2 Corinthians 10:17

2Co 10:17-18. But he that glorieth — Whether it be of planting or watering the churches; let him glory in the Lord — Not in himself, but in the power, love, and faithfulness of the Lord, who only can render any man’s labours successful. Let every minister remember it is to Christ that he owes all his ability for his work, and all his success in it. For not he that commendeth himself — With the greatest confidence, or boasts of any thing done by his power, or has a good opinion of himself, on account of any service he has performed; is approved — As faithful and sincere; but whom the Lord commendeth — By conferring on him the gifts and graces of his Spirit, and by blessing his labours. Let those, therefore, who are so ready to applaud themselves and each other, maturely consider this, and learn to be more solicitous than they are about approving themselves to their great Master, whether they be more or less regarded by their fellow- servants.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

10:17-18 Paul quotes Jer 9:24 to the effect that all missionaries are directed by the Lord. So boasting doesn’t count for much. Only as the Lord praises us for our service can success have any significance.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 10:17. Ὁ δὲ, but he who) He hereby in some measure sounds a retreat; and yet by this very clause of after-mitigation,[72] he again gives a blow to the false apostles.—ἐν Κυρίῳ, in the Lord) and therefore with the approval of the Lord [2Co 10:18].

[72] See App., under the tit. EPITHERAPIA.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_10:17 f. The ἐν ἀλλ. καν. εἰς τὰ ἕτοιμα καυχ. was the way of the opponents, whose self-glorying was selfish ostentation. Therefore Paul now lays down the law of the right καυχᾶσθαι, and establishes it in a way (2Co_10:18), the application of which to the perversity of the opponents boasting could not but be obviou.

δέ] leading over from the previous καυχήσασθαι to the law of the καυχᾶσθαι. But as regards self-glorying, the maxim applies: Let him that glories glory (not otherwise than) in the Lord, let him have God as the object of his καυχᾶσθαι, inasmuch as it is God, by whose grace and power he has and does everything. Paul himself gives a glorious example of the ἐν κυρίῳ καυχᾶσθαι in 1Co_15:10. Comp. 2Co_12:9-10.

As ὁ καυχ. ἐν κυρ. καυχ. is an O. T. maxim well known to the reader (Jer_9:23 f.; comp. 1Co_1:31), and the context contains nothing at all which would be at variance with the original reference of the ἐν κυρίῳ to God, viewed as object of the καυχᾶσθαι, in which this is grounded (see on Rom_2:17), it is not to be understood of Christ (Erasmus, Estius, Flatt, Rückert, and others), nor is ἐν to be taken in the sense of communion (Calvin, Bengel, Osiander). Observe, moreover, what a moral difference there is between this Christian καυχᾶσθαι ἐν θεῷ (comp. Rom_5:11) and that of the Jewish particularism, Rom_2:17.2Co_10:18. For not he who acts in the opposite way, not he who, instead of glorying ἐν κυρίῳ, makes himself the object which he commends to others, is approved, is in the position of attested Christian character, but he, whom the Lord commends. The latter isand that in contrast with the opponents extolling themselvesthe practical commendation, which God bestows on those concerned by His whole gracious aid, by the success and blessing attending their work, by their rescue from dangers, etc. In this de facto θεῖα ψῆφος (Theodoret), which is made known before the eyes of the world, they have at the same time the right de facto self-commendation, 2Co_6:3 ff., without being αὐτεπαίνετοι (αὐτεπαινέτους γὰρ μισεῖ ὁ θεός, Clem. 1 Cor. 30).

