2 Corinthians 10: Paul Confronts His Detractors

Introduction

As we move into the last section of this rather heavy and polemic epistle, a point made by a very observant scholar seems most relevant. He observed “that 2 Corinthians fills much the same place in the New Testament as does the book of Job in the Old. It is a letter written by one whose heart has been broken by the many intolerable burdens heaped on him: a man struggling with a recalcitrant church and a malignant foe. If in Romans and Galatians we see the apostle proclaiming the cross with might and main, in 2 Corinthians we see him bearing the cross, and bearing it triumphantly.”¹ The final portion of 2 Corinthians especially highlights this point as Paul battles to reclaim some people who do not really wish to be reclaimed.

As noted early in this work, Titus’s report to the Apostle consisted of items both reassuring and distressing. The reassurance rested on three positive actions certain Corinthian members had taken: their encouraging response to Paul’s harsh letter, the expressed loyalty to the Apostle by many of them, and their willingness to continue to collect for the Judean poor. The distressing portion was that there continued to be active groups hostile to Paul who were undermining not only his teachings and doctrine but also his authority. Their inroads demanded immediate attention, and thus Paul devotes a full third of his letter to vindicating his authority and teachings.²

The text allows for three sets of antagonists. These can be detected through the third-person pronouns and other third-person references that Paul sprinkles though chapters 10–13. By using this technique, Paul could refer to these people in an indirect way and so castigate them while drawing his readers to his side.³

The clearest faction is those whom Paul sarcastically calls “super-apostles” (ὑπερλίαν ἀπόστολοι, hyperlian apostoloi, 11:5), a group of outsiders who have joined the Corinthian Saints. They accuse Paul of teaching a false gospel (10:12–12:5). These were likely Judaizers—that is, converts who follow the Messiah Jesus not as one who fulfilled the law of Moses but rather as one who showed the way to its true meaning and implementation (2:17–3:1, and probably 5:11–13). Initially, they demanded that Gentile males be circumcised and that all converts follow the demands of the Mosaic law. Due to the policy set down during the Jerusalem Council in AD 49, some may have softened on the issue of circumcision but maintained the importance of living other aspects of the law. They paraded their stricter way of life as proof of a more spiritual and thus God-favored acceptance. Given that some of the Gentile converts could have felt somewhat inferior to Jewish members, the interlopers could have easily won some over to their side. These outsiders arrived with letters of recommendation from their branch of the Church. All these items combined to give them rather high cachet, especially among those who already felt they had cause to oppose Paul. The Apostle castigates the outsiders, calling them “false apostles” (11:13) who preach both another gospel and another Jesus (11:4) and also glory in their own ministry (11:12). He points out to his readers that their seeming high standing came from meeting requirements that they themselves set, not the Lord (10:12).

The other two groups of antagonists appear to be insiders—that is, members living within the city of Corinth itself. The text (10:1–2, 9–10) reveals the focus of the first group’s attack, which consists of three alleged flaws. The first was the falseness of Paul’s “humility” (ταπεινός, tapeinos).⁴ They seem to have alleged that he put on a false, even condescending, modesty during this last visit, but as soon as he left, he exposed himself to be an arrogant, insolent man. The second attack focused on the manner of his life that, they insisted, was steeped in worldliness (κατὰ σάρκα, kata sarka, 10:2), the antithesis of “spirit” (πνεῦμα, pneuma),⁵ that divine power that they professed to be upholding in the Corinthian branches (11:4). The final focus of attack was on his authority (ἐξουσία, exousia)⁶ as a Church leader. They insisted that they themselves were “belonging to Christ” (10:7, NR)—that is, following the ways of the Master.

The Apostle’s claim to be a “Christ person” (Χιστοῦ εἷναι, Xristou einai), they bawled, simply couldn’t be true given two factors: first, his bodily weakness (ἀσθενής, asthenēs,⁷ 10:10), which revealed he was little more than an ill man unable to heal himself, and second, that he lived as a worldly person that fell far below the dignity his office demanded (10:10)⁸ and that he did not possess its necessary skills (11:6). The way Paul describes these people in this part of his epistle shows that he saw them as having a self-declared super-spirituality and a lofty sense of self-satisfaction that revealed itself in full-scale self-aggrandizement.

The final group appears to consist of those “who had sinned before and [had] not repented of the impurity and sexual immorality and licentiousness that they have indulged in” (12:21, NR). Some of these were likely members of the group Paul addressed in his former letter who supported a member who had committed incest (1 Cor. 5:1–5), while others were enmeshed in immorality associated with the pagan practices (1 Cor. 6:15–20).

In this letter, Paul warns all of these that when he comes, if he does not find the necessary repentance, he will not spare them from the force of his Christ-ordained authority (2 Cor. 13:2–3).

Chapters 10–13 are marked by Paul’s consistent use of the first-person pronoun “I.” Its use is deliberate and telling. Through it he accomplishes three main objectives: he defends himself against the attacks of his enemies, he defeats these opponents and puts their pernicious vision right, and he teaches the Corinthians the reality that power and weakness go together. Of these aims, the text suggests that it is the last—that power and weakness go together—that is his primary thrust. The basis of his argument, and a major means by which he appeals to the Saints, is his personal example. For instance, the Apostle takes the situation of “the thorn” in his flesh and Christ’s message that, despite Paul’s pleas, he will not remove it (12:7–10) and presents them as a model of suffering through which he participates in the experience of the crucified and risen Lord. Paul legitimizes his ministry by describing his participation in the weakness, power, and grace of Christ—realities that are common to all believers. Because of this, his “I” is a model for the congregation as a whole.

Paul is concerned also with a fundamental distortion of the Christian life, which, as he insists, must embody both the power and weakness of the cross. Underlying Paul’s intensity is a concern that the congregation misunderstands their union with Christ and the fundamental events of the gospel. His opponents’ boasting in the flesh has led the Corinthians to put confidence in human strength and in the absence of weakness. Paul maintains that power and weakness must go together, even though this brings him into conflict with the cultural ideal that says a strong public presence is a fundamental precondition for a leader and teacher. Intended to correct the Corinthians’ misconceptions, Paul’s “I” language speaks not only about his own leadership but also about the Corinthians’ lives in Christ and their embodiment of the gospel. Paul’s “I” illustrates that Christian life and leadership are not matters of moving beyond weakness. Experiences of vulnerability are not aberrations from an ideal; they grant access to the grace and power of the Lord. If Paul can win the Corinthians to this truth, then their acceptance of it will authenticate his authority, undermine the boasts of his opponents, and secure the congregation’s relationship with Christ and the gospel.⁹

Chapter 10 is Paul’s opening salvo against his enemies. It reveals that a fierce and toxic spiritual battle is fully underway. He appeals to his readers insisting that they take action against his detractors so he will not have to. He declares that his critics have misread him and the force of his ministry, misunderstanding that his seeming weakness is actually the strength that follows Christlike—and thus, powerful—meekness. To push his attack, Paul uses the language of warfare, assuring his target audience that the boldness of his letters will be matched by the power of God that he will display upon his arrival. The result will be punitive punishment for the impenitent. His words reveal a harsh indignation and an assertion of authority pushed to the uttermost.¹⁰ To put his seeming threats in their proper context, however, he assures his readers that his boldness, either expressed in his letters or in person, is not an attempt at intimidation but an effort to improve their spiritual welfare. Their only proper course of action, he insists, is to submit fully to his leadership.¹¹

In his excellent defense (ἀπολογία, apologia), Paul answers the charges brought against him with skill, irony, sarcasm, parody, and persuasion. He does this primarily by quoting phrases and catchwords used by his enemies, but he remints them by giving them a novel twist in one of two ways: applying them in a fresh context or modifying their intent through a play on words.¹² His rhetoric is actually shaped by his perception of “God’s dealings with human beings in the gospel. Paul must (first) ‘tear down’ before he can engage in his proper work of ‘building up’ [10:4, 8; 12:19; 13:10]. He prepares for his third visit in the closing of the letter by addressing the Corinthians with the severity that is necessary to this end. He prefers to do so in this letter, from a distance, so that, if it is at all possible, he may perform his proper work while he is with them (13:10).”¹³

This chapter breaks easily into three parts. In 10:1–6, Paul begs his readers not to force him to use his authority with severity when he arrives among them. In 10:7–12, he promises that if he does not find his antagonists contrite when he arrives, they will feel the full brunt of his authority. In 10:13–18, he focuses on boasting. He acknowledges the claim that boasting can be wrong but insists that some boasting is proper if it is in the Lord and not in oneself.

In sum, he argues that, despite superficial appearances to the contrary, he continues to exercise legitimate and apostolic authority that he will use to bless these people unless they choose otherwise.

Paul’s Intent to Use His Apostolic Authority If Necessary (10:1–2)

Greek Text

1 Αὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς διὰ τῆς πραΰτητος καὶ ἐπιεικείας τοῦ Χριστοῦ, ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαρρῶ εἰς ὑμᾶς· 2 δέομαι δὲ τὸ μὴ παρὼν θαρρῆσαι τῇ πεποιθήσει ᾗ λογίζομαι τολμῆσαι ἐπί τινας τοὺς λογιζομένους ἡμᾶς ὡς κατὰ σάρκα περιπατοῦντας. [SBLGNT]

Translation Notes and Comments

10:1 Now I Paul myself beseech you by the meekness and gentleness of Christ / Now I Paul myself appeal to you by the humility and gentleness of Christ: The conjunction δέ (de), “now,” signals a change in subject matter and, in this case, a change in tone. The phrase αὐτὸς δὲ ἐγὼ Παῦλος (autos de ego Paulos), “Now I Paul, myself,” shows that from this point on, the Apostle is speaking for and in behalf of himself.

The verb παρακαλέω (parakaleō), “exhort” or “appeal,” carries the general meaning of “call[ing] to one’s side,” usually for the purpose of aid, and therefore it has a uniting affect.¹⁴

Paul makes his appeal by attaching to himself two virtues associated with the Lord. The first is πραΰτης (prautēs), “humility.” It denotes the state of not being overly impressed by one’s station or accomplishments and expresses itself in social virtues and high ideals. Thus, it carries such additional nuances as “courteousness, considerateness, graciousness, and nobleness.”¹⁵ The translation of the term as “meekness,” as used in the KJV, could work, carrying as it does not only the idea of “the absence of passion or wrath” but also one of “a consistent mildness or gentleness of temper.” But because in modern usage it “suggests spiritlessness or undue submissiveness that even when it is employed without derogation these ideas are often connoted,” it does not quite capture Paul’s point.¹⁶ On the other hand, the rendition “humility” does work because it denotes “lacking all signs of pride, aggressiveness, or self-assertiveness either in spirit our outward show” and marks itself as “the absence of pride in oneself or in one’s achievements and, in religious use, a consciousness of one’s weakness and a disposition to ascribe to the Supreme Being all credit for whatever one is or does that is meritorious.”¹⁷

The second attribute of Christ that Paul attributes to himself is ἐπιεικεία (epieikeia), “gentleness.” The noun also carries such nuances as “fairness, and peaceableness.”¹⁸ There is another nuance, however, that, given Paul’s historical situation, is likely at play here. The noun expresses “the quality of making allowances despite facts that might suggest reason for a different reaction.” In this light, such words as “clemency, indulgence, tolerance,” and, more importantly, “gracious forbearance” also give a proper cast.¹⁹

who in presence am base among you / I who am “humble” when face to face with you: This phrase catches one of the charges that Paul’s antagonists level against him. The noun ταπεινὸς (tapeinos), “humble,” in the present context does not carry the positive idea of lacking arrogance or haughtiness but denotes a condition of character brought on by “having low and humble status.”²⁰ expressing itself in self-depreciation, subservience, and abjectness.²¹ Because these characteristics denote the character of a slave, not the demeanor of a free person, they were highly frowned upon in the face-conscious Greco-Roman world.²² Paul’s enemies, however, were likely putting a nasty spin on the word, suggesting Paul evidenced a mock humility or self-abasement that the Apostle used in an artful, devious way to get what he wanted.²³

The phrase κατὰ πρόσωπον (kata prosopon), literally “according to face,” denotes being present in person and is thus rendered “face to face.”²⁴

but being absent am bold toward you / but “bold” toward you when I am absent: This phrase catches another of the charges Paul’s enemies have brought against him. The verb θαρρέω (tharreō), “to have courage, to be bold,”²⁵ denotes certainty leading to a confident or daring manner that best expresses itself during periods of danger or testing.²⁶ In the present context, however, it carries more negative nuances, such as being “arrogant,” “haughty,” or “insolent.”²⁷ Here Paul uses the word in an ironic sense to poke fun at his accusers.²⁸

The verb ἄπειμι (apeimi), “to be absent,” or more literally to be “away,”²⁹ found here as a present participle, denotes being away from those addressed.

