Chapter 10

Against the false apostles, who disgraced the weakness of his person and bodily presence, he setteth out the spiritual might and authority, with which he is armed against all adversary powers, 7 assuring them that at his coming he will be found as mighty in word, as he is now in writing being absent, 12 and withal taxing them for reaching out themselves beyond their compass, and vaunting themselves into other men’s labours.

1. Beseech. Gr. parakaleoµ, “to entreat,” “to admonish,” “to exhort.” This chapter begins the third major section of the epistle, consisting of chs. 10–13. In chs. 1–7 Paul dwells on the power and glory of the apostolic ministry; in chs. 8; 9 the collection for the poor at Jerusalem; in chs. 10:1 to 13:10 Paul himself as an apostle. Here Paul vindicates his apostolic authority and contrasts it with that of his opponents, the “false apostles” (ch. 11:13) who were troubling the church at Corinth. See on v. 22.

In the first nine chapters Paul addresses the cooperative majority, and there is only passing reference to the false leaders and any who may have been influenced by them (chs. 2:17; 3:1; 5:12). Here he warns the Corinthians against these “false apostles” in their midst. He was already fully aware of their baleful influence in the church, but Titus had no doubt brought him a further report of their evil work. For the majority he had nothing but words of affection, exhortation, and reconciliation. But in spite of his instruction the Judaizing element (see on ch. 11:22) had not been won over.

Writing to the Corinthian church near the close of the century, Clement of Rome found the same antagonistic elements at work. Nevertheless, Paul’s rebuke of this insubordinate group seems, for a time at least, to have freed the church from the dissension stirred up by it. His firm dealing with the situation left no question in the minds of the Corinthian believers as to his authority as an apostle. The closing chapters of 2 Corinthians are rich with counsel for those who have to meet similar discordant elements today.

An understanding of the nature of the change at this point in the epistle is essential to a correct interpretation of what follows. The first person plural “we” gives way to the first person singular “I.” The first words in the Greek are intensely personal and emphatic, “I Paul myself” (cf. Gal. 5:2; Eph. 3:1; Philemon 19). The apostle now poses the full weight of his authority and personality against the false, Judaizing (see on 2 Cor. 11:22) leaders. They have charged him with cowardice and timidity (ch. 10:1, 2), contemptible speech (ch. 11:6), doubtful intelligence and judgment (vs. 16–19). But they are false guides with erroneous teachings and “another gospel” (v. 4). They are insolent braggarts (vs. 20, 21), impertinent intruders (ch. 10:15), and guilty of imposing themselves upon the believers (ch. 11:20). But at last a time of reckoning has come. They will now have to deal with Paul personally. In these chapters his general tone is one of indignation and stinging rebuke. At times he speaks almost apologetically for the severity of what he feels must be said. Nowhere else in Paul’s writings is there anything comparable in spirit and method to what appears in chs. 10–13.

Meekness. Gr. praoteµs, “gentleness,” “mildness,” “meekness.” For a study of the related word prau¬s see on Matt. 5:5.

Gentleness. Gr. epieikeia, “mildness,” “gentleness,” “fairness.” Perhaps “gentleness” best expresses the shade of meaning conveyed by epieikeia, but with the added ideas of equity and fairness prompted by sincere love and devotion.

Paul prefers to imitate the meek and gentle spirit of Christ in his dealings with men, and takes no pleasure in severity. But even his severity is marked with humility. In vs. 1–6 Paul pleads with the Corinthians not to compel him to use stern measures and words against them. Such weapons are seldom the most effective, and their use can be justified only when “meekness and gentleness” fail. Paul is on his way to Corinth, and will soon confront his opponents face to face. If it is stern discipline they want, he is quite prepared to administer it. His present appeal, severe in tone though it is, will, he hopes, obviate the need for even more severe words when he appears in person.

