be certainly executed unless there was reform. I think that the evidence here is clear that Paul does not intend to admit what they said about his bodily presence to be true; and most probably all that has been recorded about his deformity is mere fable. VER. 12. For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, wise. y w Chap. iii. 1. 2 are not a Understand it not. y Prov. xxvi. 12. For we dare not make ourselves of the number. -We admit that we are not bold enough for that. They had accused him of a want of boldness and energy when present with them. (Ver. 1, 10.) Here, in a strain of severe but delicate irony, he says he was not bold enough to do things which they had done. He did not dare to do the things which had been done among them. To such boldness of character, present or absent, he could lay no claim. Or compare ourselves, &c. -I am not bold enough for that. That requires a stretch of boldness and energy to which I can lay no claim. That commend themselves.-That put themselves forward, and that boast of their endowments and attainments. It is probable that this was commonly done by those to whom the apostle here refers; and it is certain that it is every where the characteristic of pride. To do this, Paul says, required greater boldness than he possessed, and on this point he yielded to them the palm. The satire here is very delicate, and yet very severe, and was such as would doubtless be felt by them. But they measuring themselves by themselves.-Whitby and Clarke suppose that this means that they compared themselves with each other; and that they made the false apostles particularly their standard. Doddridge, Grotius, Bloomfield, and some others suppose the sense to be, that they made themselves the standard of excellence. They looked continually on their own accomplishments, and did not look at the excellences of others. They thus formed a disproportionate opinion of themselves, and undervalued all others. Paul says that he had not boldness enough for that. It required a moral courage to which he could lay no claim. Horace (Epis. i. 7, 98) has an expression similar to this. Metiri se quemque suo modulo ac pede, verum est. The sense of Paul is, that they made themselves the standard of excellence; that they were satisfied with their own attainments; and that they overlooked the superior excellence and attainments of others. This is a graphic description of pride and self-complacency; and, alas! it is what is often exhibited. How many there are, and it is to be feared even among professing Christians, who have no other standard of excellence than themselves. Their views are the standard of orthodoxy; their modes of worship are the standard of the proper manner of devotion; their habits and customs are in their own estimation perfect; and their own characters are the models of excellence, and they see little or no excellence in those who differ from them. They look on themselves as the true measure of orthodoxy, humility, zeal, and piety; and they condemn all others, however excellent they may be, who differ from them. And comparing themselves, &c.—Or rather, comparing themselves with themselves. Themselves they make to be the standard, and they judge of every thing by that. Are not wise. -Are stupid and foolish. Because, (1.) They had no such excellence as to make themselves the standard. (2.) Because this was an indication of pride. (3.) Because it made them blind to the excellences of others. It was presumed that others had endowments not inferior to theirs. (4.) Because the requirements of God, and the character of the Redeemer, were the proper standard of conduct. Nothing is a more certain indication of folly than for a man to make himself the standard of excellence. Such an individual must be blind to his own real character; and the only thing certain about his attainments is, that he is inflated with pride! And yet how common! How self-satisfied are most persons! How pleased with their own character and attainments! How grieved at any comparison which is made with others implying their inferiority! How prone to undervalue all others simply because they differ from them! The margin renders this, "understand it not,” that is, they do not understand their own character or their inferiority. VER. 13. But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you. * Or, line. " Paul But we will not boast of things without our measure.-Tindal renders this, But we will not rejoice above measure." There is great obscurity in the language here, arising from its brevity. But the general idea seems to be plain. says that he had not boldness as they had to boast of things wholly beyond his proper rule and his actual attainments and influence: and, especially, that he was not disposed to enter into other men's labours; or to boast of things that had been done by the mere influence of his name, and beyond the proper limits of his personal exertions. He made no boast of having done any thing where he had not been himself on the ground and laboured assiduously to secure the object. They, it is not improbable, had boasted of what had been done in Corinth as though it were really their work, though it had been done by the apostle himself. Nay more, it is probable that they boasted of what had been done by the mere influence of their name. Occupying a central position, they supposed that their reputation had gone abroad, and that the mere influence of their reputation had had an important effect. Not so with Paul. He made no boast of any thing but what God had enabled him to do by his evangelical labours, and by personal exertions. He entered into no other men's labours, and claimed nothing that others had done as his own. He was not bold enough for that. But according to the measure of the rule, &c.