2 Corinthians 10 Commentary

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. Verse 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. Verse 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 ; 1Tim 1:18 ; 2Tim 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. Verse 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! Verse 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. Verse 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. Verse 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." Verse 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. Verse 10 For his letters, say they, are weighty and powerful - He boasts of high powers, and that he can do great things. See on 2Cor 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. Verse 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. Verse 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. Verse 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, 2Cor 10:15 , 2Cor 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. Verse 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; ( 1Cor 9:27 (note)) and the note on 2Cor 10:13 of this chapter; ( 2Cor 10:13 (note)). Verse 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. Verse 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. Verse 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! Verse 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, ( 2Cor 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, 2Cor 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, 2Cor 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. Introduction The apostle apologizes for expressing his jealousy relative to the true state of the Corinthians; still fearing lest their minds should have been drawn aside from the simplicity of the Gospel, 2Cor 11:1-3 ; From this he takes occasion to extol his own ministry, which had been without charge to them, having been supported by the Churches of Macedonia while he preached the Gospel at Corinth, 2Cor 11:4-11 . Gives the character of the false apostles, 2Cor 11:12-16 . Shows what reasons he has to boast of secular advantages of birth, education, Divine call to the ministry, labors in that ministry, grievous persecutions, great sufferings, and extraordinary hazards, vv. 16-33. Verse 1 Would to God ye could bear with me - Οφελον ηνειχεσθε μου μικρον. As the word God is not mentioned here, it would have been much better to have translated the passage literally thus: I wish ye could bear a little with me. The too frequent use of this sacred name produces a familiarity with it that is not at all conducive to reverence and godly fear. In my folly - In my seeming folly; for, being obliged to vindicate his ministry, it was necessary that he should speak much of himself, his sufferings, and his success. And as this would appear like boasting; and boasting is always the effect of an empty, foolish mind; those who were not acquainted with the necessity that lay upon him to make this defense, might be led to impute it to vanity. As if he had said: Suppose you allow this to be folly, have the goodness to bear with me; for though I glory, I should not be a fool, 2Cor 12:6 . And let no man think me a fool for my boasting, 2Cor 11:16 . Verse 2 I am jealous over you, etc. - The apostle evidently alludes either to the שושבינים shoshabinim or paranymphs among the Hebrews, whose office is largely explained in the notes on Joh 3:29 , and the observations at the end of that chapter (see note at Joh 3:36 ); or to the harmosyni, a sort of magistrates among the Lacedemonians who had the care of virgins, and whose business it was to see them well educated, kept pure, and properly prepared for married life. That I may present you as a chaste virgin - The allusion is still kept up; and there seems to be a reference to Lev 21:14 , that the high priest must not marry any one that was not a pure virgin. Here, then, Christ is the high priest, the spouse or husband; the Corinthian Church the pure virgin to be espoused; the apostle and his helpers the shoshabinim, or ha

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. The A

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.