Paul’s opponents were arrogant, willful, and self-conceited. They misconstrued his meekness for weakness, his gentleness for cowardice. Accordingly they were beyond the reach of conciliatory appeals and kind exhortation such as that of chs. 1–7. The only way to penetrate their callous self-satisfaction was by the rebuke, denunciation, and exposure of chs. 10–13. Those who suffer from an inflated idea of their own importance are usually unimpressed by the gentler virtues. They even disdain those who possess the finer qualities of humility and gentleness. To them, position and leadership maintained by dominating others is the mark of success. Paul therefore explains that although he would have preferred to address himself to them in the spirit of mildness, their own attitude has compelled him to use sterner measures.

Base. Gr. tapeinos, “lowly” or “humble,” here in an uncomplimentary sense. Paul alludes to the taunts of his opponents (v. 10; cf. ch. 12:5, 7). They had ridiculed him, insinuating he was a weakling and a coward. Furthermore, had he not been afraid all along to come to Corinth? Had he not delayed coming because he dreaded facing them? Had he not compensated for this timidity by writing severe letters?

Bold. Gr. tharreoµ, “to be of good courage,” “to be hopeful,” “to be bold” (see v. 10).

2. Beseech. Gr. deomai, “to beg,” “to plead.” Deomai expresses more urgency than parakaleoµ (2 Cor. 10:1; see Matt. 9:38; Luke 8:28; 9:40; Acts 21:39; 2 Cor. 5:20; etc.; see on 2 Cor. 10:1). Paul earnestly desires to be spared the necessity of a decisive show of his authority, which would inevitably embarrass and humiliate them. He pleads with them not to let it come to this. It is characteristic of the spirit of love to shrink from inflicting pain or humiliation on anyone. Patient, earnest, and unobtrusive endeavor to make things right in the spirit of Christian fellowship is always preferable to a public demonstration of authority and administration of discipline.

Bold. That is, in dealing with matters at Corinth. Paul is not here making a hollow boast. Boldness in the face of danger has long been a fixed habit with him (see on chs. 4:8–10; 11:23–27). If need be, the obdurate minority at Corinth will have an opportunity to see this side of Paul’s otherwise humble, patient, meek character. There will be no fear of any man, no hesitancy to act. For once, he will deal boldly with them (ch. 11:21) unless a change in their attitude and conduct makes it unnecessary for him to do so. It is entirely for them to decide. He is fully prepared to confront his critics personally and to deal effectively with them.

As if we walked. Or, “as if we acted.”

The flesh. Here, the unregenerate person, the carnal, natural, worldly side of man uninfluenced by the Holy Spirit (see on Rom. 7:24; cf. on 1 Cor. 9:27). Man’s natural impulses are called “the lust of the flesh” (1 John 2:16). Those who are controlled and guided by the Spirit do not “fulfil the lust of the flesh” (Gal. 5:16; cf. Eph. 2:3; 2 Peter 2:18). The Bible speaks of “fleshly wisdom” (2 Cor. 1:12). A carnal person is said to “mind the things of the flesh” (Rom. 8:5; cf. Col. 2:18). “No good thing” resides in the “flesh” (Rom. 7:18), for it is “enmity against” God (ch. 8:7).

Judging him by themselves, the enemies of Paul at Corinth seem to have accused him of being motivated by selfish, worldly aims (cf. 2 Cor. 1:17). It is always the character of such men to judge the motives and conduct of others by the level of their own. But when confronted by a man of Paul’s sanctified boldness and courage they take refuge either in flight or in affected servility. They shrink to their true, small stature.

3. Walk in the flesh. That is, live in this world as a human being.

War after the flesh. Though living among men who resort to worldly methods, Paul does not condescend to do so. Compare Christ’s words about His followers being “in the world” but “not of the world” (John 17:11, 14). The converted man possesses an entirely new and different nature, and is motivated by the above love of Christ and the Spirit of God, in harmony with divine ideals (John 3:3, 5; Rom. 8:5–14; 1 Cor. 2:12–16; 2 Cor. 5:14). He has gained the victory over the world, the flesh, and the devil (see 1 John 2:15, 16). With the experience of regeneration and the new birth, there exists at once an active and inveterate hostility and war between flesh and spirit (Rom. 8:3–14; Gal. 5:16–23). The two cannot be united. The flesh can never become spiritual. In it “dwelleth no good thing” (Rom. 7:18). The Christian is still in the world, but his spiritual nature predominates over the lower, fleshly nature (see Rom. 1:18 to 2:4). Paul fights the good fight of faith with spiritual weapons, not those of the world (Eph. 6:12–20). Paul understands the true nature of the situation at Corinth, and will not hesitate to use these weapons as the situation may require.

