<< 2 Corinthians 10:1 >>

Now {1} I Paul myself beseech you by the meekness and {a} gentleness of Christ, who in presence am base among you, but being absent am bold toward you:

(1) He returns to the defence of his apostleship, but in such a way that he uses his authority in his defence: for he warns them earnestly and gravely, using also terrible threatenings, to show themselves to be those who are able to be instructed. And he reviles certain proud men who made no better account of him, than of a bragging proud man, in that he used to be sharp against them when he was absent, because they saw no great majesty in him after the manner of men; and besides, he had proved his gentleness, even though in his absence he had written to them sharply. Therefore first of all he professes that he was gentle and moderate, but after the example of Christ: but if they continue still to despise his gentleness, he protests to them that he will show indeed how far they are deceived, who judge the office of an apostle in the same way that they judge worldly offices, that is, according to the outward appearance.

(a) That nature which is inclined to mercy, rather than to rigor of justice.

People's New Testament

10:1 Judaizing False Teachers Rebuked

SUMMARY OF II CORINTHIANS 10:

Paul's Personal Appeal. His Weapons Spiritual. What Was Said of His Bodily Presence. What He Will Be When Present. Concerning Boasting. The Saint May Glorify in the Lord Only.

Now I Paul. Thus far in this epistle Paul has associated himself with Timothy and his fellow-laborers (2Co 1:1). He has spoken in the plural. Now he uses the singular, and there will be seen in the 10th and 11th chapters a tone of severity contrasted with the gentleness and love of those that precede. Those chapters are addressed to the church which had as a body cleared itself of fault. There was, however, a faction who opposed him, who disparaged his claims as an apostle, and he now speaks for the benefit of these. This accounts for the change of style and tone. Since the opposition was to him personally, he speaks in person. I repeat what has been before said, that this opposition came mainly from the Judaizing Christians who thought Paul had gone wrong in not requiring Gentile Christians to come under the bondage of the Jewish law.

Who in presence am base among you. Lowly. His first letter had been stern. See 1Co 5:11-13. The opposers said that he was very gentle when present, but bold when absent.

Wesley's Notes

10:1 Now I Paul myself - - A strongly emphatical expression. Who when present am base among you - So, probably, some of the false teachers affirmed. Copying after the meekness and gentleness of Christ, entreat - Though I might command you.

King James Translators' Notes

in presence: or, in outward appearance

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 10

2Co 10:1-18. He Vindicates His Apostolic Authority against Those Who Depreciated Him for His Personal Appearance. He Will Make His Power Felt When He Comes. He Boasts Not, as They, Beyond His Measure.

1. I Paul myself-no longer "we," "us," "our" (2Co 9:11): I who am represented by depreciators as "base," I, the same Paul, of my own accord "beseech you"; or rather "entreat," "exhort" you for your sake. As "I beseech you" (a distinct Greek verb, 2Co 10:2) for my sake.

by the meekness and gentleness of Christ-He mentions these graces of Christ especially (Ps 18:35; Mt 11:29), as on account of his imitation of them in particular he was despised [Grotius]. He entreats them by these, in order to show that though he must have recourse to more severe measures, he is naturally inclined to gentle ones after Christ's example [Menochius]. "Meekness" is more in the mind internally; "gentleness" in the external behavior, and in relation to others; for instance, the condescending yieldingness of a superior to an inferior, the former not insisting on his strict rights [Trench]. Bengel explains it, "By the meekness and gentleness derived by me from Christ," not from my own nature: he objects to understanding it of Christ's meekness and gentleness, since nowhere else is "gentleness" attributed to Him. But though the exact Greek word is not applied to Him, the idea expressed by it is (compare Isa 40:11; Mt 12:19, 20).

in presence-in personal appearance when present with you.

base-Greek, "lowly"; timid, humbly diffident: opposed to "bold." "Am" stands here by ironical concession for "am reputed to be" (compare 2Co 10:10).

Matthew Henry's Concise Commentary

10:1-6 While others thought meanly, and spake scornfully of the apostle, he had low thoughts, and spake humbly of himself. We should be aware of our own infirmities, and think humbly of ourselves, even when men reproach us. The work of the ministry is a spiritual warfare with spiritual enemies, and for spiritual purposes. Outward force is not the method of the gospel, but strong persuasions, by the power of truth and the meekness of wisdom. Conscience is accountable to God only; and people must be persuaded to God and their duty, not driven by force. Thus the weapons of our warfare are very powerful; the evidence of truth is convincing. What opposition is made against the gospel, by the powers of sin and Satan in the hearts of men! But observe the conquest the word of God gains. The appointed means, however feeble they appear to some, will be mighty through God. And the preaching of the cross, by men of faith and prayer, has always been fatal to idolatry, impiety, and wickedness.