INTRODUCTION to 2nd Corinthians Chapter 10 PAUL, having finished the subject of the duty of alms-giving in the previous chapter, enters in this on a vindication of himself from the charges of his enemies. His general design is to vindicate his apostolic authority, and to show that he had a right, as well as others, to regard himself as sent from God. This vindication is continued through chapters 11 and 12. In this chapter, the stress of the argument is, that he did not depend on anything external to recommend him on any "carnal weapons;" on anything which commended itself by the outward appearance; or on anything that was so much valued by the admirers of human eloquence and learning. He seems willing to admit all that his enemies could say of him on that head, and to rely on other proofs that he was sent from God. In chapter 11 he pursues the subject, and shows, by a comparison of himself with others, that he had as good a right certainly as they to regard himself as sent by God. In chapter 12 he appeals to another argument, to which none of his accusers were able to appeal, that he had been permitted to see the glories of the heavenly world, and had been favoured in a manner unknown to other men. It is evident that there was one or more false teachers among the Corinthians, who called in question the Divine authority of Paul. These teachers were native Jews, 2Cor 11:13,22, and they boasted much of their own endowments. It is impossible, except from the epistle itself, to ascertain the nature of their charges and objections against him. From the chapter before us it would seem that one principal ground of their objection was, that though he was bold enough in his letters, and had threatened to exercise discipline, yet that he would not dare to do it. They accused him of being, when present with them, timid, weak, mild, pusillanimous, of lacking moral courage to inflict the punishment which he had threatened in his letters: To this he replies in this chapter. (1.) He appeals to the meekness and gentleness of Christ; thus indirectly and delicately vindicating his own mildness from their objections, and entreats them not to give him occasion to show the boldness and severity which he had purposed to do. He had no wish to be bold and severe in the exercise of discipline, 2Cor 10:1,2. (2.) He assures them that the weapons of his warfare were not carnal, but spiritual. He relied on the truth of the gospel, and on the power of motives; and these weapons were mighty, by the aid of God, to cast down all that offended him. Yet he was ready to revenge and punish all disobedience by severe measures, if it were necessary, 2Cor 10:3-6. (3.) They looked on the outward appearance. He cautioned them to remember that he had as good claims to be regarded as belonging to Christ as they had, 2Cor 10:7. He had given proofs that he was an apostle; and the false teachers should look at those proofs, lest they should be found to be opposing God. He assured them that if he had occasion to exercise his power he would have no reason to be ashamed of it, 2Cor 10:8. It would be found to be ample to execute punishment on his foes. (4.) The false teachers had said that Paul was terrible only in his letters. He boasted of his power, but it was, they supposed, only epistolary bravery. He would not dare to execute his threatening. In reply to this, Paul, in a strain of severe irony, says that he would not seem to terrify them by mere letters. It would be by something far more severe. He advised such objectors, therefore, to believe that he would prove himself to be such as he had shown himself to be in his letters; to look at the evidence, since they boasted of their talent for reasoning, that he would show himself in fact to be what he had threatened to be, 2Cor 10:9-12. (5.) He pursues the strain of severe irony by secretly comparing himself with them, 2Cor 10:12-16. They boasted much, but it was only by comparing themselves with one another, and not with any elevated standard of excellence. Paul admitted that he had not the courage to do that, 2Cor 10:12. Nor did he dare to boast of things wholly beyond his ability, as they had done. He was contented to act only within the proper limits prescribed to him by his talents, and by the appointment of God. Not so they. They had boldness and courage to go far beyond that, and to boast of things wholly beyond their ability, and beyond the proper measure, 2Cor 10:13,14. Nor had he courage to boast of entering into other men's labours. It required more courage than he had to make a boast of what he had done, if he had availed himself of things made ready to his hand, as if they were the fruit of his own labours, implying that they had done this; that they had come to Corinth, a church founded by his labours, and had quietly set themselves down there; and then, instead of going into other fields of labour, had called in question the authority of him who had founded the church, and who was labouring indefatigably elsewhere, 2Cor 10:15,16. Paul adds, that such was not his intention, he aimed to preach the gospel beyond, to carry it to regions where it had not been spread. Such was the nature of his courage; such the kind of boldness which he had, and he was not ambitious to join them in their boasting. (6.) He concludes this chapter with a very serious admonition. Leaving the strain of irony, he seriously says, that if any man were disposed to boast, it should be only in the Lord. He should glory not in self-commendation, but in the fact that he had evidence that the Lord approved him; not in his own talents or powers, but in the excellence and glory of the Lord, 2Cor 10:17,18. Verse 1. Now I Paul myself beseech you. I entreat you who are members of the church not to give me occasion for the exercise of severity in discipline. I have just expressed my confidence in the church in general, and my belief that you will act in accordance with the rules of the gospel. But I cannot thus speak of all. There are some among you who have spoken with contempt of my authority and my claims as an apostle. Of them I cannot speak in this manner; but instead of commanding them, I entreat them not to give me occasion for the exercise of discipline. By the meekness and gentleness of Christ. In view of the meekness and mildness of the Redeemer; or desiring to imitate his gentleness and kindness. Paul wished to imitate that. He did not wish to have occasion for severity, he desired at all times to imitate and to exhibit the gentle feelings of the Saviour. He had no pleasure in severity; and he did not desire to exhibit it. Who in presence. Marg., in outward appearance. It may either mean that when present among them he appeared, according to their representation, to be humble, mild, gentle, 2Cor 10:10, or that in his external appearance he had this aspect. 2Cor 10:10. Most probably it means that they had represented him as timid when among them, and afraid to exercise discipline, however much he had threatened it. Am base among you. The word here used (ταπεινος) usually means low, humble, poor. Here it means timid, modest, the opposite of boldness. Such was formerly the meaning of the English Word base. It was applied to those of low degree or rank; of humble birth; and stood opposed to those of elevated rank or dignity. Now it is commonly used to denote that which is degraded or worthless, of mean spirit, vile; and stands opposed to that which is manly and noble. But Paul did not mean to use it here in that sense. He meant to say that they regarded him as timid, and afraid to execute the punishment which he had threatened, and as manifesting a spirit which was the opposite of boldness. This was doubtless a charge which they brought against him; but we are not necessarily to infer that it was true. All that it proves is, that he was modest and unobtrusive, and that they interpreted this as timidity, and want of spirit. But being absent am bold toward you. That is, in my letters. 2Cor 10:10. This they charged him with, that he was bold enough when away from them, but that he would be tame enough when he should meet them face to face, and that they had nothing to fear from him. (a) "beseech you" Rom 12:1 (1) "in presence" "in outward appearance" (b) "am base" 2Cor 10:10 Verse 2.

