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II Corinthians Chapter 10

10:1-12:13 VINDICATION OF HIS ACTION.

A-1 10:1-18. Direct. A-2 11:1-12:13. Indirect.

10:1-18 (A-1, above). DIRECT.

A-1 B 10:1, 2. Self-disparagement. C 10:3-6. Defense. B 10:7. Self-disparagement. C 10:8-18. Defense.

2 Cor 10:1-6 10:1 The Spiritual War

Now I, Paul, myself am pleading with you by the meekness and gentleness of Christ — who in presence am lowly among you, but being absent am bold toward you. 2 But I beg you that when I am present I may not be bold with that confidence by which I intend to be bold against some, who think of us as if we walked according to the flesh. 3 For though we walk in the flesh, we do not war according to the flesh. 4 For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, 5 casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ, 6 and being ready to punish all disobedience when your obedience is fulfilled. NKJV

2 Cor 10:1 Verse 1. [Now I Paul myself beseech you] I entreat you who are members of the church not to give me occasion for the exercise of severity in discipline. I have just expressed my confidence in the church in general, and my belief that you will act in accordance with the rules of the gospel. But I cannot thus speak of all. There are some among you who have spoken with contempt of my authority and my claims as an apostle. Of them I cannot speak in this manner; but instead of commanding them I entreat them not to give me occasion for the exercise of discipline.

[By the meekness and gentleness of Christ] In view of the meekness and mildness of the Redeemer; or desiring to imitate his gentleness and kindness. Paul wished to imitate that. He did not wish to have occasion for severity. He desired at all times to imitate, and to exhibit the gentle feelings of the Savior. He had no pleasure in severity; and he did not desire to exhibit it.

[Who in presence] Margin, in outward appearance. It may either mean that when present among them he appeared, according to their representation, to be humble, mild, gentle (2 Cor 10:10); or that in his external appearance he had this aspect; see on 2 Cor 10:10. Most probably it means that they had

1 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR represented him, as timid when among them, and afraid to exercise discipline, however much he had threatened it.

CHAPTER TEN

[Am base among you] The word used here tapeinos (NT: 5011) usually means low, humble, poor. Here it means timid, modest, the opposite of boldness. Such was formerly the meaning of the English word base. It was applied to those of low degree or rank; of humble birth; and stood opposed to those of elevated rank or dignity.

Now it is commonly used to denote that which is degraded or worthless; of mean spirit; vile; and stands opposed to that which is manly and noble. But Paul did not mean to use it here in that sense. He meant to say that they regarded him as timid and afraid to execute the punishment which he had threatened, and as manifesting a spirit which was the opposite of boldness. This was doubtless a charge which they brought against him; but we are not necessarily to infer that it was true. All that it proves is, that he was modest and unobtrusive, and that they interpreted this as timidity and lack of spirit. (From Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)

The source of the power: ‘And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.’ Matthew 28:18.

The power is given: ‘Behold, I give unto you power to tread on serpents and scorpions and over all the power of the enemy…’ Luke 10:19

The new power comes: ‘But ye shall receive power, after that the Holy Ghost is come upon you…’ Acts 1:8

The Keys of Power given: ‘And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and what so ever thou shalt loose on earth shall be loosed in heaven.’ Matthew 16:19

The Keys of Power used:

1. Over sickness – ‘Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength. And he leaping up stood, and walked, and entered with them into the temple, walking and leaping, and praising God.’ Acts 3:6-8 See Acts 14:8-10 Paul 2. ‘And God wrought special miracles by the hands of Paul: So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.’ ….And the evil spirit answered and said, Jesus I know, and Paul I know, but who are ye?’ Acts 19:11-12, 15 3. Over death – ‘And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things. Then fell she down straightway at his feet, and 2 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

yielded up the ghost: and the young men came in, and found her dead, and carrying her forth, buried her by her husband.’ Acts 5:5, 10 4. ‘But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up.’ Acts 9:40

CHAPTER TEN

5. ‘But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith. Then Saul, (who also is called Paul) filled with the Holy Ghost, set his eyes on him, And said, O full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and darkness; and he went about seeking some to lead him by the hand.’ Acts 13:8-11 6. ‘And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him.’ Acts 20:9, 10

These Apostles of Christ had power over: A. Disease B. Demons. C. Death.

2 Cor 10:1 I Paul myself - no longer "we," "us," "our" (2 Cor 9:11). But (so Greek: But, while I deal thus tenderly with you, I can and will exercise authority) I who am represented as "base," etc. I, the same Paul, of my own accord, "exhort" you for your sake [parakaloo (NT: 3870)]. As I "beseech you" [a distinct Greek verb, deomai (NT: 1189): 2 Cor 10:2] for my sake. Eunnerling thinks Paul here began to write with his own hand. His expressing "I Paul myself" implies condescending tenderness; apostle of the world though he be, he humbly craves as a personal favour what is their own interest.

By the meekness and gentleness of Christ. He mentions these graces especially (Ps 18:35; Matt 11:29), as for his imitation of them in particular he was despised. He shows that, though he must have recourse to more severe measures, he is naturally inclined to gentle ones, after Christ's example. "Meekness" [prautees (NT: 4240)] is more in the mind; "gentleness" [epieikeia (NT: 1932)] in the external behavior, and in relation to others.

As the yieldingness of a superior to an inferior, the former not insisting on his strict rights (Trench). Bengel, '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 Greek word is not applied to Him, the idea is (cf. Isa 40:11; Matt 12:19-20).

In presence - in personal appearance when present with you.

Base, [tapeinos (NT: 5011)] - 'lowly,' timid, opposed to "bold." "Am" stands here, by ironical concession, for 'am reputed' (cf. 2 Cor 10:10). 3 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

CHAPTER TEN Note: we are starting the next section of our study on these verses. In order to receive the information in this section you will need a Strong’s Concordance to look of the New Testament numbers. I will give you an example of what I am talking about. ‘Now I Paul myself [Autos NT 846 self] [de NT 1161 now] [eggo NT 1473 I] [Paulos NT 3972 Paul] so it reads ‘self now I Paul.’ Paul the Learner

2 Cor 10:1 Now I Paul myself Autos (NT: 846) de (NT: 1161) egoo (NT: 1473) Paulos (NT: 3972). Compare Gal 5:2. Paul now turns to the third part of the epistle in chapters 10 to 13 in which he vigorously. Defends himself against the accusations of the stubborn minority of Judaizers in Corinth.

Great ministers of Christ through the ages have had to pass through fiery trials like these. Paul has shown the way for us all. He speaks of himself now plainly, but under compulsion, as is clear. It may be that at this point he took the pen from the amanuensis (copyist) and wrote himself as in Gal 6:11.

By the meekness and gentleness of Christ dia (NT: 1223) tees (NT: 3588) prauteetos (NT: 4240) kai (NT: 2532) epieikeias (NT: 1932) tou (NT: 3588) Christou (NT: 5547). This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ.

Jesus claimed meekness for himself (Matt 11:19) and felicitated the meek (Matt 5:5) and he exemplified it abundantly (Luke 23:34). See the notes at Matt 5:15 and 1 Cor 4:21 for this great word that has worn thin with us. Plutarch combines prautees (NT: 4240) with epieikeia (NT: 1932) as Paul does here.

Matthew Arnold suggested "sweet reasonableness" for epieikeia (NT: 1932) in Plato, Aristotle, Plutarch. It is in the New Testament only here and Acts 24:4 to (NT: 3588) epieikes (NT: 1933) in Phil 4:5). In Greek Ethics the equitable man was called epieikees (NT: 1933), a man who does not press for the last farthing of his rights (Bernard).

Lowly among you tapeinos (NT: 5011) en (NT: 1722) humin (NT: 5213). The bad use of tapeinos (NT: 5011), the old use, but here alone in the New Testament in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1 Cor. 2:23; 2 Cor. 7:6) and his boldness apoon (NT: 548) tharroo (NT: 2292) when away (1 Cor 7:16).

"It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual" (Farrar). The words stung Paul to the quick. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

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An interesting story: And Paul, being in Pontiole, and having heard that Dioscorus [who Nero had killed thinking it was Paul] had been beheaded, being grieved with great grief, gazing into the height of the heaven, said: O Lord Almighty in heaven, who hast appeared to me in every place whither I have gone on account of Thine only-begotten Word, our Lord Jesus Christ, punish this city, and bring out all who have believed in God and followed His word.