-Marg. "Or, line." The word rendered" rule" (Greek, kavov, whence our English word canon) means properly a reed, rod, or staff employed to keep any thing stiff, erect, asunder, (Hom. Il. 8. 103;) then a measuring rod or line; then any standard or rule-its usual meaning in the New Testament, as, e. g., of life and doctrine. (Gal. vi. 16. Phil. iii. 16.)-Robinson's Lex. Here it means the limit, boundary line, or sphere of action assigned to any one. Paul means to say that God had appropriated a certain line or boundary as the proper limit of his sphere of action; that his appropriate sphere extended to them; that in going to them, though they were far distant from the field of his early labours, he had confined himself within the proper limits assigned him by God; and that in boasting of his labours among them he was not boasting of any thing which did not properly fall within the sphere of labour assigned to him. The meaning is, that Paul was especially careful not to boast of any thing beyond his proper bounds. Which God hath distributed to us.Which in assigning our respective fields of labour God has assigned unto me and my fellow-labourers. The Greek word here rendered “distributed" (μɛpiov) means properly to measure; and the sense is, that God had measured out or apportioned their respective fields of labour; that by his providence he had assigned to each one his proper sphere, and that in the distribution Corinth had fallen to the lot of Paul. In going there he had kept within the proper limits; in boasting of his labours and success there he did not boast of what did not belong to him. A measure to reach even unto you.—The sense is, "the limits assigned me include you, and I may therefore justly boast of what I have done among you as within my proper field of labour." Paul was the apostle to the Gentiles, (Acts xxvi. 17, 18;) and the whole country of Greece therefore he regarded as falling within the limits assigned to him. No one therefore could blame him for going there as if he was an intruder; no one assert that he had gone beyond the proper bounds. VER. 14. For we stretch not ourselves beyond our measure, as though we reached not unto you; for we are come as far as to you also in preaching the gospel of Christ: For we stretch not ourselves beyond our measure. -In coming to preach to you we have not gone beyond the proper limits assigned us. We have not endeavoured to enlarge the proper boundaries, to stretch the line which limited us, but have kept honestly within the proper limits. As though we reached not unto you.-That is, as if our boundaries did not extend so far as to comprehend you. We have not overstepped the proper limits, as if Greece was not within the proper sphere of action. For we are come as far as to you, &c. In the regular work of preaching the gospel we have come to you. We have gone from place to place preaching the gospel where we had opportunity; we have omitted no important places, until in the regular discharge of our duties in preaching we have reached you, and have preached the gospel to you. We have not omitted other places in order to come to you and enter into the proper field of labour of others, but in the regular work of making the gospel known as far as possible to all men, we have come to Corinth. Far as it is, therefore, from the place where we started, we have approached it in a regular manner, and have not gone out of our proper province in doing it. VER. 15. Not boasting of things without our measure, that is, of "other men's labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly. Not boasting of things without our measure.There is here probably an allusion to the false teachers at Corinth. They had come after Paul had been there, and had entered into his labours. When he had founded the church; when he had endured trials and persecutions in order to reach Corinth; when he had laboured there for a year and a half, (Acts xviii. 11,) they came and entered the quiet and easy field, formed parties, and claimed the field as their own. Paul says, that he had not courage to do that. See Note, ver. 12. That required a species of boldness to which he could lay no claim; and he did not assume honour to himself like that. That is, of other men's labours.-Not intruding into churches which we did not establish, and claim the right to direct their affairs, and to exclude the founders from all proper honours and all influence, and endeavouring to alienate the affections of Christians from their spiritual father and guide. But having hope, &c. So far from this; so far from a desire to enter into the labours of others, and quietly enjoying the avails of their industry; and so far even from a desire to sit down ourselves, and enjoy the fruit of our own labours, I desire to penetrate other untrodden regions; to encounter new dangers; to go where the gospel has not been planted, and to rear other churches there. I do not therefore make these remarks as if I wished even to dispossess the teachers that have entered into my labours. I make them because I wish to be aided by you in extending the gospel further; and I look to your assistance in order that I may have the means of going into the regions where I have not made known the name of the Redeemer. When your faith is increased.-When you become so strong as not to need my presence and my constant care; and when you shall be able to speed me on my way, and to aid me on my journey. He expected to be assisted by them in his efforts to carry the gospel to other countries. That we shall be enlarged.