For we are not bold to number or compare ourselves with some of those who commend themselves. But they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding. But we will not boast beyond proper limits, but within the boundaries with which God appointed to us, which reach even to you. For we don’t stretch ourselves too much, as though we didn’t reach to you. For we came even as far as to you with the Good News of Christ, not boasting beyond proper limits in other men’s labors, but having hope that as your faith grows, we will be abundantly enlarged by you in our sphere of influence, so as to preach the Good News even to the parts beyond you, not to boast in what someone else has already done. But “he who boasts, let him boast in the Lord.” For it isn’t he who commends himself who is approved, but whom the Lord commends.
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Now I Paul, myself, entreat you by the humility and gentleness of Christ, I who in your presence am lowly among you, but being absent am bold toward you. Yes, I beg you that I may not, when present, show courage with the confidence with which I intend to be bold against some, who consider us to be walking according to the flesh. For though we walk in the flesh, we don’t wage war according to the flesh; for the weapons of our warfare are not of the flesh, but mighty before God to the throwing down of strongholds, throwing down imaginations and every high thing that is exalted against the knowledge of God and bringing every thought into captivity to the obedience of Christ, and being in readiness to avenge all disobedience when your obedience is made full. Do you look at things only as they appear in front of your face? If anyone trusts in himself that he is Christ’s, let him consider this again with himself, that even as he is Christ’s, so we also are Christ’s. For even if I boast somewhat abundantly concerning our authority, which the Lord gave for building you up, and not for casting you down, I will not be ashamed, that I may not seem as if I desire to terrify you by my letters. For, “His letters”, they say, “are weighty and strong, but his bodily presence is weak, and his speech is despised.” Let such a person consider this, that what we are in word by letters when we are absent, such are we also in deed when we are present. For we are not bold to number or compare ourselves with some of those who commend themselves. But they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding. But we will not boast beyond proper limits, but within the boundaries with which God appointed to us, which reach even to you. For we don’t stretch ourselves too much, as though we didn’t reach to you. For we came even as far as to you with the Good News of Christ, not boasting beyond proper limits in other men’s labors, but having hope that as your faith grows, we will be abundantly enlarged by you in our sphere of influence, so as to preach the Good News even to the parts beyond you, not to boast in what someone else has already done. But “he who boasts, let him boast in the Lord.” For it isn’t he who commends himself who is approved, but whom the Lord commends.
Parallel Translations
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For we are not bold to number or compare ourselves with some of those who commend themselves. But they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding.
But we will not boast beyond proper limits, but within the boundaries with which God appointed to us, which reach even to you.
For we don’t stretch ourselves too much, as though we didn’t reach to you. For we came even as far as to you with the Good News of Christ,
not boasting beyond proper limits in other men’s labors, but having hope that as your faith grows, we will be abundantly enlarged by you in our sphere of influence,
so as to preach the Good News even to the parts beyond you, not to boast in what someone else has already done.
But “he who boasts, let him boast in the Lord.”
For it isn’t he who commends himself who is approved, but whom the Lord commends.
-
For we cannot fynde in oure hertes to make oure selves of the nombre of them or to compare oure selves to them which laude the selves neuerthelesse whill they measure the selves with them selves and compare the selves with the selves they vnderstode nought.
But we wyll not reioyce above measure: but accordynge to the quantitie of the measure which god hath distributed vnto vs a measure that reacheth even vnto you.
For we stretche uot out oure selves beyode measure as though we had not reached vnto you. For even vnto you have we come with the gospell of Christ
and we bost not oure selves out of measure in other mens labours. Ye and we hope when youre fayth is increased amonge you to be magnified acordynge to oure measure more largely
and to preache the gospell in those regions which are beyode you: and not to reioyce of that which is by another mans measure prepared all redy.
Let him that reioyseth reioyce in the lorde.
For he that prayseth him silfe is not alowed: but he whom the lorde prayseth.
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For wee dare not make our selues of the nomber, or to compare our selues to them, which praise themselues: but they vnderstand not that they measure themselues with themselues, and compare themselues with themselues.
But we wil not reioyce of things, which are not within our measure, but according to the measure of the line, whereof God hath distributed vnto vs a measure to attaine euen vnto you.
For we stretche not our selues beyonde our measure, as though wee had not attained vnto you: for euen to you also haue we come in preaching the Gospel of Christ,
Not boasting of things which are without our measure: that is, of other mens labours: and we hope, when your faith shall increase, to bee magnified by you according to our line aboundantly,
And to preache the Gospel in those regions which are beyonde you: not to reioyce in another mans line, that is, in the thinges that are prepared alreadie.
But let him that reioyceth, reioyce in the Lord.
For hee that praiseth himselfe, is not alowed, but he whome the Lord praiseth.
Cross-references (77)
- Proverbs 27:2 (vv12, 18) Let another man praise you, and not your own mouth; a stranger, and not your own lips.
- Jeremiah 9:23-24 (v17) Yahweh says, “Don’t let the wise man glory in his wisdom. Don’t let the mighty man glory in his might. Don’t let the rich man glory in his…
- Proverbs 26:12 (v12) Do you see a man wise in his own eyes? There is more hope for a fool than for him.
- Proverbs 21:2 (v18) Every way of a man is right in his own eyes, but Yahweh weighs the hearts.
- Luke 16:15 (v18) He said to them, “You are those who justify yourselves in the sight of men, but God knows your hearts. For that which is exalted among men…
Show all 73 cross-references
- Luke 18:11 (v12) The Pharisee stood and prayed to himself like this: ‘God, I thank you that I am not like the rest of men, extortionists, unrighteous,…
- 2 Corinthians 10:18 (v12) For it isn’t he who commends himself who is approved, but whom the Lord commends.
- Romans 15:18 (v12) For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed,
- 2 Corinthians 3:1 (vv12, 18) Are we beginning again to commend ourselves? Or do we need, as do some, letters of commendation to you or from you?
- Proverbs 25:27 (v12) It is not good to eat much honey, nor is it honorable to seek one’s own honor.
- Romans 2:29 (v18) but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men,…
- 1 Corinthians 1:31 (v17) that, as it is written, “He who boasts, let him boast in the Lord.”
- 1 Corinthians 4:5 (v18) Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness, and reveal the…
- 2 Corinthians 5:12 (vv12, 18) For we are not commending ourselves to you again, but speak as giving you occasion of boasting on our behalf, that you may have something…
- Job 12:2 (v12) “No doubt, but you are the people, and wisdom will die with you.
- 2 Corinthians 10:12 (v18) For we are not bold to number or compare ourselves with some of those who commend themselves. But they themselves, measuring themselves by…
- Romans 15:20 (vv13, 15) yes, making it my aim to preach the Good News, not where Christ was already named, that I might not build on another’s foundation.
- John 12:43 (v18) for they loved men’s praise more than God’s praise.
- 2 Thessalonians 1:3 (v15) We are bound to always give thanks to God for you, brothers, even as it is appropriate, because your faith grows exceedingly, and the love…
- Luke 18:10-14 (v18) “Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. The Pharisee stood and prayed to himself…
- Romans 12:6 (v13) having gifts differing according to the grace that was given to us: if prophecy, let’s prophesy according to the proportion of our faith;
- James 1:9-10 (v17) But let the brother in humble circumstances glory in his high position; and the rich, in that he is made humble, because like the flower in…
- 1 Peter 4:10 (v13) As each has received a gift, employ it in serving one another, as good managers of the grace of God in its various forms.
- Psalms 105:3 (v17) Glory in his holy name. Let the heart of those who seek Yahweh rejoice.
- Isaiah 65:16 (v17) so that he who blesses himself in the earth will bless himself in the God of truth; and he who swears in the earth will swear by the God of…
- John 5:42-44 (v18) But I know you, that you don’t have God’s love in yourselves. I have come in my Father’s name, and you don’t receive me. If another comes…
- Romans 12:3 (v13) For I say through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think;…
- Romans 14:18 (v18) For he who serves Christ in these things is acceptable to God and approved by men.
- 2 Corinthians 10:13 (v15) But we will not boast beyond proper limits, but within the boundaries with which God appointed to us, which reach even to you.
- 2 Corinthians 10:14-15 (v13) For we don’t stretch ourselves too much, as though we didn’t reach to you. For we came even as far as to you with the Good News of Christ,…
- Ephesians 4:7 (v13) But to each one of us, the grace was given according to the measure of the gift of Christ.
- Jeremiah 4:2 (v17) and you will swear, ‘As Yahweh lives,’ in truth, in justice, and in righteousness. The nations will bless themselves in him, and they will…
- Acts 5:13 (v15) None of the rest dared to join them, however the people honored them.
