so frequently alluded to in these epistles, I have thought it of importance to consider it particularly in the different places where it occurs.
Albert Barnes: Notes on the Bible - 1834
10:13: But we will not boast of things without our measure - Tyndale renders this:" But we will not rejoice above measure." There is great obscurity in the language here, arising from its bRev_ity. But the general idea seems to be plain. Paul says that he had not boldness as they had to boast of things wholly beyond his proper rule and his actual attainments and influence: and, especially, that he was not disposed to enter into other people's labors; or to boast of things that had been done by the mere influence of his name, and beyond the proper limits of his personal exertions. He made no boast of having done anything where he had not been himself on the ground and labored assiduously to secure the object. They, it is not improbable, had boasted of what had been done in Corinth as though it were really their work though it had been done by the apostle himself. Nay more, it is probable that they boasted of what had been done by the mere influence of their name. Occupying a central position, they supposed that their reputation had gone abroad, and that the mere influence of their reputation had had an important effect. Not, so with Paul. He made no boast of anything but what God had enabled him to do by his evangelical labors, and by personal exertions. He entered into no one else's labors and claimed nothing that others had done as his own. He was not bold enough for that.
But according to the measure of the rule ... - Margin, Or, "line." The word rendered "rule" (Greek, κανὼν kanō n, whence our English word canon) means properly a reed, rod, or staff employed to keep anything stiff, erect, asunder (Hom. ii. 8. 103): then a measuring rod or line; then any standard or rule - its usual meaning in the New Testament, as, for example, of life and doctrine, Gal 6:16; Phi 3:16 - Robinson's Lexicon. Here it means the limit, boundary line, or sphere of action assigned to anyone. Paul means to say that God had appropriated a certain line or boundary as the proper limit of his sphere of action; that his appropriate sphere extended to them; that in going to them, though they were far distant from the field of his early labors, he had confined himself within the proper limits assigned him by God; and that in boasting of his labors among them he was not boasting of anything which did not properly fall within the sphere of labor assigned to him. The meaning is, that Paul was especially careful not to boast of anything beyond his proper bounds.
Which God hath distributed to us - Which in assigning our respective fields of labor God has assigned unto me and my fellow-laborers. The Greek word rendered here as "distributed" (ἐμερίσεν emerisen) means properly to measure; and the sense is, that God had measured out or apportioned their respective fields of labor; that by his providence he had assigned to each one his proper sphere, and that in the distribution Corinth had fallen to the lot of Paul. In going there he had kept within the proper limits; in boasting of his labors and success there he did not boast of what did not belong to him.
A measure to reach even unto you - The sense is, "the limits assigned me include you, and I may therefore justly boast of what I have done among you as within my proper field of labor." Paul was the apostle to the Gentiles Act 26:17-18; and the whole country of Greece therefore he regarded as falling within the limits assigned to him. No one therefore could blame him for going there as if he was an intruder; no one assert that he had gone beyond the proper bounds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: we will not: Co2 10:15; Pro 25:14
according: Co2 10:14; Mat 25:15; Rom 12:6, Rom 15:20; Co1 12:11; Eph 4:7; Pe1 4:10
rule: or, line, Psa 19:4; Isa 28:17; Rom 10:18
Geneva 1599
But we will not boast of things without [our] (l) measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you.
(l) Of those things which God has not measured to me.
John Gill
But we will not boast of things without our measure,.... Or things unmeasurable; meaning not doctrines, the knowledge of which they had not attained to, and which were not to be measured by reason or revelation, such as the Gnostics boasted of; but the sense is, that they would not glory in, and boast of actions, that were never done by them, within the compass of their ministration, as the false apostles did; who pretended that they had been everywhere, and had preached the Gospel, and had made converts in all parts of the world; but the apostle and his fellow labourer, desired only to speak of those things which were done of them, and of their successful labours:
according to the measure of the rule; not the measure of the gift of Christ, or of faith bestowed upon them; nor the measuring rule and canon of the Scriptures, though both are truths; but the places or parts of the world, which God in his secret purpose had fixed, and in his providence directed them to preach in: or as he says,
which God hath distributed to us; parted and divided to them; assigning such and such places to some, and such and such to others, as he himself pleased, to discharge their ministerial office in; drawing as it were a line, or setting a bound, by which and how far each should go, and no further:
a measure to reach even unto you; the line of their ministration was drawn, or the bounds of their preaching were carried from Judea, and through all the intermediate places to Corinth, so that the Corinthians were properly under the jurisdiction of the apostles, and in their district; wherefore the false apostles had really no right nor claim to be among them; nay, their measure reached to the ends of the world, according to Ps 19:4 "their line" "is gone out through all the earth, and their words to the end of the world".
John Wesley
But we will not, like them, boastingly extend ourselves beyond our measure, but according to the measure of the province which God hath allotted us - To me, in particular, as the apostle of the gentiles. A measure which reaches even unto you - God allotted to each apostle his province, and the measure or bounds thereof.
Robert Jamieson, A. R. Fausset and David Brown
not boast . . . without . . . measure--Greek, "to unmeasured bounds." There is no limit to a man's high opinion of himself, so long as he measures himself by himself (2Cor 10:13) and his fellows, and does not compare himself with his superiors. It marks the personal character of this Epistle that the word "boast" occurs twenty-nine times in it, and only twenty-six times in all the other Epistles put together. Undeterred by the charge of vanity, he felt he must vindicate his apostolic authority by facts [CONYBEARE and HOWSON]. It would be to "boast of things without our measure," were we to boast of conversions made by "other men's labors" (2Cor 10:15).
distributed--apportioned [ALFORD].
a measure--as a measure [ALFORD].
to reach--"that we should reach as far as even to you": not that he meant to go no further (2Cor 10:16; Rom 15:20-24). Paul's "measure" is the apportionment of his sphere of Gospel labors ruled for him by God. A "rule" among the so-called "apostolic canons" subsequently was, that no bishop should appoint ministers beyond his own limits. At Corinth no minister ought to have been received without Paul's sanction, as Corinth was apportioned to him by God as his apostolic sphere. The Epistle here incidentally, and therefore undesignedly, confirms the independent history, the Acts, which represents Corinth as the extreme limit as yet of his preaching, at which he had stopped, after he had from Philippi passed southward successively through Amphipolis, Apollonia, Thessalonica, Berea, and Athens [PALEY, HorÃ&brvbr; PaulinÃ&brvbr;].
