Matthew Henry’s Complete Commentary

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Matthew Henry Commentary on the Whole Bible (1721)

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S E C O N D   C O R I N T H I A N S.

CHAP. X.

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There was no place in which the apostle Paul met with more opposition

from false apostles than at Corinth; he had many enemies there. Let not

any of the ministers of Christ think it strange if they meet with

perils, not only from enemies, but from false brethren; for blessed

Paul himself did so. Though he was so blameless and inoffensive in all

his carriage, so condescending and useful to all, yet there were those

who bore him ill-will, who envied him, and did all they could to

undermine him, and lesson his interest and reputation. Therefore he

vindicates himself from their imputation, and arms the Corinthians

against their insinuations. In this chapter the apostle, in a mild and

humble manner, asserts the power of his preaching, and to punish

offenders,

ver. 1-6.

He then proceeds to reason the case with the Corinthians, asserting his

relation to Christ, and his authority as an apostle of Christ

(ver. 7-11),

and refuses to justify himself, or to act by such rules as the false

teachers did, but according to the better rules he had fixed for

himself,

ver. 12, to the end.

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 Apostle’s Spiritual Authority.	A. D. 57.

     

7 Do ye look on things after the outward appearance? If any man

trust to himself that he is Christ’s, let him of himself think

this again, that, as he is Christ’s, even so are we Christ’s.

  8 For though I should boast somewhat more of our authority,

which the Lord hath given us for edification, and not for your

destruction, I should not be ashamed:

  9 That I may not seem as if I would terrify you by letters.

  10 For his letters, say they, are weighty and powerful; but

his bodily presence is weak, and his speech contemptible.

  11 Let such an one think this, that, such as we are in word by

letters when we are absent, such will we be also in deed when

we are present.

     

In these verses the apostle proceeds to reason the case with the

Corinthians, in opposition to those who despised him, judged him, and

spoke hardly of him: “Do you,” says he, “look on things after

the outward appearance?
v. 7.

Is this a fit measure or rule to make an estimate of things or persons

by, and to judge between me and my adversaries?” In outward appearance,

Paul was mean and despicable with some; he did not make a figure, as

perhaps some of his competitors might do: but this was a false rule to

make a judgment by. It should seem that some boasted mighty things of

themselves, and made a fair show. But there are often false

appearances. A man may seem to be learned who has not learned Christ,

and appear virtuous when he has not a principle of grace in his heart.

However, the apostle asserts two things of himself:–

     

I. His relation to Christ: If any man trust to himself that he is

Christ’s, even so are we Christ’s,
v. 7.

It would seem by this that Paul’s adversaries boasted of their relation

to Christ as his ministers and servants. Now the apostle reasons thus

with the Corinthians: “Suppose it to be so, allowing what they say to

be true (and let us observe that, in fair arguing, we should allow all

that may be reasonably granted, and should not think it impossible but

those who differ from us very much may yet belong to Christ, as well as

we), allowing them,” might the apostle say, “what they boast of, yet

they ought also to allow this to us, that we also are Christ’s.”

Note,

1. We must not, by the most charitable allowances we make to others who

differ from us, cut ourselves off from Christ, nor deny our relation to

him. For,

2. There is room in Christ for many; and those who differ much from one

another may yet be one in him. It would help to heal the differences

that are among us if we would remember that, how confident soever we

may be that we belong to Christ, yet, at the same time, we must allow

that those who differ from us may belong to Christ too, and therefore

should be treated accordingly. We must not think that we are the

people, and that none belong to Christ but ourselves. This we may plead

for ourselves, against those who judge us and despise us that, how weak

soever we are, yet, as they are Christ’s, so are we: we profess the

same faith, we walk by the same rule, we build upon the same

foundation, and hope for the same inheritance.

     

II. His authority from Christ as an apostle. This he had mentioned

before

(v. 6),

and now he tells them that he might speak of it again, and that with

some sort of boasting, seeing it was a truth, that the Lord had

given it to him, and it was more than his adversaries could justly

pretend to. It was certainly what he should not be ashamed of,

v. 8.

Concerning this observe,

1. The nature of his authority: it was for edification, and not for

destruction. This indeed is the end of all authority, civil and

ecclesiastical, and was the end of that extraordinary authority which

the apostles had, and of all church-discipline.

2. The caution with which he speaks of his authority, professing that

his design was not to terrify them with big words, nor by angry

letters,

v. 9.