- Romans 1:16 (v14) For I am not ashamed of the Good News of Christ, because it is the power of God for salvation for everyone who believes, for the Jew first,…
- Romans 15:24-28 (v16) whenever I travel to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I…
- 1 Corinthians 1:29 (v17) that no flesh should boast before God.
- 2 Corinthians 13:7 (v18) Now I pray to God that you do no evil; not that we may appear approved, but that you may do that which is honorable, though we are as…
- Philippians 3:3 (v17) For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh;
- 1 Peter 1:7 (v18) that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in…
- Matthew 25:20-23 (v18) He who received the five talents came and brought another five talents, saying, ‘Lord, you delivered to me five talents. Behold, I have…
- Acts 19:21 (v16) Now after these things had ended, Paul determined in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem,…
- Romans 5:11 (v17) Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
- 1 Corinthians 4:15 (v14) For though you have ten thousand tutors in Christ, you don’t have many fathers. For in Christ Jesus, I became your father through the Good…
- 1 Corinthians 12:11 (v13) But the one and the same Spirit produces all of these, distributing to each one separately as he desires.
- 2 Corinthians 6:4 (v18) but in everything commending ourselves, as servants of God, in great endurance, in afflictions, in hardships, in distresses,
- Galatians 6:13-14 (v17) For even they who receive circumcision don’t keep the law themselves, but they desire to have you circumcised, that they may boast in your…
- 1 Timothy 1:11 (v14) according to the Good News of the glory of the blessed God, which was committed to my trust.
- Psalms 19:4 (v13) Their voice has gone out through all the earth, their words to the end of the world. In them he has set a tent for the sun,
- Psalms 106:5 (v17) that I may see the prosperity of your chosen, that I may rejoice in the gladness of your nation, that I may glory with your inheritance.
- Proverbs 25:14 (v13) As clouds and wind without rain, so is he who boasts of gifts deceptively.
- Isaiah 28:17 (v13) I will make justice the measuring line, and righteousness the plumb line. The hail will sweep away the refuge of lies, and the waters will…
- Isaiah 41:16 (v17) You will winnow them, and the wind will carry them away, and the whirlwind will scatter them. You will rejoice in Yahweh. You will glory in…
- Isaiah 45:25 (v17) All the offspring of Israel will be justified in Yahweh, and will rejoice!
- Matthew 25:15 (v13) To one he gave five talents, to another two, to another one; to each according to his own ability. Then he went on his journey.
- Mark 1:1 (v14) The beginning of the Good News of Jesus Christ, the Son of God.
- Acts 2:22 (v18) “Men of Israel, hear these words! Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by…
- Acts 20:24 (v14) But these things don’t count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I…
- Romans 2:16 (v14) in the day when God will judge the secrets of men, according to my Good News, by Jesus Christ.
- Romans 10:18 (v13) But I say, didn’t they hear? Yes, most certainly, “Their sound went out into all the earth, their words to the ends of the world.”
- Romans 15:18-19 (v14) For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and…
- Romans 16:10 (v18) Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus.
- 1 Corinthians 2:10 (v14) But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God.
- 1 Corinthians 3:5-6 (v14) Who then is Apollos, and who is Paul, but servants through whom you believed, and each as the Lord gave to him? I planted. Apollos watered.…
- 1 Corinthians 9:1-2 (v14) Am I not free? Am I not an apostle? Haven’t I seen Jesus Christ, our Lord? Aren’t you my work in the Lord? If to others I am not an…
- 1 Corinthians 11:19 (v18) For there also must be factions among you, that those who are approved may be revealed among you.
- 2 Corinthians 2:12 (v14) Now when I came to Troas for the Good News of Christ, and when a door was opened to me in the Lord,
- 2 Corinthians 3:1-3 (v14) Are we beginning again to commend ourselves? Or do we need, as do some, letters of commendation to you or from you? You are our letter,…
- 2 Corinthians 4:4 (v14) in whom the god of this world has blinded the minds of the unbelieving, that the light of the Good News of the glory of Christ, who is the…
- Galatians 1:6-8 (v14) I marvel that you are so quickly deserting him who called you in the grace of Christ to a different “good news”, but there isn’t another…
- Colossians 1:5 (v14) because of the hope which is laid up for you in the heavens, of which you heard before in the word of the truth of the Good News
- 2 Timothy 2:15 (v18) Give diligence to present yourself approved by God, a workman who doesn’t need to be ashamed, properly handling the Word of Truth.
- Romans 16:25 (v14)
- 1 Corinthians 3:10 (v14) According to the grace of God which was given to me, as a wise master builder I laid a foundation, and another builds on it. But let each…
73 distinct cross-references across this passage (77 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (24 sources)
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John Calvin 1540 · Public Domain On vv12, 13, 14, 15, 17, 18 12. For we dare not. He says this by…
12. For we dare not. He says this by way of irony, for afterwards he does not merely compare himself boldly with them, but, deriding their vanity, he leaves them far behind him. Now by this irony he gives a stroke, not merely to those foolish boasters, but also to the Corinthians, who encouraged them in their folly by their misdirected approbation. “I am satisfied,” says he, “with my moderate way; for I would not dare to put myself on a footing with your Apostles, who are the heralds of their own excellence.” In the mean time, when he intimates that their glory consists of mere speaking and boasting, he shows, how silly and worthless they are, while he claims for himself deeds instead of words, that is, true and solid ground of glorying. He may seem, however, to err in the very thing for which he reproves others, for he immediately afterwards commends himself. I answer, that his design must be taken into view, for those do not aim at their own commendation, who, entirely free from ambition, have no desire but to serve the Lord usefully. As to this passage, however, there is no need of any other explanation than what may be gathered from the words themselves, for those are said to commend themselves, who, while in poverty and starvation as to true praise, exalt themselves in vain-glorious boasting, and falsely give out, that they are what they are not. This, also, appears from what follows.
But they measure themselves by themselves Here he points out, as with his finger their folly. The man that has but one eye sees well enough among the blind: the man that is dull of hearing hears distinctly enough among the totally deaf. Such were those that were satisfied with themselves, and showed themselves off among others, simply because they did not look to any that were superior to themselves, for if they had compared themselves with Paul, or any one like him, they would have felt constrained to lay aside immediately that foolish impression which they entertained, and would have exchanged boasting for shame.
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For an explanation of this passage we need look no farther than to the monks; for as they are almost all of them the most ignorant asses, and at the same time are looked upon as learned persons, on account of their long robe and hood, if any one has merely a slight smattering of elegant literature, he proudly spreads out his feathers like a peacock — a marvelous fame goes abroad respecting him — among his companions he is adored Were, however, the mask of the hood laid aside, and a thorough examination entered upon, their vanity would at once be discovered. Why so? The old proverb holds good: “Ignorance is pert.” But the excessively insolent arrogance of the monks proceeds chiefly from this — that they measure themselves by themselves; for, as in their cloisters there is nothing but barbarism, it is not to be wondered, if the man that has but one eye is a king among the blind. Such were Paul’s rivals, for inwardly they flattered themselves, not considering what virtues entitled a person to true praise, and how far short they came of the excellence of Paul, and those like him. And, certainly, this single consideration might justly have covered them with shame, but it is the just punishment of the ambitious, that by their silliness they expose themselves to ridicule, (than which there is nothing that they are more desirous to avoid,) and in place of glory, which they are immoderately desirous of, they incur disgrace.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv12, 13, 15, 16, 17 They condemn all others, and measure all their doings…
They condemn all others, and measure all their doings only by themselves.
Being constrained to refel the foolish brags of certain ambitious men, he witnesseth, that they are able to bring nothing, but that they falsely persuade themselves of themselves: and as for himself, although he brags of excellent things, yet he will not pass the bounds which God hath measured him out, according whereunto he came even unto them in preaching the Gospel of Christ, and trusteth that he shall go further, when they have so profited that he shall not need to tarry any longer amongst them to instruct them. And hereunto is added an amplification, in that he never succeeded other men in their labors.
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This is spoken after a taunting sort.
Upon a vain persuasion that they have of themselves, they take upon them they care not what.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–18 12 For we dare not make ourselves of the…
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.
Ver. 12. For we dare not] This he speaks by an irony, whereof he is full in this Epistle; and may therefore be called as Socrates was, ο ειρων.