10:1410:14: Իբր ո՛չ եթէ հասու ինչ չիցե՛մք ՚ի ձեզ, եւ ձկտեցուցանիցե՛մք զանձինս. քանզի մինչեւ առ ձեզ հասաք աւետարանա՛ւն Քրիստոսի[4117]. [4117] Ոմանք. Եւ ձկտեցուցանեմք զան՛՛։
14 Եւ մենք առաջ չենք գցում մեզ, որպէս թէ ձեզ մօտ հասած չլինէինք, քանզի Քրիստոսի Աւետարանով մենք առաջինը հասանք ձեզ մօտ:
14 Ո՛չ թէ որպէս թէ մենք ձեզի հասած չենք ու ինքզինքնիս չափէն աւելի կ’երկնցնենք, վասն զի Քրիստոսին աւետարանովը մինչեւ ձեզի հասանք։
Իբր ոչ եթէ հասու ինչ չիցեմք ի ձեզ, եւ ձկտեցուցանիցեմք զանձինս, քանզի մինչեւ առ ձեզ հասաք աւետարանաւն Քրիստոսի:

10:14: Իբր ո՛չ եթէ հասու ինչ չիցե՛մք ՚ի ձեզ, եւ ձկտեցուցանիցե՛մք զանձինս. քանզի մինչեւ առ ձեզ հասաք աւետարանա՛ւն Քրիստոսի[4117].
[4117] Ոմանք. Եւ ձկտեցուցանեմք զան՛՛։
14 Եւ մենք առաջ չենք գցում մեզ, որպէս թէ ձեզ մօտ հասած չլինէինք, քանզի Քրիստոսի Աւետարանով մենք առաջինը հասանք ձեզ մօտ:
14 Ո՛չ թէ որպէս թէ մենք ձեզի հասած չենք ու ինքզինքնիս չափէն աւելի կ’երկնցնենք, վասն զի Քրիստոսին աւետարանովը մինչեւ ձեզի հասանք։
zohrab-1805▾ eastern-1994▾ western am▾
10:1414: Ибо мы не напрягаем себя, как не достигшие до вас, потому что достигли и до вас благовествованием Христовым.
10:14  οὐ γὰρ ὡς μὴ ἐφικνούμενοι εἰς ὑμᾶς ὑπερεκτείνομεν ἑαυτούς, ἄχρι γὰρ καὶ ὑμῶν ἐφθάσαμεν ἐν τῶ εὐαγγελίῳ τοῦ χριστοῦ·
10:14. οὐ (Not) γὰρ (therefore) ὡς (as) μὴ (lest) ἐφικνούμενοι ( tracking-upon-unto ) εἰς (into) ὑμᾶς (to-ye) ὑπερεκτείνομεν (we-stretch-out-over) ἑαυτούς, (to-selves,"ἄχρι (unto-whilst) γὰρ (therefore) καὶ (and) ὑμῶν (of-ye) ἐφθάσαμεν (we-anteceded) ἐν (in) τῷ (unto-the-one) εὐαγγελίῳ (unto-a-goodly-messagelet) τοῦ (of-the-one) χριστοῦ:-- (of-Anointed)
10:14. non enim quasi non pertingentes ad vos superextendimus nos usque ad vos enim pervenimus in evangelio ChristiFor we stretch not ourselves beyond our measure, as if we reached not unto you. For we are come as far as to you in the Gospel of Christ.
14. For we stretch not ourselves overmuch, as though we reached not unto you: for we came even as far as unto you in the gospel of Christ:
10:14. For we are not overextending ourselves, as if we are not able to reach as far as you are able. For we have gone even as far as you have in the Gospel of Christ.
10:14. 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:
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:

14: Ибо мы не напрягаем себя, как не достигшие до вас, потому что достигли и до вас благовествованием Христовым.
10:14  οὐ γὰρ ὡς μὴ ἐφικνούμενοι εἰς ὑμᾶς ὑπερεκτείνομεν ἑαυτούς, ἄχρι γὰρ καὶ ὑμῶν ἐφθάσαμεν ἐν τῶ εὐαγγελίῳ τοῦ χριστοῦ·
10:14. non enim quasi non pertingentes ad vos superextendimus nos usque ad vos enim pervenimus in evangelio Christi
For we stretch not ourselves beyond our measure, as if we reached not unto you. For we are come as far as to you in the Gospel of Christ.
10:14. For we are not overextending ourselves, as if we are not able to reach as far as you are able. For we have gone even as far as you have in the Gospel of Christ.
10:14. 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:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Мы не напрягаем себя. Очевидно, противники Павла говорили о нем Коринфянам, что он "слишком много себе присваивает" (напрягается), что не он "достиг" Коринфа, т. е. не ему Коринфяне обязаны своим христианским просвещением. В самом деле, некоторым Коринфянам могло казаться, что для них большее значение в деле оглашения евангельским учением имел, быть может, Аполлос или кто либо другой, помимо Павла (ср. 1Кор.I:12).
Adam Clarke: Commentary on the Bible - 1831
10:14: For we stretch not ourselves beyond - We have not proceeded straight from Macedonia through Thessaly, and across the Adriatic Gulf into Italy, which would have led us beyond you westward; but knowing the mind of our God we left this direct path, and came southward through Greece, down into Achaia, and there we planted the Gospel. The false apostle has therefore got into our province, and entered into our labors, and there boasts as if the conversion of the heathen Achaians had been his own work. As there is an allusion here to the stadium, and to the Olympic games in general, we may consider the apostle as laying to the charge of the disturber at Corinth that he had got his name surreptitiously inserted on the military list; that he was not striving lawfully; had no right to the stadium, and none to the crown. See the observations at the end of 1 Corinthians 9; (Co1 9:27 (note)) and the note on Co2 10:13 of this chapter; (Co2 10:13 (note)).
Albert Barnes: Notes on the Bible - 1834
10:14: For we stretch not ourselves beyond our measure - In coming to preach to you we have not gone beyond the proper limits assigned us. We have not endeavored to enlarge the proper boundaries, to stretch the line which limited us, but have kept honestly within the proper limits.
As though we reached not unto you - That is, as if our boundaries did not extend so far as to comprehend you. We have not overstepped the proper limits, as if Greece was not within the proper sphere of action.
For we are come as far as to you ... - In the regular work of preaching the gospel we have come to you. We have gone from place to place preaching the gospel where we had opportunity; we have omitted no important places, until in the regular discharge of our duties in preaching we have reached you and have preached the gospel to you. We have not omitted other places in order to come to you and enter into the proper field of labor of others, but in the regular work of making the gospel known as far as possible to all people we have come to Corinth. Far as it is, therefore, from the place where we started, we have approached it in a regular manner, and have not gone out of our proper province in doing it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: we stretch not: Co2 3:1-3; Rom 15:18, Rom 15:19; Co1 2:10, Co1 3:5, Co1 3:10, Co1 4:15, Co1 9:1, Co1 9:2
the gospel: Co2 4:4; Mar 1:1; Act 20:24; Rom 1:16, Rom 2:16, Rom 16:25; Gal 1:6-8; Col 1:5; Ti1 1:11
John Gill
For we stretch not ourselves beyond our measure,.... They did not go beyond the bounds set them by the purpose and providence of God, by going to Corinth; nor did they boast of things without their measure, when they spoke of their labours, and of the success of their ministrations among them; nor did they assume and arrogate to themselves what did not belong to them, when they claimed an authority over them, and a right of exercising their apostolical office among them:
as though we reached not unto you; by right, or according to the will of God, and the measuring line and bounds he drew and fixed for them:
for we are come as far as to you also in preaching the Gospel of Christ. The case is clear, it is a plain matter of fact, that they were not only come to other places, where they had preached the Gospel, and planted churches, but as far as to Corinth also, where they came "in, by, or with the Gospel of Christ": not their own, or what was of their own invention, but Christ's; of which he is the author, minister, and subject; they did not come without something with them; they came with the good news and glad tidings of salvation by Christ; they came preaching the Gospel, which was owned for the conversion of many souls, and for the raising a very considerable church; all which was a full proof that they were of right, and not by usurpation, come to them; that they had not thrusted themselves in, where they had no business, and consequently still retained a power over them.