Observe, further, the emphatic ἐκεῖνος as well as the unrestricted δόκιμος, the notion of which is not to be referred merely to human recognition (Hofmann), as in Rom_14:18, where τοῖς ἀνθρώπ. stands beside it; comp. rather 1Co_11:19; Rom_16:10; Jam_1:12.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 10:17 . ὁ δὲ καυχώμενος κ . τ . λ .: but he that glorieth, let him glory in the Lord , a quotation from the O.T. (see reff.) used before by St. Paul ( cf. also Rom 15:18 , 1Co 3:7 ). For not he that commendeth himself is approved ( cf. Pro 27:2 ), but whom the Lord commendeth ( cf. Rom 2:29 , 1Co 4:5 ). And the Corinthian Church itself is his “letter of commendation” (2Co 3:2 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He somewhat mitigateth that which he spake of himself and therewith also prepareth the Corinthians to hear other things, witnessing that he seeketh nothing else but to approve himself to God, whose glory he only seeketh.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

glorieth--Translate, to accord with Co2 10:16, "boasteth." In contrast to his opponents' practice of boasting in another's line or sphere, Paul declares the only true boasting is in the Lord (Co1 1:31; Co1 15:10).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 17. He that glorieth, let him glory in the Lord.] Instead of boasting or exulting even in your own success in preaching the Gospel, as none can be successful without the especial blessing of God, let God who gave the blessing have the glory. Even the genuine apostle, who has his commission immediately from God himself, takes no praise to himself from the prosperity of his work, but gives it all to God. How little cause then have your uncommissioned men to boast, to whom God has assigned no province, and who only boast in another man's line of things made ready to their hand!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

17. But he that glorieth This statement is made by way of correction, as his glorying might be looked upon as having the appearance of empty boasting. Hence he cites himself and others before the judgment-seat of God, saying, that those glory on good grounds, who are approved by God. To glory in the Lord, however, is used here in a different sense from what it bears in the first chapter of the former Epistle, (1 Corinthians 1:31,) and in Jeremiah 9:24. For in those passages it means — to recognize God as the author of all blessings, in such a way that every blessing is ascribed to his grace, while men do not extol themselves, but glorify him alone. Here, however, it means — to place our glory at the disposal of God alone, and reckon every thing else as of no value. For while some are dependent on the estimation of men, and weigh themselves in the false balance of public opinion, and others are deceived by their own arrogance, Paul exhorts us to be emulous of this glow — that we may please the Lord, by whose judgment we all stand or fall.

Even heathens say, that true glory consists in an upright conscience. Now that is so much, but it is not all; for, as almost all are blind through excessive self-love, we cannot safely place confidence in the estimate that we form of ourselves. For we must keep in mind what he says elsewhere, (1 Corinthians 4: 4,) that he is not conscious to himself of anything wrong, and yet is not thereby justified. What then? Let us know, that to God alone must be reserved the right of passing judgment upon us; for we are not competent judges in our own cause. This meaning is confirmed by what follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) He that glorieth, let him glory in the Lord.—Better, He that boasteth, the English translators having again yielded to their besetting weakness for variation. On the general meaning of the phrase, which has been used before, see Note on 1Co_1:31. Here it has a more special force. “To boast in the Lord” was to boast as in the sight of Christ of that of which the boaster thought as done, not by himself, but by Christ as dwelling in him.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. But he that glorieth] See note on 2Co_10:8. This passage occurs in 1Co_1:31, where it is prefaced by the words ‘it is written.’ It is in fact a paraphrase of Jer_9:24. Meyer remarks that a noble example of this kind of glorying is given by St Paul himself in 1Co_15:10. Cf. also ch. 2Co_12:10.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

17 But he that glorieth, let him glory in the Lord.

Ver. 17. Glory in the Lord] {See Trapp on "1Co 1:31"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But he that glorieth - He that boasts. Whatever may be the occasion of his boasting, whether in planting churches or in watering them; whether in his purposes, plans, toils, or success. Paul himself did not deem it improper on some occasions to boast 2Co 11:16; 2Co 12:5, but it was not of his own power, attainments, or righteousness. He was disposed to trace all to the Lord, and to regard him as the source of all blessing and all success.