Thus he seems to obviate an objection that might have been formed

against him,

v. 10.

But the apostle declares he did not intend to frighten those who were

obedient, nor did he write any thing in his letters that he was not

able to make good by deeds against the disobedient; and he would have

his adversaries know this

(v. 11),

that he would, by the exercise of his apostolical power committed to

him, make it appear to have a real efficacy.

The Apostle Asserts His Claims.	A. D. 57.

     

12 For we dare not make ourselves of the number, or compare

ourselves with some that commend themselves: but they measuring

themselves by themselves, and comparing themselves among

themselves, are not wise.

  13 But we will not boast of things without our measure, but

according to the measure of the rule which God hath distributed

to us, a measure to reach even unto you.

  14 For we stretch not ourselves beyond our measure, as though

we reached not unto you: for we are come as far as to you also in

preaching the gospel of Christ:

  15 Not boasting of things without our measure, that is, of

other men’s labours; but having hope, when your faith is

increased, that we shall be enlarged by you according to our rule

abundantly,

  16 To preach the gospel in the regions beyond you, and not

to boast in another man’s line of things made ready to our hand.

  17 But he that glorieth, let him glory in the Lord.

  18 For not he that commendeth himself is approved, but whom the

Lord commendeth.

     

In these verses observe,

     

I. The apostle refuses to justify himself, or to act by such rules as

the false apostles did,

v. 12.

He plainly intimates that they took a wrong method to commend

themselves, in measuring themselves by themselves, and comparing

themselves among themselves, which was not wise. They were

pleased, and did pride themselves, in their own attainments, and never

considered those who far exceeded them in gifts and graces, in power

and authority; and this made them haughty and insolent. Note, If we

would compare ourselves with others who excel us, this would be a good

method to keep us humble; we should be pleased and thankful for what we

have of gifts or graces, but never pride ourselves therein, as if there

were none to be compared with us or that did excel us. The apostle

would not be of the number of such vain men: let us resolve that we

will not make ourselves of that number.

     

II. He fixes a better rule for his conduct, namely, not to boast of

things without his measure, which was the measure God had

distributed to him,

v. 13.

His meaning is, either that he would not boast of more gifts or graces,

or power and authority, than God had really bestowed on him; or,

rather, that he would not act beyond his commission as to persons or

things, nor go beyond the line prescribed to him, which he plainly

intimates the false apostles did, while they boasted of other men’s

labors. The apostle’s resolution was to keep within his own

province, and that compass of ground which God had marked out for him.

His commission as an apostle was to preach the gospel every where,

especially among the Gentiles, and he was not confined to one place;

yet he observed the directions of Providence, and the Holy Spirit, as

to the particular places whither he went or where he did abide.

     

III. He acted according to this rule: We stretch not ourselves

beyond our measure,
v. 14.

And, particularly, he acted according to this rule in preaching at

Corinth, and in the exercise of his apostolical authority there; for he

came thither by divine direction, and there he converted many to

Christianity; and, therefore, in boasting of them as his charge, he

acted not contrary to his rule, he boasted not of other men’s

labours,
v. 15.

     

IV. He declares his success in observing this rule. His hope was that

their faith was increased, and that others beyond them, even in the

remoter parts of Achaia, would embrace the gospel also; and in all this

he exceeded not his commission, nor acted in another man’s line.

     

V. He seems to check himself in this matter, as if he had spoken too

much in his own praise. The unjust accusations and reflections of his

enemies had made it needful he should justify himself; and the wrong

methods they took gave him good occasion to mention the better rule he

had observed: yet he is afraid of boasting, or taking any praise to

himself, and therefore he mentions two things which ought to be

regarded:–

1. He that glorieth should glory in the Lord,
v. 17.

If we are able to fix good rules for our conduct, or act by them, or

have any good success in so doing, the praise and glory of all are

owing unto God. Ministers in particular must be careful not to glory in

their performances, but must give God the glory of their work, and the

success thereof.

2. Not he that commendeth himself is approved, but he whom the Lord

commendeth,
v. 18.

Of all flattery, self-flattery is the worst, and self-applause is

seldom any better than self-flattery and self-deceit. At the best,

self-commendation is no praise, and it is oftentimes as foolish and

vain as it is proud; therefore, instead of praising or commending

ourselves, we should strive to approve ourselves to God, and his

approbation will be our best commendation.

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Matthew Henry Commentary on the Whole Bible (1721)

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