John Wesley
We are come even to you - By a gradual, regular process, having taken the intermediate places in our way, in preaching the gospel of Christ.
Robert Jamieson, A. R. Fausset and David Brown
"We are not stretching ourselves beyond our measure, as (we should be) if we did not reach unto you: (but we do), for as far as even to you have we come in preaching the Gospel."
10:1510:15: եւ ո՛չ յանչափս ինչ պարծիմք օտա՛ր վաստակօք։ Բայց յո՛յս մի ունիմք զաճմանն հաւատո՛ց ձերոց, այդրէ՛ն ՚ի ձե՛զ մեծանալոյ, ըստ կանոնիս մերոյ՝ յառաւելութիւն.
15 Եւ սահմանուած չափից դուրս չենք պարծենում ուրիշի աշխատանքով, այլ յոյս ունենք, որ ձեր հաւատի աճումով, ըստ մեր գործի չափի, առաւել կը մեծանանք ձեզնով՝
15 Եւ ո՛չ թէ չափէ դուրս բաներով՝ ուրիշներուն աշխատանքովը կը պարծենանք՝ հապա յոյս ունինք, որ ձեր հաւատքը աւելնալուն՝ մեր գործին չափովը ձեզմէ աւելի ընդարձակուինք,
Եւ ոչ յանչափս ինչ պարծիմք օտար վաստակօք, բայց յոյս մի ունիմք զաճմանն հաւատոց ձերոց այդրէն ի ձեզ մեծանալոյ` ըստ կանոնիս մերոյ յառաւելութիւն:

10:15: եւ ո՛չ յանչափս ինչ պարծիմք օտա՛ր վաստակօք։ Բայց յո՛յս մի ունիմք զաճմանն հաւատո՛ց ձերոց, այդրէ՛ն ՚ի ձե՛զ մեծանալոյ, ըստ կանոնիս մերոյ՝ յառաւելութիւն.
15 Եւ սահմանուած չափից դուրս չենք պարծենում ուրիշի աշխատանքով, այլ յոյս ունենք, որ ձեր հաւատի աճումով, ըստ մեր գործի չափի, առաւել կը մեծանանք ձեզնով՝
15 Եւ ո՛չ թէ չափէ դուրս բաներով՝ ուրիշներուն աշխատանքովը կը պարծենանք՝ հապա յոյս ունինք, որ ձեր հաւատքը աւելնալուն՝ մեր գործին չափովը ձեզմէ աւելի ընդարձակուինք,
zohrab-1805▾ eastern-1994▾ western am▾
10:1515: Мы не без меры хвалимся, не чужими трудами, но надеемся, с возрастанием веры вашей, с избытком увеличить в вас удел наш,
10:15  οὐκ εἰς τὰ ἄμετρα καυχώμενοι ἐν ἀλλοτρίοις κόποις, ἐλπίδα δὲ ἔχοντες αὐξανομένης τῆς πίστεως ὑμῶν ἐν ὑμῖν μεγαλυνθῆναι κατὰ τὸν κανόνα ἡμῶν εἰς περισσείαν,
10:15. οὐκ (not) εἰς (into) τὰ (to-the-ones) ἄμετρα ( to-un-measured ) καυχώμενοι ( boasting-unto ) ἐν (in) ἀλλοτρίοις ( unto-other-belonged ) κόποις, (unto-fells,"ἐλπίδα (to-an-expectation) δὲ (moreover) ἔχοντες ( holding ) αὐξανομένης (of-being-procured) τῆς (of-the-one) πίστεως (of-a-trust) ὑμῶν (of-ye) ἐν (in) ὑμῖν (unto-ye) μεγαλυνθῆναι (to-have-been-greatened) κατὰ (down) τὸν (to-the-one) κανόνα (to-a-bar) ἡμῶν (of-us) εἰς (into) περισσείαν, (to-an-abouting-of,"
10:15. non in inmensum gloriantes in alienis laboribus spem autem habentes crescentis fidei vestrae in vobis magnificari secundum regulam nostram in abundantiamNot glorying beyond measure in other men's labours: but having hope of your increasing faith, to be magnified in you according to our rule abundantly.
15. not glorying beyond measure, , in other men’s labours; but having hope that, as your faith groweth, we shall be magnified in you according to our province unto abundance,
10:15. We are not glorying immeasurably over the labors of others. Instead, we hold on to the hope of your growing faith, so as to be magnified in you, according to our own limits, but in abundance,
10:15. 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,
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:

15: Мы не без меры хвалимся, не чужими трудами, но надеемся, с возрастанием веры вашей, с избытком увеличить в вас удел наш,
10:15  οὐκ εἰς τὰ ἄμετρα καυχώμενοι ἐν ἀλλοτρίοις κόποις, ἐλπίδα δὲ ἔχοντες αὐξανομένης τῆς πίστεως ὑμῶν ἐν ὑμῖν μεγαλυνθῆναι κατὰ τὸν κανόνα ἡμῶν εἰς περισσείαν,
10:15. non in inmensum gloriantes in alienis laboribus spem autem habentes crescentis fidei vestrae in vobis magnificari secundum regulam nostram in abundantiam
Not glorying beyond measure in other men's labours: but having hope of your increasing faith, to be magnified in you according to our rule abundantly.
10:15. We are not glorying immeasurably over the labors of others. Instead, we hold on to the hope of your growing faith, so as to be magnified in you, according to our own limits, but in abundance,
10:15. 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,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Апостол смотрит на Коринф именно как на свой, отведенный ему Богом, удел. Он здесь распространил Евангелие, он же станет и утверждать Коринфян в вере, а потом прострет свою деятельность и дальше - не в Рим, конечно, где Церковь уже была основана другими, - а в Испанию (ср. Рим XV:24).