10:2 The first phrase of this sentence (reading δέομαι δὲ τὸ μὴ παρὼν θαρρῆσαι, deomai de to mē parōn tharrēsai, literally “now I request not being present to be bold”) well illustrates the brevity and compactness of the Greek language, since (as the rendition below shows) it requires more than twice as many English words to translate its meaning.

But I beseech you that I may not be bold when I am present / But I plead with you that when I am present, I will not have to act boldly: The verb δέομαι (deomai), “to ask, . . . to plead, to beg,” carries the nuance of “urgency, with the implication of presumed need.”³⁰ Paul’s use of the term stresses his strong desire that his readers not put him in a position where he must act against them.

The verb θαρρέω (tharreō) means “to be confident, courageous, bold,”³¹ and is found here in the form of the articular infinitive phrase τὸ μὴ . . . θαρρῆσαι (to mē . . . tharrēsai), literally “not to be bold,” but rendered as above.

Embedded within the phrase is the present participle of the verb πάρειμι (pareimi), “to be present.”³² As a nominative, masculine singular, it refers to its subject “I” (Paul) and is used circumstantially, thus “when I am present.”

with that confidence, wherewith I think to be bold / with the confidence that I consider to be bold enough: With this phrase, Paul stresses his determination to use unabashed boldness if he finds it necessary. The noun πεποίθησις (pepoithēsis), “confidence,”³³ based on the perfect stem of peithō, as used here, expresses a state of certainty since this class of Greek verbs uses the perfect tense to dramatically express experience. In the present context, the noun nuances Paul’s confidence in his apostolic authority.³⁴

The adverbial phrase τῇ πεποιθήσει (tē pepoithēsei), “with the confidence,” acts to define τὸ μὴ . . . θαρρῆσαι (to mē . . . tharrēsai), “to not . . . be bold,” in the previous phrase and “speaks of the manner in which boldness might be exercised: ‘to be bold with confidence.’”³⁵ The two can be conflated, thus reading either “confident boldness”³⁶ or “bold confidence.”³⁷ Either way, Paul’s intent is clear: he is fully confident in his apostolic authority and has the boldness to use it if necessary.

The verb τολμάω (tolmaō), found here as an aorist infinitive, means “to be bold, resolute, courageous.”³⁸ It refers to an action that takes a certain amount of daring, a willingness to push against a social line. In this case, it shows the Apostle’s concern that the Corinthian Saints are pushing him over the limit of gentle Christlike conduct and into an aggressive punitive demeanor. The phrase stresses his intended show of determined strength, if necessary, in the face of his opposition.

The verb λογίζομαι (logizomai), “to believe, think, be of the opinion, consider,”³⁹ expresses the limit of the Apostle’s intended actions—whatever is enough: no less, no more.

against some, which think of us as if we walked according to the flesh / against those who are of the opinion that we conduct our lives according to worldly standards: The preposition ἐπί (epi), “against,” acts as a marker of hostile opposition when followed by a noun in the accusative case.⁴⁰ The adjective τίς (tis), found here as a plural and rendered as “those who,” points to Paul’s antagonists. This is his first direct mention of them.

The verb περιπατέω (peripateō), found here as a present plural masculine participle, denotes “to go about, walk around,” but here carries a figurative sense meaning “to conduct one’s life.”⁴¹ Paul’s use of the plural form suggests that he is now including his fellow missionaries in the argument and thereby recognizing that they too carry apostolic authority.⁴²

The verb λογίζομαι (logizomai), as noted above, means literally to count something and, more idiomatically, “to be of the opinion.”⁴³ It governs the phrase that translates literally as “according to the flesh walking around.”

In the prepositional phrase ὡς κατὰ σάρκα (hōs kata sarka), literally “as according to the flesh,” the particle hōs, “as,” acts as a marker pointing to the perspective from which one person views the activity of another⁴⁴ and thus can be translated as “under the (false) assumption that.”⁴⁵ The phrase kata sarka, literally “according to the flesh,” carries the figurative sense of acting “according to human standards” or the ordinary desires of the natural man or woman.⁴⁶ We have rendered it as above. Paul’s point is that his detractors are judging him on the basis of a false standard, one that looks to what is external, showy, and popular and conforms to the standards of the Greek Sophists, not to Christian ideals.⁴⁷

Analysis and Summary

The last section of the epistle (chapters 10–13) begins with such a sharp break with the subject matter, style, and tone of the earlier parts of the epistle that some scholars argue that it was not part of the original letter but added later on (see introduction to this volume). But because earlier portions of the letter clearly indicate that Paul is well aware that he has enemies working among the Corinthian Saints (for example, see 6:14–7:4), it is most likely that we have the letter as he originally dictated it. The question is how to account for the difference in tone and style. It is possible that while Paul was dictating the letter, bitter news came from Corinth that his enemies were gaining ever more support. If so, at this point in his dictation, he may have fully turned his attention to respond to the news and, with an overflowing fervor, dictated his defense in such a way as to give his readers a hard knock, thus bringing them to their senses. It is also possible that Paul deliberately designed the epistle as it stands, thus saving his skillfully developed and biting polemic against his enemies for the last portion of his letter. In doing so, he gives his defense and warning with such a solid punch that it should have brought his readers into sensibility.⁴⁸ Either way, there is little doubt but that he realizes his intent.⁴⁹

One of Paul’s challenges was to respond to the popular belief of physiognomy in the Greco-Roman world, or the idea that an individual’s character could be judged based upon his or her appearance and actions, especially bodily comeliness and physical grace, a belief most notably evident in Seutonius’s Twelve Caesars. The charge by Paul’s critics that he was physically deficient and, as a result, not a proper leader was likely based on this belief system. Those of this party used some physical deformity or persistent medical condition with which he was afflicted as their platform (for discussion, see Translation Notes and associated Analysis for 12:7). For them, his humble demeanor (10:1) was a visible signal of shame and humiliation, while his physical weakness (10:10) signified a morally suspect person.⁵⁰ As a result, both Paul’s conduct and physical condition hampered his message.

Rather than letting these classical stereotypes get in his way, however, the Apostle opted to fill these and similar terms with positive meaning by associating them with Jesus’ earthly life and the Apostle’s own conformity to Christ and him crucified. His response to his enemies’ criticism reveals his perception that the weakness in his own body actually reflects his understanding of the nature of the mortal Jesus, who could also be seen as lacking physiognomic perfection.⁵¹ Thus, he defused his detractors’ arguments by teaching a corrected vision of what Christianity, and proper perspective based on it, really is.

He begins this section with a formal introduction, “I Paul, myself.” In doing so, he is likely not discounting Timothy as coauthor but rather emphasizing that Paul is now speaking on his own authority—that being apostolic, the major issue in this last section of the epistle.⁵²

In 10:1, we obliquely hear the disparaging remarks of Paul’s enemies, who accuse him of being two-faced. One face, they say, reveals itself through the letters he writes. These epistles show him to be bold, even arrogant and intimidating. The other reveals itself in his demeanor when he is with them. It shows him to be humble and modest, but, in their estimation, actually pathetic.⁵³ Indeed, “humility was an attitude suitable to one who was ‘base, ignoble or despised,’ not the attitude of any self-respecting person.” Thus, his deportment made him appear weak.⁵⁴

“These accusations are particularly personal in nature.”⁵⁵ The Apostle counters these by attributing to himself two virtues associated with the Lord—namely, humility and gracious forbearance. By doing so, Paul turns seeming weaknesses into Christian strengths. The first virtue, according to the Greek Old Testament, carried the strong nuance of submissiveness to divine will, a point the Apostle clearly wants to make.⁵⁶ The second virtue suggested a willingness to make allowances even when reason might ask for a different reaction.⁵⁷ By appealing to these virtues, Paul clearly takes upon himself not only the attributes of the Master but also his authority.⁵⁸ In addition, he shows a high level of goodwill towards his detractors.⁵⁹ In essence, Paul is showing that, despite his antagonists’ arrogance and disputations, his scorned humility will not allow him to bring this Christlike virtue to bear against them. As one author stated, such humility has its basis in love and “cannot therefore think in terms of harsh punishment even in relation to the disobedient, which Christ exemplified for the community during His life on earth.” Hence, the author notes, that it is devoid of the negative Hellenistic overtones and even “enables the Christian to correct the erring brother without arrogance, impatience, or anger.”⁶⁰ All this clearly plays into Paul’s hands by allowing him, properly, to be “the good guy” and strengthens his position against those who have bought into the perspective of the world around them.

Paul Discloses His Battle Plan (10:3–6)

Greek Text

3 ἐν σαρκὶ γὰρ περιπατοῦντες οὐ κατὰ σάρκα στρατευόμεθα— 4 τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ ἀλλὰ δυνατὰ τῷ θεῷ πρὸς καθαίρεσιν ὀχυρωμάτων—λογισμοὺς καθαιροῦντες5 καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ, καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ,6 καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοήν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή. [SBLGNT]

Translation Notes and Comments

10:3–6: In the Greek text, these verses constitute one long sentence that has a single finite verb, στρατευόμεθα (strateuometha, “we wage war”), in 10:3. For clarity and flow, we have broken it into discrete sentences by rendering the circumstantial participles therein as finite verbs.

Noteworthy is that the limits of translation sadly have not allowed us to capture the full force and persuasive power of Paul’s argument in this section of his epistle. With the hope of somewhat mitigating this deficiency, we here observe that there is a severity in Paul’s warning conveyed by (1) the repetitive use of πᾶν (pan), “every,” continued from 10:5 (where it is used twice); (2) the complex alliterations based on the Greek letters ε (epsilon) and π (pi);⁶¹ and (3) the inversion of “disobedience” (παρακοή, parakoē) and obedience (ὑπακοή, hypakoē) in 10:6. The forceful rhetorical phrases and “strong military imagery combine to make vv. 3–6 among the more memorable passages in 2 Corinthians, and indeed within the Pauline writings.”⁶²

10:3 For though we walk in the flesh, we do not war after the flesh / For although we live in the world, we do not wage war according to worldly standards: The conjunction γάρ (gar), “for,” acts as a marker clarifying Paul’s rebuttal against those who judge him by external or worldly standards.

The noun σάρξ (sarx), literally “flesh,” has a broad range of meanings, including a human being or her or his physical body. It can also refer to a people or nation and, more metaphorically, to a human or physical nature, or what Latter-day Saints might understand as the natural man or woman.⁶³ In the present context, the word takes on two distinct meanings. The first use denotes the mortal sphere (the world) and includes both human nature and the realm of human habitation. The participial phrase ἐν σαρκὶ . . . περιπατοῦντες (en sarki . . . peripatounetes), literally “in the flesh walking around,” is concessive and is thus rendered as “although we live in the world.” The phrase is Paul’s tacit acknowledgement that he is a mortal working in a mortal world with all the challenges and limitations that brings.⁶⁴

The second distinct use refers to “the outward side of life,” specifically all that is based on human, not religious, standards.⁶⁵ Since the adverb “worldly” denotes that which is “devoted to this world and its pursuits rather than to religion or spiritual affairs,”⁶⁶ we have rendered the second use of sarx with that nuance as “worldly standards.” With this phrase, Paul separates his methods, which he compares to weapons of war (see 10:4), from those used by his enemies, who limit their judgment of his ways according to strictly human standards.

The verb στρατεύω (strateuō) means “to wage war”⁶⁷—that is, to engage in a hostile conflict with an enemy. The Romans associated waging war with the principles of great discipline and obedience. In the next few verses, Paul skillfully uses this metaphor to extol the centrality of obedience. Given that Paul is referring to the application of cultural mores that have influenced some in the Church, the term is very strong and tacitly reveals not only how Paul sees the nature of the conflict but also how he views his critics.⁶⁸ This connotation also helps explain why the Apostle puts so much energy into his mission and is so hard on his antagonists. With the phrase οὐ κατὰ σάρκα (ou kata sarka), literally, “not according to the flesh,” he strongly defines his stance: he has not and will not work according to the standards of the world to satisfy his enemies’ notions of what is proper.

10:4 For the weapons of our warfare are not carnal / For the weapons of our warfare are not worldly: The noun ὅπλον (hoplon), “weapon of war,”⁶⁹ in the figurative sense indicated any “non-material means of fighting.”⁷⁰ On the noun σάρξ (sarx), “flesh,” see 10:3 above. With this phrase, Paul rebuts the false worldly standards his opponents use against him.

but mighty through God to the pulling down of strong holds / but weapons made powerful by God for the purpose of destroying fortresses: Paul’s idea here reflects Proverbs 21:22. Paul describes his weapons as δυνατὰ τῷ θεῷ (dynata tō theō), literally “powerful to God.” The adjective δυνατός (dynatos), “powerful,”⁷¹ denotes not only sufficient power but also special ability to perform a task.⁷² The dative case in the phrase τῷ θεῷ (tō theō) has three possible nuances. One is a dative of reference, expressing the idea that the weapons are powerful in God’s sight.⁷³ The context, however, suggests, that it is a dative of either means or agency, indicating that the weapons are made powerful by God.⁷⁴ Thus Paul shows that his weapons rest on divine, not worldly, power.