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But they measuring themselves, &c.] Turning the other end of the perspective, they see themselves bigger and others lesser than they are. So bladder-like is the soul, that filled with earthly vanities, though but wind, it grows great and swells in pride. Oh, pray to be preserved from this perilous pinnacle of self-exaltation. Look into the perfect law of liberty, and draw nigh to God. The nearer we come to God, the more rottenness we find in our bones. The more any man looks into the body of the sun, the less he seeth when he looks down again.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv12–18 This whole verse is a reflection upon the false…
This whole verse is a reflection upon the false teachers of the church of Corinth, from whose manners Paul purgeth himself. I (saith he) durst not, as some others, magnify myself, nor compare myself with those that do so. Neither is it any wisdom in them to contemn and despise others, in comparison of themselves; for observe what measures they take, they only measure themselves by themselves, and compare themselves amongst themselves, that is, with birds of their own feather, such as are like unto themselves, and of their own faction and party; which no wise men would do.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv12, 15, 17, 18 Observe here, 1. St. Paul’s just charge, which he…
Observe here, 1. St. Paul’s just charge, which he brings in against the false apostles, for their pride and vanity, in commending themselves: and comparing themselves with such as were like themselves: The measuring themselves by themselves, and comparing themselves amongst themselves, are not wise. The reason why many think themselves wiser than they are, is, because they compare themselves with these that are below themselves, and not above them in understanding and knowledge. It is an excellent mean to keep us from pride, to consider how many are above us in knowledge: and there are thousands so much excelling us in understanding, that our knowledge is but ignorance, our strength but weakness, our faith but unbelief, our fruitfulness but barrenness, compared with theirs.
Observe, 2. As the pride and vanity of the false apostles, so the great modesty and humility of St. Paul, the true apostle of Christ Jesus: but we will not boast of things without our measure, but according to the measure which God hath distrubuted to us.
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Where note, The apostle makes his apostleship or preaching of the gospel, to be, as it were, his spiritual exercise, or running a race, to which he here alludes: declaring that he kept his province, his stage, his compass of ground which God had marked out to him; beyond or out of which line, whoever pretends to run, doth over-extend himself, and boast without his measure.
Observe, 3. That the apostle’s line, or measure reached as far as Corinth, where Christ never had been preached; thither he came, and there he first planted the Christian faith amongst them; and he takes occasion from thence, to advance himself above the false apostles.
1. That he could shew a commission to preach to the Corinthians; a measure by which God had distributed the Corinthians to him as his proper province, which none of them could pretend unto.
2. That whereas they went out of their line, leaping from one church to another, he went on orderly in the conversion of churches to the faith, from Judea, through all the interjacent provinces, till he came to Corinth.
3. That whereas they came to those churches where the gospel had been already preached, and so could only boast of things made ready to their hands, he preached the gospel where Christ was not named before.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v12 In these verses observe,
In these verses observe,
I. The apostle refuses to justify himself, or to act by such rules as the false apostles did, Co2 10:12. He plainly intimates that they took a wrong method to commend themselves, in measuring themselves by themselves, and comparing themselves among themselves, which was not wise. They were pleased, and did pride themselves, in their own attainments, and never considered those who far exceeded them in gifts and graces, in power and authority; and this made them haughty and insolent. Note, If we would compare ourselves with others who excel us, this would be a good method to keep us humble; we should be pleased and thankful for what we have of gifts or graces, but never pride ourselves therein, as if there were none to be compared with us or that did excel us. The apostle would not be of the number of such vain men: let us resolve that we will not make ourselves of that number.
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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, Co2 10:13. His meaning is, either that he would not boast of more gifts or graces, or power and authority, than God had really bestowed on him; or, rather, that he would not act beyond his commission as to persons or things, nor go beyond the line prescribed to him, which he plainly intimates the false apostles did, while they boasted of other men's labors. The apostle's resolution was to keep within his own province, and that compass of ground which God had marked out for him. His commission as an apostle was to preach the gospel every where, especially among the Gentiles, and he was not confined to one place; yet he observed the directions of Providence, and the Holy Spirit, as to the particular places whither he went or where he did abide.
III. He acted according to this rule: We stretch not ourselves beyond our measure, Co2 10:14. And, particularly, he acted according to this rule in preaching at Corinth, and in the exercise of his apostolical authority there; for he came thither by divine direction, and there he converted many to Christianity; and, therefore, in boasting of them as his charge, he acted not contrary to his rule, he boasted not of other men's labours, Co2 10:15.
IV. He declares his success in observing this rule. His hope was that their faith was increased, and that others beyond them, even in the remoter parts of Achaia, would embrace the gospel also; and in all this he exceeded not his commission, nor acted in another man's line.
V. He seems to check himself in this matter, as if he had spoken too much in his own praise. The unjust accusations and reflections of his enemies had made it needful he should justify himself; and the wrong methods they took gave him good occasion to mention the better rule he had observed: yet he is afraid of boasting, or taking any praise to himself, and therefore he mentions two things which ought to be regarded: - 1. He that glorieth should glory in the Lord, Co2 10:17. If we are able to fix good rules for our conduct, or act by them, or have any good success in so doing, the praise and glory of all are owing unto God. Ministers in particular must be careful not to glory in their performances, but must give God the glory of their work, and the success thereof. 2. Not he that commendeth himself is approved, but he whom the Lord commendeth, Co2 10:18. Of all flattery, self-flattery is the worst, and self-applause is seldom any better than self-flattery and self-deceit. At the best, self-commendation is no praise, and it is oftentimes as foolish and vain as it is proud; therefore, instead of praising or commending ourselves, we should strive to approve ourselves to God, and his approbation will be our best commendation.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv12–15 For we stretch not ourselves beyond our measure,.... They…
For we stretch not ourselves beyond our measure,.... They did not go beyond the bounds set them by the purpose and providence of God, by going to Corinth; nor did they boast of things without their measure, when they spoke of their labours, and of the success of their ministrations among them; nor did they assume and arrogate to themselves what did not belong to them, when they claimed an authority over them, and a right of exercising their apostolical office among them:
as though we reached not unto you; by right, or according to the will of God, and the measuring line and bounds he drew and fixed for them:
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for we are come as far as to you also in preaching the Gospel of Christ. The case is clear, it is a plain matter of fact, that they were not only come to other places, where they had preached the Gospel, and planted churches, but as far as to Corinth also, where they came "in, by, or with the Gospel of Christ": not their own, or what was of their own invention, but Christ's; of which he is the author, minister, and subject; they did not come without something with them; they came with the good news and glad tidings of salvation by Christ; they came preaching the Gospel, which was owned for the conversion of many souls, and for the raising a very considerable church; all which was a full proof that they were of right, and not by usurpation, come to them; that they had not thrusted themselves in, where they had no business, and consequently still retained a power over them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv12–16 For we presume not - A strong irony. To…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv12–18 Verse 12. We dare not make ourselves, c.] As…
Verse 12. We dare not make ourselves, c.] As if he had said: I dare neither associate with, nor compare myself to, those who are full of self-commendation. Some think this to be an ironical speech.
But they, measuring themselves by themselves] They are not sent of God they are not inspired by his Spirit; therefore they have no rule to think or act by. They are also full of pride and self-conceit; they look within themselves for accomplishments which their self-love will soon find out; for to it real and fictitious are the same. As they dare not compare themselves with the true apostles of Christ, they compare themselves with each other; and, as they have no perfect standard, they can have no excellence; nor can they ever attain true wisdom, which is not to be had from looking at what we are but to what we should be; and if without a directory, what we should be will never appear, and consequently our ignorance must continue. This was the case with these self-conceited false apostles; but ουσυνιουσιν, are not wise, Mr. Wakefield contends, is an elegant Graecism signifying they are not aware that they are measuring themselves by themselves, &c.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv13, 14, 17 2Co 10:13. But we will not, like them, boast…
2Co 10:13. But we will not, like them, boast of things without measure — Assume the credit of other men’s labours, (2Co 10:15,) nor meddle with those converted by them; but according to the measure of the rule, or province, which God hath distributed, or allotted, to us — To me, in particular, as the apostle of the Gentiles; a measure which reaches even to you — Here “God is represented as measuring out, or dividing to, the first preachers of the gospel, their several offices, and their several scenes of action, that they might labour each in the parts assigned to them. To the apostles he allotted the charge of converting the world, and endowed them with gifts suited to the greatness of that work. To them, therefore, it belonged to form their converts into churches, and to appoint rules for their government. They had authority to dictate the religious faith and practice of mankind. In short, they had the supreme direction, under Christ, of all religious matters whatever. Yet none of them interfered in the labours of the others, except by common consent. The province assigned by God to the evangelists, and other inferior ministers, was to assist the apostles; to build upon the foundation laid by them; to labour in the gospel under their direction, and in all things to consider themselves as subordinate to the apostles.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv12–18 For we dare not make ourselves of the number…
For we dare not make ourselves of the number - We admit that we are not bold enough for that. They had accused him of a lack of boldness and energy when present with them, 2Co 10:1, 2Co 10:10. Here in a strain of severe but delicate irony, he says he was not bold enough to do things which the had done. He did not dare to do the things which had been done among them. To such boldness of character, present or absent, he could lay no claim.