Adam Clarke: Commentary on the Bible - 1831
10:15: Not boasting of things without our measure - We speak only of the work which God has done by us; for we have never attempted to enter into other men's labors, and we study to convert those regions assigned to us by the Holy Spirit. We enter the course lawfully, and run according to rule. See above.
When your faith is increased - When you receive more of the life and power of godliness, and when you can better spare me to go to other places.
We shall be enlarged by you - Μεγαλυνθηναι probably signifies here to be praised or commended; and the sense would be this; We hope that shortly, on your gaining an increase of true religion, after your long distractions and divisions, you will plainly see that we are the true messengers of God to you, and that in all your intercourse with your neighbors, or foreign parts, you will speak of this Gospel preached by us as a glorious system of saving truth; and that, in consequence, the heathen countries around you will be the better prepared to receive our message; and thus our rule or district will be abundantly extended. This interpretation agrees well with the following verse.
Albert Barnes: Notes on the Bible - 1834
10:15: Not boasting of things without our measure - There is here probably an allusion to the false teachers at Corinth. They had come after Paul had been there, and had entered into his labors. When he had founded the church; when he had endured trials and persecutions in order to reach Corinth; when he had labored there for a year and a half Act 18:11, they came and entered the quiet and easy field, formed parties. and claimed the field as their own. Paul says that he had not courage to do that; see note, Co2 10:12. That required a species of boldness to which he could lay no claim; and he did not assume honor to himself like that.
That is, of other men's labors - Not intruding into churches which we did not establish, and claiming the right to direct their affairs, and to exclude the founders from all proper honors and all influence, and endeavoring to alienate the affections of Christians from their spiritual father and guide.
But having hope ... - So far from this; so far from a desire to enter into the labors of others and quietly enjoying the avails of their industry; and so far even from a desire to sit down ourselves and enjoy the fruit of our own labors, I desire to penetrate other untrodden regions; to encounter new dangers; to go where the gospel has not been planted, and to rear other churches there. I do not, therefore, make these remarks as if I wished even to dispossess the teachers that have entered into my labors. I make them because I wish to be aided by you in extending the gospel further; and I look to your assistance in order that I may have the means of going into the regions where I have not made known the name of the Redeemer.
When your faith is increased - When you become so strong as not to need my presence and my constant care; and when you shall be able to speed me on my way and to aid me on my journey. He expected to be assisted by them in his efforts to carry the gospel to other countries.
That we shall be enlarged - Margin, "Magnified by you." Bloomfield supposes that this means. "to gain fame and glory by you;" that is, as the teacher may justly by his pupils. So Robinson renders it. "to make great, to praise." But to me the idea seems to be that he wished them to enlarge or magnify him by introducing him to larger fields of action; by giving him a wider sphere of labor. It was not that he wished to be magnified by obtaining a wider reputation, not as a matter of praise or ambition, but he wished to have his work and success greatly enlarged. This he hoped to be enabled to do partly by the aid of the church at Corinth. When they became able to manage their own affairs; when his time was not demanded to superintend them; when their faith became so strong that his presence was not needed; and when they should assist him in his preparations for travel, then he would enter on his wider field of labor. He had no intention of sitting down in ease as the false teachers in Corinth seem disposed to have done.
According to our rule - Greek, "According our canon;" see on Co2 10:13. The sense is, according to the rule by which the sphere of his labors had been marked out. His rule was to carry the gospel as far as possible to the pagan world. He regarded the regions lying far beyond Corinth as coming properly within his limits; and he desired to occupy that field.
Abundantly - Greek, Unto abundance. So as to abound; that is, to occupy the field assigned as far as possible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: boasting: Co2 10:13; Rom 15:20
enlarged by you: or, magnified in you
Geneva 1599
Not boasting of things (m) 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,
(m) As though God had divided the whole world among the apostles to be governed.
John Gill
Not boasting of things without our measure,.... The apostle here asserts what he had done before, 2Cor 10:13 with a view to explain it, as he does, saying,
that is of other men's labours; when they boasted of the Corinthians as their converts and children, whom they had begotten through the Gospel of Christ, they did not boast of other men's labours, as did the false apostles; who when they came to Corinth, found a church already planted by the apostle, and a multitude of believers, of whose conversion and faith he had been an instrument; and yet these men claimed them as their own, and an authority over them, when they were the fruit of the apostle's labours:
but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly; the sense is, that the apostle hoped, for he could not be sure, this lying in the secret will of God, that when the faith of the Corinthians was grown stronger, and more settled and established, and so would not stand in so much need of their care and instruction, they should be enlarged through their means; and that they should not stop here, but that the line, measure, or rule of their ministry, should be drawn to a greater length, and the bounds of it extended and carried abundantly further. The apostle intimates, that the weakness of their faith, and the disorders and divisions that were among them, were a hinderance to the spread of the Gospel; and that if their church state were in a better and a more settled condition, as it would give the apostles more leisure to preach the Gospel elsewhere, so it would serve to recommend it to other places beyond them; which would be an enlargement of the bounds of their ministry, and a means of magnifying of Christ and his Gospel, and of them also.
John Wesley
Having hope, now your faith is increased - So that you can the better spare us. To be enlarged by you abundantly - That is, enabled by you to go still further.
Robert Jamieson, A. R. Fausset and David Brown
"Not boasting to unmeasured bounds (that is, not exceeding our own bounds by boasting) of (literally, 'in') other men's labors."
when--"As your faith goes on increasing." The cause of his not yet reaching with the Gospel the regions beyond Corinth, was the weakness as yet of their faith. He desired not to leave the Corinthians before the proper time, and yet not to put off preaching to others too long.
enlarged by you--Greek, "in your case." Our success in your case will give us an important step towards further progress beyond you (2Cor 10:16).
according to our rule--according to our divinely assigned apportionment of the area or sphere of our work; for "we stretch not ourselves beyond our measure" (2Cor 10:14).
abundantly--Greek, "unto exceeding abundance": so as to exceed the limits we have yet reached (2Cor 10:16).
10:1610:16: ՚ի վե՛ր եւս քան զձեզ աւետարանել. ո՛չ օտար կանոնաւ ՚ի պատրաստակա՛նս ինչ պարծել։
16 ձեզնից այն կողմ էլ աւետարանելու համար՝ առանց պարծենալու ուրիշի կատարած գործերով.
16 Ձեզմէ անդին աւետարանը քարոզելու եւ ո՛չ թէ պատրաստ բաներու վրայ պարծենալու ուրիշի մը գործով։
ի վեր եւս քան զձեզ աւետարանել, ոչ օտար կանոնաւ ի պատրաստականս ինչ պարծել:

10:16: ՚ի վե՛ր եւս քան զձեզ աւետարանել. ո՛չ օտար կանոնաւ ՚ի պատրաստակա՛նս ինչ պարծել։
16 ձեզնից այն կողմ էլ աւետարանելու համար՝ առանց պարծենալու ուրիշի կատարած գործերով.