The preposition πρός (pros), “for,”⁷⁵ denotes the express purpose of these divinely empowered weapons. That purpose is expressed by the noun καθαίρεσις (kathairesis), which means the complete “tearing down” or “demolishing” of something by dismantling it.⁷⁶

The noun ὀχύρωμα (ochyrōma), found here as a plural genitive, denotes “fortresses,”⁷⁷ but the context suggests Paul has in mind “vaunting reason,” referring to the assumptions and logic used by his enemies.⁷⁸

10:5 Casting down imaginations / We demolish sophistries: Some early manuscripts have this participial phrase as concluding 10:4 when it properly belongs to 10:5. In our Rendition, we have moved it to the beginning of this verse.

The noun λογισμός (logismos) describes “the product of a cognitive process, calculation, reasoning, reflection, thought,” or “arguments” and is here found in the plural with a negative nuance. Hence, we have rendered the word as “sophistries,”⁷⁹ denoting as the English word does a subtle deception by means of reasoning or argument.

and every high thing that exalteth itself against the knowledge of God / and every arrogant obstacle that rises up in opposition to the knowledge of God: The phrase πᾶν ὕψωμα (pan hypsōma), literally “every high thing,” denotes anything that postures itself arrogantly or that is exaggerated in substance or ability by others.⁸⁰ The reference likely points to false reasoning and the unsupportable and sad arrogance that grows out of it.

The verb ἐπαίρω (epairō), literally to raise against or “to raise up,” found here as a present participle, denotes offering resistance to or opposing someone or something.⁸¹ The imagery is that of ramparts that are raised up to make a stronghold or fortress designed to protect an area from its enemies. In a metaphorical sense, as in this case, these ramparts are the false reasoning or sophistries that Paul’s opponents use.

The target of the opposition, Paul makes clear is actually not him but τῆς γνώσεως τοῦ θεοῦ (tēs gnōseōs tou theou), “the knowledge of God.” The phrase is a pointed reference to a proper understanding, even a testimony, of the gospel and the plan of salvation associated with it. His detractors have come preaching a false gospel that he attacks in order to tear it down.

and bringing into captivity every thought to the obedience of Christ / and we take captive every thought to make it obedient to Christ: Here Paul changes his metaphor from that of destroying to that of taking captives. The verb αἰχμαλοτίζω (aichmalōtizō) means “to take captive in war” but also carries the nuance of taking control of someone.⁸²

Paul identifies what he intends to take captive with the noun νόημα (noēma), “thought, intention,” or “mind.”⁸³ In its negative connotation, the word refers to “sinful aspirations to human independence (Rom 1:18–23; 7:23; cf. 2 Tim 3:6) [that] are to be curbed and brought into submission to Christ.”⁸⁴ To keep with Paul’s analogy, we have rendered it as “thought.”

Paul’s taking the mind captive has its upside. Its objective is to bring it into ὑπακοή (hypakoē), “obedience.”⁸⁵ The noun nuances paying attention to what is taught or ordered with the intent of complying with it.⁸⁶ The verb phrase “to make it” is not in the Greek text but it is implied by the construction. The Apostle waits until the next verse to state how he will make others conform, but he does make it clear that the obedience is to Christ, likely referring to the doctrines of the Church as Paul teaches them.

10:6 And having in a readiness to revenge all disobedience / And we are ready to punish all disobedience: With this verse, Paul makes it clear how he will bring “every mind” into subjugation of Jesus. The first step he describes with the adjective ἕτοιμος (hetoimos), “prepared, ready,”⁸⁷ denoting his state of mind so far as intended action is concerned.

The second step he defines with the verb ἐκδικέω (ekdikeō), to “punish, take vengeance for,”⁸⁸ found here as an aorist infinitive that describes the action. The word carries overtones of divine judgment with its accompanying punishment (see, for example, 2 Thes. 1:8; compare Rev. 6:10; 19:2).⁸⁹

The noun παρακοή (parakoē), “disobedience,” has at its root the cause of this noncompliance—namely, a refusal to hear.⁹⁰ The term intimates deliberate and forceful rather than casual and weak opposition and thus suggests that strong action must be taken against it.

when your obedience is fulfilled / whenever your obedience is complete: The subordinate conjunction ὅταν (hotan), “whenever,”⁹¹ denotes the necessary condition that must be met before an action is taken. The rest of the phrase defines that condition. On ὑπακοή (hypakoē), “obedience,” see Translation Notes for 10:5 above. The verb πληρόω (plēroō) means “to fulfill, complete”⁹² a task or obligation. This phrase shows that Paul’s determined action against his detractors will take place only after his target audience has done what he has asked of them—that is, to work with Paul’s detractors to bring them to his side. If they are unsuccessful, then he will bring his authority to bear against his unrepentant adversaries.

Analysis and Summary

Paul’s writings reveal that he is being criticized by quite a number of people. Therefore, his defense has to be broad in order to defuse the opposition against him. To be effective in his efforts and role as a witness of Christ, the Apostle uses two images to catch and hold his readers’ attention.⁹³ His use of the verb “to wage war” (strateuō)⁹⁴ in 10:3 is very revealing because it shows how he views both the current situation and his antagonists. It suggests that, from his point of view, what is happening is not some little spat or a temporary, if solid, skirmish regarding the principle of agency. It is a full-scale civil war with much at stake, one in which he finds himself in a competition over doctrinal issues and leadership authority.⁹⁵

As a result, it is not surprising that in this chapter, Paul uses a fair amount of military language to gain support for his cause. Many in his audience would have had a good deal of exposure to military operations, some likely being veterans while others had interactions with army personnel, officers, and generals. That understanding allowed the Apostle to use a modified but forceful type of exhortation (Latin, adlocutio) that followed the model used by Roman officers, which roused their fellow soldiers (in Paul’s case, the loyal members of the branches) to action and as discipline was paramount to Roman success. This discipline was conditioned on obedience to higher authorities.

These speeches all follow a similar pattern by acknowledging what the people suffer, calling for courage to execute the battle plan, and ending with assurances of victory. In this chapter, Paul acknowledges the Corinthians’ confusion over his ways (10:1), moves to the plan of battle (10:3–6), and concludes with an exhortation and assurance—namely, that his coming deeds will match the strength expressed in his letters (10:11).⁹⁶

The Apostle’s construction of 10:4 shows that he is mounting a full-scale offensive. With the help of Christian truths that he describes as God-enhanced weapons, he states his battle plan of attacking and demolishing the bulwarks of human sophistry that have so beguiled his opponents and those among their target audience and led all these to place undue confidence in false and highly worldly values and precepts. On this basis, they have launched their attack against the Apostle. He, however, refuses to justify himself by countering their major objections to him. In short, in this and the following chapters, we do not find a self-defense. The real debate, as he presents his argument, has nothing to do with him personally. It actually centers on the gospel that Paul has already defined as “the word of the cross” (1 Cor. 1:18, English Standard Version).⁹⁷ Thus, he furthers this epistle’s intent “to remove obstacles to reconciliation between Paul and his people, and so between the Corinthians and the truth of God.”⁹⁸

In his attack, Paul builds on Proverbs 21:22, which defines his offensive. It is one of destruction. And the God-empowered weapons he uses are designed expressly for that purpose. The irony is that these powerful weapons achieve their power through seeming weakness as understood by the paradox of the cross. As Paul has previously shown, the Savior’s death via the cross and his subsequent Resurrection have demonstrated, for all to see, that God’s weakness is manifestly more powerful than human wisdom (1 Cor. 1:25). His ways cannot be stopped, turned, or frustrated—but they can destroy. Thus Paul discloses the fact behind his imagery: “We demolish sophistries,” he declares. In so doing, he reveals that his thrust is at human reckoning that regards walking according to “worldly standards,” or more literally “the things of the flesh” (κατὰ σάρκα, kata sarka), as the sure means of proper judgment. Paul’s point is that the Saints, like himself, are to “walk by faith, not by sight” (5:7; compare 5:12). They are, further, to follow the Apostle in no longer knowing “anyone from a human point of view” (5:16, NR)—that is, by strictly external appearance. But looking strictly at the external is precisely what those who oppose him are doing. Here he forcefully makes known that the goal of his fight is to destroy such false judgments.⁹⁹

In 10:5, the Apostle reveals the nature of his attack. It is to utterly destroy everything that rises up in rebellion against the knowledge of God. The imagery is that of ramparts built to withstand a siege against a stronghold. Having secure battlements was essential to survival during a defensive war. Therefore, these walls were designed to withstand strong opposition and worked very well unless the enemy had overwhelming numbers. Context suggest that the imagery looks to arguments and positions taken by the Apostle’s detractors.¹⁰⁰ Paul declares that their position, clearly seen, is not an attack on the Apostle himself but rather actual rebellion against a correct understanding of God and his plan of salvation that the Apostle has been commissioned and empowered to proclaim.

The image of strong, high, seemingly impregnable ramparts underscores the strength and might of the God-empowered weapons those with God’s authority wield. Paul has already made it clear to the Corinthian Saints that his methods were not those used by even the brightest of men but “the convincing proof of the Spirit and of power” (1 Cor. 2:4, NR). The gospel, as he makes clear, has come via revelation, not through reasoned arguments or philosophical enlightenment. Even so, it is not “an irrational system, but one which is beyond the capacity of reason to discover or to fathom to its depths.”¹⁰¹ The message he proclaims, as he has forcefully testified, is one that came to him directly through divine channels (Gal. 1:11–12), thus bypassing tradition or interpretation. As a result, he possessed a certainty which no demonstration of learning, however cogent, could match.¹⁰²

With the divinely empowered weapons of the convincing proof of the Spirit and the might of God, Paul aims at two objectives. The first is the destruction of incorrect reasoning and calculations—that is, the “sophistries” put forth and strongly defended by the gainsayers in Corinth. The second is the pulling down of everything that has been falsely exalted as a means of protecting those incorrect teachings and the ill position such have forced.

His first objective is then to destroy the promulgation of those ideas based upon the thinking of the Sophist. The noun σοφιστής (sophistēs) refers to a class of mostly itinerant intellectuals who set up their practice in various towns in the Greco-Roman world, gathering students by teaching courses in various subjects as a means of making a living.¹⁰³ For many, gaining not only wealth but also prestige played an important part in their activities, for it was by this means that they attracted and held students. This objective necessitated becoming exceptionally good not only at self-promotion but also at flattering others. A byproduct of this ability was that they set themselves and their methods up as the standard against which others were to be measured. From them, outward show was everything, and that included strength and attractiveness in physical appearance, a forceful demeanor to cow others and stifle agency, and proper fashion. Many sophists did exhibit great expertise, even cleverness, in the use of oratory and other methods in presenting their credentials and ideas.¹⁰⁴

Some of the more educated Christians brought these standards into the Church and expected their teachers and leaders to conform. This expectation was the root problem between Paul and some of his opponents. This is because the Apostle promoted a blatant anti-sophist agenda. He refused to flatter people (1 Thes. 2:4-5), he would not accept money for his services (1 Thes. 2:9), he refused to use undue skill as a public speaker, and finally, he strove to show not his own power but that of God (see for example, 1 Cor. 2:1–5). Sophists held that excellence could be granted only by them, while Paul, like Socrates before him, encouraged the Saints to conform to the will of God. Paul certainly and deliberately sought to distance himself from the sophist tradition.¹⁰⁵

That objective meant that he has to do more than counter their falsehoods; he must also destroy those incorrect notions that supported those falsehoods. In 10:4–5, he symbolizes these as fortresses and, less symbolically, as everything raised up, high, or exalted (ὕψωμα, hypsōma) in opposition to the true witness of God.

His second objective, then, is to pull down all that protects those false teachings and the position such had forced certain individuals to take. These incorrect ideas would likely have been either the perversion of gospel truths or an attack on the proclaimer of those truths.¹⁰⁶

The present chapter strongly evidences Paul’s stand. Note particularly that according to 10:10, his antagonists focus on his weak bodily appearance and his poor ability at elocution. Since his letters reveal his skill at using balanced clauses, carefully crafted arguments, and a forceful style, it is unlikely that his language skills were in question. His detractors may have accused him of lacking spiritual power,¹⁰⁷ but the context suggests that what really got them was his refusal to exhibit the compelling eloquence or essential charisma many expected of a public orator.¹⁰⁸ But by his own admission, the Apostle does not use the wisdom of oratory because he thinks that the message of the cross should speak for itself rather than words or messages being superimposed onto it (1 Cor. 1:17). Unfortunately, like most prophets of all dispensations, he and his message became unpopular.