4. Weapons of our warfare. See on Eph. 6:10–20; cf. 1 Tim. 1:18; 2 Tim. 2:3–5; 4:7. The weapons of the world are wealth, talent, learning, prestige, rank, influence, reason, perversion of truth, force, and human schemes. Paul’s foes at Corinth were fighting him with these weapons (see on 2 Cor. 3:1). But Paul refused to fight in this armor or with these weapons, for the principles of heaven do not permit the use of such methods (cf. John 18:36). If the saving of souls and the extension of Christ’s kingdom were dependent upon human talent, intellect, and power, Christianity would be a purely human religion. But spiritual qualities can never be imposed upon men from without.

Mighty through God. The weapons of the Christian are forged in the arsenal of heaven, and are made available to him through the ministry of angels (2 Cor. 1:12; Eph. 6:10–20; cf. DA 827). These weapons include truth as set forth in the Word of God (Heb. 4:12), and the imparted power of Christ and the Holy Spirit (1 Cor. 2:4). God calls men to this conflict, equips them for battle, and assures them of victory. He supplies man with all the power (2 Cor. 2:14).

Pulling down of. Or, “demolition of.” No fortress of human devising can withstand the weapons of heaven.

Strong holds. Or, “castles,” “fortresses.” Paul represents the kingdom of Satan as being defended by numerous fortifications. It is the work of the Christian and the church to lay siege to the foe, destroy his defenses, and drive him out into the open. Paul doubtless thinks of the inner citadels of men’s hearts, the evil fortifications of their minds, the entrenched habits of sin and self. The battle is one of truth against error, the knowledge of God against ignorance and superstition, true worship against all forms of idolatry, liberty in Christ against the bondage of sin, holiness against wickedness, righteousness against unrighteousness, Christ’s control against that of Satan.

The figurative language of vs. 4, 5 may have been suggested to Paul’s mind by pirates that infested the seacoast in the vicinity of Tarsus before they were driven from the seas by Roman galleys a generation before his birth. These marauders of the sea sallied forth from many hidden coves on the coast, raided ships trading at nearby ports, and then retired with their booty. Finally the Roman general Pompey led a campaign against them, reduced more than 100 of their “strong holds” to ruins, and captured more than 10,000 prisoners.

5. Imaginations. Gr. logismous, “reasonings,” “thoughts” (see Rom. 2:3, 15). Paul refers to human theories in contrast with revealed truth. There is nothing more self-deceptive than the speculative reasoning of conceited men who have boundless confidence in their own inherent wisdom and nothing but scorn for God and His Word. Paul proposes to assault the very citadels of evil.

Every high thing. That is, every defiant wall and tower. Paul here compares the proud speculations of men to forts atop high hills. Defiance of the God of heaven has ever been the mark of the forces of evil and rebellion (Isa. 14:13–15; Dan. 7:25; 8:11; 11:36; 2 Thess. 2:4; Rev. 13:5–8). Individually, men set up their own particular stronghold from which to resist the power of God. The strongest fortress for evil is a way of life that, while professedly Christian, actually goes contrary to Christian principles.

The knowledge of God. That is, the knowledge that comes from God. The exaltation of human wisdom is in opposition to that superior, spiritual knowledge that God imparts (John 17:8; Acts 17:23; 1 Cor. 1:24; 2:10; Col. 1:9). The philosopher’s god is one created by his own thought processes. The Christian’s God is the God of divine revelation. The one is subjective, the other objective.

If accepted, the humbling truths of the gospel, such as the sinfulness of man and the atoning righteousness of Christ, cast down vain self-confidence, intellectual conceit, the pride of worldly wisdom, and all human pretensions.

Bringing into captivity. Or, “subjugating,” “bringing under control.”