Let him glory in the Lord - In this serious and weighty admonition, Paul designs, doubtless, to express the manner in which he was accustomed to glory, and to furnish an admonition to the Corinthians. In the previous part of the chapter there had been some severe irony. He closes the chapter with the utmost seriousness and solemnity of manner, in order to show on his part that he was not disposed to glory in his own attainments and to admonish them not to boast of theirs. If they had anything valuable they should regard the Lord as the author of it. In this admonition it is probable that Paul had in his eye the passage in Jer 9:23-24; though he has not expressly quoted it. “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving-kindness, judgment, and righteousness in the earth.” The sentiment is a favorite one with Paul, as it should be with all Christians; see the note on 1Co 1:31. On this verse we may here remark:

I. That nothing is more common than for people to boast or glory. Little as they really have in which to glory, yet there is no one probably who has not something of which he is proud, and of which he is disposed to boast. It would be difficult or impossible to find a person who had not something on which he prided himself; something in which he esteemed himself superior to others.

II. The things of which they boast are very various:

Many are proud of their personal beauty; many, too, who would be unwilling to be thought proud of it.

(2)Many glory in their accomplishments; or, what is more likely, in the accomplishments of their children.

(3)Many glory in their talents; talents for anything, valuable or not, in which they suppose they surpass others. They glory in their talent for eloquence, or science, or gaining knowledge; or in their talent for gaining property or keeping it: for their skill in their professions or callings; for their ability to run, to leap, or to practice even any trick or sleight of hand. There is nothing so worthless that it does not constitute a subject of glorying, provided it be ours. If it belong to others it may be valueless.

(4)Many glory in their property; in fine houses, extended plantations, or in the reputation of being rich; or in gorgeous dress, equipage, and furniture. In short, there is nothing which people possess in which they are not prone to glory. Forgetful of God the giver; forgetful that all may be soon taken from them. or that they soon must leave all; forgetful that none of these things can constitute a distinction in the grave or beyond, they boast as if these things were to remain forever, and as if they had been acquired independently of God. How prone is the man of talents to forget that God has given him his intellect, and that for its proper use he must give account! How prone is the rich man to forget that he must die! How prone the frivolous and the beautiful to forget that they will lie undistinguished in the grave; and that death will consume them as soon as the most vile and worthless of the species!

III. If we glory it should be in the Lord. We should ascribe our talents, wealth, health, strength, and salvation to him. We should rejoice:

That we have such a Lord, so glorious, so full of mercy, so powerful, so worthy of confidence and love. We should rejoice in our endowments and possessions as his gift. We should rejoice that we may come and lay everything at his feet, and whatever may be our rank, or talents, or learning, we should rejoice that we may come with the humblest child of poverty, and sorrow, and want, and say, “Not unto us, not unto us, but unto thy name give glory, for thy mercy and for thy truth’s sake;” Ps. 115: i; see the note on 1Co 1:31.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But we have none of us any thing to glory in, neither I Paul who plant, nor Apollos who watereth; whether God maketh use of us as the first planters of the gospel, or as instruments to carry on the work of the gospel already planted, we have nothing of our own to glory in.

God giveth the increase; we have therefore no reason to glory in ourselves, or in our own performances, but only to give thanks to God, who maketh use of us, poor earthly vessels, to carry about and distribute that heavenly treasure, by which he maketh souls rich in faith and good works: all that we do is only instrumentally; God is all, and in all, as to primary efficiency.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. In the Lord—St. Paul holds that his own field is measured by a divine hand; his glory is, therefore, in the Lord. If his opponents are conscious of the same claim, well.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But he that glorieth, etc.; literally, he that boasteth, etc. (see note on 1Co_1:31; Jer_9:24)

Glorying in the Lord.

Boasting is universally denounced as a petty and a vulgar fault. Yet it is a fault not uncommon. It imposes upon the unthinking and the unwary, but it awakens the suspicion and the distrust of those who have a larger experience of life. But in the region of spiritual service, boastfulness is a serious offence, not only against society, but against God himself. The apostle protests against it, and in this verse exhibits the true remedy.

I MEN ARE TEMPTED TO GLORY IN THEMSELVES. What men have they are in danger of over estimating, and thus taking credit to themselves when no credit is due. Some glory in natural endowments, strength of body, or mental ability. Some in the accidents of birth or of fortune. Some in their position in society, etc.

