2 Corinthians 10:18

(Pro 27:2).

whom the Lord commendeth--to whom the Lord has given as His "Epistle of commendation," the believers whom he has been the instrument of converting: as was Paul's case (Co2 3:1-3).

is approved--can stand the test of the final trial. A metaphor from testing metals (Rom 16:10; Co1 11:19). So on the other hand those finally rejected by the Lord are termed "reprobate silver" (Jer 6:30).

Next: 2 Corinthians Chapter 11

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 18. Not he that commendeth himself] Not the person who makes a parade of his own attainments; who preaches himself, and not Christ Jesus the Lord; and, far from being your servant for Christ's sake, affects to be your ruler; not such a one shall be approved of God, by an especial blessing on his labours; but he whom the Lord commendeth, by giving him the extraordinary gifts of the Holy Spirit, and converting the heathen by his ministry. These were qualifications to which the false apostle at Corinth could not pretend. He had language and eloquence, and show and parade; but he had neither the gifts of an apostle nor an apostle's success.

1. DR. WHITBY observes that the apostle, in the 13th, 14th, 15th, and 16th verses, 2Co 10:13-16 endeavours to advance himself above the false apostles in the three following particulars:-

(1.) That whereas they could show no commission to preach to the Corinthians, no measure by which God had distributed the Corinthians to them as their province, he could do so. We have a measure to reach even to you, 2Co 10:13.

(2.) That whereas they went out of their line, leaping from one Church to another, he went on orderly, in the conversion of the heathens, from Judea through all the interjacent provinces, till he came to Corinth.

(3.) Whereas they only came in and perverted the Churches where the faith had already been preached, and so could only boast of things made ready to their hands, 2Co 10:16, he had laboured to preach the Gospel where Christ had not been named, lest he should build on another man's foundation, Ro 15:20.

2. We find that from the beginning God appointed to every man his promise, and to every man his labour; and would not suffer even one apostle to interfere with another. This was a very wise appointment; for by this the Gospel was not only more speedily diffused over the heathen nations, as we have already remarked, but the Churches were better attended to, the Christian doctrine preserved in its purity, and the Christian discipline properly enforced. What is any men's work is no man's in particular; and thus the work is neglected. In every Church of God there should be some one who for the time being has the care of it, who may be properly called its pastor; and who is accountable for its purity in the faith, and its godly discipline.

3. Every man who ministers in holy things should be well assured of his call to the work; without this he can labour neither with confidence nor comfort. And he should be careful to watch over the flock, that no destroying wolf be permitted to enter the sacred fold, and that the fences of a holy discipline be kept in proper repair.

4. It is base, abominable, and deeply sinful, for a man to thrust himself into other men's labours, and, by sowing doubtful disputations among a Christian people, distract and divide them, that he may get a party to himself. Such persons generally act as the false apostle at Corinth; preach a relaxed morality; place great stress upon certain doctrines which flatter and soothe self-love; calumniate the person, system of doctrines, and mode of discipline, of the pastor who perhaps planted that Church, or who in the order of God's providence has the oversight of it. This is an evil that has prevailed much in all ages of the Church; there is at present much of it in the Christian world, and Christianity is disgraced by it.

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

For not he that commendeth himself is approved “For it is easy to impose upon men by a false impression, and this is matter of every day occurrence. Let us, therefore, leaving off all other things, aim exclusively at this — that we may be approved by God, and may be satisfied to have his approbation alone, as it justly ought to be regarded by us as of more value than all the applauses of the whole world. There was one that said, that to have Plato’s favorable judgment was to him worth a thousand. The question here is not as to the judgment of mankind, in respect of the superiority of one to another, but as to the sentence of God himself, who has it in his power to overturn all the decisions that men have pronounced.

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.

(18) For not he that commendeth himself is approved.—Again, as in 2Co_10:12 and five earlier passages (see reference there), we trace the impression which the stinging taunt had left on St. Paul’s mind. In the word “approved” there is possibly a reference to what had been said in 1Co_11:19. He had meant something more by it than meeting with men’s approval.

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

18. For not he that commendeth himself is approved] St Paul’s self-commendation is only wrung from him by circumstances. The Corinthians will not judge of things except ‘after the appearance’ (2Co_10:7). St Paul, bearing in mind the wise man’s advice to ‘answer a fool according to his folly’ (Pro_26:5), shews that even from that point of view the new teachers could not arrogate to themselves any superiority over him. But he takes care to remark that the only true ground of approval is to do the work of God.

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.

18 For not he that commendeth himself is approved, but whom the Lord commendeth.

Ver. 18. Whom the Lord commendeth] As he did his servant Job, 2Co 1:8. And as he did his handmaid Sarah, for calling her husband lord, though there was never a good word besides in the whole sentence, 1Pe 3:6; cf. Gen 18:22. Neither was Job so patient, but that he had his outbursts. All which notwithstanding "ye have heard of the patience of Job," &c., Jas 5:11. He is not challenged at all for his impatience, but crowned and chronicled for his patience. See here the wonderful goodness of God toward his; and take comfort in his white stone, against the black coals of ill-affected persons.

Is approved] δοκιμος, or, will pass for current coin in heaven. When slips are abroad, men will take heed what money they take.

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.

For not he that commendeth himself ... - Not he who boasts of his talents and endowments. He is not to be judged by the estimate which he shall place on himself, but by the estimate which God shall form and express.

Is approved - By God. It is no evidence that we shall be saved that we are prone to commend ourselves; see Rom 16:10.