His objective is to take every thought captive—not to destroy it but to bring it into obedience to Christ. The purpose of the gospel is not to abolish free thinking but to subject it to proper discipline, which was associated with the Roman military in Paul’s time, so that it might come to truth. As Elder McConkie noted, “Thoughts are the material from which belief is built, and to be saved men [and women] must believe and therefore think the right things.”¹⁰⁹ That right thinking comes by being obedient to God’s will (John 7:17).

In 10:5, the Apostle concludes his siege metaphor by declaring what he will do once he has demolished the towering walls and destroyed the errant thinking they protect. The new objective is to take prisoners. In this case, the prisoners are “every mind” that opposes a true knowledge of God. Against such minds he will mete out punishment so as to destroy “every act of disobedience” to the present leadership. He clearly states that his purpose is not to destroy thinking but to bring it into obedience to the Christ, denoting conformance to the gospel as taught by the Apostle.

As 10:6 shows, Paul stands ready to act as soon as he arrives in Corinth. If he has to do so, he will display for all to see the comprehensive nature of his apostolic authority. But he will not unleash his full authority until certain conditions have been met—namely, that his target audience has obeyed his request that they deal with the troublemakers themselves. The point is that the Apostle will act against the recalcitrant only after the Corinthian leaders and others have brought themselves in line and then tried to do the same with the others and failed. Either through self-discipline or via the heavy use of apostolic authority, hopefully the whole Church will be unified and under apostolic direction.¹¹⁰

The Apostle clearly sees that the Corinthian Church is suffering from a very real and grievous battle. It is in the midst of spiritual warfare, an inside attack in some ways far more concerning than the occasional physical and social outbreaks that these Saints have had to endure. And why? Because of the Church-destroying nature of the clash. False gospels promulgated by false teachers thrive in the absence of an understanding of true doctrine and accurate teachings as declared and administered by proper authority. The Apostle clearly understands what is at stake for the nascent Church as he fights for its very existence.¹¹¹

Paul’s Threat to His Detractors (10:7–11)

Greek Text

7 Τὰ κατὰ πρόσωπον βλέπετε. εἴ τις πέποιθεν ἑαυτῷ Χριστοῦ εἶναι, τοῦτο λογιζέσθω πάλιν ἐφʼ ἑαυτοῦ ὅτι καθὼς αὐτὸς Χριστοῦ οὕτως καὶ ἡμεῖς. 8 ἐάν τε γὰρ περισσότερόν τι καυχήσωμαι περὶ τῆς ἐξουσίας ἡμῶν, ἧς ἔδωκεν ὁ κύριος εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν ὑμῶν, οὐκ αἰσχυνθήσομαι,9 ἵνα μὴ δόξω ὡς ἂν ἐκφοβεῖν ὑμᾶς διὰ τῶν ἐπιστολῶν·10 ὅτι Αἱ ἐπιστολαὶ μέν, φησίν, βαρεῖαι καὶ ἰσχυραί, ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς καὶ ὁ λόγος ἐξουθενημένος.11 τοῦτο λογιζέσθω ὁ τοιοῦτος, ὅτι οἷοί ἐσμεν τῷ λόγῳ διʼ ἐπιστολῶν ἀπόντες, τοιοῦτοι καὶ παρόντες τῷ ἔργῳ. [SBLGNT]

Translation Notes and Comments

10:7 Do ye look on things after the outward appearance? / Look at what is before your eyes! The KJV treats this phrase as a question rather than as a command, contrary to our Rendition. The reason for the difference is that in the second-person plural present tense of the verb βλέπω (blepō), “to see, look,” as here, the indicative and imperative have the same form, so Paul’s intended meaning could be either. Given the context, however, we have opted for the imperative as the more likely.¹¹²

Paul’s focus here is on the πρόσωπον (prosōpon), literally “face” but symbolically “outer appearance”¹¹³—that is, what is before one’s eyes and therefore evident.¹¹⁴ With this phrase, Paul pushes the idea that if the Christians will just look at the evidence, they will see that it validates his apostleship.

If any man trust to himself that he is Christ’s / If anyone is convinced in his own mind that he belongs to Christ: The conjunction εἰ (ei), “if,” marks a direct question but indicates that “an actual case is taken as a supposition”¹¹⁵ and is used here by Paul to make his audience rethink their ideas or positions.

The pronoun τις (tis), “anyone,”¹¹⁶ has an indefinite referent, and therefore it could denote a specific person, but the context suggests it is notational and thus includes all whom Paul addresses, more particularly his antagonists.¹¹⁷

The verb πείθω (peithō), “to be convinced,” found here in the perfect tense since the perfect tense of verbs of knowing are usually translated in the present tense, denotes an abiding deep trust, even certainty in a matter.¹¹⁸

The reflexive pronoun ἑαυτός (heautos), found here in the dative case with the sense “to/for himself,” we have rendered “in his own mind” to better convey the sense of the Greek.¹¹⁹ Thus, such a person’s confidence comes not through confirmation of the Spirit but is self-generated.¹²⁰

The infinitive phrase Χριστοῦ εἶναι (Xristou einai), literally “to be Christ’s,” denotes a special relationship between subject and object;¹²¹ thus it means “to belong to Christ” in the sense of being fully accepted by him. One’s position on this state is critical to what is happening in Corinth. The issue under debate is who actually belongs to Christ—that is, who is the true Christian and therefore is accepted by the Lord and should, because of that relationship, be accepted by the community of Saints?

let him of himself think this again / he should ponder again concerning himself: The verb λογίζομαι (logizomai), found here as a third-person singular imperative, commands that careful attention be given to a matter and therefore means “to consider,” “count out,” or “ponder” a point.”¹²²

The preposition ἐπί (epi) acts as a marker of perspective, meaning “in regard to, concerning,” and the object of the preposition, ἑαυτοῦ (heautou), refers to “himself.”¹²³ Thus we have translated ἐφʼ ἑαυτοῦ (eph’ heautou) literally as “concerning himself.”

The adverb πάλιν (palin), “again,” asks for a repetition of what has been done before, in this case to carefully rethink the matter at hand.

that, as he is Christ’s, even so are we Christ’s / that just as he belongs to Christ, so do we also: The conjunction καθώς (kathōs), “just as,” dictates that a comparison is being made.

The genitive case of the noun Χριστοῦ (Christou), “Christ,” indicates possession. To belong to Christ means to be fully his—that is, to accept him and to be accepted by him. The phrase shows that Paul is willing to give his adversaries some credit for being Christians on the same level that he is. The underlying point is that they should also give him the same credit as he does them.¹²⁴

10:8 For though I should boast somewhat more of our authority / For if I do boast a little too much concerning our authority: The conjunction γάρ (gar), “for,” indicates Paul’s reason why he is not ashamed to boast.¹²⁵

In classical Greek, the verb καυχάομαι (kauchaomai), “to boast,”¹²⁶ carried the negative connotation of exhibiting pridefulness and vainglory, but the Greeks did allow people to have some pride in themselves without this pejorative connotation. In New Testament times, the verb continued to carry a general negative nuance, but it was somewhat mollified by the word’s use in the LXX and other Jewish writings, where it denoted an attitude of trust in a person or idea, especially in Jehovah and his ways.¹²⁷ By extension, the verb gained the sense of rejoicing and even exalting in someone or something. For a more detailed study, see “Excurses on Self-Praise and Boasting” below.

Within the New Testament, Paul is almost the only writer who uses this word.¹²⁸ His position is that his boasting is good because it centers in Christ. Indeed, from the Apostle’s point of view, faith in the Lord is a surrender of all self-glorying, making self-praise impossible. This condition also permits Paul’s apostolic self-boasting because it pertains to his Christ-given power and authority (ἐξουσία, exousia) and what he is able to do through them.¹²⁹ The point he stresses is that his boasting does not come from his own efforts but from doing the work of God. Indeed, the success of his work as an expression of his authentic authority is an objective, undeniable fact that he can clearly boast about. In short, Paul’s boasting comes from the work that he does for the Lord. As a result, his boasting is in what Christ does and not in what he himself does. By using this forceful means of persuasion, the Apostle is able to somewhat blunt the attacks on his authority.¹³⁰

The nominalized comparative adjective περισσότερος (perissoteros) combined with the neuter indefinite pronoun τι (ti), literally “something more,” has here the sense of “a little too much” and therefore what is excessive.¹³¹

Though the noun (ἐξουσία, exousia), “authority,”¹³² in its broadest definition denotes the ability or power to perform an act,¹³³ it carries heavy overtones of the right to rule, control, or govern as well as the power to judge cases.¹³⁴ As Paul uses the term, its real force comes from its genesis in Deity. Therefore, it carries the nuance of divine right, privilege, and might that no other power can trump. In Paul’s context, it directly refers to the work of Christ and the authority that stands behind it. Additionally, it connotes the delegated authority of God to judge the actions of others, correct errors, and set the Church in order.¹³⁵

which the Lord hath given us / that the Lord gave us: This phrase is important because it emphasizes the source of Paul’s exousia and also its legitimacy. The pronoun ἡμῖν (hēmin), “to us,” is not actually in the Greek text but is implied by the pronoun ἡμῶν (hēmōn), “our,” which modifies the noun exousia. Though Paul’s focus is on himself, he includes and thereby validates all those in an official position of leadership.

for edification, and not for your destruction / for building you up, not for tearing you down: The preposition εἰς (eis), “for, to,” used twice here, identifies the purpose and thrust of Paul’s apostolic authority, which is constructive.¹³⁶

The noun οἰκοδομή (oikodomē) figuratively denotes “to spiritually strengthen,” and thus it means “edification, building up.”¹³⁷ It connotes increasing “the potential of someone or something, with focus upon the process involved—‘to strengthen, to make more able, to build up.’”¹³⁸

The noun καθαίρεσις (kathairesis) denotes the “destruction, tearing down,” of an object in both a literal and figurative sense.¹³⁹

The second-person plural pronoun ὑμῶν (hymōn), “your,” points specifically to the members of the Corinthian branch of the Church. Though Paul has already stated that his Christ-given power is to destroy “sophistries and everything that rises up in opposition to the knowledge of God” (10:5, NR), here he redirects its force to the Christians themselves. But how could Paul destroy the Saints? One way would be to take a passive stance by not moving against the destructive forces already at work there and, thus, allowing those forces to bring the whole Church down (11:28; 13:10). Another way would be to use his apostolic power more specifically to excommunicate offenders—that is, to destroy those whom he saw as the destroyers of the Church (1 Cor. 3:16–17; 5:1–13).¹⁴⁰ Either one works.

I should not be ashamed / I will not be ashamed of it: The verb αἰσχύνω (aischynō), “to be ashamed, to feel disgraced,”¹⁴¹ found here as a future passive, connotes “to be put to shame, be disgraced,”¹⁴² in this case for Paul’s boasting in his Christ-given authority. He assures his readers that he has full confidence that his authority will be fully vindicated when he arrives among them, and as a result, no one will be able to bring him to shame.

10:9 That I may not seem as if I would terrify you by letters / so that I will not appear to be frightening you with my letters: The conjunction ἵνα (hina), “that,” at the beginning of this clause introduces a purpose clause following the verb αἰσχύνω (aischynō), “to be ashamed,” in the preceding clause and thus continues the thought from 10:8, clarifying Paul does not want to seem to be trying to terrify his readers with his letters.¹⁴³

The verb ἐκφοβέω (ekphobeō) denotes a very high degree of fright, thus “to terrify,” because prefixes tend to intensify the verb’s meaning.¹⁴⁴ Paul may be repeating a charge that some have raised against him, or it may be that he himself has exaggerated the charges and, therefore, is using the term ironically.

10:10 For his letters, say they / Because some say: The conjunction ὅτι (hoti), “that, because,”¹⁴⁵ acts as a marker of causality explaining why Paul is concerned that he might be seen as trying to terrify the Saints with his letters. The context suggest that the verse is a parenthetical expression of explanation but stated with force and thus marked by the em dash in the text.¹⁴⁶

Though the verb φημί (phēmi), “to speak,”¹⁴⁷ is a third-person singular and translates literally as “he says,” we have rendered it in an impersonal sense: “some say.”¹⁴⁸ Some commentators suggest that even though Paul may be addressing a cadre of his detractors, based on his use of the masculine singular demonstrative pronoun in the next verse, it seems that he may be focusing this comment on a single individual—possibly the ringleader of the group.¹⁴⁹ Others, however, see both the verb and the demonstrative pronoun of the next verse as simply generic.¹⁵⁰

are weighty and powerful / “His letters are weighty and forceful: With this phrase, we see clearly the scathing charges Paul’s enemies make against him. This faction refers to his “letters,” the noun ἐπιστολή (episotlē) found here as a plural. This suggests that Paul’s detractors may have included more than his “sorrowful letter” as the point of their accusations.