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.

That I may not be bold. I entreat you so to act that I may not have occasion to exercise the severity which I fear I shall be compelled to use against those who accuse me of being governed wholly by worldly motives and policy. That I may not be compelled to be bold and decisive in my measures by your improper conduct. Which think of us, Marg., reckon. They suppose this; or, they accuse me of it. By the word "us," here, Paul means himself, though it is possible also that he speaks in the name of his fellow-apostles and labourers who were associated with him, and the objections may have referred to all who acted with him. As if we walked. As if we lived or acted. The word "walk," in the Scriptures, is often used to denote the course or manner of life. Rom 4:12; 2Cor 5:7. According to the flesh. 2Cor 1:17. As if we were governed by the weak and corrupt principles of human nature. As if we had no higher motive than carnal and worldly policy. As if we were seeking our own advantage, and not the welfare of the world. The charge was, probably, that he was not governed by high and holy principles, but by the principles of mere worldly policy; that he was guided by personal interests, and by worldly views--by ambition, or the love of dominion, wealth, or popularity, and that he was destitute of every supernatural endowment, and every evidence of a Divine commission. (c) "I think to be bold" 2Cor 13:2,10 (2) "think of us" "reckon"Verse 3.

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.

For though we walk in the flesh. Though we are mortal, like other men; though we dwell, like them, in mortal bodies, and necessarily must devote some care to our temporal wants; 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 wants and frailties of nature. The best of men are subject to these wants and frailties; the best of men 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 men 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 2Ti 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 men 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 internal 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, wherever 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. Mohammed propagated his religion with the sword; and the men of this world seek for victory by arms and violence. The Christian looks for his conquests only by the force and power of truth, and by the agency of the Spirit of God. (a) "after the flesh" Rom 8:13 Verse 4.

For the weapons of our warfare. The means by which we hope to achieve our victory. Are not careful. Not those of the flesh. Not such as the men of the world use. They are not such as are employed by conquerors; nor are they such as men 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 men 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. Marg., " 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, 2Cor 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 men. 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 strong holds. The word here rendered "strongholds" (οχυρωμα) 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 six thousand 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. (b) "weapons of our warfare" Eph 6:13, 1Thes 5:8 (c) "are not carnal" 1Timm 1:18 (1) "mighty" or "to" (d) "through God" 2co 13:3,4 (e) "strong holds" Jer 1:10 Verse 5. Cas

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.

ting down imaginations. Marg., 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 entrenched, 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, etc. Every exalted opinion respecting the dignity and purity of bunyan 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. Men 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, etc. The figure here is evidently taken from military conquests. The idea is, that all the strongholds of heathenism, 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 heathen world; all the systems of philosophy, and all forms of opinion among men; 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, heathenism, and sin should be demolished, and all the opinions, plans, and purposes of the world should become subject to the all-conquering Redeemer. (2) "imaginations" "reasonings" (f) "every high thing" 1Cor 1:19 (g) "thing" Ps 18:27, Eze 17:24 (h) "captivity" Mt 11:29,30 (i) "to the obedience" Gen 8:21, Mt 15:19, Heb 4:12 Verse 6. And

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.

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.

having in a readiness, etc. I am ready to punish all disobedience, notwithstanding all that is said to the contrary. 2Cor 10:1, 2Cor 10:2. 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 2Cor 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 shown a readiness to obey his laws, and to do its own duty--delicately intimating that the reason why it was not done was the want 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. (k) "obedience is fulfilled" 2Cor 7:15 Verse 7. Do

postle'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. The Apo

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.

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 peculiar honour 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, etc. 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 proof that they had been sent by him. It is not an uncommon thing for men. 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. (a) "appearance" Jn 7:24 Verse 8. For

I should not be ashamed - As having said more than I could make good.

though I should boast, etc. 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 fitted to destroy the soul. (*) "boast" "glory" (b) "authority" 2Cor 13:2,3 (c) "and not for your destruction" 2Cor 13:8 Verse 9. Tha

I say this, that I may not seem to terrify you by letters - Threatening more than I can perform.