16 Ձեզմէ անդին աւետարանը քարոզելու եւ ո՛չ թէ պատրաստ բաներու վրայ պարծենալու ուրիշի մը գործով։
zohrab-1805▾ eastern-1994▾ western am▾
10:1616: так чтобы и далее вас проповедывать Евангелие, а не хвалиться готовым в чужом уделе.
10:16  εἰς τὰ ὑπερέκεινα ὑμῶν εὐαγγελίσασθαι, οὐκ ἐν ἀλλοτρίῳ κανόνι εἰς τὰ ἕτοιμα καυχήσασθαι.
10:16. εἰς (into) τὰ (to-the-ones) ὑπερέκεινα (over-to-the-ones-thither) ὑμῶν (of-ye) εὐαγγελίσασθαι , ( to-have-goodly-messaged-to ,"οὐκ (not) ἐν (in) ἀλλοτρίῳ (unto-other-belonged) κανόνι (unto-a-bar) εἰς (into) τὰ (to-the-ones) ἕτοιμα ( to-readied-of ) καυχήσασθαι . ( to-have-boasted-unto )
10:16. etiam in illa quae ultra vos sunt evangelizare non in aliena regula in his quae praeparata sunt gloriariYea, unto those places that are beyond you to preach the gospel: not to glory in another man's rule, in those things that are made ready to our hand.
16. so as to preach the gospel even unto the parts beyond you, not to glory in another’s province in regard of things ready to our hand.
10:16. and even so as to evangelize in those places that are beyond you, not in order to glory in the measure of others, but rather in those things which have already been prepared.
10:16. 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.
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:

16: так чтобы и далее вас проповедывать Евангелие, а не хвалиться готовым в чужом уделе.
10:16  εἰς τὰ ὑπερέκεινα ὑμῶν εὐαγγελίσασθαι, οὐκ ἐν ἀλλοτρίῳ κανόνι εἰς τὰ ἕτοιμα καυχήσασθαι.
10:16. etiam in illa quae ultra vos sunt evangelizare non in aliena regula in his quae praeparata sunt gloriari
Yea, unto those places that are beyond you to preach the gospel: not to glory in another man's rule, in those things that are made ready to our hand.
10:16. and even so as to evangelize in those places that are beyond you, not in order to glory in the measure of others, but rather in those things which have already been prepared.
10:16. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:16: To preach the Gospel in the regions beyond you - He probably refers to those parts of the Morea, such as Sparta, etc., that lay southward of them; and to Italy, which lay on the west; for it does not appear that he considered his measure or province to extend to Libya, or any part of Africa. See the Introduction, Section 12.
Not to boast in another man's line - So very scrupulous was the apostle not to build on another man's foundation, that he would not even go to those places where other apostles were labouring. He appears to think that every apostle had a particular district or province of the heathen world allotted to him, and which God commissioned him to convert to the Christian faith. No doubt every apostle was influenced in the same way; and this was a wise order of God; for by these means the Gospel was more quickly spread through the heathen provinces than it otherwise would have been. The apostles had deacons or ministers with them whose business it was to water the seed sown; but the apostles alone, under Christ, sowed and planted.
Albert Barnes: Notes on the Bible - 1834
10:16: To preach the gospel in the regions beyond you - What regions are referred to here can be only a matter of conjecture. It may be that he wished to preach in other parts of Greece, and that he designed to go to Arcadia or Lacedaemon. Rosenmuller supposes that as the Corinthians were engaged in commerce, the apostle hoped that by them some tidings of the gospel would reach the countries with which they were engaged in traffic. But I think it most probable that he alludes to Italy and Spain. It is certain that he had formed the design of visiting Spain Rom 15:24, Rom 15:28; and he doubtless wished the Corinthians to aid him in that purpose, and was anxious to do this as soon as the condition of the eastern churches would allow it.
And not to boast in another man's line of things ... - Margin, "Rule," the same word (κανὼν kanō n) which occurs in Co2 10:13. The meaning is, that Paul did not mean to boast of what properly belonged to others. He did not claim what they had done as his own. He did not intend to labor within what was properly their bounds, and then to claim the field and the result of the labor as his. He probably means here to intimate that this had been done by the false teachers of Corinth; but so far was he from designing to do this, that he meant soon to leave Corinth, which was properly within his limits, and the church which he had founded there, to go and preach the gospel to other regions. Whether Paul ever went to Spain has been a question (see the note on Rom 15:24); but it is certain that he went to Rome, and that he preached the gospel in many other places after this besides Corinth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: preach: Rom 15:24-28
line: or, rule, Co2 10:13
Geneva 1599
To preach the gospel in the [regions] beyond you, [and] not to boast in (n) another man's line of things made ready to our hand.
(n) In countries which other men have prepared and cultivated with the preaching of the Gospel.
John Gill
To preach the Gospel in the regions beyond you,.... Here the apostle clearly expresses what he hoped for, and explains what he meant by being enlarged according to rule; namely, that he should be at liberty to preach the Gospel elsewhere; and hoped he should be directed by the providence of God, to carry it into the more remote and distant parts of the world, where as yet Christ had not been named:
and not to boast in another man's line: or enter into another man's province, glory in other men's labours, as did the false apostles: and boast
of things made ready to our hand; that is, of places cultivated and improved, by the preaching of the Gospel, so as to bring forth fruit to the honour and glory of God; where many souls were already converted, and churches were planted and put into good order, and were in a flourishing condition; see Rom 15:18.
John Wesley
In the regions beyond you - To the west and south, where the gospel had not yet been preached.
Robert Jamieson, A. R. Fausset and David Brown
To--that is, so as to preach . . . beyond you (and) not to boast, &c.
in another man's line of things made ready to our hand--Do not connect "line of things," &c.; but "boast of things," &c. To make this clearer, arrange the words thus, "Not to boast as to things (already made by the preaching of others) ready to our hand in another man's line (that is, within the line, or sphere of labor, apportioned by God to another)."
10:1710:17: Զի որ պարծիցին ՚ի Տէր պարծեսցի[4118]։ բկ [4118] Ոսկան. Զի որ պարծի ՚ի Տէր պար՛՛։
17 բայց ով պարծենում է, թող Տիրոջո՛վ պարծենայ.
17 Բայց ան որ կը պարծենայ՝ թող Տէրոջմով պարծենայ։
Զի որ պարծիցին` ի Տէր պարծեսցի:

10:17: Զի որ պարծիցին ՚ի Տէր պարծեսցի[4118]։ բկ
[4118] Ոսկան. Զի որ պարծի ՚ի Տէր պար՛՛։
17 բայց ով պարծենում է, թող Տիրոջո՛վ պարծենայ.
17 Բայց ան որ կը պարծենայ՝ թող Տէրոջմով պարծենայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1717: Хвалящийся хвались о Господе.