Or compare ourselves ... - I am not bold enough for that. That requires a stretch of boldness and energy to which I can lay no claim.
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That commend themselves - That put themselves forward, and that boast of their endowments and attainments. It is probable that this was commonly done by those to whom the apostle here refers; and it is certain that it is everywhere the characteristic of pride. To do this, Paul says, required greater boldness than he possessed, and on this point he yielded to them the palm. The satire here is very delicate, and yet very severe, and was such as would doubtless be felt by them.
But they measuring themselves by themselves - Whitby and Clarke suppose that this means that they compare themselves with each other; and that they made the false apostles particularly their standard. Doddridge, Grotius, Bloomfield, and some others suppose the sense to be, that they made themselves the standard of excellence. They looked continually on their own accomplishments, and did not look at the excellences of others. They thus formed a disproportionate opinion of themselves, and undervalued all others. Paul says that he had not boldness enough for that. It required a moral courage to which he could lay no claim. Horace (Epis. 2Co 1:7. 98) has an expression similar to this:
“Metirise quemque sue modulo ac pede verum est.”
The sense of Paul is, that they made themselves the standard of excellence; that they were satisfied with their own attainments; and that they overlooked the superior excellence and attainments of others. This is a graphic description of pride and self-complacency; and, alas! it is what is often exhibited. How many there are, and it is to be feared even among professing Christians, who have no other standard of excellence than themselves. Their views are the standard of orthodoxy; their modes of worship are the standard of the proper manner of devotion; their habits and customs are in their own estimation perfect; and their own characters are the models of excellence, and they see little or no excellence in those who differ from them. They look on themselves as the true measure of orthodoxy, humility, zeal, and piety; and they condemn all others, however excellent they may be, who differ from them.
And comparing themselves ... - Or rather comparing themselves with themselves. Themselves they make to be the standard, and they judge of everything by that.
Are not wise - Are stupid and foolish. Because:
(1) They had no such excellence as to make themselves the standard.
(2) Because this was an indication of pride.
(3) Because it made them blind to the excellences of others. It was to be presumed that others had endowments not inferior to theirs.
(4) Because the requirements of God, and the character of the Redeemer, were the proper standard of conduct. Nothing is a more certain indication of folly than for a man to make himself the standard of excellence. Such an individual must be blind to his own real character; and the only thing certain about his attainments is, that he is inflated with pride. And yet how common! How self-satisfied are most persons! How pleased with their own character and attainments! How grieved at any comparison which is made with others implying their inferiority! How prone to undervalue all others simply because they differ from them! - The margin renders this: “understand it not,” that is, they do not understand their own character or their inferiority.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12, 13, 15, 16 The following verses to the end of the chapter,…
The following verses to the end of the chapter, are equally obscure, both in the Greek and Latin text. --- We dare not rank or compare ourselves, &c. He seems to write this ironically, by way of mocking at those, who commended and preferred themselves before others. But I will not compare myself with others, but will only compare [2] myself with myself, to shew that my actions agree with my words and my letters. --- We will not glory beyond our measure, but according to the measure of the rule which God hat measured to us, a measure to reach even to you. Here he speaks of a measure, and a rule. By the measure, with which God measured to him, he means the places and countries, in which he, and the other apostles were appointed to preach, and plant the gospel: and by the rule also prescribed him, he means that it was given him as a rul not to preach, where other ministers of Christ had preached. When he says, therefore, we will not glory beyond our measure,[3] or (as it is implied in the Greek) of things out of the measure, the sense is, I will not, like false preachers, pretend to have preached in places out of my province, or which were not measured out to me, nor have we extended ourselves farther than we ought to have done, when we came to you, for you were within our measure. Nor have I transgressed the rule, because others had not preached to you before me, so that I have not boasted in other men’s labours. But as your faith is growing, and increasing, when I have sufficiently settled the gospel among you, I hope my measure may be enlarged, and that without breaking the settled rule, I may preach also to people and places beyond you. This is what seems to be understood by these words, to be enlarged or magnified, even to an abundance, and yet not to glory in other men’s labours, but to glory in the Lord, only, and in what we do, as we have been directed, and assisted by him. (Witham)
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[BIBLIOGRAPHY]
Ipsi in nobis nos metipsos metientes; the Greek is somewhat different, Greek: autoi en eautois eautous metrountes, ipsi in seipsis, seipsos mensurantes.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv12–18 "We do not presume (irony) to judge ourselves among,…
"We do not presume (irony) to judge ourselves among, or in comparison with, some of them that commend themselves." The charge falsely brought against him of commending himself (Co2 3:1; Co2 5:12), really holds good of the false teachers. The phrase, "judge ourselves of the number," is drawn from the testing of athletes and senators, the "approved" being set down on the roll [WAHL].
measuring themselves by themselves--"among themselves": to correspond to the previous verb, "judge ourselves among them." Instead of measuring themselves by the public standard, they measure themselves by one made by themselves: they do not compare themselves with others who excel them, but with those like themselves: hence their high self-esteem. The one-eyed is easily king among the blind.
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are not wise--with all their boasted "wisdom" (Co1 1:19-26), they are anything but "wise."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12–18 2. Their self-deceiving mode of measuring contrasted with his…
2. Their self-deceiving mode of measuring contrasted with his mode, 12-18.
Their taunts and his replies thus far now suggest the idea of a fair and uncompromising measurement of himself with his competitors. And this idea of MEASUREMENT forms the keynote quite to the conclusion of the epistle. These cavillers claim to be very tall; let us see whether they are taller than your founder apostle.
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12. Dare not—Ironical, yet with a moral truth in it.
Make ourselves of the number—Literally, place ourselves in line with.
Some that commend themselves—This some not only commended themselves, but, by a false process, commended themselves after a low standard, as he will now show.
Measuring themselves by themselves—That is, the set measured themselves by their own set; and as the standard of the whole was low, it took no great tallness to be equal or superior to the average. It requires only a little taller dwarf to overtop a set of dwarfs. Mr. Gulliver was a giant in Lilliput, but a pigmy in Brobdignag. So Dr. Johnson told Chesterfield that “he might be a wit among lords, but that he was only a lord among wits.” These Christines were moderates; held a compromise creed, and, too slow to pioneer the way into heathendom, were content to follow in the wake of others, and make themselves an eligible nest on preoccupied grounds. They prided themselves, nevertheless, in their superiority after their own standard. And, in confidence of that superiority, they disparaged—whom? ST. PAUL! He will soon show them a standard! Measuring refers to greatness, or tallness, as a whole; comparing refers to special comparative excellences.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv12–18 12. For we dare not make ourselves of the…
12. For we dare not make ourselves of the number, or compare ourselves] i.e. ironically, we dare not venture to number or compare ourselves with certain persons who have of late been claiming great authority among you. After St Paul’s manner (see ch. 2Co_1:13, 2Co_3:2) there is a play upon words here, which is difficult to translate.
commend themselves] As has been said, the Greek word here used has in the N. T. the sense of praise; but probably here the leading idea as in ch. 2Co_3:1 is of recommending themselves, by such means as are indicated in chapters 1–3 of the first Epistle, and of having their own selfish objects in view in so doing.