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

His bodily presence is weak - His stature, says St. Chrysostom, was low, his body crooked, and his head bald.

r his letters. The letters which he has sent to the church when absent. Reference is had here probably to the first epistle to the Corinthians. They might also have seen some of Paul's other epistles, and been so well acquainted with them as to be able to make the general remark that he had the power of writing in an authoritative and impressive manner. Say they. Marg., Saith he. Gr., (φησι) in the singular. This seems to have referred to some one person who had uttered the words-- perhaps some one who was the principal leader of the faction opposed to Paul. Are weighty and powerful. Tindal renders this, "sore and strong." The Greek is, "heavy and strong," (βαρειαικαιισχυραι). The sense is, that his letters were energetic and powerful. They abounded with strong argument, manly appeals, and impressive reproof. This even his enemies were compelled to admit, and this no one can deny who ever read them. Paul's letters comprise a considerable portion of the New Testament; and some of the most important doctrines of the New Testament are those which are advocated and enforced by him; and his letters have done more to give shape to the theological doctrines of the Christian world than any other cause whatever. He wrote fourteen epistles to churches and individuals on various occasions and on a great variety of topics; and his letters soon rose into very high repute among even the inspired ministers of the New Testament, 2Pet 3:15,16, and were regarded as inculcating the most important doctrines of religion. The general characteristics of Paul's letters are: (1.) They are strongly argumentative. See especially the epistles to the Romans and the Hebrews. (2.) They are distinguished for boldness and rigour of style. (3.) They are written under great energy of feeling and of thought--a rapid and impetuous torrent that bears him forcibly along. (4.) They abound more than most other writings in parentheses, and the sentences are often involved and obscure. (5.) They often evince rapid transitions and departures from the regular current of thought. A thought strikes him suddenly, and he pauses to illustrate it, and dwells upon it long, before he returns to the main subject. The consequence is, that it is often difficult to follow him. (6.) They are powerful in reproof--abounding with strokes of great boldness of denunciation, and also with specimens of most withering sarcasm and most delicate irony. (7.) They abound in expressions of great tenderness and pathos. Nowhere can be found expressions of a heart more tender and affectionate than in the writings of Paul. (8.) They dwell much on great and profound doctrines, and on the application of the principles of Christianity to the various duties of life. (9.) They abound with references to the Saviour. He illustrates everything by his life, his example, his death, his resurrection. It is not wonderful that letters composed on such subjects and in such a manner, by an inspired man, produced a deep impression on the Christian world; nor that they should be regarded now as among the most important and valuable portions of the Bible. Take away Paul's letters, and what a chasm would be made in the New Testament! What a chasm in the religious opinions and in the consolations of the Christian world! But his bodily presence. His personal appearance. Is weak. Imbecile, feeble, (ασθενης,) a word often used to denote infirmity of body, sickness, disease, Mt 25.39,43,44; Lk 10:9; Acts 4:9, 5:15,16, 1Cor 11:30. Here it is to be observed that this is a mere charge which was brought-against him, and it is not of necessity to be supposed that it was true, though the presumption is that there was some foundation for it. It is supposed to refer to some bodily imperfections, and possibly to his diminutive stature. Chrysostom says that his stature was low, his body crooked, and his head bald. Lucian, in his Philopatris, says of him, Corpore erat parvo, contracto, incurvo, tricubitali--pobably an exaggerated description, perhaps a caricature, to denote one very diminutive, and having no advantages of personal appearance. According to Nicephorus, Paul "was a little man, crooked, and almost bent like a bow; with a pale countenance, long and wrinkled; a bald head; his eyes full of fire and benevolence; his beard long, thick, and interspersed with gray hairs, as was his head," etc. But there is no certain evidence of the truth of these representations. Nothing in the Bible would lead us to suppose that Paul was remarkably diminutive or deformed; and though there may be some foundation for the charge here alleged that his bodily presence was weak, yet we are to remember that this was the accusation of his enemies, and that it was doubtless greatly exaggerated. Nicephorus was a writer of the sixteenth century, and his statements are worthy of no regard. That Paul was eminently an eloquent man may be inferred from a great many considerations; some of which are, (1.) his recorded discourses in the Acts of the Apostles, and the effect produced by them. No one can read his defence before Agrippa or Felix, and not be convinced that as an orator he deserves to be ranked among the most distinguished of ancient times. No one who reads the account in the Acts can believe that he had any remarkable impediment in his speech, or that he was remarkably deformed. (2.) Such was somehow his grace and power as an orator that he was taken by the inhabitants of Lycaonia as Mercury, the god of eloquence, Acts 14:12. Assuredly the evidence here is, that Paul was not deformed. (3.) It may be added, that Paul is mentioned by Longinus among the principal orators of antiquity. From these circumstances, there is no reason to believe that Paul was remarkably deficient in the qualifications requisite for an orator, or that he was in any way remarkably deformed. And his speech contemptible. To be despised. Some suppose that he had an impediment in his speech. But conjecture here is vain and useless. We are to remember that this is a charge made by his adversaries, and that it was made by the fastidious Greeks, who professed to be great admirers of eloquence, but who in his time confided much more in the mere art of the rhetorician than in the power of thought, and in energetic appeals to the reason and conscience of men. Judged by their standard, it may be that Paul had not the graces in voice or manner, or in the knowledge of the Greek language, which they esteemed necessary in a finished orator; but judged by his power of thought, and his bold and manly defence of truth, and his energy of character and manner, and his power of impressing truth on mankind, he deserves, doubtless, to be ranked among the first orators of antiquity. No man has left the impress of his own mind on more other minds than Paul. (1) "say they" "saith he"Verse 11. Let such an one think this