10:17  ὁ δὲ καυχώμενος ἐν κυρίῳ καυχάσθω·
10:17. Ὁ ( The-one ) δὲ (moreover) καυχώμενος ( boasting-unto ," ἐν ( in ) Κυρίῳ ( unto-Authority-belonged ) καυχάσθω : ( it-should-boast-unto )
10:17. qui autem gloriatur in Domino glorieturBut he that glorieth, let him glory in the Lord.
17. But he that glorieth, let him glory in the Lord.
10:17. But whoever glories, let him glory in the Lord.
10:17. But he that glorieth, let him glory in the Lord.
But he that glorieth, let him glory in the Lord:

17: Хвалящийся хвались о Господе.
10:17  ὁ δὲ καυχώμενος ἐν κυρίῳ καυχάσθω·
10:17. qui autem gloriatur in Domino glorietur
But he that glorieth, let him glory in the Lord.
10:17. But whoever glories, let him glory in the Lord.
10:17. But he that glorieth, let him glory in the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: В заключение Апостол указывает правильный масштаб для всякой человеческой похвалы: нужно все приписывать не себе, а помощи Господа (ср. Иер IX:24). И можно ли чего достигнуть хвалясь? Нет, нужно ждать, когда похвалит Господь, когда Господь объявить известного деятеля Своим верным слугою (ср. Мф XXV:21).
Adam Clarke: Commentary on the Bible - 1831
10:17: He that glorieth, let him glory in the Lord - Instead of boasting or exulting even in your own success in preaching the Gospel, as none can be successful without the especial blessing of God, let God who gave the blessing have the glory. Even the genuine apostle, who has his commission immediately from God himself, takes no praise to himself from the prosperity of his work, but gives it all to God. How little cause then have your uncommissioned men to boast, to whom God has assigned no province, and who only boast in another man's line of things made ready to their hand!
Albert Barnes: Notes on the Bible - 1834
10:17: But he that glorieth - He that boasts. Whatever may be the occasion of his boasting, whether in planting churches or in watering them; whether in his purposes, plans, toils, or success. Paul himself did not deem it improper on some occasions to boast Co2 11:16; Co2 12:5, but it was not of his own power, attainments, or righteousness. He was disposed to trace all to the Lord, and to regard him as the source of all blessing and all success.
Let him glory in the Lord - In this serious and weighty admonition, Paul designs, doubtless, to express the manner in which he was accustomed to glory, and to furnish an admonition to the Corinthians. In the pRev_ious part of the chapter there had been some severe irony. He closes the chapter with the utmost seriousness and solemnity of manner, in order to show on his part that he was not disposed to glory in his own attainments and to admonish them not to boast of theirs. If they had anything valuable they should regard the Lord as the author of it. In this admonition it is probable that Paul had in his eye the passage in Jer 9:23-24; though he has not expressly quoted it. "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving-kindness, judgment, and righteousness in the earth." The sentiment is a favorite one with Paul, as it should be with all Christians; see the note on Co1 1:31. On this verse we may here remark:
I. That nothing is more common than for people to boast or glory. Little as they really have in which to glory, yet there is no one probably who has not something of which he is proud, and of which he is disposed to boast. It would be difficult or impossible to find a person who had not something on which he prided himself; something in which he esteemed himself superior to others.
II. The things of which they boast are very various:
(1) Many are proud of their personal beauty; many, too, who would be unwilling to be thought proud of it.
(2) many glory in their accomplishments; or, what is more likely, in the accomplishments of their children.
(3) many glory in their talents; talents for anything, valuable or not, in which they suppose they surpass others. They glory in their talent for eloquence, or science, or gaining knowledge; or in their talent for gaining property or keeping it: for their skill in their professions or callings; for their ability to run, to leap, or to practice even any trick or sleight of hand. There is nothing so worthless that it does not constitute a subject of glorying, provided it be ours. If it belong to others it may be valueless.
(4) many glory in their property; in fine houses, extended plantations, or in the reputation of being rich; or in gorgeous dress, equipage, and furniture. In short, there is nothing which people possess in which they are not prone to glory. Forgetful of God the giver; forgetful that all may be soon taken from them. or that they soon must leave all; forgetful that none of these things can constitute a distinction in the grave or beyond, they boast as if these things were to remain foRev_er, and as if they had been acquired independently of God. How prone is the man of talents to forget that God has given him his intellect, and that for its proper use he must give account! How prone is the rich man to forget that he must die! How prone the frivolous and the beautiful to forget that they will lie undistinguished in the grave; and that death will consume them as soon as the most vile and worthless of the species!
III. If we glory it should be in the Lord. We should ascribe our talents, wealth, health, strength, and salvation to him. We should rejoice:
(1) That we have such a Lord, so glorious, so full of mercy, so powerful, so worthy of confidence and love.
(2) We should rejoice in our endowments and possessions as his gift. We should rejoice that we may come and lay everything at his feet, and whatever may be our rank, or talents, or learning, we should rejoice that we may come with the humblest child of poverty, and sorrow, and want, and say, "Not unto us, not unto us, but unto thy name give glory, for thy mercy and for thy truth's sake;" Ps. 115: i; see the note on Co1 1:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: Psa 105:3, Psa 106:5; Isa 41:16, Isa 45:25, Isa 65:16; Jer 4:2, Jer 9:23, Jer 9:24; Rom 5:11 *Gr: Co1 1:29, Co1 1:31; Gal 6:13, Gal 6:14; Phi 3:3 *Gr: Jam 1:9, Jam 1:10 *Gr.
Geneva 1599
(6) But he that glorieth, let him glory in the Lord.
(6) He somewhat moderates that which he spoke of himself, and in so doing also prepares the Corinthians to hear other things, witnessing that he seeks nothing else but to approve himself to God, whose glory alone he seeks.
John Gill
But he that glorieth, let him glory in the Lord. Not in himself, nor in his outward circumstances of life, or inward endowments of mind; not in his natural or acquired parts; not in his wisdom, knowledge, learning, and eloquence; nor in his own righteousness, labours, and services, much less in other men's labours; nor in his own sense of himself; nor in the opinion and popular applause of others; but in the Lord Jesus Christ, as the author and donor of all gifts, natural and spiritual; in his wisdom, righteousness, sanctification, and redemption; and in his judgment and approbation of men and things, which sense the following words direct unto.
Robert Jamieson, A. R. Fausset and David Brown
glorieth--Translate, to accord with 2Cor 10:16, "boasteth." In contrast to his opponents' practice of boasting in another's line or sphere, Paul declares the only true boasting is in the Lord (1Cor 1:31; 1Cor 15:10).