CHAPTER TEN

‘He said to them therefore: Follow me: And going forth from Pontiole with those who had believed in the word of God, they came to a place called Baias; and looking up with their eyes, they all see that city Pontiole sunk into the sea-shore about one fathom; and there it is until this day, for a remembrance, under the sea.’ The Acts of the Holy Apostles Peter and Paul. ANTE-NICENE FATHERS VOL. 8

Homily 21 - 2 Corinthians 10:1-2 John Chrysostom AD 400

2 Cor 10:1-2. Now I Paul myself entreat you by the meekness and gentleness of Christ, I who in your presence am lowly among you, but being absent am of good courage toward you: yea, I beseech you, that I may not when present show courage with the confidence, wherewith I count to be bold against some, which count of us as if we walked according to the flesh.

Having completed, in such sort as behooved his discourse of almsgiving, and having shown that he loves them more than he is loved, and having recounted the circumstances of his patience and trials, he now opportunely enters upon points involving more of reproof, making allusion to the false apostles, and concluding his discourse with more disagreeable matter, and with commendations of himself.

For he makes this his business also throughout the Epistle. Which also perceiving, he hence oftentimes corrects himself, saying in so many words; "Do we begin again to commend ourselves?" (Ch. 3:1.) And further on; "We commend not ourselves again, but give you occasion to glory:" (Ch. 5:12.) and afterwards; "I am become a fool in glorying; ye have compelled me." (Ch. 12:11.)

And many such correctives doth he use. And one would not be wrong in styling this Epistle a eulogium of Paul; he makes such large mention both of his grace and his patience. For since there were some amongst them who thought great things of themselves, and set themselves above the Apostle, and accused him as a boaster, and as being nothing, and teaching no sound doctrine; (now this was in itself the most certain evidence of their own corruptness ;).

See how he begins his rebuke of them; "Now I Paul myself." Seest thou what severity, what dignity, is here? For what he would say is this, ' I beseech you do not compel me, nor leave me to use my power against those that hold us cheap, and think of us as carnal.'

This is severer than those threats towards them uttered in the former Epistle; "Shall I come unto you with a rod, or in love and a spirit of meekness?" (1 Cor 4:21.) And then again; "Now some are puffed up as though I were not coming to you; but I will come, and will know, not the word of them that are puffed up, but the power." (ib. 18, 19.)

For in this place he shows both things, both his power, and his philosophy and forbearance; since he so beseeches them, and with such earnestness, that he may not be compelled to come to a display of the avenging power pertaining to him, and to smite and chastise them and exact the extreme penalty. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

CHAPTER TEN For he implied this in saying, "But I beseech you, that I may not when present show courage with the confidence, wherewith I count to be bold against some which count of us as if we walked according to the flesh." For the present, however, let us speak of the commencement.

"Now I Paul myself." Great emphasis, great weight is here. So he says elsewhere, "Behold I Paul say unto you;" (Gal 5:2) and again, "As Paul the aged;" (Philem 9.)And again in another place, "Who lath been a succorer of many, and of me." Rom 16, verse 2) So also here, "Now I Paul myself."

This even is a great thing, that himself beseeches; but that other is greater which he added, saying, "By the meekness and gentleness of Christ." For with the wish of greatly shaming them, he puts forward that "meekness and gentleness," making his entreaty in this way more forcible; as if he had said, 'Reverence the gentleness of Christ by which I beseech you.'

And this he said, at the same time also showing that although they should lay ever so strong a necessity upon him, he himself is more inclined to this: it is from being meek, not from want of power, that he does not proceed against them: for Christ also did in like manner.

"Who in your presence am lowly among you, but being absent am of good courage toward you." What, pray, is this? Surely he speaks in irony, using their speeches. For they said this, that 'when he is present indeed, he is worthy of no account, but poor and contemptible; but when absent, swells, and brags, and sets himself up against us, and threatens.'

This at least he implies also afterwards, saying, "For his letters," say they, "are weighty, but his bodily presence is weak, and his speech of no account." (v. 10.) He either then speaks in irony, manifesting great severity and saying, 'I, the base, I, the mean, when present, (as they say,) and when absent, lofty:' or else meaning that even though he should utter great things, it is not out of pride, but out of his confidence in them. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

2 Cor 10:2 But - resuming the 'but' (Greek), 2 Cor 10:1. I beseech you - as I can beseech in letters, so I can be severe in presence. That I may not be - that I may not have to be bold, fearless [tharreesai (NT: 2292)], etc. With that confidence - a soft word for authoritative sternness.

I think - I reckon on being bold ('audacious:' Paul's adversaries said he would not have the audacity to rebuke them [tolmeesai (NT: 5111)]; a distinct Greek word from "bold" above) against some who 6 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR reckon concerning us as if, etc. The same verb is ironically repeated [logizomai (NT: 3049), logizomenous (NT: 3049)].

As if we walked according to the flesh. His Corinthian detractors judged of him by themselves, as if he were influenced by fleshly motives, desire of favour, or fear of offending, so as not to exercise his authority. (From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft) Note: you don’t want to make the Apostle mad at you; he does have the power of God. Paul the L.

CHAPTER TEN

2 Cor 10:2 I beseech deomai (NT: 1189). So here, but parakaloo (NT: 3870) in 2 Cor 10:1. Perhaps, "I beg" suits the new turn here.

That I may not when present show courage to (NT: 3588) mee (NT: 3361) paroon (NT: 3918) tharreesai (NT: 2292). Articular infinitive (aorist active of tharreoo (NT: 2292)) in the accusative case with negative mee (NT: 3361) the direct object of deomai (NT: 1189).

Literally, "I beg the not when present paroon (NT: 3918) nominative present participle agreeing with subject of tharroo (NT: 2292) in spite of being in the accusative infinitive clause, to mee (NT: 3361) tharreesai (NT: 2292) showing courage." The example of humility in Christ makes Paul drop "from magisterial exhortation to earnest entreaty" (Plummer).

As if we walked according to the flesh hoos (NT: 5613) kata (NT: 2596) sarka (NT: 4561) peripatountas (NT: 4043). Another sneering charge as made plain by the use of hoos (NT: 5613) with the participle for the alleged reason. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

‘Now I Paul myself beseech you by the meekness and gentleness of Christ, [Yet I Paul am-beside- calling you thru the meekness and leniency of-the Anointed] who in presence am base among you, [who according-to face indeed low] but being absent am bold toward you: [in you from-being yet I’m-having- courage into you]. But I beseech you, [I’m-beseeching] that I may not be bold when I am present with that confidence, [yet the no beside-being to-have-courage to-the confidence] wherewith I think to be bold against some, [which I-am-accounting to-dare on any] which think of us as if we walked according to the flesh. [The accounting us as according-to flesh about-treading.].’ 2 Corinthians 10:1, 2 + Concordant Greek Text of 400 AD

Verse 2 "But I beseech you, that I may hot when present show courage with the confidence, wherewith I count to be bold against some which count of us as if we walked according to the flesh.”

Seest thou how great his indignation, and how complete his refutation of those sayings of theirs? For he saith, 'I beseech you, do not compel me to show that even present I am strong and have power.' For since they said that 'when absent, he is quite bold against us and exalted himself,' he uses their very words, 'I beseech therefore that they compel me not to use my power.'

For this is the meaning of, "the confidence." And he said not, 'wherewith I am prepared,' but 'wherewith I count.' 'For I have not yet resolved upon this; they however give me reason enough, but not even so do I wish it.' And yet he was doing this not to vindicate himself, but the Gospel.

Now if where it was necessary to vindicate the Message, he is not harsh, but draws back and delays, and beseeches that there may be no such necessity; much more would he never have done any thing of the kind in his own vindication. 'Grant me then this favor,' he saith, 'that ye compel me not to show, that even when present I am able to be bold against whomsoever it may be necessary; that is, to chastise and punish them.'

CHAPTER TEN

Seest thou how free he was from ambition, how he did nothing for display, since even where it was matter of necessity, he hesitates not to call the act, boldness. "For I beseech you," he says, "that I may not when present show courage with the confidence, wherewith I think to be bold" against some.