Matthew Henry's Whole Bible Commentary

Chapter 10

There was no place in which the apostle Paul met with more opposition from false apostles than at Corinth; he had many enemies there. Let not any of the ministers of Christ think it strange if they meet with perils, not only from enemies, but from false brethren; for blessed Paul himself did so. Though he was so blameless and inoffensive in all his carriage, so condescending and useful to all, yet there were those who bore him ill-will, who envied him, and did all they could to undermine him, and lesson his interest and reputation. Therefore he vindicates himself from their imputation, and arms the Corinthians against their insinuations. In this chapter the apostle, in a mild and humble manner, asserts the power of his preaching, and to punish offenders (v. 1-6). He then proceeds to reason the case with the Corinthians, asserting his relation to Christ, and his authority as an apostle of Christ (v. 7-11), and refuses to justify himself, or to act by such rules as the false teachers did, but according to the better rules he had fixed for himself (v. 12 to the end).

Verses 1-6

Here we may observe,

I. The mild and humble manner in which the blessed apostle addresses the Corinthians, and how desirous he is that no occasion may be given him to use severity. 1. He addresses them in a very mild and humble manner: I Paul myself beseech you, v. 1. We find, in the introduction to this epistle, he joined Timothy with himself; but now he speaks only for himself, against whom the false apostles had particularly levelled their reproaches; yet in the midst of the greatest provocations he shows humility and mildness, from the consideration of the meekness and gentleness of Christ, and desires this great example may have the same influence on the Corinthians. Note, When we find ourselves tempted or inclined to be rough and severe towards any body, we should think of the meekness and gentleness of Christ, that appeared in him in the days of his flesh, in the design of his undertaking, and in all the acts of his grace towards poor souls. How humbly also does this great apostle speak of himself, as one in presence base among them! So his enemies spoke of him with contempt, and he seems to acknowledge it; while others thought meanly, and spoke scornfully of him, he had low thoughts of himself, and spoke humbly of himself. Note, We should be sensible of our own infirmities, and think humbly of ourselves, even when men reproach us for them.

2. He is desirous that no occasion may be given to use severity, v. 2. He beseeches them to give no occasion for him to be bold, or to exercise his authority against them in general, as he had resolved to do against some who unjustly charged him as walking according to the flesh, that is, regulating his conduct, even in his ministerial actions, according to carnal policy or with worldly views. This was what the apostle had renounced, and this is contrary to the spirit and design of the gospel, and was far from being the aim and design of the apostle. Hereupon,

II. He asserts the power of his preaching and his power to punish offenders.

1. The power of his preaching, v. 3, 5. Here observe, (1.) The work of the ministry is a warfare, not after the flesh indeed, for it is a spiritual warfare, with spiritual enemies and for spiritual purposes. And though ministers walk in the flesh, or live in the body, and in the common affairs of life act as other men, yet in their work and warfare they must not go by the maxims of the flesh, nor should they design to please the flesh: this must be crucified with its affections and lusts; it must be mortified and kept under. (2.) The doctrines of the gospel and discipline of the church are the weapons of this warfare; and these are not carnal: outward force, therefore, is not the method of the gospel, but strong persuasions, by the power of truth and the meekness of wisdom. A good argument this is against persecution for conscience' sake: conscience is accountable to God only; and people must be persuaded to God and their duty, not driven by force of arms. And so the weapons of our warfare are mighty, or very powerful; the evidence of truth is convincing and cogent. This indeed is through God, or owing to him, because they are his institutions, and accompanied with his blessing, which makes all opposition to fall before his victorious gospel. We may here observe, [1.] What opposition is made against the gospel by the powers of sin and Satan in the hearts of men. Ignorance, prejudices, beloved lusts, are Satan's strong-holds in the souls of some; vain imaginations, carnal reasonings, and high thoughts, or proud conceits, in others, exalt themselves against the knowledge of God, that is, by these ways the devil endeavours to keep men from faith and obedience to the gospel, and secures his possession of the hearts of men, as his own house or property. But then observe, [2.] The conquest which the word of God gains. These strong-holds are pulled down by the gospel as the means, through the grace and power of God accompanying it as the principal efficient cause. Note, The conversion of the soul is the conquest of Satan in that soul.

2. The apostle's power to punish offenders (and that in an extraordinary manner) is asserted in v. 6. The apostle was a prime-minister in the kingdom of Christ, and chief officer in his army, and had in readiness (that is, he had power and authority at hand) to revenge all disobedience, or to punish offenders in a most exemplary and extraordinary manner. The apostle speaks not of personal revenge, but of punishing disobedience to the gospel, and disorderly walking among church-members, by inflicting church-censures. Note, Though the apostle showed meekness and gentleness, yet he would not betray his authority; and therefore intimates that when he would commend those whose obedience was fulfilled or manifested others would fall under severe censures.