-Marg. "Magnified by you." Bloomfield supposes that this means, to gain fame and glory by you;" that is, as the teacher may justly by his pupils. So Robinson renders it, "to make great, to praise." But to me the idea seems to be, that he wished them to enlarge or magnify him by introducing him to larger fields of action; by giving him a wider sphere of labour. It was not that he wished to be magnified by obtaining a wider reputation, not as a matter of praise or ambition, but he wished to have his work and success greatly enlarged. This he hoped to be enabled to do partly by the aid of the church at Corinth. When they became able to manage their own affairs; when his time was not demanded to superintend them; when their faith became so strong that his presence was not needed; and when they should assist him in his preparations for travel, then he would enter on his wider field of labour. He had no intention of sitting down in ease, as the false teachers in Corinth seem disposed to have done. According to our rule.—Greek, According to our canon." See on ver. 13. The sense is, according to the rule by which the sphere of his labours had been marked out. His rule was to carry the gospel as far as possible to the heathen world. He regarded the regions lying far beyond Corinth as coming properly within his limits; and he desired to occupy that field. Abundantly.— "Greek, Unto abundance." So as to abound; that is, to occupy the field assigned as far as possible. 66 VER. 16. To preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand. c Or, rule. To preach the gospel in the regions beyond you. -What regions are referred to here can be only a matter of conjecture. It may be that he wished to preach in other parts of Greece, and that he designed to go to Arcadia or Lacædemon. Rosenmüller supposes, that as the Corinthians were engaged in commerce, the apostle hoped that by them, some tidings of the gospel would reach the countries with which they were engaged in traffic. But I think it most probable that he alludes to Italy and Spain. It is certain that he had formed the design of visiting Spain, (Rom. xv. 24, 28;) and he doubtless wished the Corinthians to aid him in that purpose, and was anxious to do this as soon as the condition of the eastern churches would allow it. And not to boast in another man's line of things, &c.-Marg. Rule," the same word (Kavor) which occurs in ver. 13. The meaning is, that Paul did not mean to boast of what properly belonged to others. He did not claim what they had done as his own. He did not intend to labour within what was properly their bounds, and then to claim the field and the result of the labour as his. He probably means here to intimate that this had been done by the false teachers of Corinth: but so far was he from designing to do this, that he meant soon to leave Corinth, which was properly within his limits, and the church which he had founded there, to go and preach the gospel to other regions. Whether Paul ever went to Spain has been a question, See Note on Rom. xv. 24; but it is certain that he went to Rome, and that he preached the gospel in many other places after this besides Corinth. But he that glorieth.-He that boasts. Whatever may be the occasion of his boasting, whether in planting churches or in watering them; whether in his purposes, plans, toils, or suecess. Paul himself did not deem it improper on some occasions to boast, (ch. xi. 16; xi. 5.) but it was not of his own power, attainments, or righteousness. He was disposed to trace all to the Lord, and to regard him as the source of all blessing and all success. Let him glory in the Lord. In this serious and weighty admonition, Paul designs, doubtless, to express the manner in which he was accustomed to glory, and to furnish an admonition to the Corinthians. In the previous part of the chapter there had been some severe irony. He closes the chapter with the utmost seriousness and solemnity of manner, in order to show on his part that he was not disposed to glory in his own attainments and to admonish them not to boast of theirs. If they had any thing valuable they should regard the Lord as the author of it. In this admonition it is probable that Paul had in his eye the passage in Jer. ix. 23, 24, though he has not expressly quoted it. "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving-kindness, judgment, and righteousness in the earth." The sentiment is a favourite one with Paul, as it should be with all Christians. See Note on 1 Cor. i. 31. On this verse we may here remark, 1. That nothing is more common than for men to boast or glory. Little as they really have in which to glory, yet there is no one probably who has not something of which he is proud, and of which he is disposed to boast. It would be difficult, or impossible, to find a person who had not something on which he prided himself; something in which he esteemed himself superior to others. 2. The things of which they boast are very various. (1.) Many are proud of their personal beauty; many, too, who would be unwilling to be thought proud of it. (2.) Many glory in their accomplishments; or, what is more likely, in the accomplishments of their children. (3.) Many glory in their talents; talents for any thing, valuable or not, in which they suppose they surpass others. They glory in their talent for eloquence, or science, or gaining knowledge; or in their talent for gaining property or keeping it; for their skill in their professions or callings; for their ability to run, to leap, or to practise even any trick or sleight of hand. There is nothing so worthless that it does not constitute a subject of glorying, provided it be ours. If it belong to others, it may be valueless. (4.) Many glory in their property; in fine houses, extended plantations, or in the reputation of being rich; or