For this especially is the part of a teacher, not to be hasty in taking vengeance, but to work a reformation, and ever to be reluctant and slow in his punishments. How, pray, does he describe those whom he threatens? "Those that count of us as though we walked according to the flesh:" for they accused him as a hypocrite, as wicked, as a boaster. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

2 Cor 10:3 For. Reason why they should regard him 'beseeching' them (2 Cor 10:2) not to oblige him to have recourse to "bold" exercise of authority. "We walk IN the flesh," and so in weakness; but not "ACCORDING TO the flesh" (2 Cor 10:2): though we WALK in it, we do not WAR according to it. A double contrast. They had better not put us to the proof that we neither walk nor war according to the flesh. (From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft)

2 Cor 10:3 In the flesh en (NT: 1722) sarki (NT: 4561). But that is a very different thing from walking kata (NT: 2596) sarka (NT: 4561) according to the standards of the flesh as his enemies charged. It is easy enough to make insinuations.

We war strateuometha (NT: 4754). Literary plural again after logizomai (NT: 3049) in 2 Cor 10:2. An old word to lead an army [stratos]. In the New Testament only in the middle as here. Paul admits that he fights, but only the devil and his agents even if wearing the livery of heaven. Paul knew the Roman army well. He knows how to use the military metaphor. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

[2.] Ver. 3. "For though we walk in the flesh, we do not war according to the flesh.

Here he goes on to alarm them also by the figure he uses, 'for,' says he, 'we are indeed encompassed with flesh; I own it, but we do not live by the flesh;' or rather, he said not even this, but for the present reserves it, for it belongs to the encomium on his life: but first discourses of the Preaching, and shows that it is not of man, nor needeth aid from beneath.

Wherefore he said not, 'we do not live according to the flesh,' but, "we do not war according to the flesh," that is, 'we have undertaken a war and a combat; but we do not war with carnal weapons, or by help of any human succors.' (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

CHAPTER TEN

2 Cor 10:4 Confutation of those who propagate their creed by persecution (cf. Luke 9:54-56). Carnal. Translate, 'fleshly,' to preserve the allusion to 2 Cor 10:2-3, Weapons - for punishing not those without, but offenders in the Church (2 Cor 10:6; 1 Cor 4:21; 5:5, 13); namely, boldness of speech, ecclesiastical discipline (2 Cor 10:8; 13:10), the Word, the sacraments, and the extraordinary gifts of the Spirit.

Mighty through God - Greek, 'mighty to God;' i.e., before God: divinely mighty. The power is not ours, but God's. Compare 'fair to God' - i.e., divinely fair (margin, Acts 7:20). Also 2 Cor 2:15. 'The efficacy of Christianity proves its truth' (Bengel) (2 Tim 1:7). Pulling down, [kathairesin (NT: 2506)]. The Greek is the same as 2 Cor 10:5, "casting down." Compare Jer 1:10.

Strongholds (Prov 21:22) - namely, in which sinners entrench themselves against reproof: all that opposes Christ; the learning, eloquence, and philosophical subtleties, the pride of the Corinthians. So Joshua's trumpet-blast cast down Jericho's walls. ("We," 2 Cor 10:3) (From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft)

2 Cor 10:4 The weapons of our warfare ta (NT: 3588) hopla (NT: 3696) tees (NT: 3588) strateias (NT: 4752). Strateia (NT: 4752) (an old word, in the New Testament only here and 1 Tim 1:18) is campaign and not army as some MSS. have stratia (NT: 4756).

But both strateia (NT: 4752) and stratia (NT: 4756) occur in the papyri for the same word (Deissmann, Bible Studies, p. 181 f). For hopla (NT: 3696) (Latin arma) see the notes at 2 Cor 6:7; Rom 6:13; 13:12. Of the flesh sarkika (NT: 4559). See the notes at 1 Cor 3:3; 2 Cor 1:12. They had accused him of artifices and craft.

Mighty before God dunata (NT: 1415) too (NT: 3588) Theoo (NT: 2316). This dative of personal interest (ethical dative) can be like asteios (NT: 791) too (NT: 3588) Theoo (NT: 2316) (Acts 7:20), in God's eyes, as it looks to God. 9 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

To the casting down of strongholds pros (NT: 4314) kathairesin (NT: 2506) ochuroomatoon (NT: 3794). Kathairesis (NT: 2506) is an old word from kathaireoo (NT: 2507), to take down, to tear down walls and buildings. Carries on the military metaphor.

Ochurooma (NT: 3794) is an old word, common in the Apocrypha, [Rev. 2:25; 3:3] from [ochurooo], to fortify, and that from [ochuros] (from echoo (NT: 2192), to hold fast). Nowhere else in the New Testament. In Cilicia the Romans had to tear down many rocky forts in their attacks on the pirates. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

CHAPTER TEN

Ver. 4. "For our weapons are not of the flesh.”

For what sort of weapons are of the flesh? Wealth, glory, power, fluency, cleverness, circumventions, flatteries, hypocrisies, whatsoever else is similar to these. But ours are not of this sort: but of what kind are they?

"Mighty before God."

And he said not, 'we are not carnal,' but, "our weapons." For as I said, for the present he discourses of the Preaching, and refers the whole power to God. And he says not, 'spiritual,' although this was the fitting opposite to "carnal," but "mighty," in this implying the other also, and showing that their weapons are weak and powerless.

And mark the absence of pride in him; for he said not, 'we are mighty,' but, "our weapons are mighty before God." 'We did not make them such, but God Himself.' For because they were scourged, were persecuted, and suffered wrongs incurable without number, which things were proofs of weakness: to show the strength of God he says, "But they are mighty before God."

For this especially shows His strength, that by these things He gains the victory. So that even though we are encompassed with them, yet it is He that warreth and worketh by them. Then he goes through a long eulogium upon them, saying,

"To the casting down of strong holds." And lest when hearing of strong holds thou shouldest think of aught material, he says, (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

2 Cor 10:5 Casting down imaginations - a word alluding to 'reckon' (2 Cor 10:2), 'reckonings' [logismous (NT: 3053)], calculating 'reasonings.' Whereas "thought" [noeema (NT: 3540)] expresses men's own device, intent of living after their own will.

High thing, [hupsooma (NT: 5313)]. So it ought to be translated, Rom 8:39: distinct Greek from Eph 3:18, "height" [hupsos (NT: 5311)], and Rev 21:16, which belongs to God and heaven, whence we receive nothing hurtful. But "high thing" is not so much "height" as something made high, and belongs to those regions of air where the powers of darkness 'exalt themselves' against Christ and us (Eph 2:2; 6:12).

Exalted itself. 2 Thess 2:4 supports the English version [so Vulgate: epairomenon (NT: 1869), 'extollentem se'], rather than it 'lifted up.' Such were the high towers of Judaic self-righteousness, philosophic speculations, and rhetorical sophistries, the "knowledge" so much prized by many, which opposed the "knowledge of God" at Corinth.

True knowledge makes men humble. Where self is exalted God is not known. Arrange: 'Bringing every thought [i.e., intent of the mind: noeema (NT: 3540)] into captivity to the obedience of Christ' - i.e., to obey Christ.

CHAPTER TEN

The apostle's spiritual warfare (1) demolishes what is opposed to Christ; (2) Leads captive; (3) Brings into obedience to Christ (Rom 1:5; 16:26).

The 'reasonings,' "imaginations," are 'cast down.' The 'mental intents,' 'thoughts,' are made willing captives, rendering the voluntary obedience of faith to Christ the conqueror. (From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft)

2 Cor 10:5 Casting down imaginations logismous (NT: 3053) kathairountes (NT: 2507). The same military figure kathairesis (NT: 2506) and the present active participle agreeing with strateuometha (NT: 4754) in 2 Cor 10:3 (2 Cor 10:4 a parenthesis). The reasonings or imaginations logismous (NT: 3053), an old word from logizomai (NT: 3049), to reckon, only here in the New Testament and Rom 2:15) are treated as forts or citadels to be conquered.

Every high thing that is exalted pan (NT: 3956) hupsooma (NT: 5313) epairomenon (NT: 1869). Same metaphor. Hupsooma (NT: 5313) from hupsooo (NT: 5312) is a late Koine word (in the Septuagint, Plutarch, Philo, papyri) for height and that figure carried on by epairomenon (NT: 1869). Paul aims to pull down the topmost perch of audacity in their reasonings against the knowledge of God. We need Paul's skill and courage today.