Thought. Gr. noeµma, translated “minds” in 2 Cor. 3:14; 4:4; 11:3; Phil. 4:7, and “devices” in 2 Cor. 2:11. Paul may here refer to the fanciful theology of the “false apostles” (ch. 11:13) which originated in the mind of Satan.

Obedience of Christ. Without obedience born of love there can be no such thing as genuine Christian experience (see on Matt. 7:21–27). Christ has not left man in doubt as to the nature of true obedience (see John 14:15, 21, 23, 24; 15:10; 17:6, 17). All genuine Christians will gladly submit themselves to the loving authority of Christ. To bow to authority, especially that of Christ and His Word, is repugnant to proud hearts and minds. The principal reason why the gospel has not made more progress in the world and in the lives of men is unwillingness to make Christ truly Lord of the life and to accept the authority of the entire Word of God.

6. Having in a readiness. That is, being ready.

To revenge. Or, “punish.” Paul is ready to exercise his apostolic authority to discipline and punish the rebellious group in the Corinthian church. Heretofore he has refrained from doing so because the issue was not yet clear, and many might have been led to make a wrong decision. Now the issue is clear, and the majority have taken their stand with Paul and will support him in his stand against the recalcitrant minority. Earlier, some of them might have symphatized with the rebels, possibly might even have sided with them against Paul. What these few rebels have interpreted as cowardice and timidity on his part was simply patience, which he exercised in the hope that others might be won over. He would avoid being severe toward anyone who has been led astray by their specious teachings and methods, who has as yet failed to see the issues clearly, and who might yet be won back to the right side. Paul has already written two, possibly three, letters to them, patiently explaining the issues (see p. 822).

Your obedience is fulfilled. Paul is now prepared to take drastic action. This is his final warning. What form of punishment he intends to inflict upon the few who have exercised such a strong and baleful influence, he does not say. Probably he will administer to them a public reprimand, and if all other means fail, expel them from the church (cf. 1 Cor. 5:5; 1 Tim. 5:20). If any are as yet undecided, let them make up their minds now.

7. Do ye look? The Greek may be translated as a question, as an imperative, or as a simple statement. As a question it would be one of disapproval—Are the Corinthinians judging on the basis of outward appearance? As an imperative it would call upon them to open their eyes to the obvious facts. As a simple statement it would be a charge that some of the Corinthians are still looking on outward appearances. Whichever of these three Paul may have intended, the statement implies that they have not critically examined the charges brought against him. Their conclusions have been reached emotionally rather than logically, and on the basis of outward appearances (see on ch. 5:12). Surface judgments are popular because few people are willing to reserve judgment until they have had an opportunity to examine all the evidence.

If any man. Paul here seems to refer either to one of the leaders of the opposition or to some who were sincere at heart but still confused in their thinking. The context seems to favor the former. Compare the “some” of v. 2 (cf. ch. 11:4, 20).

He is Christ’s. That is, claims to be a duly appointed representative of Christ.

Even so are we. Paul here refers to his own official commission as an apostle. In this and the two following chapters he repeatedly refers to his qualifications as an ambassador of Christ. His authority is equal to that of the Twelve (chs. 11:5; 12:11, 12). He was called and commissioned directly by the Lord (Acts 9:3–9; 22:17–21; cf. 1 Cor. 15:8; 2 Cor. 10:14–18). He had experienced fellowship with Christ in His sufferings (ch. 11:23–33). He had received visions and revelations directly from Christ (ch. 12:1–6).

8. Boast. Gr. kauchaomai, “to boast,” “to glory.” Paul uses the word 21 times in this epistle. Apparently the false leaders at Corinth had engaged in considerable egotistical boasting (see on ch. 5:12). It is now Paul’s turn to boast, but he does so reluctantly, in moderation, and with the sole purpose of confirming his authority as an apostle of Christ, for the benefit of any who might as yet honestly be confused in the matter.

In this matter there was one great difference between Paul and the false leaders. They boasted of an authority that was, in fact, only of human origin and selfish in its aims. Paul boasted of an authority that was divinely bestowed and exercised for the edification of the church. Since his authority was from God, the Corinthians were to acknowledge and respect it. The result would be the edification of the church at Corinth, the defeat of the schismatic elements, and the vindication of Paul as an apostle of Jesus Christ.