On the surface, his critics’ description of his letters could be taken as positive. The adjective βαρύς (barys), “weighty,”¹⁵¹ can indicate something of unusual importance or significance. However, it carries the nuance of what is troubling because of the demands it makes. Thus, other translations would be “burdensome, severe, cruel,”¹⁵² and this seems to be the spin here.

The adjective ἰσυχρός (ischyros), “strong,”¹⁵³ also denotes that which is highly impressive—thus, “powerful, intense”¹⁵⁴—but here carries the more negative inference of “haughty” (a corollary to 10:1, where this charge is made against him personally). Thus, what might be considered praise is actually biting sarcasm.¹⁵⁵

but his bodily presence is weak / but when he is here in person, he appears weak: The phrase παρουσία τοῦ σώματος ἀσθενής (parousia tou sōmatos asthenēs) means literally “[his] bodily presence is weak”—that is, “when he is present in person, he appears to be weak.”¹⁵⁶ The adjective ἀσθενής (asthenēs), “weak,” denotes some incapacity that prevents one from doing a given task¹⁵⁷ but here suggests being unimpressive.¹⁵⁸

and his speech contemptible / and his speech is of no account: The noun λόγος (logos) refers to speech proper,¹⁵⁹ but, in the current context, it points to oratorical ability.¹⁶⁰ The verb ἐξουθενέω (exoutheneō), found here as a perfect passive participle, means to be “of no account” or “amounts to nothing.”¹⁶¹

10:11 Let such an one think this / such a person should consider: The demonstrative adjective τοιοῦτος (toioutos), “such a one,”¹⁶² preceded by a definite article, as here, can refer to either a definite individual with special characteristics or to any bearer of certain definite qualities.¹⁶³As noted above in the comments to the preceding verse, it is more likely that Paul is using it in the latter sense.

The verb λογίζομαι (logizomai), “to ponder, count out or consider,”¹⁶⁴ found here as a present imperative, denotes the need to give careful thought to a matter. Paul’s use of the verb should force his assailant(s) to take Paul’s coming threat seriously.

such as we are in word by letters when we are absent, such will we be also in deed when we are present / that just as we are in word through our letters when we are not present, so we will also be in our actions when we are present: The relative pronoun οἷος (hoios) means “such as, of what kind, as, that.”¹⁶⁵ It is here used with its correlative compliment τοιοῦτος (toioutos) in the second half of this verse, producing the sense “just as . . . so also.”¹⁶⁶ Paul assures his readers that when he arrives, he will back up his words with actions, contrary to his accusers’ claim that he comes across as “weighty and forceful” in his letters but “appears weak” in person.

Though likely referring only to himself, Paul possibly uses the plural “we” to emphasize the fact that he does not stand alone in his position toward these people. The articular nouns τῷ λόγῳ (tō logō), “by word,” and τῷ ἔργῳ (tō ergō), “by deed,” are both instrumental datives indicating means by which an action is carried out.¹⁶⁷

Analysis and Summary

This section of the Apostle’s argument breaks up easily into four primary thoughts, but it takes some unpacking to piece together his logic as he moves from one point to the next. The first point (10:7a) demands that his readers accept what is clearly before their eyes. The second (10:7b) calls for the Apostle’s antagonists to consider Paul’s relationship to the Savior in a more accurate way. The third (10:8) declares that he will not be ashamed of boasting in the exercise of his apostolic authority in relation to the Corinthian Saints, even if it seems overbearing to some. The fourth (10:11) mirrors the same language as in 10:7, affirming that his actions when he comes among them will match the power and severity of his letters unless conditions dictate otherwise. With the repetition of the verb “ponder” in 10:7 and 10:11, Paul uses what is called an inclusio, or bracketed structure, to tie this subsection of chapter 10 together. All four parts affirm one idea: the reality of Paul’s apostolic authority.¹⁶⁸

With 10:7, Paul shifts his argument from his determination to bring all to Christ to a defense of his authority to do so. Though he addresses his argument against “a certain one,” the context suggests he is actually referring to a group. These could be either those who compose the local opposition or the interlopers who have come from outside the area. His detractors accuse him of not being a Spirit-empowered minister, insisting, rather, that he is a mere man working in human ways. The difficulty in being precise with just who these people are is that “Paul portrays [them] in terms of what they question in him [10:2, 4], rather than what they claim for themselves or even what he sees them to be. Their primary criticism appears to be in the area of disciplining moral offenders when present face to face (10:1–2; 12:21; 13:2a) [and then writing a scalding letter when absent]. They appear to doubt that Paul will achieve any better result when he makes yet another visit to them (10:2; 12:20) since they question whether Christ is ‘speaking through’ Paul (13:4).”¹⁶⁹ All this suggests that they could be the local critics. Even so, the possibility that they are the interlopers cannot be ruled out. The text shows that these people had convinced many that they have the right to direct the local Church, based on their presumptive claim that they work by and under Christ’s authority. This position fits well with both the flow of the argument and the general theme of the epistle as a whole.¹⁷⁰

Whichever group this is, it is clear that they have claimed that Paul is not truly “of Christ.” The meaning of the phrase is important. It appears to be a catchphrase bantered about by this segment of the Christian community in Corinth who claim special relationship to the Lord. Their stance is clearly that they have either a special relationship with or authority from Jesus.¹⁷¹

As he makes his defense, Paul likely does not accept their position, but neither does he deny it. He does, however, insist that they accept his. As if speaking to a “certain one,” Paul asks “him” to consider this idea: If he, within himself, is confident that he is Christ’s, then, on that same basis, so too is Paul, for he considers himself such. In short, as the Apostle accepts that (notational) person’s standing with Christ on the basis of that person’s belief, so also that person should extend that same recognition to the Apostle on the basis of Paul’s belief.¹⁷² Fair is fair.

The Apostle, however, adds yet another reason why he should be accepted as a fellow faithful Saint and empowered Christian leader, which all these people should clearly see if they will but open their eyes: the obvious and undeniable success of the Church, which he himself—albeit through the power of his legitimate apostolic authority—has organized, taught, and led. That alone, he insists, should prove that he does not, as some maintain, walk in worldly ways but uses the power of Christ to build his Church and effect positive change in the lives of the Saints.¹⁷³ In this defense, we see the real issue. Whichever party is attacking Paul, they are putting him in a position where he has to defend not his relationship with Christ but his apostolic authority.¹⁷⁴

It is evident that Paul’s greatest fear is that his work in Corinth will come to naught if his competitors win the battle for the Saints’ allegiance. “At risk is not only Paul’s apostolic credibility but his entire Gentile mission in the Aegean region, with its headquarters at Corinth. If this church is lost to him, his entire work is in jeopardy—as is his prospect for a future mission in the west (Rome, Spain), to say nothing of his task to get the [Gentile] collection to Jerusalem.”¹⁷⁵

With 10:8, the Apostle “clearly states the topic that forms the focus for the letter from this point all the way through chapter 12.”¹⁷⁶ That topic is Paul’s apostolic boasting in his Christ-given authority. Indeed, the issue centers on appropriate versus inappropriate boasting. Thus Paul must make sure he clarifies his position so that he will not be justifiably accused of unseemly self-promotion. Thus he formulates his argument so that all understand that his boasting serves to uphold not himself but his apostolic authority.

Paul clearly identifies his authority as Christ-derived (10:8) and therefore used to promote the Savior’s ends. The thrust of this and the following verses shows that, from Paul’s point of view, his work is constructive, even if it is directed at the demolition of human wisdom. It is not he but ultimately his opponents who destroy. His God-given assignment and power are for a specific purpose—namely, to build up the Saints, not tear them down. In sum, his is “a ministry of edification, enhancing the spiritual life of churches or individual believers.”¹⁷⁷ All he does, including engaging in these controversies, serves the final purpose of that edification.¹⁷⁸

On that basis, the Apostle can declare that, even though he may be accused of inappropriate boasting, he will never be brought to shame by his critics.¹⁷⁹ And why? Because, as he will emphasize, “the power of Christ rests upon him despite his apparent weaknesses. In fact, it works through his weaknesses (12:9), which conforms to the divine pattern revealed in the crucifixion. . . . [Thus,] his letters are weighty (10:10) because of the authority the Lord has given to him.”¹⁸⁰ That divinely delegated authority, though not bringing him personal status, does give him the right to preside over the churches he established.¹⁸¹

Paul’s bold declaration that his boasting in the authority he holds will never lead to his being ridiculed or embarrassed needs to be seen in the light of the broad and weighty honor/shame mentality of the Greco-Roman world. In that light, his statement underscores his absolute confidence that, despite what others may say, his authority will be fully vindicated when he comes among these less-than-supportive people. On that basis, he doesn’t worry about anyone being able to bring shame or disgrace upon him.¹⁸² For a fuller discussion, see the “Excurses on Self-Praise and Boasting” at the end of this chapter.

As background to Paul’s argument in 10:9–10, the New Testament shows that church leaders turned to letters as means of communicating to the far-flung branches of the Church, especially after the important Jerusalem Council in AD 49. Given the number of his preserved letters, Paul was especially adept at using this method and did so with a high degree of frequency. His writings expose his personal and even intimate knowledge of the people and situations of the branches he wrote to. They also expose Paul’s acute awareness that his letters’ recipients were vulnerable to apostate forces and ideas promulgated by counter-missionary activity. Thus the forces of apostasy did not come so much from external pressure as they did from internal corruption and rebellion.¹⁸³ Note that in his defense, the Apostle “does not disclaim, but tacitly endorses, the effectiveness of his letters, undergirding their importance to this church and to other churches. Such letters, which, in the nature of things, come to churches in his absence, are no less an expression of ‘the authority the Lord gave’ for ‘building up’ (v. 8) believers and churches than his own immediate physical presence (cf. 1 Thess 5:27; 2 Thess 2:15; 3:14). In the physical absence of the apostle then—as well as now—his letters express the Lord’s ‘authority’ to his apostle in absentia.”¹⁸⁴

The historical situation, captured in 10:9–10, shows that his enemies put a negative spin on the Apostle’s letter-writing activity. They insinuated that “Paul chose the safety of distance rather than a personal encounter [10:1, 7] with them in the setting of Paul’s congregations.”¹⁸⁵ Though on the surface the description of Paul’s letter as “weighty and strong” (10:10) could be taken in a very favorable light, context suggests otherwise. In a negative light, we see that his disparagers were actually insinuating that his letters were stern, boastful, imperious, and uncompromisingly bold, even widely reckless. Thus their statement was nothing short of damning sarcasm.¹⁸⁶

His adversaries did not stop there. They went on to contrast the (in their view) extreme boldness of his letters with his personal appearance when he was among them, which they branded as “weak.” This pejorative word generally refers to being sickly or infirm, and this element is likely at play here.¹⁸⁷ Absorbing the tenants of the predominate, Hellenistic culture of being well-rounded in every way, including possessing an ideal physical body, some of the Saints bought in to the idea of physiognomy, a belief system that centered on the idea that an individual’s character could be judged based upon his or her grace of movement and outward comeliness. Further, “it is likely that the Corinthians were generally influenced by the traditional Greek veneration of gods and heroes, as portrayed by statues emphasizing physical perfection and power.”¹⁸⁸ For an orator to be accepted, society insisted that excellence in rhetoric skill had to be balanced with an ideal, physical presence. The orator needed “both the power of his voice and an imposing bearing,” thus displaying the characteristic of Latin gravitas in the Roman world, to be considered worthy of consideration.¹⁸⁹ In his opponents’ view, because Paul lacked both, they concluded, and tried to persuade others, that he was not a true Apostle but rather a fraud (gons, “a trickster”).¹⁹⁰

Against such physical perfectionism, Paul could not compete.¹⁹¹ Further, as will be explored in the next chapter, Paul suffered from what he called “a thorn in the flesh,” which seems to have been a very visible chronic condition that continually sucked energy from him and hampered his work.