in gorgeous dress, equipage, and furniture. In short, there is nothing which men possess, in which they are not prone to glory. Forgetful of God the giver; forgetful that all may be soon taken from them, or that they soon must VER. 17. But he that glorieth, let him glory in leave all; forgetful that none of these things can the Lord. d Jer. ix. 24. constitute a distinction in the grave or beyond, they boast as if these things were to remain for ever, and as if they had been acquired independently of God. How prone is the man of talents to forget that God has given him his intellect, and that for its proper use he must give account! How prone is the rich man to forget that he must die! How prone the gay and the beautiful to forget that they will lie undistinguished in the grave; and that death will consume them as soon as the most vile and worthless of the species! 3. If we glory, it should be in the Lord. We should ascribe our talents, wealth, health, strength, salvation to him. We should rejoice, (1.) That we have such a Lord, so glorious, so full of mercy, so powerful, so worthy of confidence and love. (2.) We should rejoice in our endowments and possessions as his gift. We should rejoice that we may come and lay every thing at his feet, and whatever may be our rank, or talents, or learning, we should rejoice that we may come with the humblest child of poverty, and sorrow, and want, and say, "not unto us, not unto us, but unto thy name give glory for thy mercy and for thy truth's sake." (Ps. cxv. 1.) See Note on 1 Cor. i. 31. VER. 18. For not he that commendeth himself is approved, but whom the Lord commendeth. e e Rom. ii. 29. For not he that commendeth himself, &c.-Not he who boasts of his talents and endowments. He is not to be judged by the estimate which he shall place on himself, but by the estimate which God shall form and express. Is approved.-By God. It is no evidence that we shall be saved, that we are prone to commend ourselves. See Rom. xvi. 10. But whom the Lord commendeth. See Note on Rom. ii. 29. The idea here is, that men are to be approved or rejected by God. He is to pass judgment on them, and that judgment is to be in accordance with his estimate of their character, and not according to their own. If he approves them, they will be saved; if he does not, vain will be all their empty boasting; vain all their reliance on their wealth, eloquence, learning, or earthly honours. None will save them from condemnation; not all these things can purchase for them eternal life. Paul thus seriously shows that we should be mainly anxious to obtain the Divine favour. It should be the grand aim and purpose of our life; and we should repress all disposition for vainglory or self-confidence; all reliance on our talents, attainments, or accomplishments, for salvation. Our boast is, that we have such a Redeemer; and in that we all may glory. REMARKS. 1. We should have no desire to show off any peculiar boldness or energy of character which we may have. (Ver. 1, 2.) We should greatly prefer to evince the gentleness and meekness of Christ. Such a character is in itself of far more value than one that is merely energetic and bold; that is rash, authoritative, and fond of display. 2. They who are officers in the church should have no desire to administer discipline. (Ver. 2.) Some men are so fond of power, that they always | love to exercise it. They are willing to show it even by inflicting punishment on others; and, "dressed in a little brief authority," they are constantly seeking occasions to show their consequence; they magnify trifles; they are unwilling to pass by the slightest offences. The reason is not that they love the truth, but that they love their own consequence, and they seek every opportunity to show it. 3. All Christians, and all Christian ministers, are engaged in a warfare. (Ver. 3.) They are at war with sin in their own hearts, and with sin wherever it exists on earth, and with the powers of darkness. With foes so numerous and so vigilant, they should not expect to live a life of ease or quietness. Peace, perfect peace, they may expect in heaven, not on earth. Here they are to fight the good fight of faith, and thus to lay hold on eternal life. It has been the common lot of all the children of God to maintain such a war, and shall we expect to be exempt? "Shall I be carried to the skies On flowery beds of ease, While others fought to win the prize, And sailed through bloody seas? "Are there no foes for me to face? 4. The weapons of the Christian are not to be carnal, but are to be spiritual. (Ver. 4.) He is not to make his way by the exhibition of human passion; in bloody strife; and by acting under the influence of ambitious feelings. Truth is his weapon; and armed with truth, and aided by the Spirit of God, he is to expect the victory. How different is the Christian warfare from others! How different is Christianity from other systems! Mahomet made his way by arms, and propagated his religion amidst the din of battle. But not so Christianity. That is to make its way by the silent, but mighty operation of truth; and there is not a rampart of idolatry and sin that is not yet to fall before it. 5. The Christian should be a man of a pure spirit. (Ver. 4.) He is to make his way by the truth. He should therefore love the truth, and he should seek to diffuse it as far as possible. In propagating or defending it, he should be always mild, gentle, and kind. Truth is never advanced, and an adversary is never convinced, where passion is evinced; where there is a haughty manner, or a belligerent spirit. The apostolic precepts are full of wisdom, "speaking the truth in love," (Eph. iv. 15,) "in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth." (2 Tim. ii. 25.) 