2 Corinthians 10:12

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

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.

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.

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