II FROM THIS TEMPTATION TO BOASTFULNESS SPIRITUAL LABOURERS ARE NOT FREE. Some religious teachers, preachers, writers, officials, pride themselves upon their "gifts," and the esteem in which they are held; boast of their credentials, their learning, their acceptance. If the persons to whom the apostle referred were the first, they were certainly not the last, of this order of men.

III THE ONLY ADMISSIBLE GLORYING IS GLORYING IN THE LORD.

1. Christians may glory in the Divine grace to which they owe theirspiritual position. This they do when they ask What have we that we did not receive? Who hath made us to differ?

2. Christian ministers may glory in opportunity of service and in the Divinebestowal of ability for its fulfilment. The apostle felt that the Head of the Church had put honour upon him in commissioning him as the messenger of life to the Gentiles, and in qualifying him for a mission so sacred and glorious. Every bishop, pastor, and evangelist may well acknowledge the condescension of the Eternal in counting him faithful and putting him into the ministry.

3. All true labourers may glory in their success by attributing it to the Divine Author. Paul had abundant reason of this kind for glorying. He needed no letters of commendation; his own converts were epistles witnessing to his faithfulness and zeal, known and read of all men. Joy and thanksgiving, glorying and congratulation, may justly follow when Heaven has smiled upon the labourer"s toil, and has suffered him not only to sow, but also to reap. T.

Man"s only true glorying.

he that glorieth, let him glory in the Lord." The apostle used the simpler and stronger word, "boasteth." Dean Plumptre complains of the besetting weakness for variation which characterized our English translators. And oftentimes force of utterance is gained by dwelling on a word, even at the peril of tautology. Reference is made, no doubt, to the boastings of this leader of the party at Corinth that was antagonistic to St. Paul, and also to the accusation which this man made against the apostle, that he was always boasting of his authority, his superior knowledge, and the great things he had done. St. Paul firmly urged the distinction between glorying in what a man is or in what a man has done, and glorying in what God has made a man to be and in what God has done by him. The first kind of boasting is wrong and dangerous. "Let him that thinketh he standeth take heed lest he fall." The other kind is right, is honouring to God, and may be our proper form of testifying for him. There is then a sin of boasting, against which we require to be duly warned. And there is a service of boasting which may, under certain circumstances, be our most effective mode of resisting evil and witnessing for God. On the whole, however, it may be fully urged that a man"s life, rather than his lips, should do all his boastings for him. These distinctions may be further elaborated and illustrated.

I GLORYING IN WHAT WE ARE IS ALWAYS A SIGN OF CHRISTIAN WEAKNESS. A man had better not even think about himself, but put all his effort into higher attainments in the Divine life. There is danger for us when we find that we have anything in ourselves to talk about or to glory in. All the finest and most delicate Christian graces are so fragile that they break with a touch, so sensitive that they fade if we only look on them. Do not even think about what you are; fill your thoughts with what you may be, what you may become, in the grace and strength of Christ. Christian progress stops as soon as we begin to boast. He that is satisfied with his attainments falls from the Christian ideal, which is this, "Not that I have already obtained, or am already made perfect; but I press on, if so be that I may apprehend that for which also I was apprehended by Christ Jesus". (Php_3:12, Revised. Version) Show the peril that lies in habits of introspection and self-examination with a view to finding subjects of self-satisfaction. And also of meetings in which Christians are encouraged to boast of religious feelings and experiences. The text suggests an altogether "more excellent way." "Let him that glorieth glory in the Lord.

II GLORYING IN WHAT WE HAVE DONE PUTS CHRISTIAN HUMILITY IN PERIL. Because it directs men"s thoughts to us, sets them upon praising us, and so lifts up our minds, gives us undue notions of our own superiority and excellence. When he gains the applause of an unthinking multitude, Nebuchadnezzar can forget himself, and, in uttermost pride, cast God wholly away, and say, "Is not this great Babylon, which I have builded?" Boastfulness of our doings is always perilous. God does not need it, since he knows all about it. And man does not need it, for he can see the doings well enough without our telling. "Let thine own works praise thee." Let thine enemies praise thee. Let thy friends praise thee. But if you would keep fresh the great grace of humility, never praise yourself.