6. In his warfare the Christian shall conquer. (Ver. 4, 5.) Against the truth of Christianity nothing has been able to stand. It made its way against the arrayed opposition of priests and emperors; against customs and laws; against inveterate habits and opinions; against all forms of sin, until it triumphed, and "the banners of the faith floated from the palaces of the Cesars." So it will be in all the conflicts with evil. thing is more certain, than that the powers of darkness in this world are destined to fall before 2 A No "The saints in all this glorious war 7. Yet all should feel their dependence on God. (Ver. 4.) It is only through him and by his aid that we have any power. Truth itself has no power, except as it is attended and directed by God; and we should engage in our conflict, feeling that none but God can give us the victory. If forsaken by him we shall fall; if supported by him, we may face without fear a "frowning world," and all the powers of the "dark world of hell." 8. We should not judge by the outward appearance. (Ver. 7.) It is the heart that determines the character; and by that God shall judge us, and by that we should judge ourselves. 9. We should aim to extend the gospel as far as possible. (Ver. 14-16.) Paul aimed to go beyond the regions where the gospel had been preached, and to extend it to far-distant lands. So the field" still "is the world." A large portion of the earth is yet unevangelized. Instead, therefore, of sitting down quietly in enjoyment and ease, let us, like him, earnestly desire to extend the influence of pure religion, and to bring distant nations to the saving knowledge of the truth. 10. Let us not boast in ourselves. (Ver. 17.) Not of our talents, wealth, learning, or accomplishments let us glory. But let us glory that we have such a God as Jehovah. Let us glory that we have such a Redeemer as Jesus Christ. Let us glory that we have such a sanctifier as the Holy Spirit. Let us acknowledge God as the source of all our blessings, and to him let us honestly consecrate our hearts and our lives. 11. What a reverse of judgment there will yet be on human character! (Ver. 17, 18.) How many now commend themselves who will be condemned in the last day. How many men boast of their talents and morals, and even their religion, who will then be involved in indiscriminate condemnation with the most vile and worthless of the race. How anxious should we be, therefore, to secure the approbation of God; and whatever our fellow-men may say of us, how infinitely desirable is it to be commended then by our heavenly Father. This chapter is connected in its general design with the preceding. The object of Paul is to vindicate himself from the charges which had been brought against him, and especially to vindicate his claims to the apostolic office. It is ironical in its character, and is of course severe upon the false teachers who had accused him in Corinth. The main purpose is to state his claims to the office of an apostle, and especially to show that when he mentioned those claims, or even boasted of his labours, he had ground for doing so. It would seem that they had charged him with "folly" in boasting as he had done. Probably the false teachers were loud in proclaiming their own praise, but represented Paul as guilty of folly in praising himself. He therefore (ver. further in his folly, and entreats them to do it. This verse contains the scope of the chapter: and the remainder of the chapter is an enumeration of the causes which he had for this boasting. though probably each reason is adapted to some form of accusation brought against him. 1) asks them if they could bear with him a little Having entreated them to bear with him a little farther, he states the reasons why he was disposed to go into this subject at all. (Ver. 2— 4.) It was not because he was disposed to sound his own praise, but it was from love to them. He had espoused them as a chaste virgin to Christ. He was afraid that their affections would be alienated from the Redeemer. He reminded them of the manner in which Eve was tempted; and he reminded them that by the same smooth and plausible arts their affections might also be stolen away, and that they might be led into sin. He reminds them that there was danger of their receiving another gospel, and expresses the apprehension that they had done it, and that they had embraced a deceiver. (Ver. 4.) Having made this general statement of his design, Paul now goes more into detail in answering the objections against him, and in showing the reasons which he had for boasting as he had done. The statement in answer to their objections relates to the following points : (1.) He had supposed that he was not behind the chiefest of the apostles. He had supposed high an order as any of them. that he had claims to the apostolic office of as Called to the work as he had been, and labouring as he had disputable claim to the office of an apostle. done, he had regarded himself as having an inspeech, a charge which he was not disposed to True, they had charged him with being rude in that he had showed that he was not disqualified deny; but in a far more important point than qualification, he had not been deficient, as profor the apostolic office. In knowledge, the mair bably even his opponents were disposed to admit. (Ver. 5, 6.) (2.) He had not deprived himself of the claims to the office and honours of an apostle by declining to receive from them a compensation, and by preaching the gospel without charge. (Ver. 7-9.) Probably they had alleged that this was a proof that he knew that he had no claim to the honours of an apostle. He therefore states exactly how this was. He had re |