Edification. Literally, “building up.” Paul’s use of this word implies the figure of the Christian as a temple in which God dwells (1 Cor. 3:9–17; 2 Cor. 6:16; Eph. 2:20–22; 1 Peter 2:4, 5). Gospel authority is for the purpose of building up, and not of tearing down. The aim of the false leaders at Corinth was to exalt, or build up, themselves, and the effect was to divide and tear down the church. Paul had founded the church at Corinth, and his exercise of authority, even in severe discipline, was designed to build it up.

Not be ashamed. The false apostles at Corinth had purposed to put Paul to shame by ridiculing him as an apostle and by making light of his gospel. Paul declares that his purpose in boasting “somewhat” of his “authority” as an apostle is in defense of his apostleship and of his gospel. He has no ulterior motives.

9. Terrify you. Or, “frighten you.” The enemies at Corinth had doubtless attributed such a motive to Paul, but he denies that his purpose is to overawe the believers.

Letters. Paul had already written at least two letters to Corinth, possibly more (see on ch. 2:3, 4; cf. p. 822). Using the plural, “letters,” Paul doubtless includes the lost letter mentioned in 1 Cor. 5:9.

10. Weighty and powerful. Here Paul evidently quotes the very words of his critics. Even his enemies admit that he is an effective letter writer, and time has confirmed their judgment. Little did his enemies know that his epistles were inspired, and that they would constitute no small part of what was eventually to become the NT, the basis of Christian theology. His epistles abound with irresistible arguments for the faith. They are filled with the power of the Holy Spirit manifested in stern rebuke, in Christian love and gentleness, in the exaltation of Christ as Redeemer, in appeals to lost men and women to accept the way of salvation, in inspiration to fellowship with Christ, and in personal testimony of his own miraculous conversion and Christian experience.

Presence. Gr. parousia (see on Matt. 24:3). This is the only NT reference to the personal appearance of any of the apostles (cf. 1 Cor. 2:3, 4; 2 Cor. 12:7–10; Gal. 4:13, 14). Writers before the 4th century stated that Paul was short of stature, stooped—probably from repeated beatings (2 Cor. 11:24, 25)—bald, and had crooked thighs, but was full of grace, and had eyes burning with love, nobility, and zeal for Christ (see Paul and Thecla 1:7). Other early writers confirm this description, but of course it is only a tradition. In ch. 10:1 Paul apparently confirms the idea that in personal appearance he was anything but impressive. But that his opponents at Corinth should stoop to ridicule his physical weaknesses, and perhaps slight deformity, reveals their despicable character.

Contemptible. Or, “despicable.” This charge seems at least to have been a gross exaggeration, if not an outright slander. Paul was a superior speaker (Acts 14:12; cf. ch. 24:1–21). It is undoubtedly true that after the experience at Athens Paul avoided the rhetoric and oratory that delighted the Greeks (see 1 Cor. 2:2). He refused to make these the means of attracting men to Christ. Nothing must be permitted to detract from the clarity and forcefulness of the gospel (1 Cor. 2:4, 5).

11. Such an one. See on vs. 2, 7. Paul addresses the person or persons primarily to blame for the trouble. His statement is not so much a threat of what he intends to do upon arrival at Corinth, as a rebuttal of the charge that he is one thing when absent and quite another when present. It would seem that Paul’s trenchant, logical declarations in chs. 10–12 must have convinced his opponents that the position into which their malicious lies had put them was untenable. It was utterly illogical to think that a man such as they described Paul to be could raise up church after church like that at Corinth. Wherever Paul went, he left behind multitudes of Jews and Gentiles won to the Christian faith as evidence of the power of the gospel as preached by him.

12. We dare not. In vs. 12–18 Paul exalts his labors as a gospel minister. In this epistle he repeatedly defends his integrity as an apostle (chs. 3:1; 4:2; 5:12; 12:11). Now he subtly compares his opponents’ conceited and vainglorious boasting with his own circumspect labors while at Corinth. He turns the tables on his opponents by a clever play on the words egkrinoµ and sugkrinoµ (see below).