The word, however, allows for another aspect to be at play. This pertains to Paul’s demeanor. His detractors are likely pointing at the humble, modest, and unpretentious deportment that he exhibited while with them. Indeed, they insist, he lacks the real elements of one who was supposedly filled with the spirit, governing capability (10:8), and “oratorical skill” (10:10). Above all, they say that he lacks “divine power,” which was defined as “a dynamic and impressive force to convey powerfully the triumph and effectiveness of his message.”¹⁹² As proof of the rightness of their position, they emphasize Paul’s total lack of eloquence in putting forth his cause. His presentations, they state, are meritless, being contemptable and worthy of disdain (10:10).¹⁹³

Paul’s defense rests upon what these people refuse to see but which is plain to all who will look. Though his recent visit, according to his enemies, revealed his ineffectiveness, they should not overlook the fact that he still retains the loyalty of the majority of the Saints in most of the house churches, even if they could have been more demonstrative in supporting him (2:6; 6:11–13; 7:12).¹⁹⁴

His defense further rests upon his skillful handling of his detractors’ insistence that he fell flat in both appearance and oratorical skill. He begins by insisting that he has been misread on both accounts. Concerning his letters, he assures his readers, he never designed them as tools of terror but rather as a means to highlight the role that God had given him. His point in writing was to clearly explain the nature of his God-given ministry to these Saints. Concerning his deportment while among them, he insists that it should not be seen as a manifestation of either bodily weakness or a lack of character or presiding authority. In fact, he states, his actions mirror the true nature of Christ (10:1)—who is consistent yet was misunderstood—and, by extension, the true nature of apostolic ministry.¹⁹⁵

In sum, his critics have greatly underestimated his authority. He will, he assures his readers, correct this misperception upon his arrival when his actions will manifest his full apostolic power. Indeed, his enemies, who have described his letters as “terrifying,” will find that the word fully matches his actions once he arrives.¹⁹⁶

Paul’s Mission (10:12–18)

Greek Text

12 Οὐ γὰρ τολμῶμεν ἐγκρῖναι ἢ συγκρῖναι ἑαυτούς τισιν τῶν ἑαυτοὺς συνιστανόντων· ἀλλὰ αὐτοὶ ἐν ἑαυτοῖς ἑαυτοὺς μετροῦντες καὶ συγκρίνοντες ἑαυτοὺς ἑαυτοῖς οὐ συνιᾶσιν. 13 ἡμεῖς δὲ οὐκ εἰς τὰ ἄμετρα καυχησόμεθα, ἀλλὰ κατὰ τὸ μέτρον τοῦ κανόνος οὗ ἐμέρισεν ἡμῖν ὁ θεὸς μέτρου, ἐφικέσθαι ἄχρι καὶ ὑμῶν—14 οὐ γὰρ ὡς μὴ ἐφικνούμενοι εἰς ὑμᾶς ὑπερεκτείνομεν ἑαυτούς, ἄχρι γὰρ καὶ ὑμῶν ἐφθάσαμεν ἐν τῷ εὐαγγελίῳ τοῦ Χριστοῦ—15 οὐκ εἰς τὰ ἄμετρα καυχώμενοι ἐν ἀλλοτρίοις κόποις, ἐλπίδα δὲ ἔχοντες αὐξανομένης τῆς πίστεως ὑμῶν ἐν ὑμῖν μεγαλυνθῆναι κατὰ τὸν κανόνα ἡμῶν εἰς περισσείαν,16 εἰς τὰ ὑπερέκεινα ὑμῶν εὐαγγελίσασθαι, οὐκ ἐν ἀλλοτρίῳ κανόνι εἰς τὰ ἕτοιμα καυχήσασθαι.17 Ὁ δὲ καυχώμενος ἐν κυρίῳ καυχάσθω·18 οὐ γὰρ ὁ ἑαυτὸν συνιστάνων, ἐκεῖνός ἐστιν δόκιμος, ἀλλὰ ὃν ὁ κύριος συνίστησιν. [SBLGNT]

Translation Notes and Comments

10:12 For we dare not / For we do not presume: At this point, the Apostle begins a clarification of the issue at hand, as signaled by his use of the conjunction γάρ (gar), “for,”¹⁹⁷ at the beginning of this pericope.

The verb τομάω (tolmaō) has the basic sense of showing “boldness or resolution in the face of danger” or opposition but, in the present context, means “to presume,”¹⁹⁸ in the sense of assuming something with confidence.

make ourselves of the number or compare ourselves with some that commend themselves / to classify or compare ourselves with some who commend themselves: Here Paul engages in wordplay through his choice of verbs. The verb ἐγκρίνω (enkrinō), “to classify,” means “to make a judgment about something, and classify it in a specific group,”¹⁹⁹ while the verb συγκρίνω (synkrinō), “to compare,” denotes “drawing a conclusion based on comparison.”²⁰⁰ Both verbs share the same root, κρίνω (krinō), “to make a selection, judge,”²⁰¹ modified by the prefixes ἐν- (en-), “in,”²⁰² and συν- (syn-), “with,”²⁰³ respectively. The doubling of the same idea stresses Paul’s disapproval of such behavior.

With his use of the indefinite pronoun τὶς (tis), “someone,”²⁰⁴ found here as a plural and, thus, “some” or “some people,” Paul no longer singles out an individual (if he ever did) as the object of his remarks but looks at a specific group. These appear to be the interlopers who have entered Corinth. They have come with impressive credentials that have convinced some of the Saints to follow them and turn against Paul.²⁰⁵

The verb συνίστημι (synistēmi), “to commend,” denotes the public approval of persons with the implication that others adopt their ways due to their merits.²⁰⁶ Together with the plural pronoun ἑαυτούς (heautous), “themselves,” the idea is “self-commendation.”²⁰⁷ Thus Paul returns to the issue of what legitimizes a person within a community. The act of self-promotion, as noted in 3:1, was generally viewed negatively,²⁰⁸ and Paul is playing on this idea as he battles with the interlopers.²⁰⁹

but they measuring themselves by themselves, and comparing themselves among themselves / Βut when they measure themselves by one another and commend themselves with one another: The conjunction ἀλλά (alla), “but,”²¹⁰ has a strong adversative sense and is important here because it draws negative attention to a situation and begs for additional consideration.²¹¹

The verb μετρέω (metreō), “to measure,”²¹² found here as a plural participle, denotes the process of evaluating something. The plural pronoun ἑαυτούς (heautous), “themselves,” shows that this group is the object of its own evaluation. For the sake of flow, we have rendered the participle as a finite verb.

For συνίστημι (synistēmi), “to commend,” with the plural pronoun ἑαυτούς (eautous), “themselves,” see above.

are not wise / they lack understanding: The verb συνίημι (syniēmi), “to understand,” denotes the ability to evaluate a situation or condition and thereby gain insight into it.²¹³ The negative particle, οὐ (ou), “not,” negates that meaning.²¹⁴ In this case, the phrase points to the incapacity of Paul’s detractors, and likely those who have been won over by them, to see the flaw in how they draw their conclusions about themselves and Paul. His words show that he is less concerned about his detractors’ false judgments than he is about the false reasoning that stands behind and propels those judgments.²¹⁵ It is this reasoning that needs the most serious attention and correcting.

10:13 But we will not boast of things without our measure / However, we will not boast beyond proper limits: With the use of the conjunction δέ (de) serving as a marker of contrast,²¹⁶ thus, “however,” Paul further separates his actions from those of his detractors. The adjective ἄμετρος (ametros) means “immeasurable”²¹⁷ and, with the verb καύχομαι (kauchaomai), “to boast,”²¹⁸ denotes “boasting illimitably.”²¹⁹ The phrase is an oblique knock at the self-promoting activities of Paul’s enemies.

but according to the measure of the rule which God hath distributed to us / but according to the limits of the assigned area that God has given us: The conjunction ἀλλά (alla), “but,” here denotes a strong alternative²²⁰ and further separates Paul’s actions from those of his enemies.

The noun μέτρον (metron), “measure,” denotes quantity but here specifies “limits.”²²¹

Though the noun κανών (kanōn) usually refers to a straight rod used for measuring, its extended meanings include “rule, standard,” as well as “assignment or formulation for public service.”²²² It is in this latter sense that Paul uses the word, thus referring to the breadth of his assignment or calling as a missionary to the Gentiles, which includes both the breadth of the ministering service and the geographical area.²²³ For this reason, we have translated the noun as “assigned area” in our Rendition.

The verb μερίζω (merizō), “to divide,”²²⁴ found here in the aorist tense, in the present context means “to assign, apportion,” certain responsibilities,²²⁵ and refers to the area of Paul’s responsibilities as indicated by the preceding relative pronoun οὗ (hou), “which, that.”²²⁶

a measure to reach even unto you / to reach even to you: The verb ἐφικνέομαι (ephikneomai), found here as an aorist infinitive, means “come to, reach,”²²⁷ and carries the idea of extent and result.²²⁸ The preposition ἄχρι (achri), “as far as,” denotes limitation.²²⁹ The adverb καί (kai), “even,”²³⁰ is emphatic, stressing the comparative and broad reach of Paul’s jurisdiction and therefore the area in which he can have a certain proper pride. Putting the phrase together, Paul’s point is that his God-given authority results in and even extends to the Corinthian branches, and therefore he can boast about them without it being improper.

10:14–16: These verses constitute one sentence in the Greek text, and in it, Paul uses linked verbs in the form of participles instead of finite verbs.²³¹ These present some translation challenges because when rendered literally, they make for neither smooth transitions nor easy comprehension.²³² To render Paul’s thinking into flowing English requires breaking the long sentence into shorter ones and, in some cases, adding additional words to a Greek word or phrase.

10:14 For we stretch not ourselves beyond our measure / For we are not overextending ourselves: Due to the Apostle’s vague diction in the fore part of this sentence, as the rather extensive translation notes that follow indicate, his point takes a bit of unpacking to become clear.

Paul begins this sentence with the negative particle οὐ (ou), “not,” which modifies the verb ὑπερεκτείνω (hyperekteinō), meaning “to stretch out beyond, overextend,”²³³ and also stresses the negation of the verb. The explanatory conjunction γάρ (gar), “for,”²³⁴ acts here as a marker of clarification, signaling that Paul will now explain why he has not overextended himself.

as though we reached not unto you / as if we did not reach to you: In the Greek text, this clause stands between the first explanatory phrase that introduces the sentence, οὐ γάρ (ou gar), “for we are not,” and the verb ὑπερεκτείνω (hyperkteinō), “go beyond, overextend.” In this clause, the subordinate conjunction hos, “as,” acts as an analogous comparison,²³⁵ and the verb ἐφικνέομαι (ephikeneomai), as noted above, means “to come to, reach.”²³⁶ Its form here is a present plural masculine participle with the understood subject being “we.” The negative particle μή (mē), “not,” acts to negate any idea that Paul is overreaching. Though the clause reads literally “as not reaching to you,” what Paul is saying is that he would be overextending himself only if his ministry did not extend as far as Corinth, but since it does, any claim that he is overreaching is incorrect.²³⁷

for we are come as far as to you also in preaching the gospel of Christ / for we were the first to come to you with the gospel of Christ: Again, the use of the explanatory conjunction γάρ (gar), “for,” signals the reader that Paul is clarifying why he is not overreaching. The verb φθάνω (phthanō), “to come before, proceed,”²³⁸ found here in the aorist tense, carries the idea of arriving at a place before others²³⁹ and thus is translated as “were the first to come” in our Rendition. For the phrase “the gospel of Christ,” see Translation Notes for 4:3–4. Here we have an objective genitive showing that the “gospel,” or “good news,” is about Christ, suggesting his work as a savior.²⁴⁰

10:15 Not boasting of things without our measure, that is, of other men’s labours / We do not boast beyond proper limits in the labors of others: This phrase begins by repeating almost verbatim what the Apostle said in 10:13 but goes beyond that to clarify his position. In doing so, Paul states his major problem with the interlopers. See 10:13 for “boasting beyond proper limits.”²⁴¹ We treat the participle καυχώμενοι (kauchōmenoi), “boasting,” as a finite verb and thus render it as “we . . . boast.” The adjective ἀλλότριος (allotrios) designates that which belongs to another.²⁴² The noun κόπος (kopos), “labor, toil,” denotes “hard work, implying difficulties and trouble.”²⁴³ The Apostle’s choice of words emphasizes how wrong it is for others (an oblique reference to the interlopers) to intrude upon an area in which they have neither toiled nor suffered and then have the audacity to claim that they have some authority over it.

but having hope, when your faith is increased / but we have the hope that as your faith continues to grow: The verb ἕχω (echō), “to have,” is found here as a participle. As we noted above, we translate it as a finite verb, “we have.” The noun ἔλπις (elpis), “hope, expectation,” ²⁴⁴ evidences the confidence Paul has in his readers because they already have said hope in Christ.²⁴⁵ The noun πίστις (pistis), “faith,”²⁴⁶ here denotes “a state of believing.”²⁴⁷ The verb αὐξάνω (auxanō), found here as a present passive participle, means “to be increased, grow.” The participal is used circumstantially with the sense “as your faith continues to grow.”