Bringing every thought into captivity aichmalootizontes (NT: 163) pan (NT: 3956) noeema (NT: 3540). Present active participle of aichmalootizoo (NT: 163), a common Koine verb from aichmalootos (NT: 164), captive in war [aichmee, spear, halootos verbal of haliskomai, to be taken)]. See the note at Luke 21:24. Paul is the most daring of thinkers, but he lays all his thoughts at the feet of Jesus. For noeema (NT: 3540) (device) see the note at 2 Cor 2:11.

To the obedience of Christ eis (NT: 1519) teen (NT: 3588) hupakoeen (NT: 5218), tou (NT: 3588) Christou (NT: 5547). Objective genitive, "to the obedience unto Christ." That is Paul's conception of intellectual liberty, freedom in Christ. Deissmann (Paul, p. 141) calls this "the mystic genitive." (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

HISTORICAL OUTLOOK Ver. 5. "Casting down imaginations."

First giving emphasis by the figure, and then by this additional expression declaring the spiritual character of the warfare. For these strongholds besiege souls, not bodies. Whence they are stronger than the others, and therefore also the weapons they require are mightier. But by strongholds he means the Grecian pride, and the strength of their sophisms and their syllogisms.

CHAPTER TEN

But nevertheless, 'these weapons,' he says, 'confounded every thing that stood up against them; for they cast down imaginations,

`And every high thing that is exalted against the knowledge of God.' He persisted in the metaphor that he might make the emphasis greater. 'For though there should be strongholds,' he saith, ` though fortifications, though any other thing so ever, they yield and give way before these weapons.

"And bringing every thought into captivity to the obedience of Christ." And yet the name, "captivity," hath an ill sound with it; for it is the destruction of liberty. Wherefore then has he used it? With a meaning of its own, in regard to another point.

For the word "captivity" conveys two ideas: 1. The loss of liberty, 2. And the being so violently overpowered as not to rise up again.

It is therefore in respect to this second meaning that he took it. As when he shall say "I robbed other churches," (2 Cor 11:8) he does not intend the taking stealthily, but the stripping and taking their all, so also here in saying, "bringing into captivity." For the fight was not equally maintained, but he conquered with great ease.

Wherefore he did not say, 'we conquer and have the better,' only; but 'we even bring "into captivity;"' just as above, he did not say, 'we advance engines against the "strongholds: "' but, 'we cast them down, for great is the superiority of our weapons." For we war not with words,' he saith, but with deeds against words, not with fleshly wisdom, but with the spirit of meekness and of power.

How was it likely then I should hunt after honor, and boast in words, and threaten by letters;' (as they accused him, saying, "His letters are weighty,") 'when our might lay not in these things?' But having said, "Bringing every thought into captivity to the obedience of Christ." 12 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

Because the name of "captivity" was unpleasant, he presently afterwards put an end to the metaphor, saying, "unto the obedience of Christ:" from slavery unto liberty, from death unto life, from destruction to salvation. For we came not merely to strike down, but to bring over to the truth those who are opposed to us. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

2 Cor 10:6 Translate, 'Having ourselves (i.e., being) in readiness to exact punishment for all disobedience,' etc.

When your obedience ... He charitably assumes that the Corinthian church will act obediently; therefore he says "YOUR obedience." But as some will act otherwise, in order to give all an opportunity of joining the obedient, he waits (not prematurely exacting punishment) until the full number of those who obey Christ has been 'completed,' and the remainder have proved incorrigible. He had acted already so at Corinth (Acts 18:6-11: cf. Exodus 32:34; Matthew 13:28-30). (From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft)

CHAPTER TEN

2 Cor 10:6 Being in readiness en (NT: 1722) hetoimoo (NT: 2092) echontes (NT: 2192). This very idiom occurs in Polybius, Philo, etc. "Holding in readiness." In 2 Cor 12:14 we have hetoimoos (NT: 2093) echoo (NT: 2192) for the same idea (adverb hetoimoos (NT: 2093)).

Disobedience parakoeen (NT: 3876). A rare word (Plato, papyri) hearing amiss (aside), failing to hear, refusing to heed (cf. Matt 18:17 for same idea in parakouoo (NT: 3878)). In the New Testament only here; Rom 5:19; Heb 2:2. In contrast with hupakoee (NT: 5218) (obedience) rather than the common apeitheia (NT: 543) (Rom 11:30, 32).

When your obedience shall be fulfilled hotan (NT: 3752) pleeroothee (NT: 4137) humoon (NT: 5216) hee (NT: 3588) hupakoee (NT: 5218). Indefinite temporal clause with hotan (NT: 3752) and first aorist passive subjunctive. Paul expects that the whole church will become obedient to Christ's will soon as came true. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

[3.] Ver. 6. "And being in readiness to avenge all disobedience, when your obedience shall be fulfilled."

Here he alarmed these also, not those alone: 'for,' says he, 'we were waiting for you, that when by our exhortations and Threatenings we have reformed you, and purged and separated you from their fellowship; then, when those only are left who are incurably diseased, we may visit with punishment, after we see that you have really separated from them. [See Page 4, 5 for reference of like situation]

For even now indeed ye obey, but not perfectly. 'And yet if thou hadst done it now,' saith one, 'thou wouldest have wrought greater gain.' 'By no means, for if I had done it now, I should have involved you also in the punishment. Howbeit it behooved to punish them, indeed, but to spare you. 13 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

Yet if I spared, I should have seemed to do it out of favor: now this I do not desire, but first to amend you, and then to proceed against them.' What can be tenderer than the heart of the Apostle? who because he saw his own mixed up with aliens, desires indeed to inflict the blow, but forbears, and restrains his indignation until these shall have withdrawn, that he may smite these alone; yea rather, not these even.

For having entered into the battle with nothing but a little tunic, the tongue of Paul took the cities of his enemies with their men and bows and spears and darts and all.

[4.] Let us also imitate him after our power. And why do I say, after our power? For he that wills may come even near unto him, and behold his valor, and imitate his heroism. For still he is doing this work, "casting down imaginations, and every high thing that is exalted against the knowledge of God." (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

CHAPTER TEN

2 Cor 10:7-11 7 Reality of Paul's Authority

Do you look at things according to the outward appearance? If anyone is convinced in himself that he is Christ's, let him again consider this in himself, that just as he is Christ's, even so we are Christ's. 8 For even if I should boast somewhat more about our authority, which the Lord gave us for edification and not for your destruction, I shall not be ashamed — 9 lest I seem to terrify you by letters. 10 "For his letters," they say, "are weighty and powerful, but his bodily presence is weak, and his speech contemptible." 11 Let such a person consider this, that what we are in word by letters when we are absent, such we will also be in deed when we are present. NKJV

Possibly the last sermon of the Apostle Paul. Acts of Peter and Paul And when Nero said, To-morrow will prove you, turning to Paul, he says: Thou Paul, why dost thou say nothing? Either who taught thee, or whom thou hast for a master, or how thou hast taught in the cities, or what things have happened through thy teaching? For I think that thou hast not any wisdom, and art not able to accomplish any work of power.

Paul answered: Dost thou suppose that I ought to speak against a desperate man. a magician, who has given his soul up to death, whose destruction and perdition will come speedily? For he ought to speak who pretends to be what he is not, and deceives men by magic art. If thou consent to hear his words, and to shield him, thou shalt destroy thy soul and thy kingdom, for he is a most base man.

And as the Egyptians Jannes and Jambres led Pharaoh and his army astray until they were swallowed up in the sea, so also he, through the instruction of his father the devil, persuades men to do many evils to themselves, and thus deceives many of the innocent, to the peril of thy kingdom.

But as for the word of the devil, which I see has been poured out through this man, with groanings of my heart am dealing with the Holy Spirit, that it may clearly shown what it is; for as far as he seems to raise himself towards heaven, so far will he be sunk down into the depth of Hades, where there is weeping and gnashing of teeth.

But about the teaching of my Master, of which thou didst ask me, none attain it except the pure, who allow faith to come into their heart. For as many things as belong to peace and love, these have I taught. Round about from Jerusalem, and as far as Illyricum, I have fulfilled the word of peace:

1. For I have taught that in honour they should prefer one another; 2. I have taught those that are eminent and rich not to be lifted up, and hope in uncertainty of riches, but to place their hope in God; 3. I have taught those in a middle station to be content with food and covering; 4. I have taught the poor to rejoice in their own poverty. 5. I have taught fathers to teach their children instruction in the fear of the Lord, 6. Children to obey their parents in wholesome admonition.