, etc. Let them not flatter themselves that there will be any discrepancy between my words and my deeds. Let them feel that all which has been threatened will be certainly executed, unless there is repentance. Paul here designedly contradicts the charge which was made against him; and means to say that all that he had threatened in his letters would be certainly executed, unless there was reform. I think that the evidence here is clear that Paul does not intend to admit what they said about his bodily presence to be true; and most probably all that has been recorded about his deformity is mere fable.Verse 12. For we dare not make ourselves

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.

of the number. We admit that we are not bold enough for that. They had accused him of a want of boldness and energy when present with them, 1Cor 10:1,10. Here, in a strain of severe but delicate irony, he says he was not bold enough to do things which they had done. He did not dare to do the things which, had been done among them. To such boldness of character, present or absent, he could lay no claim. Or compare ourselves, etc. I am not bold enough for that. That requires a stretch of boldness and energy to which I can lay no claim. That commend themselves. That put themselves forward, and that boast of their endowments and attainments. It is probable that this was commonly done by those to whom the apostle here refers; and it is certain that it is everywhere the characteristic of pride. To do this, Paul says, required greater boldness than he possessed, and on this point he yielded to them the palm. The satire here is very delicate, and yet very severe, and was such as would doubtless be felt by them. But they measuring themselves by themselves. Whitby and Clarke suppose that this means that they compared themselves with each other; and that they made the false apostles particularly their standard. Doddridge, Grotius, Bloomfield, and some others suppose the sense to be, that they made themselves the standard of excellence. They looked continually on their own accomplishments, and did not look at the excellences of others. They thus formed a disproportionate opinion of themselves, and undervalued all others. Paul says that he had not boldness enough for that. It required a moral courage to which he could lay no claim. Horace (B. i. Ep. 7, 98) has an expression similar to this: Metri se quemque suo modulo ac pede, veturn est. The sense of Paul is, that they made themselves the standard of excellence; that they were satisfied with their own attainments; and that they overlooked the superior excellence and attainments of others. This is a graphic description of pride and self-complacency; and alas! it is what is often exhibited. How many there are, and it is to be feared even among professing Christians, who have no other standard of excellence than themselves. Their views are the standard of orthodoxy; their modes of worship are the standard of the proper manner of devotion; their habits and customs are in their own estimation perfect; and their own characters are the models of excellence, and they see little or no excellence in those who differ from them. They look on themselves as the true measure of orthodoxy, humility, zeal, and piety; and they condemn all others, however excellent they may be, who differ from them. And comparing themselves, etc. Or rather comparing themselves with themselves. Themselves they make to be the standard, and they judge of everything by that. Are not wise. Are stupid and foolish. Because (1.) they had no such excellence as to make themselves the standard. (2.) Because this was an indication of pride. (3.) Because it made them blind to the excellences of others. It was to be presumed that others had endowments not inferior to theirs. (4.) Because the requirements of God, and the character of the Redeemer, were the proper standard of conduct. Nothing is a more certain indication of folly than for a man to make himself the standard of excellence. Such an individual must be blind to his own real character; and the only thing certain about his attainments is that he is inflated with pride. And yet how common! How self-satisfied are most persons! How pleased with their own character and attainments! How grieved at any comparison which is made with others implying their inferiority! How prone to undervalue all others simply because they differ from them! The margin renders this, "understand it not," that is, they do not understand their own character or their inferiority. (a) "we dare not" 2Cor 3:1 (1) "are not wise" "understand it not" (b) "wise" Prov 26:12 Verse 13. But we will not boast of thing

stle 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.