Significantly, this phrase shows that, despite the work of his enemies, Paul actually has a rather positive view of his supporters. His congeniality will again be highlighted in 13:5–14. Together these show that, though Paul can be biting and ironic toward his enemies, he is also well aware of and has hope in those who are on his side.²⁴⁸

that we shall be enlarged by you according to our rule abundantly / that, with your help, our assigned area will be greatly enlarged: In the phrase ἐν ὑμῖν (en hymin), the preposition ἐν (en) is used as a marker of agency and has the sense “with the help of,”²⁴⁹ and this is reflected in our translation.

See 10:13 for the rendering of κανών (kanōn) as “assigned area.” The verb μεγαλύνω (megalynō) means “to make large.”²⁵⁰ It is modified by the adverbial prepositional phrase εἰς περισσείαν (eis persseian), literally “in abundance,” but we have rendered it as the adverb “greatly.”²⁵¹

This phrase is revealing because it evidences why Paul felt he had to win the battle for the Corinthian Saints’ loyalty. He viewed the area as the jumping-off point for his intended work further to the west, and he needed these people to stand behind him and, likely, to support him with their prayers and perhaps in other ways in his efforts to extend his field of operation.

10:16 To preach the gospel in the regions beyond you / to preach the gospel in lands that lie beyond you: The Greek of this phrase is very compact, consisting of just five words, εἰς τὰ ὑπερέκεινα ὑμῶν εὐαγγελίσασθαι (eis ta hyperekeina hymōn euangelisasai). It has no finite verb but rather an aorist middle infinitive of the verb εὐαγγελίζω (euangelizō), “to preach the gospel.”²⁵² The preposition εἰς (eis), when used with an infinitive, as here, can express purpose.²⁵³

The adverb ὑπερέκεινα (hyperekeina), “beyond,” with the definite article τά (ta) and modified by the genitive pronoun ὑμῶν (hymōn), “of you,” designates “the lands that lie beyond you” ²⁵⁴ and refers to Paul’s intended missionary activity in Italy and Spain. Thus our resulting English translation.

and not to boast in another man’s line of things made ready to our hand / without boasting about work already done in someone else’s assigned area: Once again, Paul brings up the idea of the impropriety, if not outright wrongness, of taking credit for another’s work. This phrase begins with the negative particle οὐκ (ouk), “not,” which modifies the verb καυχάομαι (kauchaomai), “to boast,” found here as an aorist infinitive. We have rendered these as “without boasting.” By placing the particle first, Paul gives force to his lack of boasting.

The adjective ἕτοιμος (hetoimos) means “prepared, ready,” and with the neuter definite article τά (ta), “the works,” it designates “the work already done.”²⁵⁵ The adjective ἀλλότρις (allotrios)²⁵⁶ designates that which belongs to another and is rendered as “someone else’s.”

Again, as noted in 10:13 and 10:15 above, κανών (kanōn) has the sense “assigned area.”

10:17 But he that glorieth, let him glory in the Lord / Rather, let one who boasts, boast in the Lord: The conjunction δέ (de), “rather,” acts as a marker of contrast with the preceding phrase.²⁵⁷ Here Paul paraphrases LXX Jer. 9:22–23 (Jer. 9:23–24, KJV), wherein Jehovah states that proper boasting must be based on and in delight of an understanding of his works.²⁵⁸ The verb καυχάομαι (kauchaomai), “to boast,” is found here in the imperative mood, thus “let the one boast.” With this verse, Paul sets the proper standard for boasting and gives it scriptural authority.

10:18 For not he that commendeth himself is approved / for it is not the one who commends himself that is approved: The conjunction γάρ (gar), “for,” acts as a marker of clarification.²⁵⁹ For συνίστημι (synistēmi), “to commend,” with the pronoun ἑαυτός (heautos), see Translation Notes for 10:12. The adjective δόκιμος (dokimos), “approved,” denotes what is considered “worthy of high respect” and honor based on being tested and found genuine. ²⁶⁰

but whom the Lord commendeth / but the one whom the Lord commends: For συνίστημι (synistēmi), “to commend,” see Translation Notes for 10:12. The noun κύριος (kyrios), “lord,”²⁶¹ based on the scripture Paul paraphrased, could refer to Jehovah. Here the noun would refer to the Christ, who continues to direct the ministry through his Apostles (John 14:17; Acts 1:1–2).²⁶²

Analysis and Summary

In this epistle, Paul has earlier categorically denied that he and his missionary companions have conducted their activities “according to human standards” (10:2–3), which included such activities as boasting. He, however, fully admits that he has used boasting as a means of promoting the gospel. In his case, however, it is fully appropriate because it is based not on his own virtues but on the Christ-given authority he wields and has used to build up the Church of God (10:8). He now turns to the misuse of boasting, of which his critics are guilty (10:12–18). He insists that it is they who work according to human standards, gain legitimization only through self-comparison, and boast most inappropriately. By doing so, the Apostle offers tantalizing insights into the accusations and activities of this intractable group.²⁶³ Given textual evidence, it would appear that his focus is not on native Corinthian Saints but on the interlopers, those who have come from outside the area. He has already noted their arrival (2:17–3:1; compare 5:11–13). At this point he focuses on them at considerable length (chapters 11–12) for the purpose of undermining their damaging influence. However, he does so obliquely, referring to them simply as “some” and, thereby, does not dignify them with a direct reference.²⁶⁴

Just in what the interlopers centered their boast is unclear, but it led them to claim superiority over Paul and, therefore, the authority to administer the affairs of the local Church. However, the Apostle shows that they have clearly intruded into an area that does not belong to them and in so doing have greatly overreached any prerogatives they might have.²⁶⁵ The text suggests that these people have made the claim that the Apostle has no real jurisdiction over the Corinthian Saints, and thus he has no authority over what the people do. Further, he evidences no charismatic powers, and thus God does not appear to be with him. Of themselves, they have brought both the necessary credentials and have the spirit with them.

In 10:12, with heavy irony, Paul turns his attention to a defense against them by stressing both the inappropriate nature and subject of the boasting through which they evidence their superiority. Paul notes he would not “presume” or “dare” to put himself in such a self-important position (compare Rom. 1:18 and Jude 1:9). That is not to say he is unwilling to boast. Indeed, he is very willing to use bold confidence against these antagonists (10:2), but he refuses to join in their game of self-promotion. Let them think he is weak, an abysmal public speaker (10:10), and, likely, beneath them in other respects, but he will prove himself more fit than they. Ironically, he agrees he should not go head-to-head with these braggarts. His read on the situation, however, differs radically from theirs and, as he will show, vindicates him in every respect. Because of this, he refuses to enter into the game of comparison.²⁶⁶

By way of background, a number of Greek orators were adept at turning the technique of comparison into a vicious smear tactic aimed at denigrating their opponents with the objective of demobilizing them and removing their support base.²⁶⁷ Indeed, “in the cutthroat competition for plaudits and pupils, one had to advertise oneself publicly with audacious praise while impugning the qualities of other contenders for honor. People were constantly vying with others to attain elusive glory and engaged in a constant game of one-upmanship.”²⁶⁸ These people seem to have believed that the only way to move up in their world was to tear others down by shredding their public image. Paul’s opponents seem to be using this technique on him. However, he refuses to get caught up in such worldly competition.²⁶⁹

The issue at hand is not whether Paul was a member of the circle of the twelve Apostles, but the nature and breadth of the authority he held. Though the text is clear that the majority of Saints recognized and accepted those who composed the Apostolic quorum as general officers of the Church and knew them by the title of apostles, the Saints did not view them as holding that title exclusively, as is the case today. As noted in the introduction to this volume, the title by itself carried the idea of a fully empowered messenger with nuanced godly authority. In 8:23, Paul calls his fellow missionaries “apostles” and notes they function as envoys to the Churches. The biblical text suggests that, in the broad use of the term, it designated those appointed and sent out by certain branches of the Church to represent them. The primary function of these men was to proclaim the gospel and assist in the founding and administration of the branches of the ever-expanding Church.²⁷⁰ Most branches seem to have accepted Apostles’ authority and were willing to follow their lead. The issue facing the Corinthian Saints was determining just who exercised that authority. Paul’s Corinthian detractors denied the Apostle’s authority, denigrated his works, and spurned his doctrine, all the while promoting their own authority and teachings. To defend himself, Paul attacks their methods of self-commendation and boasting.

He is, however, walking a fine line here, because he himself resorts to both boasting and commending himself (3:1; 4:2; 5:12; 6:4), but he does so only when it comes to defending himself, his ministry, and his apostolic authority. Further, like them, he also does his own classifying and comparing, both here and later as he builds his defense.²⁷¹

The center of the whole issue is the act of boasting. Paul’s critics have accused him of improper boasting. The Apostle takes this attack head on. At the beginning of chapter 10, he admits he has not made a strong public performance, likely due to his manual labor during the months he worked in that city. It seems that these interlopers have used his self-accepted menial station as evidence to criticize Paul’s position and authority. They appear to have insisted that his proclaimed power has gone beyond the lowly station his work evinced, thus making him a boaster in the worst sense. In 10:3–6, Paul refutes this charge because he considers his enemies’ accusations to be stumbling blocks or obstacles against Christ, which must be destroyed. In 10:8, he clearly states he is not ashamed to boast because his position is based not on worldly status but on God-given objective criteria that show his role as authorized leader is not improper.

In 10:12, he points out that his critics’ means of classifying and measuring themselves show ignorance of “what constitutes true Christian ministry” on their part and underscore that they are nothing less than “spiritual dullards.”²⁷² He, on the other hand, evaluates his own ministry and that of his associates based on set standards.

In 10:13, the Apostle distinguishes between true and false boasting: The latter goes beyond what is proper and correct while the former rests exactly on these two strictures. Propriety and correctness consist of following the doctrine as declared by Paul and his associates, being faithful to the Lord, and being in accord with apostolic authority. Thus Paul feels justified in openly boasting because, as he notes in 10:13, 15–18, he does so according to the criteria God has set down, which shows that proper boasting rests on commendation from Deity alone. Vitally, what Paul is doing for Corinthian Christianity parallels that which the Lord did for the Judaic community. Both men criticize much of the cultural expectations of their respective societies and reveal a new and better way.²⁷³

Even so, Paul’s words show that he is uncomfortable in having to boast, even though the—at best—lukewarm support of his friends has forced him into this rather painful position (12:11). He is, however, willing to do some bragging because it is fundamentally different from that of his detractors, who use it “only to inflate their pride and bolster their self-praise.”²⁷⁴ Paul, on the other hand, boasts exclusively in the Lord (10:17–18), not in human—including his own—abilities or successes.²⁷⁵ As he already made clear to the Galatian Saints, he will “never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world” (Gal. 6:14, our translation). Thus his boasting is stripped of all self-praise. He does, however, extend his boasting to—that is, his pride in—one other area—namely, to the part that God has assigned him, and that includes the people therein.²⁷⁶ Thus, he assures his readers, they continue to be the center of his boastful feelings as they evidence their continued faith in the Lord and his true representatives.

Paul builds on his negative assertion in 10:13 by making another in 10:14. In the former case, he insisted that his boasting was not out of bounds. In 10:14, he insists that neither is his sphere of ministry. He had earlier received authority for his claim in two ways, either of which or both could be at play here. The first was the direct assignment from the Lord himself that Paul’s area of work would be among the Gentiles (Acts 26:16–18). The second was the confirmation of this assignment at the conclusion of the Jerusalem Council in AD 49 (Acts 15:10–35; Gal. 2:1–9). To make his point, Paul repeats his position that he is not guilty of overreaching because his sphere of authority extends as far as Corinth. His seat of proof is that he was the first to bring the “gospel of Christ” to these people. Thus his detractors have, without proper authority, moved into his field of ministry and are but “interlopers and usurpers of apostolic prerogative” and further have brought with them heterodox teachings.²⁷⁷

Paul likely understood that winning this battle was crucial to his future work. Corinth was ideally located as a home base from which he could take the gospel to the lands beyond—namely, Spain. Thus “more was at risk than just the disaffection of a local congregation; his present and future work ‘in the gospel’ was in jeopardy by a situation that could develop into a renewed slide away from Paul and his mission on the part of the Corinthian believers.”²⁷⁸

In 10:15, Paul continues his insistence that he has not boasted beyond proper limits or, better, “unfairly.”²⁷⁹ He emphasizes his point by repeating the phrase he used in 10:13 verbatim but then adding the words “in the work done by others.” His argument is that he has never poached on areas of missionary work opened by fellow missionaries. But such poaching is exactly what the interlopers have done by trying to capture his ministry for themselves.²⁸⁰

Next Paul expresses his expectation that once the Corinthian Saints’ confidence has been restored in him, they will assist him in using their area as a launching pad for his intended mission to points west, where his field of labor, he feels, will be “greatly enlarged” (10:15, NR). As a result, he will continue to be free of boasting—that is, of horning in on areas where others have already worked. The phrase suggests that Paul views prior and original work in a field of labor as rightly determining who has authority over it and that this authority should not be broached by others.²⁸¹ Behind that is the idea that the advancement of the work is under apostolic authority as directly assigned by the Lord (Matt. 28:19–20).