10:1810:18: Զի ո՛չ եթէ որ զանձն իւր ընծայեցուցանէ, նա՛ է ընտրեալ. այլ զոր Տէրն ընծայեցուցանէ[4119]։[4119] Յօրինակին. Որ զանձինս իւր ընծայե՛՛։ Առ Ոսկանայ պակասի. Զանձն իւր ըն՛՛։
18 քանի որ ոչ թէ նա է ընտրեալը, ով ինքն իրեն է գովաբանում, այլ՝ նա, ում Տէրն է գովում:
18 Վասն զի ո՛չ թէ ան որ իր անձը կը գովէ՝ անիկա է ընտրուածը, հապա ան՝ որ Տէրը կը գովէ։
Զի ոչ եթէ որ զանձն իւր ընծայեցուցանէ` նա է ընտրեալ, այլ` զոր Տէրն ընծայեցուցանէ:

10:18: Զի ո՛չ եթէ որ զանձն իւր ընծայեցուցանէ, նա՛ է ընտրեալ. այլ զոր Տէրն ընծայեցուցանէ[4119]։
[4119] Յօրինակին. Որ զանձինս իւր ընծայե՛՛։ Առ Ոսկանայ պակասի. Զանձն իւր ըն՛՛։
18 քանի որ ոչ թէ նա է ընտրեալը, ով ինքն իրեն է գովաբանում, այլ՝ նա, ում Տէրն է գովում:
18 Վասն զի ո՛չ թէ ան որ իր անձը կը գովէ՝ անիկա է ընտրուածը, հապա ան՝ որ Տէրը կը գովէ։
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10:1818: Ибо не тот достоин, кто сам себя хвалит, но кого хвалит Господь.
10:18  οὐ γὰρ ὁ ἑαυτὸν συνιστάνων, ἐκεῖνός ἐστιν δόκιμος, ἀλλὰ ὃν ὁ κύριος συνίστησιν.
10:18. οὐ (not) γὰρ (therefore) ὁ (the-one) ἑαυτὸν (to-self) συνιστάνων, (standing-together,"ἐκεῖνός (the-one-thither) ἐστιν (it-be) δόκιμος, (assessed,"ἀλλὰ (other) ὃν (to-which) ὁ (the-one) κύριος (Authority-belonged) συνίστησιν. (it-standeth-together)
10:18. non enim qui se ipsum commendat ille probatus est sed quem Dominus commendatFor not he who commendeth himself is approved: but he, whom God commendeth.
18. For not he that commendeth himself is approved, but whom the Lord commendeth.
10:18. For it is not he who commends himself who is approved, but rather he whom God commends.
10:18. For not he that commendeth himself is approved, but whom the Lord commendeth.
For not he that commendeth himself is approved, but whom the Lord commendeth:

18: Ибо не тот достоин, кто сам себя хвалит, но кого хвалит Господь.
10:18  οὐ γὰρ ὁ ἑαυτὸν συνιστάνων, ἐκεῖνός ἐστιν δόκιμος, ἀλλὰ ὃν ὁ κύριος συνίστησιν.
10:18. non enim qui se ipsum commendat ille probatus est sed quem Dominus commendat
For not he who commendeth himself is approved: but he, whom God commendeth.
10:18. For it is not he who commends himself who is approved, but rather he whom God commends.
10:18. For not he that commendeth himself is approved, but whom the Lord commendeth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:18: Not he that commendeth himself - Not the person who makes a parade of his own attainments; who preaches himself, and not Christ Jesus the Lord; and, far from being your servant for Christ's sake, affects to be your ruler; not such a one shall be approved of God, by an especial blessing on his labors; but he whom the Lord commendeth, by giving him the extraordinary gifts of the Holy Spirit, and converting the heathen by his ministry. These were qualifications to which the false apostle at Corinth could not pretend. He had language and eloquence, and show and parade; but he had neither the gifts of an apostle nor an apostle's success.
1. Dr. Whitby observes that the apostle, in the 13th, 14th, 15th, and 16th verses, (Co2 10:13-16) endeavors to advance himself above the false apostles in the three following particulars: -
(1.) That whereas they could show no commission to preach to the Corinthians, no measure by which God had distributed the Corinthians to them as their province, he could do so. We have a measure to reach even to you, Co2 10:13.
(2.) That whereas they went out of their line, leaping from one Church to another, he went on orderly, in the conversion of the heathens, from Judea through all the interjacent provinces, till he came to Corinth.
(3.) Whereas they only came in and perverted the Churches where the faith had already been preached, and so could only boast of things made ready to their hands, Co2 10:16, he had labored to preach the Gospel where Christ had not been named, lest he should build on another man's foundation, Rom 15:20.
2. We find that from the beginning God appointed to every man his promise, and to every man his labor; and would not suffer even one apostle to interfere with another. This was a very wise appointment; for by this the Gospel was not only more speedily diffused over the heathen nations, as we have already remarked, but the Churches were better attended to, the Christian doctrine preserved in its purity, and the Christian discipline properly enforced. What is any men's work is no man's in particular; and thus the work is neglected. In every Church of God there should be some one who for the time being has the care of it, who may be properly called its pastor; and who is accountable for its purity in the faith, and its godly discipline.
3. Every man who ministers in holy things should be well assured of his call to the work; without this he can labor neither with confidence nor comfort. And he should be careful to watch over the flock, that no destroying wolf be permitted to enter the sacred fold, and that the fences of a holy discipline be kept in proper repair.
4. It is base, abominable, and deeply sinful, for a man to thrust himself into other men's labors, and, by sowing doubtful disputations among a Christian people, distract and divide them, that he may get a party to himself. Such persons generally act as the false apostle at Corinth; preach a relaxed morality; place great stress upon certain doctrines which flatter and soothe self-love; calumniate the person, system of doctrines, and mode of discipline, of the pastor who perhaps planted that Church, or who in the order of God's providence has the oversight of it. This is an evil that has prevailed much in all ages of the Church; there is at present much of it in the Christian world, and Christianity is disgraced by it.
Albert Barnes: Notes on the Bible - 1834
10:18: For not he that commendeth himself ... - Not he who boasts of his talents and endowments. He is not to be judged by the estimate which he shall place on himself, but by the estimate which God shall form and express.
Is approved - By God. It is no evidence that we shall be saved that we are prone to commend ourselves; see Rom 16:10.
But whom the Lord commendeth - see the note on Rom 2:29. The idea here is, that people are to be approved or rejected by God. He is to pass judgment on them, and that judgment is to be in accordance with his estimate of their character, and not according to their own. If he approves them they will be saved; if he does not, vain will be all their empty boasting; vain all their reliance on their wealth, eloquence. learning, or earthly honors. None will save them from condemnation; not all these things can purchase for them eternal life. Paul thus seriously shows that we should be mainly anxious to obtain the divine favor. It should be the grand aim and purpose of our life; and we should repress all disposition for vain - glory or self-confidence; all reliance on our talents, attainments, or accomplishments for salvation. our boast is that we have such a redeemer: and in that we all may glory!