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but they measuring themselves] The idea suggested by the A.V. is of men whose motives are centred in self. They judge themselves by their own standard, they take advantage of other men’s labours, they even, St Paul seems to hint (2Co_10:16), boast of other men’s labours, they give other men no credit for what they have done. And all this, like the Galatian teachers (Gal_4:17), that they may occupy the principal place in the Corinthian Church. There is another reading here, however, which is accepted by many editors and preferred by Dean Stanley, which gives an entirely different turn to the sentence. Omitting the words ‘are not wise, but we’ the passage runs, ‘but measuring ourselves by ourselves, and comparing ourselves with ourselves, we do not boast beyond measure.’ This reading may have been caused by the transcriber’s eye passing from ΟΥΣ to ΟΥΚ in the Greek, and omitting the intervening words, while it is difficult to see how St Paul can describe himself as avoiding the danger of boasting beyond measure by the very process which experience shews to be the commonest mode of causing such boasting, namely by taking oneself as the sole standard of comparison. And the testimony of MSS. and versions is much in favour of the received text. See however next note but two.
by themselves] Literally, in themselves, i.e. if we accept the A.V., having their thoughts perpetually turned inwards in complacent self-contemplation. Meyer quotes the expression Metiri suo modulo from Horace Ep. 1. 7. 98.
amongst themselves] Rather, with themselves.
are not wise] These words are omitted by the Vulgate and Wiclif. It must be confessed that they are not in the Apostle’s manner, and that they have a suspicious appearance of having been inserted to fill up some supposed deficiency in the sense. But see last note but two. If we omit them, together with the words ‘But we’ in the next verse, the Apostle’s meaning will be, ‘We do not compare ourselves with some who have lately appeared among you. We keep within the bounds of our own labours, of the work that God has marked out for us. We do not ‘build on another man’s foundation’ (Rom_15:20) or challenge comparison by intruding into another man’s sphere of work.’ See also 2Co_10:15-16. The balance of probability, in spite of the difficulties enumerated above, is in favour of this reading. St Paul seems to imply that he avoids all comparison by keeping within his own bounds. See Analysis, Introduction, ch. 11.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv12–18 (12) We dare not make ourselves of the number.—The…
(12) We dare not make ourselves of the number.—The last five words give the meaning of one Greek verb (enkrînai = to insert), the sound of which seems immediately to suggest the cognate verb (synkrînai = to compare). It is, of course, hard to convey the half-playful assonance in English. In “some that commend themselves” we note a reference to the charge of self-commending, which he has already noticed four times (2Co_3:1; 2Co_4:2; 2Co_5:12; 2Co_7:11). Before he had defended himself against the charge; now he retorts it on his opponents. In “we dare” we trace a reference to the charge of cowardice, as in 2Co_10:2.
Measuring themselves by themselves.—The Greek MSS. present many various readings, some of the best MSS. omitting “are not wise, but,” and some giving “not boasting” for “we will not boast;” and the Greek text, on any reading, presents a grammatical difficulty, arising from the fact that the last word may be either the third person plural of a verb in the indicative present, or a participle in the dative case, agreeing with “themselves.” It is hardly necessary to discuss here the various possible constructions rising out of the combination of these phenomena. The English version gives, it is believed, substantially the meaning of the original. In the very act of saying, with a touch of irony, that he will not compare himself with the rival teachers, the Apostle virtually does compare himself. And the point he makes is that they instituted no such comparison. They were their own standards of excellence. Each was “amator sui sine rivali.” Collectively, they formed what has been described in the language of modern literary history as a “Mutual Admiration Society.” Of all such self-admiration—one might almost say, of all such autolatry—St. Paul declares, what the experience of all ages attests, that they who practise it “are not wise.” They lose, as the Greek verb more definitely expresses it, all power of discernment.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv12–18 We dare not. They are in this respect of…
We dare not. They are in this respect of self-praise much bolder than I Make ourselves of the number, or compare ourselves; literally, judge ourselves among or judge ourselves with. There is a play on the words, like the Latin, inferre or conferre, or the German, zurechnen oder gleichrechnen. That commend themselves. The verb rendered "commend" is that from which is derived "the commendatory letters" (2Co_3:1) at the arrogant and intrusive use of which he had glanced already. St. Paul is once more rebutting the charge of self-commendation. (2Co_4:2 2Co_5:12 2Co_6:11) But they measuring themselves are not wise. The clause is difficult; for
(1) to compare ourselves with others in order to learn what we can and cannot do is usually accounted wise;
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(2) some manuscripts and editions, omitting ouj suniousin hJmeiv de, render, "But we ourselves (aujtoi), measuring ourselves by ourselves, and comparing ourselves with ourselves, will not boast above measure;
(3) some, for suniousin (they are not wise) read suniousin (with ourselves, who are not wise). The reading, however, of the Authorized Version is undoubtedly right, and most probably the rendering also. The meaning is that the little cliques of factious religionists, never looking outside their own narrow circles, became inflated with a sense of importance which would have been annihilated if they had looked at higher standards. Hence they thought themselves at liberty to intrude and lay down the law and usurp a claim to infallibility which there was nothing to justify. Such conduct is the reverse of wise. It is a mixture of selfishness, Pharisaism, and conceit, and there have been abundant examples of it among religious parties in all ages. St. Paul, on the other hand, keeps within his own measure, because he has learnt to adopt larger and loftier standards.
Vers. 12-18.
Limits and labours.
Was the apostle a great letter writer only? So his enemies had declared; but he would not put himself among those who had no higher standard of what they ought to be than what they were, nor would he compare himself with such men. Instead of measuring themselves by a Divine rule, these persons thought it enough to measure themselves by themselves or by others; and this mode of judgment, originating in self and ending with self, was without understanding. Yet there was a measure, and he acknowledged it whenever ha thought or spoke of himself. If he referred to his labours, if he enumerated his sacrifices, if he cited his sufferings, it was not with any human standard in view, but in the sight of God and with respect solely to the sphere of activity to which God had appointed him as an apostle. Had he come to Corinth? Corinth had been given him of God as a field of apostolic effort. "The surveyor"s chain" had laid off the territory, and he had traversed Macedonia and Achaia only because Providence had assigned the ground to him, and the Holy Spirit had inspired him to undertake the task. "As far as to you;" so far in the warfare of the West the campaign had extended, so far had he gone in the great fight of pulling down strongholds, and in demonstrating that the weapons were not carnal, but mighty through God. If he had reached Corinth as a place within the boundaries of his province, would he pause there? Was this the outer line of the vast battlefield? He hoped not. There he was only waiting till another territory had been marked out, and he should hear the signal to arise and possess the land. Was he looking across the sea of Adria and wondering when he should visit Rome? And when would that glad opportunity come? But one thing was clear to him just then, and this was that, if the faith of the Corinthians were increased, he would have his own heart enlarged, and be further endowed and qualified for apostolic labour. One moment, a glance at the Judaizers and their presumptuous occupancy of fields delegated of God to him (ver. 15), "not boasting of things without measure, that is, of other men"s labours;" the next moment, a thought of new work so soon as the Church at Corinth should recover from its troubles and he should find it safe to leave them. Already his heart was burning to preach the gospel in the regions beyond Corinth, and "not to glory in another"s province in regard to things ready to our hand." Observe how often this last idea recurs: ver. 13, "We will not boast of things without our measure;" ver. 14, "We stretch not ourselves beyond our measure;" ver. 15, "Not boasting of things without our measure;" ver. 16, "Not to boast in another man"s line of things see Revised Version, above made ready to our hand." Two things here are noteworthy.
1. The apostle is willing and ready to wage the holy war in new territories.He is not tired of fighting the Lord"s battles. Nor is he afraid of greater and more numerous enemies. Probably his eye was on Rome. If God will, he shall go further West. His weapons have been tried and proved. He himself has been tested. Grace has been sufficient. Cast down, he has not been destroyed. Dying, he has lived. The promises of God have been Yea and Amen to his soul, nor could any experience happen that would not bring the strength and consolation of Christ to his heart. How much he had lived and how rapidly! What years had been compressed into each year! Before the dilating eye of intellect, what vistas had spread afar in the light that brightened towards the perfect day! And then the blessed realizations, ability increasing perpetually, and capacity growing even faster so as to supply fully the expanding spheres of ability, consciousness of self enlarging as self in Christ, deep opening into deep, wonder springing afresh from wonder, and, with every victory gained by the weapons of his warfare, a larger assurance that, if he had been "mighty through God" at Ephesus and Corinth, he should be mightier still "in the regions beyond." Here is a most useful lesson to teach us what we are slow to learn, namely, that no natural endowments, no amount of culture, no inspiration of knowledge, no miracles wrought in his behalf, can set aside the necessity of Christian experience, a personal work of grace in the soul, a profound sense of that work as from the Holy Spirit, in the ease of one called to the highest office of ministration.
