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2 Corinthians 10:1
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Context
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Denny Kenaston
Anton Bosch
Bill McLeodAnton Bosch
Joshua Daniel
Nigel LeeSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
I Paul myself beseech you by the meekness - Having now finished his directions and advices relative to the collection for the poor, he resumes his argument relative to the false apostle, who had gained considerable influence by representing St. Paul as despicable in his person, his ministry, and his influence. Under this obloquy the apostle was supported by the meekness and gentleness of Christ; and through the same heavenly disposition he delayed inflicting that punishment which, in virtue of his apostolical authority, he might have inflicted on him who had disturbed and labored to corrupt the Christian Church. Who in presence am base among you, but being absent am bold toward you - He seems to quote these as the words of his calumniator, as if he had said; "This apostle of yours is a mere braggadocio; when he is among you, you know how base and contemptible he is; when absent, see how he brags and boasts." The word ταπεινος, which we render base, signifies lowly, and, as some think, short of stature. The insinuation is, that when there was danger or opposition at hand, St. Paul acted with great obsequiousness, fearing for his person and authority, lest he should lose his secular influence. See the following verse.
John Gill Bible Commentary
Now I Paul myself beseech you,.... The apostle having said what was necessary and proper to stir up the Corinthians to a liberal contribution for the poor saints at Jerusalem, returns to the vindication of himself against the false apostles; and earnestly entreats the members of this church, by the meekness and gentleness of Christ, not to regard their reproaches, and join with them in them; for did they but consider the meek and gentle deportment of Christ, so worthy of his and their imitation, they would see there was no reason to reflect on him for that part of his conduct, in which he followed his Lord and master; whose meekness was to be seen in the assumption of human nature, in the whole of his life and conversation, and in his sufferings and death; and his "gentleness" of Spirit to be observed in his coming into this world, not to judge and condemn it, but that the world might be saved; in bearing all indignities and insults, without being provoked to wrath and revenge; in rebuking his disciples for the severity of their spirits, declaring he came to save, and not take away the lives of men; in praying for his enemies, and in his silence under all the ill treatment he met with from the worst of men. As the apostle had this excellent example before him, which served both to regulate his conduct, and support him under the hard measures he met with, so he was desirous to direct others to the observance of it, which might be a check upon the ill usage of him. He here speaks of himself in the language of his adversaries, who meant by these characters to expose him to scorn and contempt: "I Paul myself"; whose name the false teachers played upon, it signifying "little"; and he being of little stature, they reproached him for it, and would insinuate, that as his name was "little", and his person mean, his bodily presence weak, and his speech contemptible, that he had a little soul, was a man of small knowledge, mean parts, and a very insignificant minister. Now it is as if the apostle should say, I am not ashamed of my name, nor of my person, and I am willing to own myself the least of the apostles, yea, less than the least of all saints; but I beg of you by the mild and gentle Spirit of my Lord and master, whom I am not ashamed to imitate, that you would not join in those sneers. I am Paul, the "same" in my principles and practice, in my doctrine and life, when present and absent; though my enemies say the contrary, as that I am such an one, who in presence am base, or "humble among you": they suggested, that when he was at Corinth he was humble and modest in his conversation, mild and gentle in all his expressions and deportment; and which they interpreted of a meanness and baseness of spirit, as though he crept and cringed to curry favour with men, to avoid offence, and gain and keep an interest among them: but being absent, am bold toward you; wrote blustering, hectoring, terrifying letters, threatening to come with his apostolic rod and deliver them up to Satan, to fright them into a compliance with him.
Matthew Henry Bible Commentary
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, Co2 10:1. 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, Co2 10:2. 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, Co2 10:3, Co2 10:5. 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 Co2 10:6. 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.