Paul states the basis of his support as coming from the ever-increasing faith of these Saints. He has already made it clear that his entire purpose as an Apostle is to further their faith in Christ (1:12). “This faith, which is to bring joy to the Corinthians (1:24), is not merely an outward confession of their lips but the living confession of their lives,” ²⁸² which they can now express by helping Paul further the work of Christ as he moves into the lands to the west.

In 10:16, having stated his hope to evangelize the regions beyond Corinth, he immediately returns to his defense. He obliquely marks his opponents’ guilt in boasting about what they have not done, saying he will not boast in—that is, take credit for, as he said in 10:15—the work done by others by encroaching on their field of labor. It is worth noting that he is true to this position concerning Rome, where he does not open a field of labor because that work was already going on apace, likely due to the efforts of Peter.²⁸³

In 10:17, Paul begins to bring the train of thought he began in 10:12 full circle, and as is his wont, he clinches his point with a scriptural citation. The hook word is “commend,” and the issue is on what basis can a proper commendation and thereby appropriate boasting be made. The basis of the answer is in defining the proper “assigned area” of influence and its demarcation. Is that sphere determined by human effort, wherein the person should receive the commendation or condemnation for what happens, or is it determined by the Lord, who gives the work validity and who is the only one who can rightly commend the work as “approved”? The scripture Paul paraphrases (LXX Jer. 9:22–23; Jer. 9:23–24, KJV) underscores that all boasting must be grounded in the Lord and in an understanding of his ways. Though Paul could claim the title of “sage,” he shows “he will follow Jeremiah’s warning and will therefore boast in his foolishness, weakness, and poverty—all of which set him at odds with the way the Corinthians want their leaders to be and to boast.”²⁸⁴ But by this means, as shown in 10:18, he is again able to ridicule his detractors’ method of self-commendation based on their own standards, which has resulted in them being, as he states, “clueless” to the purpose and nature of proper boasting. When all is said and done, ultimate approval does not come from self-commendation but from godly sources. Certainly, true commendation rests only here, and boasting can only be in God.²⁸⁵ Paul has already affirmed that his labor is driven by the grace of God that continually attends him (1 Cor. 15:10). On that basis, he does not need nor will he engage in self-commendation. “Nor does he need the approval of the Corinthians. The evidence of his calling as an apostle comes from God alone, who works savingly in and through the crucified Christ. Paul’s approval therefore appears in a form contrary to all human judgments. It is present in the faith of the Corinthians, even though they are in danger of ignoring it.”²⁸⁶

Excursus on Self-Praise and Boasting

Introduction

Looking at the Apostle’s defense as captured in chapters 10–13, Latter-day Saints as well as other Christians could see in Paul’s tone, coupled with the substance of his defense, an attitude antithetical to Christian ideals such as tolerance, humility, and more especially Paul’s self-proclaimed but genuinely felt virtues of meekness and gentleness (10:1). Indeed, he seems to be anything but gentle and meek in these passages. Definitely, he expresses sentiments that are ironic and satiric and seem to lack any sense of Christian propriety. For this reason, it seemed to us as authors that it would be fitting at this point to introduce a hopefully helpful excursus concerning boasting as it pertains to Paul and his mission.

Concerns over Paul’s tactics and methodology generally stem from approaching his actions from outside the historical and cultural setting in which this part of this life played out. That setting was first-century Corinth, where conventions prevailed that, as noted in the introduction to this volume and in the one for this chapter, involved gaining, holding, or increasing honor while avoiding embarrassment or humiliation leading to shame and dishonor. Such societal norms held Corinthian society in its powerful grip.²⁸⁷ Paul’s awful challenge was twofold: first, to ridicule and thereby put his detractors in their place and, second, not to wound his readers and thereby either keep or gain their support and allegiance. He did so within the constraints of their shared environment.

The Greco-Roman world of the first century AD was highly competitive in seeking upward mobility. But acquiring and maintaining social status demanded a public display through such means as benefactions or proof of education, wealth, and/or power. That drive led to self-display, self-praise, and boasting. Helping to push these activities was that honor was limited due to the highly stratified nature of Greco-Roman society, where office, station, and affluence counted. This limitation drove the middle and upper elements of society to compete. As a result, a constant push for public recognition and acceptance flourished. Such competition encouraged public expressions of pride, making self-praise and even boasting into respectable activities.²⁸⁸ “Even more to the point, self-praise was a primary characteristic of popular teachers of the day, both rhetors and some philosophers.”²⁸⁹

“Because Corinth comprised a large percentage of individuals of servile descent, its residents placed more value on social advancement and achievements through displays of self-praise and ‘boasting’ than in other regions in the Greco-Roman world where social class structures were less fluid.”²⁹⁰ Living in a society where the residences were consumed with either elevating or maintaining their social status, many of the early converts continued to be influenced by secular norms and mores.

The Line between What Was Acceptable Boasting and What Was Not

There were, however, those who criticized the pursuit of honor and station through self-congratulations and self-promotion. Some directed their ire particularly at the Sophists, criticizing them for their ostentatious display of self-praise that often reached to unacceptable boasting. The question was where the demarcation between self-proclaimed virtue (which was acceptable) and self-aggrandizement and vainglory (which were not) stood. Interestingly, it was the audience’s reaction to the presentation of the rhetor that determined the answer. He could offend Greek sensibilities if he trumpeted too loudly his renown and thus violated the highly praised conventions of modesty, moderation, respect, and sense of honor.²⁹¹ By breaching proper limits, the act transformed itself from the acceptable self-praise (καύχημα, kauchēma)²⁹² to the unacceptable boasting (αὔχημα, auchēma)²⁹³ because it was considered vaunting and vainglorious. Both satirists and philosophers lampooned and ridiculed such displays.²⁹⁴

In Jewish culture of the diaspora,²⁹⁵ the words nuancing the difference between self-praise and boasting is less clear.²⁹⁶ This is because the LXX, on which both Jews and Christians were dependent, uses the same words to indicate boasting in the sense of presumption and vainglory (1 Kgs. 20:11; Prov. 25:14; 27:1) and justifiable pride in the sense of praise and glorification (Prov. 16:31; 17:6). Usually, the words carried a very negative connotation, denoting the base characteristic of the foolish and ungodly man who insisted on independence and reliance on what he can do and control (Ps. 52:1; 74:4; 94:3). But there were places in that text where they had a very positive cast denoting trust in God and revealing that true boasting centered on humbly acknowledging the place and power of God in one’s life (Ps. 5:11; 32:11; 89:7; 1 Chr. 16:27). That association allowed them to carry the sense of rejoicing and exulting in the Lord.²⁹⁷

The positive sense, however, does not carry over in Paul’s writings. Indeed, he uses the terms in their most negative sense.²⁹⁸ For him, the words designate a “self-confidence which seeks glory before God and which relies upon itself.”²⁹⁹ Therefore, it sits opposite faith (pistis), which is expressed as trust in Christ.³⁰⁰

Paul’s Reaction to His Detractor’s Accusations

The text of 2 Corinthians shows that Paul’s critics accused him of boasting when they were guilty of that very offense. It is clear that some of the Saints, and particularly the interlopers, engaged in the act of boasting and self-adulation in the hope of gaining other Saints’ support and acceptance of their doctrine. They may have thought, even insisted, that they were engaged in socially acceptable self-praise and were, therefore, not boasting as they attempted “to excel in the cultural game of honor.”³⁰¹

It was the inability of the Christian community within the city to grasp the difference between boasting in themselves and having faith in Christ that led Paul to address the issue. But he did so “as a reluctant and unwelcomed competitor in the field of professional ‘sophistry’ and . . . he promoted a deliberate collision with its standards of value.”³⁰² His epistles betray, even in the face of his denial, that he was a very good thinker and a highly skilled writer who knew how to present a very convincing argument. His self-defense clearly followed the overarching and basic conventions of rhetorical means skillful ancient rhetors promoted.³⁰³ Even his enemies admitted to the effective force of his letters, objecting only to his weak physical presence and oral performance (10:10). The level of his writing skill suggests the breadth of his education, his family’s rather high social standing, and his willingness to glean ideas and skills from Gentiles.³⁰⁴ Paul put his expertise to work by using his rather barbed but effective pen to critique both the Saints’ attitudes and the Greco-Roman cultural values that formed their basis.

Through irony, self-presentation, imitation, differentiating between theocentric [God-centered] and anthropocentric [human-centered] ‘boasting,’ and distinguishing between personality and gospel rhetoric, Paul challenges the secular notions of social status, power, wisdom, leadership, and patronage and exhorts the Corinthians to focus their attention on their relationship with the Lord rather than on improving their social status or on increasing their honor.³⁰⁵

Though Greco-Roman rhetorical conventions informed Paul’s view on boasting, his personal and penetrating experience with divine grace and the power that flowed from the cross of Jesus transformed his understanding. Through his enlightened approach, the Apostle removed the subjective element in judging between self-praise and boasting from the audience, entirely minimizing that role and establishing that of the Divine in the process.³⁰⁶

His understanding came from an inspired scriptural insight he found in LXX Jeremiah 9:22–23 (Jer. 9:23–24, KJV). There Jehovah made it very clear just wherein proper boasting lay: “Let not the wise man boast in his wisdom, and let not the strong man boast in his strength, and let not the rich man boast in is wealth; but let him that boasts boast in this, the understanding and knowing that I am the Lord that exercise mercy, and judgment, and righteousness, upon the earth for these things are my pleasure” (our translation). This scripture made it clear that such boasting was based on knowledge of the Lord, while illegitimate boasting was grounded in a misplaced self-confidence and independence from God.

By attacking the practice of boasting, the Apostle demonstrates his opposition to the Greco-Roman conventions that promoted disloyalty to him. As one scholar noted, Paul’s view presents “a clash of cultures between the Greco-Roman and cruciform views of what constitutes appropriate self-praise and ‘boasting,’ particularly in relation to the secular focus on self-advancement and honor.” He does so, by refashioning “the language connected with the pursuit and securing of social status into theological language centered on Christ crucified.” By that means, he contrasts “God’s operating system with the world’s operating system and focusing the Corinthians’ attention on kingdom advancement rather than self-advancement.”³⁰⁷

The Apostle’s overarching agenda aims at redefining his antagonists and, at the same time, his readers understanding of the true basis of honor. He shows them that proper boasting is exclusively “in the Lord.” (10:17). With the force of this corrective, he also addresses the problems of factionalism and the improper focus on social status. By demonstrating his disapproval of his detractors’ boasting, he shifts their improper view from self-praise to the proper view of God-praise. He exposes and therewith provides a remedy for the destructive manifestations of pride forcefully manifested through improper boasting. In this way he is able to attack these Saints’ obsession with social status and honor that had generated those competitive allegiances that plagued and divided the Corinthian Saints (1 Cor. 1:10–11).

In sum, what Paul has done is redefine

the worldly values of honor and pride in wisdom, strength, wealth, following a specific leader, and patronage in terms of theocentric “boasting,” which encompasses “boasting” in one’s work done through the Lord and “boasting” of one’s weaknesses. “Boasting” for Paul is an expression of worship, thanksgiving, and confidence in the Lord instead of a means to achieve honor and social status. For Paul, God’s grace and the cross abrogate any justification for human self-confidence. Hence, any declarations seeking to advance one’s social status or honor are deemed inappropriate self-praise, whereas any declarations seeking to glorify God for what he has done or is doing among the created order are deemed appropriate “boasting.”³⁰⁸

Paul’s ministry shows that he personally modeled the position he proclaimed. He admits that he does engage in self-praise, but he does so in its proper context. His boasting focuses on the efforts he has put into God’s work, not a belief that “his ministry is more important than the ministry of others (such as Apollos’ ministry),” instead viewing “his ministry as operating through the work of the Lord.”³⁰⁹ From his standpoint, it is his apostolic responsibility and privilege to be regarded as God’s faithful servant, steward, and coworker (1 Cor. 4:1–2). Accordingly, none of Paul’s boasting—whether it centers in his preaching at Corinth, his refusal to accept financial support, or his God-given weaknesses—result from either an inflated ego or feelings of superiority. On the contrary, his boasting derives from his humble realization and deeply felt gratitude that God works through him even in his weakness.³¹⁰