2. We see how we are, am Christians, "members one of another." AlthoughSt. Paul was so highly endowed and so remarkably successful in the apostleship, yet he depends on the Church at Corinth for his enlargement to the work opening before him in Europe. "We shall be enlarged by you." This was conditioned on their conduct. If their divisions were healed, their false teachers silenced, their energies set free from exhausting strife and concentrated on building up Christ"s kingdom, would Corinth and Achaia be the only gainers? Nay; he himself would be liberated from restraints that clogged his feet. A fresh impulse would be given his apostleship. A new current of life would flow from their hearts into his heart, for it was not his working nor any other apostle"s working, but the coworking, the hearty union of Church and apostles, the cooperation of the "diversities of gifts," the oneness of the mystical body of Christ, by which the world was to be evangelized. The schism that had been threatened between the Asiatic and European Churches was in a fair way to be arrested. Jewish and Gentile believers were getting reconciled to the peculiarities of each other; the collection for the mother Church at Jerusalem was doing much to effect this most important unity. Yet this is not before him now. Nor does he allude to the singular advantages of Corinth as to geographical location and commercial opportunities. Situated on a narrow strip of land between northern and southern Greece, and connected with two seas by its harbours of Lechaeum and Cenchreae, it was a great emporium of trade for the East and West, and hence offered extraordinary facilities for the diffusion of Christianity. No doubt St. Paul felt that it was a centre of commanding influence. But he was extremely cautious as to using local motives, and in the present case he made no allusion to them. What occupied his whole thought was the increase of grace among them as a Christian community, and to this he looked for a happy furtherance in his contemplated missionary, tour. If they were revived and consecrated anew to Christ, he knew well that, when obstacles were thrown in his future pathway, when persecutions even fiercer than those already undergone came upon him, they would afford him sympathy and assistance while getting foothold in "the regions beyond." Obviously a prevailing idea in his mind was that Christianity must have a central home in every great section of country, and thence draw its human supplies during its conquests of outlying territory. And he longed for the Corinthian brethren to attain a richer experience of grace, so that they might magnify his office. Instead of being independent of their fraternal support, the stronger he felt himself the more he leaned on their sympathies. Heaven never gets so close to a man that earth does not get closer also. How the blessed Jesus leaned on his friends in the Passion week! How he needed the chosen among them to watch with him in the garden for one hour! The weary days of the apostle had not yet come, and his soul was having glorious visions of apostolic work, but amid it all, the pressure of uncertainty was upon his hope, and he would gladly hasten away from the present scene of anxiety just as soon as Providence permitted. We can enter into his solicitudes. We can imagine how Kirke White felt when he wrote the closing lines of the "Christiad":
O thou who visitest the sons of men, Thou who dost listen when the humble pray, One little space prolong my mournful day One little lapse suspend thy last decree!
And we can realize Dr. Arnold"s emotions when he made the last entry in his diary: "Still there are works which, with God"s permission, I would do before the night cometh; especially that great work, if I might be permitted to take part in it." So too we can form some conception of St. Paul"s anxiety to widen the field of his ministrations, But he could not go alone; the heart of the Corinthian Church must go with him; and he must wait till they were sufficiently "increased" in "faith" to enter on the future enterprises of his universal apostleship. How humble in his greatness! Not what St. Paul accomplished, but what God accomplished in him, was his boast and commendation. This was his strength and glory, and therefore, "He that glorieth, let him glory in the Lord. L.
Vers. 12-18.
Boasting, wrong and right.
I WRONG BOASTING.
1. That we excel some others. We are very apt, like some at Corinth, to compare ourselves with certain around us. This is measuring by a false standard, and measuring by a false standard is likely to lead to enormously erroneous results. The question is not whether we excel others, but whether we have attained to the measure for which God created and endowed us. The true measuring rod is not found in the stature, physical mental, or moral, of our fellows; the true measuring rod is held in the hands of the Almighty. If a man were to judge of himself by comparing himself with a mouse or a molehill, we should say he was a fool; and the apostle says, "They themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding" (ver. 12). It has been said, "The one-eyed is easily king among the blind.
2. That we possess what we are destitute of, and that we have done what we have not done. Wrong boasting is the twin brother of downright lying. The false teachers at Corinth boasted of gifts which they did not possess, and took to themselves the credit of other men"s labours. It is astonishing what powers of appropriation the boastful spirit possesses. When a man once gets addicted to vain glory it is useless to attempt to predict to what excesses he will be led. He clears the barriers of truth as though they were straws. What he is, is what he can persuade people to think him; what he has done is what he can by any means induce them to credit. The braggart knows no restraint. His parish is the world the worlds of fact and fiction rolled into one, and he is as much at home in the one as in the other. His domain has only one boundary the credulity of his listeners.
3. That the praise of our good actions is to be ascribed to us. This strikes at the root of wrong boasting. A boasting which robs God must be of the devil, The man who knows himself knows that there is no good thing in him. If he finds anything good he immediately concludes that it did not spring from himself, and he looks about for the originator and owner. It is only the very bad who think themselves very good. If we are disposed to take the praise of our good actions to ourselves it is strong evidence that these actions were not really good. "Good" actions cannot be done by those who are so utterly out of true relation to God.
II RIGHT BOASTING. This is boasting or glorying in the Lord (ver. 17). We may boast of God, and the more boastful we are in this direction the better. There will be no danger of running to excess; after we have boasted to our utmost we shall have fallen far short of the truth. Alas! few things are more uncommon than this boasting in God. Fallen human nature finds it easier and more reasonable to boast of the mud puddle than of the crystal ocean of the dim rushlight than of the glorious sun.
1. We may well boast of the Divine perfections. Here we shall find an inexhaustible subject. The glories of our God will exhaust our powers of glorying. Whilst carnal men applaud their little gods, the saints may well extol Jehovah. "Who is a God like unto our God?" we may proudly cry. Pride becomes one of the chiefest virtues when it is centred in God. Christians are not half boastful enough in the right direction, and twice too boastful in the wrong. Shame upon us that we boast so little of our God!
2. We may well boast of the great redemptive work of God. So loud should be our boasting as to make all men hear it. Here the perfection of God finds highest and most beautiful expression. Here each Person in the adorable Trinity works a matchless work of grace and power. Upon us especially, since we are the subjects of redemption, rests the burden of boasting respecting it. This is our peculiar province of glorying. Of all creatures in the universe we are bound to this service. If we were silent, surely the stones would cry out. As God has wrought this great thing for us, we must never let men or God hear the last of it! What a subject for boast! Where is there aught that can for a moment compare with it? Boast, ye Christians, of redeeming love till all your powers of boasting fail.
3. We may well boast of Gods work in us and through us.
(1) In us. When we joyfully recognize that we are growing in grace we must exult in the God of all grace. This thing is not of us, but of him. To him must all the praise be accorded. The "old man" within us is the child of our fall and our folly; the "new man" is God"s special creation. Clearly should we realize this, and concentrate all our boasting in him from whom this "unspeakable Gift" (which is "Christ in us") emanates. Humility and abasement in respect of ourselves; boastfulness in respect of him who has wrought the marvel in us.
(2) Through us. To depreciate what is accomplished through us is but lying humility. Paul was not guilty of it. It is professedly abasing ourselves and really abasing God. When the work accomplished is undoubted, the only right course is to glory to our utmost in the God who has accomplished it. We must reserve no praise for ourselves, since we have deserved none; all the praise must be his. We need care, however, when glorying in God for what he has accomplished through us, lest, whilst ostensibly praising him, we should be covertly praising ourselves. There is a mouth of hell which lies near the gate of heaven. We must guard against feeding conceit by supposing that we are of ourselves instruments so fit that God could not have so well performed the work through others; or that through personal merit we are favourites of God, and that therefore he has specially wrought his will through us; or that, having been so honoured, we may now hold our heads high. Whilst extolling God we must abase ourselves; whilst boasting in him we must refuse to glory in the least in the unworthy instrument. That he has so greatly distinguished what was so greatly unworthy should but deepen and intensify our humility. H.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv12–13 For we dare not … compare ourselves with some…
2Co_10:12
For we dare not … compare ourselves with some that commend themselves; but they measuring themselves by themselves … are not wise.
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Two false standards of judgment
At the first reading we might scarcely see any distinction between the two faults spoken of. Measuring themselves by themselve, and comparing themselves with themselves, where is the difference? This habit of measuring self by self may arise from various causes.
1. It may arise from conceit. The man thinks himself perfect. Or, if not perfect--which no one says, or perhaps thinks--still sufficiently so for practical purposes. He needs no thorough remodelling; he may still be his own measure, though the measure itself may bear a little repairing to bring it up to statute and regulation. But the measuring of himself by himself may have another explanation.
2. Isolation will account for it. A man lives alone, does his own work, does not read, does not mix with others, never sees either self-denial or courage or patience or nobleness exemplified in life or action--how can he measure himself by any one or anything but himself?