CHAPTER TEN

7. I have taught wives to love their own husbands, and to fear them as masters, 8. And husbands to observe fidelity to their wives; 9. I have taught masters to treat their slaves with clemency, 10. And slaves to serve their own masters faithfully; 11. I have taught the churches of the believers to reverence one almighty, invisible, and incomprehensible God.

And this teaching has been given me, not from men, nor through men, but through Jesus Christ, who spoke to me out of heaven, who also has sent me to preach, saying to me, Go forth, for I will be with thee; and all things, as many as thou shalt say or do, I shall make just.

Possibly the last sermon of the Apostle Peter. Acts of Peter and Paul

Nero said: What sayest thou, Peter? He answered and said: All that Paul has said is true. For when he was a persecutor of the faith of Christ, a voice called him out of heaven, and taught him the truth; for he was not an adversary of our faith from hatred, but from ignorance.

For there were before us false Christ’s, like Simon, false apostles, and false prophets, who, contrary to the sacred writings, set themselves to make void the truth; and against these it was necessary to have in readiness this man, who from his youth up set himself to no other thing than to search out the mysteries of the divine law, by which he might become a vindicator of truth and a persecutor of falsehood. 15 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

Since, then, his persecution was not on account of hatred, but on account of the vindication of the law, the very truth out of heaven held interrelation with him, saying, I am the truth which you persecutes; cease persecuting me. When, therefore, he knew that this was so, leaving off that which he was vindicating, he began to vindicate this way of Christ which he was persecuting.

Nero said: Paul, what sayest thou? Paul said: Those things which thou hast heard from Peter, believe to have been spoken by me also; for we purpose the same thing, for we have the same Lord Jesus the Christ. Simon said: Dost thou expect me, O good emperor, to hold an argument with these men, who have come to an agreement against me?

And having turned to the apostles of Christ, he said: Listen, Peter and Paul: if I can do nothing for you here, we are going to the place where I must judge you. Paul said: O good emperor, see what threats he holds out against us. Peter said: Why was it necessary to keep from laughing outright at a foolish man, made the sport of demons, so as to suppose that he cannot be made manifest? (From Ante-Nicene Fathers, Volume 8, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

Paul had his head cut off. Peter was crucified upside down.

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2 Cor 10:7 Do ye regard mere outward appearance-person, voice, manner, oratory, presence face to face, such as they admired in the false teachers, to the disparagement of absent Paul? (2 Cor 10:10; note, 2 Cor 5:12.) Even in outward bearing when present (in contrast to "by letters," 2 Cor 10:9).

I will show you that I more really have the authority of Christ than those who arrogate the title of being peculiarly 'Christ's' (1 Cor 1:12). Billroth objects that what follows-namely, being or not being Christ's-is not a question of outward appearance.

He translates, 'Behold what is before your eyes-namely, what I have done in founding your church' (cf. 2 Cor 10:14). But the former interpretation does not make BEING Christ's a question of outward appearance, but one EVIDENCED by it.

Let him of himself think this again. He may "of himself," without having to be taught it in a more severe manner, by 'thinking again,' reach "this" conclusion, 'that even as,' etc. Paul modestly demands for himself only an equal place with his spiritual children. (From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft)

2 Cor 10:7 Ye look Blepete (NT: 991). Either indicative or imperative. Either makes sense but the indicative the best sense. 16 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

Before your face kata (NT: 2596) prosoopon (NT: 4383). They ought to look below the surface. If it is imperative, they should see the facts.

That he is Christ's Christou (NT: 5547) einai (NT: 1511). Predicate genitive in indirect discourse). (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Homily 22 - 2 Corinthians 10:7 John Chrysostom AD 400

2 Cor 10:7. Ye look at the things that are before your face. If any man trusted in himself that he is Christ's, let him consider this again with himself that even as he is Christ's, so also are we.

What one may especially admire in Paul amongst other things is this, that when he has fallen upon an urgent necessity for exalting himself, he manages both to accomplish this point, and also not to appear offensive to the many on account of this egotism; a thing we may see particularly in his Epistle to the Galatians.

For having there fallen upon such an argument, he provides for both these points; a matter of the very utmost difficulty and demanding much prudence; he is at once modest and says somewhat great of himself. And observe how in this place also he makes it of great account, "Ye look at the things that are before your face." Behold here also prudence. For having rebuked those that deceived them, he confined not his remarks to them, but he leaps away from them to these too; and he does so constantly.

CHAPTER TEN

For, in truth, he scourgeth not those only that leads astray, but the deceived also. For had he let even them go without calling them to an account, they would not so easily have been reformed by what was said to the others; but would have been greatly elated even, as not being amenable to accusations.

Therefore he scourgeth them also. And this is not all that is to be admired in him, but this farther, that he rebukes either party in a manner suitable to each. Hear at least what he says to these, "Ye look at the things that are before your face." The accusation is no light one; but a mark of men exceedingly easy to be deceived.

Now what he says is this, 'ye test by what appear, by things carnal, by things bodily.' What is meant by 'what appear?' If one is rich, if one is puffed up, if one is surrounded by many flatterers, if one says great things of himself, if one is vain-glorious, if one makes pretence of virtue without having virtue, for this is the meaning of, "ye look at the things that are before your face."

"If any man trust in himself that he is Christ’s let him consider this again with himself, that even as he is Christ's, even so also are we."

For he does not wish to be vehement at the beginning, but he increases and draws to a head by little and little. But observe here how much harshness and covert meaning there is. He shows this by using the words "with himself." For he saith, ' Let him not wait to learn this from us; that is, by our rebuke of himself,' but "let him consider this with himself, that even as he is Christ's, so also are we." 17 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

Not that he was Christ's in such manner as the other was, but, "that even as he is Christ's, so l also am I Christ's. Thus far the community holds good: for it is not surely the case that he indeed is Christ's, but I some others. Then having laid down this equality between them, he goes on to add wherein he exceeded, saying, (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

2 Cor 10:8 'For even though I boast somewhat exceedingly (2 Cor 10:3-6) of our (apostolic) authority (2 Cor 13:10) ... I shall not be put to shame' (by the fact; my authority shall not be proved abortive by my threats failing to be carried into effect).

For edification, and not for your destruction - Greek, 'for building up ... not for ... CASTING DOWN' [kathairesin (NT: 2506), as in 2 Cor 10:5]; the image of a building, Though we 'cast down reasonings,' this is not in order to destroy, but to build up, by removing hindrances to edification, testing what is unsound, and putting together all that is true in the building (Chrysostom). (From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft)

Note: I find it interesting that Jamieson, Fausset, and Brown use Chrysostom in small comments but in our study you receive a lot more of his work. Paul the Learner

CHAPTER TEN

2 Cor 10:8 Somewhat abundantly perissoteron (NT: 4054) ti (NT: 5100). Comparative, "somewhat more abundantly" than I have, in order to show that he is as true a minister of Christ as his accusers are. Concessive (conditional) clause of third class. For ean (NT: 1437) te (NT: 5037) see Rom 14:8.

I shall not be put to shame ouk (NT: 3756) aischuntheesomai (NT: 153). As a convicted impostor or pretentious boaster (Plummer). First future passive, singular number (not literary plural as in 2 Cor 10:7). (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Ver. 8. "For though I should glory somewhat abundantly concerning our authority which the Lord gave for building you up, and not for casting you down, I shall not be put to shame.

For since he was going to say somewhat great, observe how he softens it. For nothing doth so offend the majority of hearers as for any one to praise himself. Wherefore to cut at the root of this offensiveness, he says, "For though I should glory somewhat abundantly." And he did not say, 'if any man trust that he is Christ's let him think that he is far short of us.

For I possess much authority from Him, so as to punish and to kill whomsoever I choose;' but what? "For though I should glory even somewhat abundantly." And yet he possessed more than can be told, but nevertheless he lowers it in his way of speaking.

And he said not, 'I glory,' but, "if I should glory," if I should choose to do so: at once both showing modesty, and declaring his superiority. If therefore he says, "I should glory concerning the authority which the Lord gave me." Again, he ascribes the whole to Him, and makes the gift common.

"For building up and not for casting down." Seest thou how again he allays the envy his praises might give rise to, and draws the hearer over to himself by mentioning the use for which he received it? Then why doth he say, "Casting down imaginations?"