Remarks
1. We should have no desire to show off any special boldness or energy of character which we may have; Co2 10:1-2. We should greatly prefer to evince the gentleness and meekness of Christ. Such a character is in itself of far more value than one that is merely energetic and bold; that is rash, authoritative, and fond of display.
2. They who are officers in the church should have no desire to administer discipline; Co2 10:2. Some people are so fond of power that they always love to exercise it. They are willing to show it even by inflicting punishment on others; and "dressed in a little brief authority" they are constantly seeking occasion to show their consequence; they magnify trifles; they are unwilling to pass by the slightest offences. The reason is not that they love the truth, but that they love their own consequence, and they seek every opportunity to show it.
3. All Christians and all Christian ministers are engaged in a warfare; Co2 10:3. They are at war with sin in their own hearts, and with sin wheRev_er it exists on earth, and with the powers of darkness. With foes so numerous and so vigilant, they should not expect to live a life of ease or quietness. Peace, perfect peace, they may expect in heaven, not on earth. Here they are to fight the good fight of faith and thus to lay held on eternal life. It has been the common lot of all the children of God to maintain such a war, and shall we expect to be exempt?
"Shall I be carried to the skies.
On flowery beds of ease,
While others fought to win the prize,
And sailed through bloody seas?
"Are there no foes for me to face,
Must I not stem the flood?
Is this vile world a friend to grace,
To help me on to God?"
4. The weapons of the Christian are not to be carnal, but are to be spiritual; Co2 10:4. He is not to make his way by the exhibition of human passion; in bloody strife; and by acting under the influence of ambitious feelings. Truth is his weapon; and armed with truth, and aided by the Spirit of God, he is to expect the victory. How different is the Christian warfare from others! How different is Christianity from other systems! Muhammed made his way by arms, and propagated his religion amidst the din of battle. But not so with Christianity. That is to make its way by the silent, but mighty operation of truth; and there is not a rampart of idolatry and sin that is not yet to fall before it.
5. The Christian should be a man of a pure spirit; Co2 10:4. He is to make his way by the truth. He should therefore love the truth, and he should seek to diffuse it as far as possible. In propagating or defending it, he should be always mild, gentle, and kind. Truth is never advanced, and an adversary is never convinced, where passion is evinced; where there is a haughty manner or a belligerent spirit. The apostolic precepts are full of "wisdom," "speaking the truth in love" Eph 4:15), "in meekness instructing those that oppose themselves: if God peradventure will give them repentance to the acknowledging of the truth;" Ti2 2:25.
6. In his warfare the Christian shall conquer; Co2 10:4-5. Against the truth of Christianity nothing has been able to stand. It made its way against the arrayed opposition of priests and emperors; against customs and laws; against inveterate habits and opinions; against all forms of sin, until it triumphed, and "the banners of the faith floated from the palaces of the Caesars." So it will be in all the conflicts with evil. Nothing is more certain than that the powers of darkness in this world are destined to fall before the power of Christian truth, and that every stronghold of sin shall yet be demolished. So it is in the conflicts of the individual Christian. He may struggle long and hard. He may have many foes to contend with. But he shall gain the victory. His triumph shall be secure; and he shall yet be enabled to say, "I have fought a good fight - henceforth there is laid up for me a crown."
"The saints in all this glorious war.
Shall conquer though they die;
They see the triumph from afar,
And seize it with their eye."
7. Yet all should feel their dependence on God; Co2 10:4. It is only through him and by his aid that we have any power. Truth itself has no power except as it is attended and directed by God; and we should engage in our conflict feeling that none but God can give us the victory. If forsaken by him, we shall fall; if supported by him, we may face without fear a "frowning world," and all the powers of the "dark world of hell."
8. We should not judge by the outward appearance; Co2 10:7. It is the heart that determines the character; and by that God shall judge us, and by that we should judge ourselves.
9. We should aim to extend the gospel as far as possible; Co2 10:14-16. Paul aimed to go beyond the regions where the gospel had been preached, and to extend it to far distant lands. So the "field" still "is the world." A large portion of the earth is yet unevangelized. Instead, therefore, of sitting down quietly in enjoyment and ease, let us, like him, earnestly desire to extend the influence of pure religion, and to bring distant nations to the saving knowledge of the truth.
10. Let us not boast in ourselves; Co2 10:17. Not of our talents, wealth, learning, or accomplishments let us glory. But let us glory that we have such a God as Yahweh. Let us glory that we have such a Redeemer as Jesus Christ. Let us glory that we have such a sanctifier as the Holy Spirit. Let us acknowledge God as the source of all our blessings, and to him let us honestly consecrate our hearts and our lives.
11. What a Rev_erse of judgment there will yet be on human character! Co2 10:17-18. How many now commend themselves who will be condemned in the last day. How many people boast of their talents and morals, and even their religion, who will then be involved in indiscriminate condemnation with the most vile and worthless of the race. How anxious should we be, therefore, to secure the approbation of God; and whatever our fellow-men may say of us, how infinitely desirable is it to be commended then by our heavenly Father.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: not: Co2 10:12, Co2 3:1, Co2 5:12; Pro 21:2, Pro 27:2; Luk 16:15, Luk 18:10-14
approved: Co2 6:4, Co2 13:7; Act 2:22; Rom 14:18, Rom 16:10; Co1 11:19; Ti2 2:15
but: Mat 25:20-23; Joh 5:42-44, Joh 12:43; Rom 2:29; Co1 4:5; Pe1 1:7
John Gill
For not he that commendeth himself is approved,.... Such may be said to commend themselves, who ascribe that to themselves, which do not belong to them; as that they are the ministers of Christ, and sent forth by him, when they are not; who boast that they have large ministerial gifts, when they have none; and of their great service and usefulness, when it is all the produce of other men's labours; and what they have and do, they wholly impute to their own power and industry, and not to the grace and power of God: now such persons are neither approved by God, nor good men; for their own self-commendation stands for nothing, and is so far from being acceptable to God or men, that it must be nauseous and disagreeable; see Prov 27:2.
But whom the Lord commendeth: they are approved by God and men, and they are such whom he highly honours, as he did Paul, by counting them faithful; and putting them into the ministry, by qualifying them for his service, by assisting them in it, and making them abundantly useful for the good of souls, and the glory of his name: by all which he bears a testimony to them, and shows his approbation of them, and at last will say, well done, good and faithful servant, enter into the joy of thy Lord.
Robert Jamieson, A. R. Fausset and David Brown
(Prov 27:2).
whom the Lord commendeth--to whom the Lord has given as His "Epistle of commendation," the believers whom he has been the instrument of converting: as was Paul's case (2Cor 3:1-3).
is approved--can stand the test of the final trial. A metaphor from testing metals (Rom 16:10; 1Cor 11:19). So on the other hand those finally rejected by the Lord are termed "reprobate silver" (Jer 6:30).