Tyndale Open Study Notes
10:1–13:13 In this section, Paul defends his ministry as an apostle. • These chapters pose several problems arising from a distinct change of tone and style. Chapters 1–9 are full of joy stemming from the reconciliation of sinners with God and of the Corinthians with Paul. Yet from this point on, Paul is on the defensive. These chapters are full of harsh words, bitter recriminations, passionate irony, and rebuke. The remarkable break at 10:1 has inspired a number of explanations: (1) These chapters might be a separate letter, perhaps the “severe letter” sent earlier to Corinth (2:3-4; 7:8-9). (2) It might be that, while the majority of the church members were obedient to the appeal for reconciliation, there was still a rebellious minority to whom Paul addressed these four chapters. (3) More likely, a new situation had arisen since Titus first brought back his glowing report of restored harmony (7:5-16). In this scenario, some anti-Paul missionaries had arrived in Corinth and launched a virulent campaign against the apostolic message of good news (see 11:4, 13-15). They claimed that Paul was no real apostle or even a true Christian (10:7) and that he had no right to come to Corinth with the gospel message since it was territory that belonged to them (10:15-16). They brought an alien message (11:4) and exercised a domineering spirit. In short, they were doing Satan’s work (11:13-15). Paul, concerned upon hearing of this new situation, reasserts his apostolic authority and engages in a form of writing that is distasteful to him (11:1, 16-17; 12:1) by boasting of his weaknesses and trials. Paul’s apostolic authority is real and powerful, yet it is conditioned and controlled by the love exhibited by the crucified Jesus (10:1; 13:4-10). 10:1-6 Paul states his own clear intentions and sincerity by defending himself against the suspicion that he is acting from human motives. 10:1 you think I am timid in person: See 10:10. Paul could write bold letters at a distance, but they mistook his personal gentleness and kindness as weakness. However, they forgot that he had the authority of Christ (12:19; 13:3-5, 7, 10; 1 Cor 4:21).
2 Corinthians 10:1
Paul’s Apostolic Authority
1Now by the mildness and gentleness of Christ, I appeal to you—I, Paul, who am humble when face to face with you, but bold when away.2I beg you that when I come I may not need to be as bold as I expect toward those who presume that we live according to the flesh.
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Conquering Warriors
By Denny Kenaston2.0K1:18:10Spiritual WarfarePSA 119:11MAT 6:33ROM 12:22CO 10:12CO 10:4EPH 4:23REV 6:2In this sermon, the preacher emphasizes the need for Christians to be conquering warriors in the spiritual war. He describes how many believers have become complacent and are simply waiting for the enemy to attack. The preacher challenges young men to rise up and embrace the challenge of being a soldier for God. He outlines the rules for this war, which include humility, brokenness, holiness, freedom from sin, love for souls, and self-denial. The sermon also highlights the importance of unity among Christian soldiers and the sobering reality of the spiritual battlefield.
K-441 True Reconciliation (2 of 2)
By Art Katz1.2K29:29ReconciliationEXO 25:402SA 23:5MAT 6:331CO 2:92CO 10:1EPH 3:20EPH 4:2In this sermon, the speaker emphasizes the importance of humility and patience in discerning and addressing issues within the church and the world. He criticizes the spirit of pride that often prevails and leads to destructive actions. The speaker also highlights the positive and patient personality of President Reagan, who was able to bring about a solution to the Cold War through his approach. The sermon concludes with a call to prayer and repentance, recognizing that the church needs to demonstrate these qualities in order to be a viable and impactful force in the world.
Battle of the Mind 2
By Anton Bosch1.1K49:52MindMAT 6:33ROM 12:22CO 10:1GAL 1:3EPH 4:27JAS 4:41JN 2:15The video discusses the power of television and multimedia in delivering messages to our senses. It emphasizes that television and movies have a strong impact because they engage both our visual and auditory senses simultaneously. However, the speaker warns that not all messages conveyed through these mediums align with the gospel of Jesus Christ. He cautions against allowing worldly influences to enter our minds and reinforce negative thought patterns. The speaker encourages Christians to remain separate from the world and to rely on the Word of God to break down strongholds.