Paul evidently refers to the charge of cowardice. If his opponents mean that he lacks the courage to assert himself and be a real leader in the popular sense, he readily admits the charge. Furthermore, he neither cares nor dares to seek the plaudits of men. The conceited boldness his opponents have shown has no appeal for him. But there is one kind of courage he does not lack (ch. 11:21–30), the courage to press into new lands with the gospel and the courage to suffer for Christ (ch. 10:15, 16). He measures himself and his work according to the will and standard of God (Rom. 12:3; Eph. 4:7). To the Galatians, Paul declared that he dared not do any boasting except in “the cross of our Lord Jesus Christ” (Gal. 6:14).

Make ourselves of the number. Gr. egkrinoµ, “to reckon among,” “to judge worthy of being admitted to,” a presumably select circle.

Or compare. Gr. sugkrinoµ, “to compare,” “to measure.” Paul will not venture to compete with these masters of self-flattery; for in this respect they far surpass anything of which he is capable.

Commend themselves. These Corinthian braggarts were members, it would seem, of what might be called a mutual admiration society. Each man set himself up as his own standard of excellence, and praised other members of the society in order to advance his own interests as an individual and those of the group to which he belonged. Having set up their own supposed virtues as a standard of comparison, they became their own ideal.

Self-praise is the worst form of self-deception. Conceit blinds men to an objective standard of excellence by which they can make an unbiased evaluation of themselves, and as a result they are forever pursuing themselves in a vicious circle. They become blind to God’s standard of measurement, blind to their own pride, blind to the excellent qualities of any who oppose them, blind even to their own need of salvation. This mode of self-appraisal, originating in self and ending with self, lacks insight or even enlightened self-interest. To live by this standard is completely contrary to the mind and spirit of Christ (Phil. 2:5–11).

Are not wise. It is the height of pride for a sinful man to consider himself as perfect, or nearly so (Rom. 7:18; 1 John 1:10). A sense of one’s own imperfection is the first requirement Heaven makes of all who would be accepted as the sons and daughters of God (see on Matt. 5:3).

13. Without our measure. Or, “beyond the limit,” that is, the limit of right and propriety marked out by God—the measure of the rule which God has distributed to us. Paul’s opponents had no standard by which to measure themselves except themselves. They had, as it were, no way to lift themselves but by their own bootstraps. The word “we” is emphatic in the Greek, and stresses the great difference between Paul and his fellow workers on the one hand and the self-commending Judaizers on the other. Paul recognizes a fixed limit to his authority, sphere of activity, and vigor of conduct (see Gal. 2:7–9). Beyond this divinely appointed limit he does not dare to go.

Paul’s special sphere of labor was among the Gentiles (Acts 26:17, 18; Gal. 2:7–9). He began at Antioch and reached out to the farthest bounds of the Gentile world. At the time he wrote, Corinth marked the farthest extent of his labors. The false apostles at Corinth recognized no limitation on their activities. Their very presence and assumption of authority was sufficient to condemn them. They had pursued Paul from Jerusalem to Antioch, to Galatia, and now to Corinth, seeking to undo his work, claiming credit for what he had done, and boasting as though his achievements were their own.

Paul had every right to the loyalty of the Corinthians; these false apostles had none. God had assigned him to the work at Corinth (Acts 18:8–10). God had not sent them to Corinth, and there was only one other source from which they could have received their commission (2 Cor. 11:3), yet here they were. The apostle did not take credit to himself for the success of other men.

14. We stretch not ourselves. That is, we are not exceeding the bounds of our appointed sphere of labor.

Reached not unto you. That is, as though Corinth were beyond Paul’s assigned territory. Macedonia and Greece were within his designated sphere of action (Acts 16:9, 10). Thus it was by divine appointment that he was first to preach the gospel at Corinth. In opposing him there, the false leaders at Corinth proved themselves to be usurpers—without commission, without authority, without valid credentials. Their only equipment consisted of their own conceited claims.