[Because this is itself an especial form of building up, the removing of hindrances, and detecting the unsound, and laying the true together in the building.-see pg. 17] For this end therefore we received it, that we might build up. But if any should spar and battle with us, and be incurable.

We will use that other power also, destroying and overthrowing him. Wherefore also he says, "I shall not be put to shame," that is, I shall not be proved a liar or a boaster. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

Note: The man who could heal the sick and cast our demons and raise the dead could enforce his judgment on the Judaizers who were causing him problems. He would rather salve the problem with the Love of Christ and not the Judgment of God. Paul the Learner

CHAPTER TEN

2 Cor 10:9 Billroth: 'I say this (that our authority is for your edification, not destruction) lest I should seem to frighten you.' But what Paul wished to refute was, not the idea of his severity, but that of his terrifying only "by letters" (2 Cor 10:10), and not executing his threats in fact.

'I shall not be shamed by the non-fulfillment of my threats when present (2 Cor 10:8), that I may not seem as if my aim was only to frighten you with threatening letters' (2 Cor 10:11).

2 Cor 10:10 Letters - therefore there had been already more letters (plural) of Paul received by the Corinthians than the one we have-namely, 1 Corinthians. They contained strong reproofs.

Say they. 'Aleph (') Delta G f read 'says one;' "such a one"(2 Cor. 10:11) points to some definite individual. [But B g, Vulgate, read 'say they:' feesin (NT: 5346).]. Compare Gal 5:10: a similar slanderer was in the Galatian church.

Weak (1 Cor 2:3; 2 Cor 12:7). There was nothing of majesty in his manner. He bore himself tremblingly among them, whereas the false teachers spoke with authoritative bearing. 19 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

‘That I may not seem as if I would terrify you by letters. [That no I-should-be-seeming as ever to-be- out-fearing you thru the letters.] For his letters, say they, are weighty and powerful; [That the indeed {B letters indeed} letters he-is-averring heavy and strong] but his bodily presence is weak, [the yet beside- being of-the body un-firm] and his speech contemptible. [And the saying having-been scorned this] Let such an one think this, that, such as we are in word by letters when we are absent, [Let-be-accounting the such that the-which we-are to-the saying thru letters from-being] such will we be also in deed when we are present. [To-the act].’ 2 Corinthians 10:9-11 + Concordant Greek Text

2 Cor 10:9 As if I would terrify you by my letters hoos (NT: 5613) an (NT: 303) ekfobein (NT: 1629) humas (NT: 5209) dia (NT: 1223) toon (NT: 3588) epistoloon (NT: 1992). This use of hoos (NT: 5613) an (NT: 303) with the infinitive is seen in the papyri (Moulton, Prolegomena, p. 167) and it is not an (NT: 303) in the apodosis (Robertson, Grammar, pp. 974, 1040).

The active of this old compound verb means to frighten, to terrify. Here only in the New Testament. It is common in the Septuagint (Job 7:14; 33:16). Note plural (letters) here and cf. 1 Cor 5:9 and 2 Cor 2:3.

2 Cor 10:10 They say fasin (NT: 5346). Reading of Codex Vaticanus (B), the Old Latin, the Vulgate, but Westcott and Hort prefer feesin (NT: 5346) (says one, the leader). This charge Paul quotes directly.

CHAPTER TEN SECTION TWO

Weighty and strong bareiai (NT: 926) kai (NT: 2532) ischurai (NT: 2478). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense.

His bodily presence hee (NT: 3588) Parousia (NT: 3952) tou (NT: 3588) soomatos (NT: 4983). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts 14:12).

He had some physical defect of the eyes (Gal 4:14) and a thorn in the flesh (2 Cor 12:7). In the second century Acts of Paul and Thecla he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose.

A forgery of the fourth century in the name of Lucian describes Paul as "the bald-headed, hook-nosed Galilean." However that may be, his accusers sneered at his personal appearance as "weak" asthenees (NT: 772).

His speech of no account ho (NT: 3588) logos (NT: 3056) exoutheneemenos (NT: 1848). Perfect passive participle of exoutheneoo (NT: 1848), to treat as nothing (cf. 1 Cor 1:28). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1 Cor 1:17; 2:1, 4; 2 Cor 11:6).

He made different impressions on different people. "Seldom has any one been at once so ardently hated and so passionately loved as Paul" (Deissmann, Paul, p. 70). "At one time he seemed like a man, and at another he seemed like an angel" (Acts of Paul and Thecla).

He spoke like a god at Lystra (Acts 14:8-12), but Eutychus went to sleep on him (Acts 20:9). Evidently, Paul winced under this biting criticism of his looks and speech.

2 Cor 10:11 What we are hoioi (NT: 3634) esmen (NT: 2070). Rather, "what sort" hoioi (NT: 3634), not ho (NT: 3588) (what) nor hoi (NT: 3588) (who). The literary plural. Hoios (NT: 3634) is qualitative just as toioutoi (NT: 5108) (such). Paul's quality in his letters when absent apontes (NT: 548) and in his deeds when present parontes (NT: 3918) is precisely the same. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

[2.] Ver. 9, 10, 11. "But that l may not seem as if I would terrify you: for his letters, say they are weighty and strong: but his bodily presence is weak, and his speech of no account. Let such a one reckon this, that what we are in word by letters when we are absent, such are we also in deed when we are present."

What he says is this: 'I could boast indeed, but that they may not say the same things again, to wit, that I boast in my letters, and am contemptible when present, I will say nothing great.' And yet afterwards he did say something great, but not about this power by which he was formidable, but about revelations and at greater lengths about trials.

CHAPTER TEN

'Therefore, that I may not seem to be terrifying you, "let such an one reckon this, that what we are by letters when we are absent, such are we also in deed when we are present.’” For since they said, 'he writes great things of himself, but when he is present he is worthy of no consideration,' therefore he says these things, and those again in a moderated form.

For he did not say, 'as we write great things, so when we are present we also do great things,' but in more subdued phrase. For when he addressed himself to the others indeed, he stated it with vehemence, saying, "I beseech you that I may not when present show courage with the confidence wherewith I think to be bold against some:" but when to these, he is more subdued.

And therefore he says, 'what we are when present, such too when absent, that is, lowly, modest, no where boasting. And it is plain from what follows, (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

2 Cor 10:12-18 12 Limits of Paul's Authority For we dare not class ourselves or compare ourselves with those who commend themselves. But they, measuring themselves by themselves, and comparing themselves among themselves, are not wise. 13 We, however, will not boast beyond measure, but within the limits of the sphere which God appointed us — a sphere which especially includes you. 14 For we are not overextending ourselves (as though our authority did not extend to you), for it was to you that we came with the gospel of Christ; 15 not boasting of things beyond measure, that is, in other men's labors, but having hope, that as your faith is increased, we shall be greatly enlarged by you in our sphere, 16 to preach the gospel in the regions beyond you, and not to boast in another man's sphere of accomplishment. 17 But "he who glories, let him glory in the LORD." 18 For not he who commends himself is approved, but whom the Lord commends. NKJV

2 Cor 10:12 'We do not presume (irony.) to judge ourselves among, or in comparison with, some of them that command themselves.' The charge brought against him of commending himself (2 Cor 3:1; 5:12) really holds good of the false teachers. The phrase, 'judge ourselves of the number,' is drawn from the testing of athletes and senators, the 'approved' being set on the roll (Wahl).

Measuring themselves by themselves - 'among themselves,' to correspond to the previous 'judge ourselves among them.' Instead of the public standard, they measure themselves by one made by themselves: they do not compare themselves with others who excel them, but with those like themselves; hence, their high self-esteem. The one-eyed is easily king among the blind.

Are not wise, [ou (NT: 3756) suniasin (NT: 4920), A B C: sunisasin, 'Aleph (')] - with all their boasted "wisdom" (1 Cor 1:19-26). (From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft)

CHAPTER TEN 2 Cor 10:12 To number or compare ourselves engkrinai (NT: 1469) ee (NT: 2228) sungkrinai (NT: 4793). Paronomasia here, play on the two words. Engkrinai (NT:1469) is first aorist active infinitive of an old verb, but here only in the New Testament, to judge among, to judge one as worthy to be numbered among as here.