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.

s without our measure. Tindal renders this, "But we will not rejoice above measure." There is great obscurity in the language here, arising from its brevity. 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 men's labours; 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 laboured 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 labours, and by personal exertions. He entered into no other men's labours, 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, etc. Marg., or line. The word rendered " rule," (κανων, whence our English word canon,) means properly a reed, rod, or staff employed to keep anything stiff, erect, asunder, (Hom. Iliad, 8, 103;) then a measuring rod or line; then any standard or rule--its usual meaning in the New Testament, as, e.g., of life and doctrine, Gal 6:16; Php 3:16.-- Robinson's Lex. Here it means the limit, boundary line, or sphere of action assigned to any one. 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 labours, he had confined himself within the proper limits assigned him by God; and that in boasting of his labours among them he was not boasting of anything which did not properly fall within the sphere of labour 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 labour, God has assigned unto me and my fellow-labourers. The Greek word here rendered "distributed" (εμερισεν) means, properly, to measure; and the sense is, that God had measured out or apportioned their respective fields of labour; 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 labours 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 labour." Paul was the apostle to the Gentiles, Acts 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. (2) "the rule" "line"Verse 14. For we stretch not ourselves beyond our mea

sure. In coming to preach to you, we have not gone beyond the proper limits assigned us. We have not endeavoured 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, etc. 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 labour of others; but in the regular work of making the gospel known as far as possible to all men, 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.Verse 15. Not boasting of things without our measure

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.

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.

. 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 labours. When he had founded the church; when he had endured trials and persecutions in order to reach Corinth; when he had laboured there for a year and a half, Acts 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. 2Cor 10:12. That required a species of boldness to which he could lay no claim; and he did not assume honour to himself like that. That is, of other men's labours. 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 honours and all influence, and endeavouring to alienate the affections of Christians from their spiritual father and guide. But having hope, etc. So far from this; so far from a desire to enter into the labours 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 labours, 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 labours. 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. Marg., Magnified in 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 labour. 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 labour. 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 to our canon." 2Cor 10:13. The sense is, according to the rule by which the sphere of his labours had been marked out. His rule was to carry the gospel as far as possible to the heathen 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. (*) "boasting" "glorying" (a) "other men's labours" Rom 15:20 (1) "enlarged" "magnified in you" (+) "rule" "line"Verse 16. To preach the gospel in the regions beyond

In the regions beyond you - To the west and south, where the gospel had not yet been preached.

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 15:24,28; 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, etc. Marg., rule, the same word (κανων) which occurs in 2Cor 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 labour within what was properly their bounds, and then to claim the field and the result of the labour 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, 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. (2) "line" "rule"Verse 17. But he that glorieth, he that boasts. Whatev

er 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, 2Cor 11:16, 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 previous 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 favourite one with Paul, as it should be with all Christians. 1Cor 1:31. On this verse we may here remark, I. That nothing is more common than for men 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 practise 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 men 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 for ever, 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 gay 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, 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 115:1. 1Cor 1:31. (a) "he that glorieth" Jer 9:24 Verse 18. For not he who commendeth himself, etc. Not

he who boasts of his talents and endowments. He is not to be judged by the estimate which he shah 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 12:10. But whom the Lord commendeth. Rom 2:29. The idea here is, that men 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 honours. 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 favour. 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. (b) "whom the Lord commendeth" REMARKS on 2nd Corinthians Chapter 10 (1.) We should have no desire to show off any peculiar boldness or energy of character which we may have, 2Cor 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, 2Cor 10:2. Some men 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, 2Cor 10:3. They are at war with sin in their own hearts, and with sin wherever 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 hold 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, 2Cor 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! Mohammed made his way by arms, and propagated his religion amidst the din of battle. But not so 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, 2Cor 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," 2Ti 2:25. (6.) In his warfare, the Christian shall conquer, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 10:17. Not of our talents, wealth, learning, or accomplishments let us glory. But let us glory that we have such a God as JEHOVAH. 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 reverse of judgment there will yet be on human character! 2Cor 10:17,18. How many now commend themselves who will be condemned in the last day! How many men 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!