3. A third account of it might be that sort of sluggishness and stupidity of the moral sense which acquiesces in the thing that is, thinks it will do, hopes all will come right. St. Paul does not presume or deign to make himself of the number. How palpably the opposite of that heroic soul which counted not itself to have apprehended! Self-measuring is one of the two faults, let us turn now to the other. Comparing themselves with themselves, they are not wise. Here the singular has become plural. The standard of the individual has become the standard of a multitude. The men spoken of compare themselves with themselves after all, only the self which they make their measure is a plural self, a composite self, a self of surroundings and circumstances, an environment of beings just like themselves, reflections of their own thought, their own principle, and their own judgment. This is, or may be, a less unlovely person than the former. He is no solitary, and he is no pendant, and he is no misanthrope. He does not profess himself the one wise man, or the one important man, or the one perfect. He is willing to let in some light upon the self-life. But it is a limited light. It is the light of his own little world. It may be a very little world. Some people--especially among the poor--pride themselves upon their littleness. They make it a merit not to go about houses. Men bound themselves by the workshop, the office, or the counting-house--women literally by the home. Yet within this fraction of the race multitudes of individual men and women are absolutely cribbed and cabined. They think within it, they judge within it, they act within it--worse still, they aspire within it. Not one idea comes to them but from it. St. Paul says that they who are described by either of these titles, self-measurers by self, or self-comparers with each other, are not wise. He might have put it more strongly. A man might be unwise, though applying a right standard to himself, because he was condemned by it, because he did not live up to it. But the man whose measure is self, or whose self-comparison is with other selves, as fallible and as prejudiced and as half-informed and as lazy-minded as himself, has no chance and no peradventure and no possibility of wisdom. He is on the wrong tack. Measuring themselves by themselves, they are not wise. What is to be done? Evidently self is the inordinate, the exaggerated, the overgrown thing. Self is here the thing which must be counteracted, combated, taught its place. Measuring themselves by themselves, they must be taught to measure themselves by something else. Almost anything will be a better standard. And now we must take the two men of the text, each by the hand, and bid them rise to a life higher for them both. We shall bid them to rest in no earthly heroism, and to acquiesce in no human example of virtue. We shall carry them on, without pause or dallying, to the contemplation of One in the presence of whose beauty and glory all such minor excellences pale and fade away. (Dean Vaughan.)
A wrong standard of measure
I. First, then, let us bring this question of comparison to the testing of character. We compare ourselves with others and say, I am as good as ordinary Christians. What is wanted is not just ordinary Christians. We ought each to pray with Wesley, Lord, make me an extraordinary Christian. Average Christians comparing themselves with average Christians may think they are about right.
II. Again, how practical this is for testing the measure of our self-sacrifice. Many people want to get to heaven as cheaply as they can. A man sees his neighbour do certain things on the Sabbath, therefore he claims a right to do them.
III. Once more, let this serve for testing the measure of our zeal and consecration in Gods service. As to work. Do you compare yourself with others? Are you ever tempted to say, I do as much as my neighbour; I do not like to push myself forward; I never like to seem to take the lead! Such feelings are born purely of a tendency to compare ourselves among ourselves. Let us try to be of the utmost use in the world.
Wrong estimates
I. The folly of adopting a false, worldly standard of character and conduct. The folly, viz., of--
1. Self-righteous reliance on ourselves, or our supposed excellences. See this in the parable of the Pharisee. There is a generation pure in their own eyes, and yet are not washed from their filth. Paul was once one of these Pharisees. I was alive without the law once; but when the commandment came, sin revived and I died. The death of legal hope became the life of evangelical obedience. The true Christian rests in Christ only and wholly.
2. Dependence on the opinion of mankind. A fatal indolence is apt to creep upon the soul when once it has attained the good opinion of religious men. Pursuit is at an end when the object is in possession. If at the judgment we were to be tried by a jury of fellow mortals, it would be but common prudence to secure their favour at any price.
3. Dependence on morality without religion. Society is a gainer from the absence of vice and the presence of virtue. We are, however, careful to mark the distinction between the morality which has for its only source the motives which begin and end in time, and that holiness without which no man shall see the Lord, which has its root and origin in Christian motives and principles.
4. Dependence on religion without morality. Christianity must be received as a whole. Christianity is something more than a mere set of rules, it is a living principle of action. Faith works by love and purifies the heart. In acknowledging Christ as Redeemer we must not forget that He is Lawgiver.
II. The wisdom of adopting that standard of character which the gospel reveals.
1. As it regards the rule of our faith.
2. As it regards the test of practice. (Homiletic Magazine.)
Cliques in Church
They measure themselves by themselves, etc., they constitute a religious coterie, a sort of ring or clique in the Church, ignoring all but themselves, making themselves the only standard of what is Christian, and betraying by that very proceeding their want of sense. There is a fine liberality about this sharp saying, and it is as necessary now as in the first century. Men coalesce within the limits of the Christian community from affinities of various kinds--sympathy for a type or aspect of a doctrine, or liking for a form of polity; and as it is easy, so it is common, for those who have drifted like to like, to set up their own associations and preferences as the only law and model for all. They take the air of superior persons, and the penalty of the superior person is to be without understanding. The standard of the coterie--be it evangelical, high church, broad church, or what you please--is not the standard of God; and to measure all things by it is not only sinful, but stupid. In contrast to this Judaistic clique, who saw no Christianity except under their own colours, Pauls standard is to be found in the actual working of God through the gospel. He would have said with Ignatius, only with a deeper insight into every word, where Jesus Christ is, there is the Catholic Church. (J. Denney, B. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv12–18 12–18. We dare not make ourselves of the number.…
12–18. We dare not make ourselves of the number. This no doubt ironically alludes to teachers who had come to Corinth making lofty claims, to whom repeated allusions are made. These set themselves up as the standard by which all Christian teachers were to be tried.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On v12 12-16. In these verses the apostle gives us a…
CHRIST OUR ONLY PARAGON
12-16. In these verses the apostle gives us a beautiful, clear and positive disquisition exposing the folly and inconsistency of those who compare themselves to one another, and follow human exemplars, which, of course, was true of his critics, otherwise there would be simply no force in their criticism; while Christ Himself is the only paragon for us all to emulate, the folly of following a fallible example arises from the ostensible fact that when your paragon breaks down, if you follow on you will fall too, and the devil get you. While descending Kentucky River on a steamboat, I suddenly recognize that we are all standing still. I look around, and see that we are in a dam and have run into the lock, where we must wait till the water passes out of the dam, letting us down to the level of the river below. While we actually sank down perpendicularly twenty feet, no one was conscious of it, because the boat and everything we saw around us sank with us. I use that as an illustration of the apostasy so common and fatal in our churches. They are utterly unconscious of it, because they all go down together and they are looking at one another. Responsive to the pastoral call, I went to a country church to make a revival effort. Pursuant to the clear illumination shed on the people through that gift of the Holy Ghost denominated discernment of spirits, very copiously conferred on me in that important crisis, I soon saw that Satan had locked them all, pastor and people, in carnal security, and was easing them down to Hell. Having no saint on the ground to whom I could say a word, I remarked to my boy preacher, who by this time had clear light on the situation: “Joe, you see the devil has this whole affair in his dark grip; our only hope is in fasting and prayer.” “That’s so, Brother Godbey; and we ill go at it.” So, leaving off eating altogether, we would spend a night with some of the members, go away to the church without breakfast, and stay all day, spending the intervals of service in writing and reading the Word of the Lord, and agonizing constantly. Two or three days have thus come and gone, meanwhile we are fighting the devil like a dog in a hornet’s nest.
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Responsive to an appointment to get wood, a lot of the brethren arrive in the afternoon about two hours by the sun, and find us in the house. They inquire, “We want to know where you preachers are eating?” A brother observes, “You stayed at my house last night, but didn’t eat anything;” and another, “You stayed at my house night before last, and didn’t eat anything, and we can ‘t hear where you’ve eaten anything in the last three days.” [Out in the country where there was no market.] Then I divulged the secret: “We find the de, all went down together, unconscious of the change because they were all looking at one another. Many a time you think the car is running when it is standing still, but you see another train running by which you think is standing still. You see people all around you going to Hell so much faster than you are that the contrast makes you think that you are going to Heaven, while the matter of fact is, you are going to Hell too, but with a little slower speed. I know quite a number of great preachers who for years stood at the front of the church in a back-slidden state, finally sinking into a state of debauchery, giving notoriety to what they had been many years preceding, and some of us reading them like books. Millions of people are sweeping into Hell following human exemplars. One of the greatest arguments in favor of entire sanctification is the glorious fact that it saves us from human leadership, which is always fraught with eminent peril, liable to ruin us world without end, as has been proven in millions of cases. There is no apology for following a fallible man, and, as Paul here says, “comparing themselves to themselves, and measuring themselves by themselves, they are not wise.” The infallible Christ is our only Paragon. The whole Bible is His biography. Hence we are left without excuse. With the help of the infallible Holy Spirit, lighting up the blessed Bible, our infallible way-bill from earth to Heaven, we are all left without excuse. If you are not sanctified wholly, your eye is looking around for a human leader. Beware! follow no human being, but Jesus only. In that case, look out! You will have conflict with human authorities who are determined that we shall follow. When they are in harmony with God and His Word, of course there is no room for disharmony, since we all go along together hand in hand, with our eye on Jesus and His hand on us. But the world is filled with carnal ecclesiastical leaders who fight sanctification with desertion from the simple fact that it takes the people out of their hands. This is the reason why fallen ecclesiasticisms have done their best in all ages to kill all the people who will not obey them. This is the reason why they brutally murdered Jesus and multiplied millions of His followers. If they had it in their power, they would exterminate from the earth the religious people who refuse to follow them. For this reason the irrepressible conflict between carnality and spirituality is bound to continue till Satan is taken out of the world, as it is simply his usurpation of the Lord’s right to rule His people. He is the god of this age (ch. 2Co 4:4), and determined that Jesus shall have nothing. Hence, when we get to where we can no longer be subjugated by his ecclesiastical autocrats, his plan has always been our extermination, as he has determined that none shall live in this world who do not submit to his reign.