The Image of Jesus Christ
By Bill McLeod1.1K29:08Jesus ChristEXO 3:11MAT 11:28MAT 23:37ACT 10:38ROM 8:292CO 10:12TI 2:241JN 3:1In this sermon, the speaker emphasizes the importance of imitating the meekness and gentleness of Christ. He references how Jesus wept over Israel and highlights the significance of expressing emotions, even for believers. The speaker shares a personal experience of sharing the gospel with a rough-looking man and encourages believers to share their faith without worrying about the reaction. The sermon also discusses the concept of believers being called the sons of God and the future hope of being like Christ. The speaker references 1 John 3:1 and Romans 8 to support the idea that God's plan for believers is to be conformed to the image of Christ.
Battle of the Mind 4
By Anton Bosch79551:20Mind2CO 10:1In this sermon, the speaker emphasizes the importance of renewing our minds by focusing on positive and virtuous thoughts. He references Philippians 4:8, which encourages believers to meditate on things that are true, noble, just, pure, lovely, and of good report. The speaker warns against allowing negative and destructive thoughts to take control of our minds, using the example of King David's downfall. He also highlights the need to bring our minds under control and tie down the thoughts that can hinder us from living a godly life.
God Has Chosen the Foolish Things - Part 2
By Joshua Daniel78428:30PSA 138:6PRO 3:34ISA 57:15MAT 23:12LUK 14:111CO 1:272CO 10:1PHP 2:5JAS 4:101PE 5:6
This sermon by Joshua Daniel emphasizes how God chooses the weak, foolish, and despised things of the world to confound the wise and mighty. It highlights the transformational power of God in turning failures into victories, using examples like Peter and the early church. The message encourages humility, trusting in God's plan, and finding strength in weakness, echoing the theme of God's preference for the base things of the world.
David (1 Samuel) (11.9.1985)
By Nigel Lee17053:06David2CO 10:1In this sermon, the speaker emphasizes the importance of trusting in God's weapons for spiritual warfare. He uses the story of David and Goliath as an example of how God can use the simplest of weapons to bring down giants. The speaker also mentions the courage and faith required to rely on God's weapons in the face of seemingly insurmountable challenges. He encourages listeners to stay in love with the Lord, read the Bible regularly, and maintain a fresh love for Christ in order to make an impact in the world.
2 Corinthians 10:1-2
By St. John Chrysostom02CO 10:12CO 10:3John Chrysostom emphasizes Paul's meekness and gentleness in his entreaty to the Corinthians, contrasting his humility in person with his boldness in letters, addressing false apostles and defending his authority. Paul's weapons are not of the flesh but mighty before God, used to cast down strongholds and bring every thought into obedience to Christ. Chrysostom encourages the congregation to imitate Paul's courage and steadfastness in spiritual warfare, highlighting the power of Paul's teachings to refute adversaries and transform lives.
Human Insufficiency
By Zac Poonen0LUK 11:51CO 2:31CO 7:402CO 10:12CO 12:10Zac Poonen emphasizes the essence of Spirit-filled service, highlighting the importance of being conscious of human insufficiency. He delves into the humility of the Apostle Paul, who despite his physical shortcomings and fears, was instrumental in establishing a church in Corinth through his preaching. Poonen cautions against those who claim to be God's mouthpiece with certainty, as true servants of God are often unaware when God speaks through them. He underscores the concept that Spirit-filled service is rooted in acknowledging weakness and continually seeking God's strength, echoing Paul's words that in weakness, true strength is found.
Thy Gentleness Hath Made Me Great.
By F.B. Meyer0Divine LoveGentleness2SA 22:36PSA 103:8PRO 15:1MAT 11:292CO 10:1GAL 6:1EPH 4:2COL 3:12JAS 3:171PE 3:15F.B. Meyer emphasizes the transformative power of God's gentleness in our lives, illustrating how His gentle goodness shapes our character and leads us to greatness. He reflects on the Apostle Paul's approach to the Corinthians, advocating for gentleness over severity in addressing sin, as it fosters growth and healing. Meyer draws parallels between divine gentleness and the nurturing love of a mother or a devoted partner, highlighting that true strength lies in tenderness. He reminds us that God's unwavering love and patience, even in correction, is a testament to the greatness that gentleness can achieve in our hearts.