The second verb sungkrinai (NT: 4793) (first aorist active infinitive of sungkrinoo (NT: 4793), an old verb, in the New Testament only here and 1 Cor 2:13) originally meant to combine as in 1 Cor 2:13 (which see), but here it has the sense of "compare" not found in the old Greek. The papyri use it to mean to decide. Plummer suggests "to pair and compare" for the play on the words here.

Measuring themselves by themselves en (NT: 1722) heautois (NT: 1438) heautous (NT: 1438) metrountes (NT: 3354). Or "in themselves." Keenest sarcasm. Setting themselves up as the standards of orthodoxy these Judaizers always measure up to the standard while Paul falls short.

Comparing themselves with themselves sungkrinontes (NT: 4893) heautous (NT: 1438) heautois (NT: 1438). Associate instrumental case heautois (NT: 1438) after sungkrinontes (NT: 4793) (verb just explained). Paul is not keen to fall into the trap set for him.

Are without understanding ou (NT: 3756) suniasin (NT: 4920). The regular form for present active indicative third plural of sunieemi (NT: 4920), to comprehend, to grasp. Some MSS. have the late form suniousin (NT: 4920) (the omega form sunioo (NT: 4920)). It is a hard thing to see, but it is true. These men do not see their own picture so obvious to others (Eph 5:17; 1 Tim 1:7). Compare Mark 8:17. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Ver. 12. "For we are not bold to number, or compare in ourselves with some that commend themselves."

Here he both shows that those false Apostles are boasters and say great things of themselves: and ridicules them as commending themselves. 'But we do no such thing: but even if we shall do any thing great, we refer all unto God, and compare ourselves with one another.' Wherefore also he added,

"But they themselves measuring themselves by themselves and comparing themselves among themselves are without understanding." Now what he says is this: 'we do not compare ourselves with them, but with one another.' For further on he says, "In nothing am I behind the very chiefest Apostles;" (Chap. 12:11.) and in the former Epistle, "I labored more abundantly than they all;" (1 Cor 15:10) and again, "Truly the signs of an Apostle were wrought among you in all patience." (Chap. 12:12.)

'So that we compare ourselves with ourselves, not with those that have nothing: for such arrogance cometh of folly.' Either then he says this with reference to himself, or with reference to them, that 'we dare not compare ourselves with those who contend with one another and boast great things and do not understand:' that is, do not perceive how ridiculous they are in being thus arrogant, and in exalting themselves amongst one another. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

CHAPTER TEN

2 Cor 10:13 Not boast of things without our measure, [eis (NT: 1519) ta (NT: 3588) ametra (NT: 280)] - 'to unmeasured bounds'. There is no limit to a man's self-conceit so long as he measures himself by himself (2 Cor 10:13) and his fellows, and not with his superiors.

It marks the personal character of this letter that "boast" occurs 29 times in it, and only 26 times in all the other letters. Undeterred by the charge of vanity, he must vindicate his apostolic authority by facts (Conybeare). It would be to "boast of things without our measure" were we to boast of conversions made by "other men's labors" (2 Cor 10:15).

Distributed - assigned.

A measure to reach - 'that, as our measure, we should reach as far as even to you;' not that he meant to go no further (2 Cor 10:16; Rom 15:20-24). Paul's "measure is the apportionment of his sphere of Gospel labors ruled by God. A 'rule' among the so-called 'apostolic canons' subsequently was that no bishop should appoint ministers beyond his own limits.

At Corinth no minister ought to have been received without Paul's sanction, as Corinth was apportioned to him by God as his apostolic sphere. The letter here incidentally, and therefore undesigned, confirms the independent history, the Acts, which represents Corinth as the extreme limit as yet at which he stopped, after he had from Phillipi passed southward successively through Amphipolis, Apollonia, Thessalonica, Berea, and Athens (Paley). (From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft)

2 Cor 10:13 Beyond our measure eis (NT: 1519) ta (NT: 3588) ametra (NT: 280). "Into the unmeasured things," "the illimitable." An old word, here only in the New Testament.

Of the province tou (NT: 3588) kanonos (NT: 2583). An old word [kanna like Hebrew), a reed, a measuring rod. Numerous papyri examples for measuring rod and rules (our word "canon")]. Only twice in the New Testament, here (also 2 Cor 10:15-16) and Gal 6:16 (rule to walk by).

To reach even unto you efikesthai (NT: 2185) achri (NT: 891) kai (NT: 2532) humoon (NT: 5216). Second aorist middle infinitive of efikneomai (NT: 2185), an old verb, only here and 2 Cor 10:14 in the New Testament. Paul's measuring-rod extends to Corinth. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Apostolos Apostle an ambassador of the Gospel; officially a commissioner of Christ with miraculous powers: -apostle, messenger, he that is sent. Strong’s Concordance (NT 652).

What power does an ambassador have? If you are ever in a foreign country and get sick, you will find out just what power an ambassador has of the United States. Let along an ambassador of Almighty God with full powers. Paul the Learner

CHAPTER TEN

Ver. 13. "But we will not glory beyond our measure:" as they do.

For it is probable that in their boasting they said, 'we have converted the world, we have reached unto the ends of the earth,' and vented many other such like big words. 'But not so we,' he says,

"But according to the measure of the province which God apportioned to us as a measure, to reach even unto you." So that his humility is evident on either hand, both in that he boasted nothing more than he had wrought, and that he refers even this itself to God.

For, "according to the measure of the province," saith he, "which God apportioned to us, a measure to reach even unto you." Just as if portioning out a vine to husbandmen, even so He meted out unto us. As far then as we have been counted worthy to attain to, so far we boast. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

2 Cor 10:14 'We are not stretching ourselves beyond our measure, as if we should not have come unto you; for as far as even to you have we in fact come in preaching the Gospel.' The fact and the effect produced prove that Corinth is within the measure assigned to me by God. So 'Aleph (') Delta G f g, Vulgate. But B omits "not;" then read interrogatively; do we stretch ourselves, etc.? Certainly not. (From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft)

2 Cor 10:14 We stretch not ourselves overmuch ou (NT: 3756) huperekteinomen (NT: 5239) heautous (NT: 1438). Apparently, Paul made this double compound verb, to express his full meaning (only in Gregory Nazianzen afterward). "We do not stretch ourselves out beyond our rights."

We came even as far as unto you achri (NT: 891) kai (NT: 2532) humoon (NT: 5216) efthasamen (NT: 5348). First aorist active indicative of fthanoo (NT: 5348), to come before, to precede, the original idea which is retained in Matt 12:28 (Luke 11:20) and may be so here. If so, it means "We were the first to come to you" (which is true, Acts 18:1-18). (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

‘For we stretch not ourselves beyond our measure, [For as no on-reaching into you we-are-over-out- stretching selves] as though we reached not unto you: [until for {S omitted for} and you we-outstrip] for we are come as far as to you also in preaching the gospel of Christ: [In the well-message of-the Anointed not into the un-measured].’ 2 Corinthians 10:14 + Concordant Greek Text 400 AD

‘Not for as-though not we- reached unto you we- stretch-beyond (our message) ourselves as-far-as for also to-you we-are-come in (preaching) the Gospel of Christ.’ 2 Cor. 10:14 Modern Greek Text

‘For as no on-reaching into you we-are-over-out-stretching selves until for and you we-outstrip in the well-message [our message] of-the Anointed not into the un-measured.’ 2 Cor. 10:14 Concordant Greek Text

CHAPTER TEN

Ver. 14. "For we stretch not ourselves overmuch, as though we reached not unto you: for we came even as far as unto you in preaching the Gospel of Christ."

Not simply 'we came,' but, 'we announced, we preached, we persuaded, we succeeded.' For it is probable that they having merely come to the disciples of the Apostles ascribed the whole to themselves, from their bare presence among them.

'But not so we: nor can any one say that we were not able to come as far as to you, and that we stretched our boasting as far as to you in words only; for we also preached the word to you.' (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

2 Cor 10:15 Not boasting to unmeasured bounds of (literally, 'in') other men's labors.

When - 'AS your faith goes on increasing' [auxanomenees (NT: 837) tees (NT: 3588) pisteoos (NT: 4102)]. The cause of his not yet reaching the regions beyond Corinth was the weakness as yet of their faith. He desired not to leave them before the proper time, yet not to put off preaching to others too long.