17. “He that glorieth, let him glory in the Lord.
18. “For he that commendeth himself is not a proved, but whom the Lord commendeth.” Hence we see the folly of following human leaders simply because they commend us as they commend themselves; but all this commendation amounts to nothing. If you can not bear the test of God’s Word, Spirit and Providence, human commendation is of no avail. Indeed, all these great human authorities who are so grandiloquent in your commendation because you please them, can never help you an iota in the Judgment Day. Then they will have more than they can do to help themselves, and will leave you to paddle your own canoe. Therefore you had better attend to this matter now while you have opportunity, and throw away the folly of comparing yourselves to one another, and see whether you are like Jesus, in your character, life, words and ways.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv12–18 For we are not bold to number or compare…
For we are not bold to number or compare ourselves with certain of them that commend themselves: but they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding . [Let all who thus accuse me of cowardice know assuredly that when I come my deeds will comport with the threatenings and warnings in my letters. I have in no way exaggerated my authority or power in my writing to you, for in this art of exaggerated self-praise or self-commendation I am not the equal of the false leaders in Corinth. In this art I am not so proficient that I can presume to measure myself with these Corinthian experts, for they, never looking outside their own narrow circle, but comparing themselves with each other, have swelled with an inflated sense of self-importance which would have long since been punctured so that it would have collapsed if they had brought themselves into comparison with the real apostles. Real worth can never speak so highly of itself as can conceited and unreasoning vanity. Those who compare themselves with Christ lose that self-exaltation which belongs to those who compare themselves only with men, hence they are too handicapped to enter into competition with any such in the matter of boasting.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain On v12 Paul appeals to the work actually done by him…
Paul appeals to the work actually done by him as apostle:
v. 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.
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v. 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.
v. 14. For we stretch not ourselves beyond our measure, as though we reached unto you; for we are come as far as to you also in preaching the Gospel of Christ,
v. 15. not boasting of things without our measure, that is, of other men’s labors, but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly,
v. 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.
v. 17. But he that glories, let him glory in the Lord.
v. 18. For not he that commendeth himself is approved, but whom the Lord commendeth.
The outstanding feature of Paul’s ministry was that, unlike his arrogant opponents, he had confined himself to the work with which he had been charged and had riot meddled in the affairs of others. With a fine display of irony he writes: For we do riot venture to assume the same dignity, to number ourselves or compare ourselves with certain ones that commend themselves. He simply does not possess the courage to class himself with the people that are so highly satisfied and well pleased with themselves: his timidity would not permit him to place himself in the same line, on the same level. But he immediately points out the foolishness of his enemies’ position: But they, measuring themselves by themselves and comparing themselves with themselves, are not wise. The weakness of their position is shown by the fact that they have no standard by which to measure their accomplishments in a proper manner; they know no measure but their own opinion, and therefore their smug self-satisfaction is bound to reach a false judgment. So Paul leaves them in the folly of their self-adulation; any effort in their behalf seems wasted from the outset.
In sharp contrast he says of himself: But we shall not boast beyond measure or without the application of a proper standard, but according to the measure of the rule which God has apportioned to us for a measure, to reach even to you. Unlike his opponents, who had no standard, no criterion, to guide them but their own self-satisfaction, which prevented their obtaining a proper judgment of things, Paul had a definite rule and sphere of activity, by and in which he could gauge his performances in his ministry. He had a sphere of influence, an official duty, assigned to him by God A certain territory had been apportioned to him to labor in, and for the work performed in this sphere he did not look for praise based upon imaginary excellence, but such as was given according to the standard set by the Lord. It was thus, by that arrangement of God, that Paul’s measure extended even to Corinth, at that time the extreme western limit of Paul’s preaching. Thus he was not building upon another man’s foundation, Rom 15:20, he was not expecting praise for work which he had not performed himself, 1Co 3:10. And so far as Corinth was concerned, the Lord Himself had confirmed him for the ministerial work in that city in a very unusual manner, Act 18:9-10.
This thought is carried out in further detail in the next verses: For not as though we reached not unto you do we stretch ourselves beyond our measure. When Paul came to Corinth and did his missionary work in that city, he was not presuming upon rights and arrogating to himself a field which did not belong to him. That fact would have rendered his boasting vain and blamable, namely, if the Lord had not given him this field to work in. But as things stood in reality, Paul came as far as unto the Corinthians in the Gospel of Christ, and he came as the first missionary that labored in their midst, the Gospel of Christ being the element in which he moved and the message he delighted to proclaim. So Paul was right in maintaining that he was not boasting beyond measure, that is, in other men’s labors, a possibility which he always avoided with the greatest care, Rom 15:20. And so he also had the hope, that, when their faith had grown, or in the measure in which their faith was growing, he would be magnified in them, that is, he would be given proper credit for the labor which he had done for the Lord in their midst. And not only that, but he would also be assisted by their growing congregations, with their growing faith and lore, to accomplish further and more important results. With their growing faith and the corresponding increase of his power to perform his duties he would be able to press on and enlarge the sphere of his labors, to preach the Gospel in regions even beyond them, where it was as yet unknown, in Western Greece, in Italy, in Spain. At all times, then, he would not boast of things prepared for his hands in another’s line, he had no intention, as his opponents had done, of appropriating to himself the fruits of other men’s labors and thus of arrogating to himself an unearned reputation for greatness. This statement also took away all the glory from his enemies, as though they were indispensable in Corinth, for the congregation was in Paul’s apostolic care and was being prepared without the lack of any gift of mercy.
In conclusion, Paul reminds the Corinthians of the prophetical saying: But he that boasts, in the Lord let him boast, Jer 9:24. That is the general rule in the Church. There may be times and circumstances when glorying becomes a necessity, but it should never be done in such a way as unduly to put forward the boaster’s own person. All glory belongs to God alone and must be given to Him at all times. For not he that commends himself is approved, but he whom the Lord commends. Any Christian that parades himself and his own attainments in the Church; any preacher that proclaims himself and not Jesus Christ the Lord, will find himself censured instead of praised. Only he that has received the testimony of the Lord as a faithful minister, as had Paul, chap. 3:1-3, may feel that he had the proper credentials from the Lord. "God lauds and praises only those that reject all praise given them, and direct it to God, that do not want people to see their works, but want nothing but that their Father in heaven be praised, whose name they love. For that reason God lauds and honors them in return."
Summary
Paul entreats and begs the Corinthians not to force him to use severity, since his apostolic authority is real and powerful and his mission is entrusted to him by the Lord.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv13, 15, 17 General Information:
General Information:
Paul speaks of the authority he has as if it were a land over which he rules, those things over which he has authority as being within the borders or "limits" of his land, and those things not under his authority as being beyond the "limits." (See: Metaphor)
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will not boast beyond limits
This is an idiom. AT: "will not boast about things over which we have no authority" or "will boast only about things over which we have authority" (See: Idiom)
within the limits of what God
"about things under the authority that God"
limits that reach as far as you
Paul speaks of the authority he has as if it were a land over which he rules. AT: "and you are within the border of our authority" (See: Metaphor)
did not overextend ourselves
"did not go beyond our borders"
translationWords
boast
God
good news
Christ
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv12, 13, 17 10:12 Paul now charges his enemies with a set…
10:12 Paul now charges his enemies with a set of false values, since they attached great importance to themselves.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.