(Beauty for Ashes) 4. the Beauty of the Christ-Life
By Zac Poonen01KI 19:11JOB 38:1JHN 3:82CO 10:1GAL 2:20EPH 5:18PHP 3:14PHP 4:11Zac Poonen preaches about the beauty of the Christ-life, emphasizing how Christ offers His Divine life in exchange for our self-life. He highlights the necessity of embracing the way of the cross, being broken and emptied, to transition from darkness to the full glory of the Christ-life. Poonen addresses common misunderstandings about the Holy Spirit's sovereignty, the need for alignment with God's Word, the importance of humility in acknowledging our limited knowledge, the absence of shortcuts to a Spirit-filled life, and the humility required in not boasting about being filled with the Spirit.
"A Man in Christ"
By T. Austin-Sparks0Individuality in ChristHuman DignityPSA 139:14DAN 9:2MAT 7:291CO 12:172CO 10:12CO 12:2HEB 4:15HEB 5:8REV 1:9REV 22:16T. Austin-Sparks emphasizes the significance of being 'a man in Christ,' highlighting the dignity and individuality of humanity as conceived by God. He addresses the balance between recognizing man's total depravity and the inherent worth of being created in God's image. Sparks clarifies that the cross does not annihilate our individuality but rather transforms it, allowing us to function uniquely within the body of Christ. He stresses that God's work is performed through individuals, not merely through their roles, and that true spiritual authority comes from personal experience with God. Ultimately, God's primary concern is the development of our character as men and women in Christ, rather than our titles or functions.
Rev. 14:4. the Model of a Holy Life
By Horatius Bonar0Imitation of ChristHolinessZEC 9:9MAT 11:28JHN 11:22ROM 5:91CO 6:112CO 10:1HEB 12:12PE 2:211JN 4:19REV 14:4Horatius Bonar emphasizes the call to live a holy life by following Christ, the ultimate model of holiness. He explains that believers are redeemed to be holy and are to imitate Christ in faith, prayer, hope, holiness, love, and zeal. Bonar highlights that Christ's meekness and gentleness should inspire both obedience in believers and an invitation to the unbelievers to come to Him. The sermon encourages Christians to reflect Christ's character in their lives, aiming for transformation into His likeness. Ultimately, Bonar reassures that Christ's open invitation is extended to all, regardless of their past.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
I Paul myself beseech you by the meekness - Having now finished his directions and advices relative to the collection for the poor, he resumes his argument relative to the false apostle, who had gained considerable influence by representing St. Paul as despicable in his person, his ministry, and his influence. Under this obloquy the apostle was supported by the meekness and gentleness of Christ; and through the same heavenly disposition he delayed inflicting that punishment which, in virtue of his apostolical authority, he might have inflicted on him who had disturbed and labored to corrupt the Christian Church. Who in presence am base among you, but being absent am bold toward you - He seems to quote these as the words of his calumniator, as if he had said; "This apostle of yours is a mere braggadocio; when he is among you, you know how base and contemptible he is; when absent, see how he brags and boasts." The word ταπεινος, which we render base, signifies lowly, and, as some think, short of stature. The insinuation is, that when there was danger or opposition at hand, St. Paul acted with great obsequiousness, fearing for his person and authority, lest he should lose his secular influence. See the following verse.