III GLORYING IN WHAT GOD HAS DONE FOR US AND BY US IS ALWAYS INSPIRING AND HEALTHY. Such was the glorying of the apostle, and such are the narratives of labour given us by great missionaries. All true records of our life work should lead men to say, "What hath God wrought? R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

These words are a seasonable exhortation to all the ministers of the gospel.

1. To take heed that they glory not in themselves, or in any services or performances of their own. As it is the highest act of grace to make our boast of God all the day long, so it is the highest act of corruption, to make a boast of any thing we either have or do, though but for a moment.

Alas! what have we, that we have not received? Or what do we, wherein we have not been divinely assisted? And if so, why should we glory? Verily, when man is most bent and set upon these gloryings, God delights to check him therein, and spit upon his glorying; and so jealous is God of his glory, that he seldom suffers a proud minister, that assumes and arrogates to himself, to be either serviceable or successful in his work.

2. These words are an exhortation to all the ministers of the gospel, as not to glory in themselves, so to glory in the Lord; that is,

1. To glory in the work of the Lord, that we promote his kingdom, his honour and interest in the world.

2. To glory in the help of the Lord: the Lord is a master in covenant with us, and that a covenant of grace, in which every command hath a promise annexed to it, a promise both of assistance and acceptance.

3. To glory in the reward of the Lord, expected by us, and secured to us, by purchase and promise, the private Christian’s labours shall not be in vain in the Lord, much less his faithful ministers, who have borne the burden and heat of the day; let them then glory in the Lord, and not in themselves, seeing all the good that is in them, and their actions, comes from him, and their recompence of reward is secured by him.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

But he that glorieth, let him glory in the Lord . [Paul here gives the rule of boasting as condensed from Jer_9:23-24 . Paul's enemies had not observed this rule; he had. In 2Co_10:5 he ascribed all his power to God, and in 2Co_10:13 he shows that, vast as his work was, it was far less than God demanded of him.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

17. But he that glorieth, let him, etc. Quoted from Jer. 11:23. It gives the true rule of boasting. Let the Lord be our boast, for we are nothing.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

boast in the Lord

"boast about what the Lord has done"

recommends himself

This means that he provides enough evidence for each person who hears him to decide whether he is right or wrong. See how "recommend ourselves" is translated in 2 Corinthians 4:2.

who is approved

This can be stated in active form. AT: "whom the Lord approves" (See: Active or Passive)

it is the one whom the Lord recommends

You can make clear the understood information. AT: "the one whom the Lord recommends is the one of whom the Lord approves" (See: Ellipsis)

translationWords

boast

lord

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17. Ὁ δὲ καυχώμενος. But, even in reference to a man’s own work in his own proper sphere, there is only one right way of glorying; he that glorieth, let him glory in the Lord, who assigned him the work and enables him to do it. These words are quoted as Scripture in 1Co 1:31, and they are an adaptation of Jer 9:24, ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνίειν καὶ γινώσκειν ὅτι ἐγώ εἰμι Κύριος. The Apostle follows the principle, which he here enunciates, 1Co 15:10; Rom 15:17-19; Gal 2:8; Eph 3:7.

It is evident that these verses (13–17) are addressed to the whole Corinthian Church, and not to the disloyal faction only.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17.] He sets forth to them, in contrast (δέ) to this boasting themselves in another’s line, which was the practice of his adversaries, wherein the only legitimate boasting must consist: viz. in the Lord, the Source of all grace and strength and success in the ministry; see 1Co 15:10.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

17. ὁ δὲ καυχώμενος. ‘But he that glorieth, in the Lord let him glory’; that is the only safe principle. If faith has been planted and made to grow, it is God who gives the increase. It is probable that ὁ κύριος here means God rather than Christ. But it is remarkable with what readiness N.T. writers transfer what in O.T. is said of Jehovah to Jesus Christ, and this may be a case in point. See on 1Co 15:10; Rom 15:17; Eph 3:7; and cf. Gal 2:8: in all these passages St Paul carefully disclaims merit for what he has been enabled to accomplish.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.