Enlarged by you, [en (NT: 1722) humin (NT: 5213)] - 'in your case.' Our success in your case will be an important step toward further progress beyond (2 Cor 10:16). Calvin makes the balance of the opposite clauses better, 'Having hope that, as your faith goes on increasing among yourselves [en (NT: 1722) humin (NT: 5213)], we may be magnified according to our rule abundantly,' by preaching beyond you: a gain at once to both parties, them and Paul.

According to our rule - our divinely-assigned sphere of work; for "we stretch not ourselves beyond our measure" (2 Cor 10:14).

Abundantly - Greek, 'unto exceeding abundance,' so as to exceed the limits yet reached (2 Cor 10:16).

2 Cor 10:16 To - i.e., so as to preach ... beyond you (and) not to boast, etc.

In another man's line of things made ready to our hand. Do not connect "line of things," etc.; but 'boast of things,' etc. Arrange, 'Not to boast as to things (already made by the preaching of others) ready to our hand in another man's line' (i.e., within the sphere apportioned by God to another). (From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft)

‘…It does not please him that he alone has afflicted all our brethren and parents in Judaea and Samaria, and in all Palestine; and he has not been pleased with these, but, behold, he comes here [Rome] also, having through imposition asked Caesar [Nero] to destroy us.’ The Jews of Rome speaking to Nero about Paul coming there. Acts of Peter and Paul Page 477 Book 8

CHAPTER TEN

2 Cor 10:15 In other men's labors en (NT: 1722) allotriois (NT: 245) kopois (NT: 2873). Allotrios (NT: 245) means belonging to another as in Luke 16:12. Paul founded the church in Corinth.

As your faith groweth auxanomenees (NT: 837) tees (NT: 3588) pisteoos (NT: 4102). Genitive absolute of the present passive participle of auxanoo (NT: 837), to grow. 26 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

We shall be magnified megaluntheenai (NT: 3170). First aorist passive infinitive of megalunoo (NT: 3170), an old verb (Luke 1:46), to make great (cf. Phil 1:20 of Christ). Indirect discourse after elpida (NT: 1680) (hope) with the construction of elpizoo (NT: 1679), to hope.

2 Cor 10:16 Even unto the parts beyond you eis (NT: 1519) ta (NT: 3588) huperekeina (NT: 5238) humoon (NT: 5216). Compound adverb huper (NT: 5228), ekeina (NT: 1565), beyond those places) used as preposition. Found only here and in ecclesiastical writers.

Things ready to our hand ta (NT: 3588) hetoima (NT: 2092). He had a plenty besides that he could use. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

[3.] Ver. 15, 16. "Not glorying beyond" our "measure," that is, "in other men's labors, but having hope that as your faith groweth, we shall be magnified in you according to our province unto further abundance, so as to preach. The Gospel even unto the parts beyond you, and not to glory in another's province in regard of things ready to our hand."

He sets forth a large accusation of them on these grounds: 1. Both that they boasted of things without their measure, 2. And of other men's labors; and that whilst the whole of the toil was the Apostles', 3. They plumed themselves upon their labors.

'But we,' says he, 'showed these things in our deeds. We will not imitate those men therefore, but will say such things where our deeds bear us witness. And why,' saith he, 'do I say, you?' "For I have hope that as your faith groweth;" for he doth not assert absolutely, preserving his own character, but, 'I hope,' he says, 'if you make progress, that our province will be extended even farther, "to preach the Gospel in the regions beyond."

For we shall advance farther yet,' he says, 'so as to preach and labor, not so as to boast in words of what other men have labored.' And well did he call it "province and measure," as though he had come into possession of the world, and a rich inheritance; and showing that the whole was wholly God's. 'Having then such works,' he says, 'and expecting greater, we do not boast as they do who have nothing, nor do we ascribe any part to ourselves, but the whole to God. Wherefore also he adds, (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

CHAPTER TEN

2 Cor 10:17 Glorieth. Translate, to accord with 2 Cor 10:16, 'boasteth.' In contrast to his opponents' boasting in another's sphere Paul declares the only true boasting is in the Lord (1 Cor 1:31; 15:10).

2 Cor 10:18 27 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

Is approved - stands the test of the final trial [Dokimos (NT: 1384)]: a metaphor from testing metals (Rom 16:10; 1 Cor 11:19). On the other hand, those finally rejected by the Lord are termed 'reprobate silver" (Jer 6:30).

Whom the Lord commendeth - to whom the Lord has given, as His "letter of commendation," the believers whom he was instrumental in converting; as was Paul's case (2 Cor 3:1-3). (From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft)

2 Cor 10:17 Paul quotes Prov 27:2.

‘Let a neighbour praise thee and not thine own mouth-a stranger and not thine own lips.’ Proverbs 27:2 LXX

2 Cor 10:18 Is approved dokimos (NT: 1384). Accepted (from dechomai (NT: 1209)) by the Lord. The Lord accepts his own recommendation sunisteesin (NT: 4921), see the note at 2 Cor 3:1 f)]. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Ver. 17. "He that glorieth, let him glory in the Lord." This also, he saith, accrued to us from God. Ver. 18. "For not he that commendeth himself is approved, but whom the Lord commendeth."

He did not say, we are so, "but whom the Lord commendeth. Seest thou how modestly he speaks? But if as he proceeds he stirreth up loftier words, wonder not, for this also cometh of Paul's prudence. For if he had gone on in every part to speak lowly words, he would not have hit these men so effectually, nor have extricated the disciples from their error.

For it is possible both: 1. By modesty ill-timed to do harm, 2. And by saying something admirable of one's self at a proper time to do good.

As therefore he also did. For there was no little danger in the disciples being persuaded into any mean opinion of Paul. Not that Paul sought the glory that cometh of men. For had he sought this, he would not have kept silence so long on those great and marvelous matters of "fourteen years ago;" (Chap. 12:20) nor would he, when necessity was laid upon him, have so shrunk back and hesitated to speak of them; very evidently he would not even then have spoken, had he not been compelled.

CHAPTER TEN

Certainly then it was not from a desire after the glory which cometh from men that he said these things, but out of tender care for the disciples. For since they cast reproaches at him as a braggart, and as boastful in words but able to show nothing in deeds, he is compelled subsequently to come to those revelations. 28 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

Although he had it in his power to convince them by his deeds, at the time when he said these things: yet he still persists, nevertheless, in using menaces in words. For he was most especially free from vain-glory; and this his whole life proves, both before and after this.

For instance, it was because of this that he changed all at once; and having changed, confounded the Jews and cast away all that honor he had from them, although he was himself their head and their champion. But he considered none of those things when he had found the truth; but took instead their insults and contumely; for he looked to the salvation of the many, thinking this everything.

For he that thinketh nothing of hell nor of heaven nor of ten thousand worlds in regard of his longing after Christ, how should he hunt after the glory which cometh from the many? By no means; but he is even very lowly when he may be so, and brands his former life with infamy when he calls himself, "a blasphemer, and a persecutor, and injurious." (1 Tim 1:13) And his disciple Luke too says many things of him, evidently having learnt them from himself, himself displaying fully his former life no less than that after his conversion. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

PAUL’S THORN IN THE FLESH: 1. ‘And after that many days were fulfilled, the Jews took counsel to kill him:’ Acts 9:23 2. ‘But the Jews stirred up the devout and honorable women…expelled them.’ Acts 13:50 3. ‘But the unbelieving Jews stirred up the Gentiles…’ Acts 14:2 4. ‘And there came…Jews from Antioch and Iconium…stoned Paul…’ Acts 14:19 5. ‘But the Jews which believed not…sent away Paul and Silas.’ Acts 17:5, 10 6. ‘But when the Jews of Thessalonica…stirred up the people.’ Acts 17:13 7. ‘…the Jews made insurrection with one accord against Paul…’ Acts 18:12 8. ‘…And when the Jews laid wait for him…’ Acts 20:3 9. ‘…So shall the Jews at Jerusalem bind the man…’ Acts 21:11 10. ‘…the Jews saw him in the temple, stirred up all the people…’ Acts 21:27 11. ‘... For we have found this man a pestilent fellow…all the Jews…’ Acts 24:5 12. ‘Then the high priest and the chief of the Jews…besought him,’ Acts 25:2

Note: Paul’s thorn in the flesh is either his eyes or he being a Jew [flesh] was persecuted because he was a Jew and the Jews continued hounding him every where he went. I pick the above.

‘And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan [The Jews] to buffet me [persecute me], lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness.’ 2 Corinthians 12:7-9 KJV Paul the Learner