John Gill Bible Commentary
Now I Paul myself beseech you,.... The apostle having said what was necessary and proper to stir up the Corinthians to a liberal contribution for the poor saints at Jerusalem, returns to the vindication of himself against the false apostles; and earnestly entreats the members of this church, by the meekness and gentleness of Christ, not to regard their reproaches, and join with them in them; for did they but consider the meek and gentle deportment of Christ, so worthy of his and their imitation, they would see there was no reason to reflect on him for that part of his conduct, in which he followed his Lord and master; whose meekness was to be seen in the assumption of human nature, in the whole of his life and conversation, and in his sufferings and death; and his "gentleness" of Spirit to be observed in his coming into this world, not to judge and condemn it, but that the world might be saved; in bearing all indignities and insults, without being provoked to wrath and revenge; in rebuking his disciples for the severity of their spirits, declaring he came to save, and not take away the lives of men; in praying for his enemies, and in his silence under all the ill treatment he met with from the worst of men. As the apostle had this excellent example before him, which served both to regulate his conduct, and support him under the hard measures he met with, so he was desirous to direct others to the observance of it, which might be a check upon the ill usage of him. He here speaks of himself in the language of his adversaries, who meant by these characters to expose him to scorn and contempt: "I Paul myself"; whose name the false teachers played upon, it signifying "little"; and he being of little stature, they reproached him for it, and would insinuate, that as his name was "little", and his person mean, his bodily presence weak, and his speech contemptible, that he had a little soul, was a man of small knowledge, mean parts, and a very insignificant minister. Now it is as if the apostle should say, I am not ashamed of my name, nor of my person, and I am willing to own myself the least of the apostles, yea, less than the least of all saints; but I beg of you by the mild and gentle Spirit of my Lord and master, whom I am not ashamed to imitate, that you would not join in those sneers. I am Paul, the "same" in my principles and practice, in my doctrine and life, when present and absent; though my enemies say the contrary, as that I am such an one, who in presence am base, or "humble among you": they suggested, that when he was at Corinth he was humble and modest in his conversation, mild and gentle in all his expressions and deportment; and which they interpreted of a meanness and baseness of spirit, as though he crept and cringed to curry favour with men, to avoid offence, and gain and keep an interest among them: but being absent, am bold toward you; wrote blustering, hectoring, terrifying letters, threatening to come with his apostolic rod and deliver them up to Satan, to fright them into a compliance with him.
Matthew Henry Bible Commentary
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, Co2 10:1. 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, Co2 10:2. 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, Co2 10:3, Co2 10:5. 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 Co2 10:6. 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.
Tyndale Open Study Notes
10:1–13:13 In this section, Paul defends his ministry as an apostle. • These chapters pose several problems arising from a distinct change of tone and style. Chapters 1–9 are full of joy stemming from the reconciliation of sinners with God and of the Corinthians with Paul. Yet from this point on, Paul is on the defensive. These chapters are full of harsh words, bitter recriminations, passionate irony, and rebuke. The remarkable break at 10:1 has inspired a number of explanations: (1) These chapters might be a separate letter, perhaps the “severe letter” sent earlier to Corinth (2:3-4; 7:8-9). (2) It might be that, while the majority of the church members were obedient to the appeal for reconciliation, there was still a rebellious minority to whom Paul addressed these four chapters. (3) More likely, a new situation had arisen since Titus first brought back his glowing report of restored harmony (7:5-16). In this scenario, some anti-Paul missionaries had arrived in Corinth and launched a virulent campaign against the apostolic message of good news (see 11:4, 13-15). They claimed that Paul was no real apostle or even a true Christian (10:7) and that he had no right to come to Corinth with the gospel message since it was territory that belonged to them (10:15-16). They brought an alien message (11:4) and exercised a domineering spirit. In short, they were doing Satan’s work (11:13-15). Paul, concerned upon hearing of this new situation, reasserts his apostolic authority and engages in a form of writing that is distasteful to him (11:1, 16-17; 12:1) by boasting of his weaknesses and trials. Paul’s apostolic authority is real and powerful, yet it is conditioned and controlled by the love exhibited by the crucified Jesus (10:1; 13:4-10). 10:1-6 Paul states his own clear intentions and sincerity by defending himself against the suspicion that he is acting from human motives. 10:1 you think I am timid in person: See 10:10. Paul could write bold letters at a distance, but they mistook his personal gentleness and kindness as weakness. However, they forgot that he had the authority of Christ (12:19; 13:3-5, 7, 10; 1 Cor 4:21).