15. Not boasting. See on v. 8.

Without our measure. See on v. 13. Paul’s guiding principle had ever been to plant the gospel in virgin soil, to do pioneer work (Rom. 15:20), and for this reason he ran no risk of boasting of other men’s labors.

Your faith. The improved spiritual condition of the Corinthian believers gave Paul reason to believe that the church in that city would soon become a bastion of the faith, and a salient from which further triumphs of the gospel might be achieved. The maturity of their faith would make possible the extension of his labors in fields beyond. Thus far, he had been hindered, in part by the difficult situation at Corinth, from pressing on into new territory. There is every reason to believe that his expressed hope to open up new areas to the gospel were fulfilled (cf. Rom. 15:22–28). Also, as their faith grew, Paul’s own reputation as an apostle would be magnified. Their spiritual maturity as Christians would be to him a crown of glory, as a teacher is honored by the accomplishments of his students (see on 2 Cor. 3:1–3). One evidence of maturity in a church is that it no longer needs the nursing required by spiritual babes (1 Cor. 3:1–3). Unfortunately, today, as in apostolic times, some churches restrict the work of their pastor by continually requiring his attention for services of which spiritually mature people feel no need. An unspiritual church will not long sustain healthy mission work.

Enlarged by you. Paul sought to inspire with missionary zeal the churches he founded. He entered his own work in the great cities, moving from one to another, and leaving to each strategically located church the responsibility for evangelizing the district in which it was located. This method of evangelism proved most effective, for many of the large central churches founded and mothered other churches within their respective districts. The church of Laodicea, for example, is said to have founded 16 other churches in its immediate vicinity. It is the privilege of every church to send its members forth for Christ.

16. Regions beyond. The only indication of the regions Paul has in mind is in Rom. 15:19–24—Illyricum, Italy, and Spain. It is evident that there were already Christians at Rome and that a church existed there (Rom. 1:7–13), but apparently without the benefit of apostolic labors.

Another man’s line. That is, the region of labor belonging to someone else. Under no circumstances would Paul encroach upon the territory of another and take credit for his labors, as the false apostles at Corinth had done.

17. Glory in the Lord. Or, “boast of the Lord,” instead of in oneself. Verse 17 is a quotation from Jer. 9:24 (see comment there). The credit for success, whether in personal Christian experience or in ministry for others, belongs to God. To arrogate to oneself honor for success is to dishonor God by turning men’s eyes from Him to the human instrument, and to exalt man above God. See Ps. 115:1; 1 Cor. 1:31; 10:12; 15:10; 2 Cor. 12:5; Gal. 2:20; 6:14; see on 1 Cor. 1:31. Those who become satisfied with themselves fall short of the Christian ideal (Phil. 3:12–14). Those who keep in constant fellowship with Christ never have an exalted opinion of themselves (see SC 64).

18. The Lord commendeth. A position of leadership presents the temptation to accept the plaudits of men and take selfish pride in one’s achievements. The next step is a desire to exercise arbitrary authority over others. For the Christian, however, the only desirable approval is the approval of God (see Rom. 2:29; 1 Cor. 3:13, 14; 4:1–6). Only those who endure this test, and triumph over conceit, pride, and self-exaltation, will receive the approval of God. The self-commendation of the false apostles at Corinth, who in reality had no success of their own to boast of, conclusively proved them to be wholly without approval from God. For comment as to the basis on which God rewards service see on Matt. 20:1–16.

Ellen G. White comments

4    AA 463; Ev 574; 3T 210; 7T 141

5     AA 251, 482; AH 128, 306; CH 505; COL 312; CT 25, 68, 238; DA 135, 181; Ev 274; FE 174, 266; GW 127; MB 142; MH 460; ML 263, 318; MYP 73; PK 233; TM 223, 388; 2T 251; 3T 31, 83, 106; 5T 310, 514, 648; 6T 317; 8T 63, 314, 320, 334

10   EW 206

12   CG 294; Ed 226; 1T 126, 154, 406; 2T 394, 396

16   MH 106; 6T 286; 8T 48, 50