But whom the Lord commendeth - see the note on Rom 2:29. The idea here is, that people are to be approved or rejected by God. He is to pass judgment on them, and that judgment is to be in accordance with his estimate of their character, and not according to their own. If he approves them they will be saved; if he does not, vain will be all their empty boasting; vain all their reliance on their wealth, eloquence. learning, or earthly honors. None will save them from condemnation; not all these things can purchase for them eternal life. Paul thus seriously shows that we should be mainly anxious to obtain the divine favor. It should be the grand aim and purpose of our life; and we should repress all disposition for vain - glory or self-confidence; all reliance on our talents, attainments, or accomplishments for salvation. our boast is that we have such a redeemer: and in that we all may glory!

Remarks

1. We should have no desire to show off any special boldness or energy of character which we may have; 2Co 10:1-2. We should greatly prefer to evince the gentleness and meekness of Christ. Such a character is in itself of far more value than one that is merely energetic and bold; that is rash, authoritative, and fond of display.

2. They who are officers in the church should have no desire to administer discipline; 2Co 10:2. Some people are so fond of power that they always love to exercise it. They are willing to show it even by inflicting punishment on others; and “dressed in a little brief authority” they are constantly seeking occasion to show their consequence; they magnify trifles; they are unwilling to pass by the slightest offences. The reason is not that they love the truth, but that they love their own consequence, and they seek every opportunity to show it.

3. All Christians and all Christian ministers are engaged in a warfare; 2Co 10:3. They are at war with sin in their own hearts, and with sin wherever it exists on earth, and with the powers of darkness. With foes so numerous and so vigilant, they should not expect to live a life of ease or quietness. Peace, perfect peace, they may expect in heaven, not on earth. Here they are to fight the good fight of faith and thus to lay held on eternal life. It has been the common lot of all the children of God to maintain such a war, and shall we expect to be exempt?

“Shall I be carried to the skies.

On flowery beds of ease,

While others fought to win the prize,

And sailed through bloody seas?

“Are there no foes for me to face,

Must I not stem the flood?

Is this vile world a friend to grace,

To help me on to God?”

4. The weapons of the Christian are not to be carnal, but are to be spiritual; 2Co 10:4. He is not to make his way by the exhibition of human passion; in bloody strife; and by acting under the influence of ambitious feelings. Truth is his weapon; and armed with truth, and aided by the Spirit of God, he is to expect the victory. How different is the Christian warfare from others! How different is Christianity from other systems! Muhammed made his way by arms, and propagated his religion amidst the din of battle. But not so with Christianity. That is to make its way by the silent, but mighty operation of truth; and there is not a rampart of idolatry and sin that is not yet to fall before it.

5. The Christian should be a man of a pure spirit; 2Co 10:4. He is to make his way by the truth. He should therefore love the truth, and he should seek to diffuse it as far as possible. In propagating or defending it, he should be always mild, gentle, and kind. Truth is never advanced, and an adversary is never convinced, where passion is evinced; where there is a haughty manner or a belligerent spirit. The apostolic precepts are full of “wisdom,” “speaking the truth in love” Eph 4:15), “in meekness instructing those that oppose themselves: if God peradventure will give them repentance to the acknowledging of the truth;” 2Ti 2:25.

6. In his warfare the Christian shall conquer; 2Co 10:4-5. Against the truth of Christianity nothing has been able to stand. It made its way against the arrayed opposition of priests and emperors; against customs and laws; against inveterate habits and opinions; against all forms of sin, until it triumphed, and “the banners of the faith floated from the palaces of the Caesars.” So it will be in all the conflicts with evil. Nothing is more certain than that the powers of darkness in this world are destined to fall before the power of Christian truth, and that every stronghold of sin shall yet be demolished. So it is in the conflicts of the individual Christian. He may struggle long and hard. He may have many foes to contend with. But he shall gain the victory. His triumph shall be secure; and he shall yet be enabled to say, “I have fought a good fight - henceforth there is laid up for me a crown.”

“The saints in all this glorious war.

Shall conquer though they die;

They see the triumph from afar,

And seize it with their eye.”

7. Yet all should feel their dependence on God; 2Co 10:4. It is only through him and by his aid that we have any power. Truth itself has no power except as it is attended and directed by God; and we should engage in our conflict feeling that none but God can give us the victory. If forsaken by him, we shall fall; if supported by him, we may face without fear a “frowning world,” and all the powers of the “dark world of hell.”

8. We should not judge by the outward appearance; 2Co 10:7. It is the heart that determines the character; and by that God shall judge us, and by that we should judge ourselves.

9. We should aim to extend the gospel as far as possible; 2Co 10:14-16. Paul aimed to go beyond the regions where the gospel had been preached, and to extend it to far distant lands. So the “field” still “is the world.” A large portion of the earth is yet unevangelized. Instead, therefore, of sitting down quietly in enjoyment and ease, let us, like him, earnestly desire to extend the influence of pure religion, and to bring distant nations to the saving knowledge of the truth.

10. Let us not boast in ourselves; 2Co 10:17. Not of our talents, wealth, learning, or accomplishments let us glory. But let us glory that we have such a God as Yahweh. Let us glory that we have such a Redeemer as Jesus Christ. Let us glory that we have such a sanctifier as the Holy Spirit. Let us acknowledge God as the source of all our blessings, and to him let us honestly consecrate our hearts and our lives.

11. What a reverse of judgment there will yet be on human character! 2Co 10:17-18. How many now commend themselves who will be condemned in the last day. How many people boast of their talents and morals, and even their religion, who will then be involved in indiscriminate condemnation with the most vile and worthless of the race. How anxious should we be, therefore, to secure the approbation of God; and whatever our fellow-men may say of us, how infinitely desirable is it to be commended then by our heavenly Father.

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

Solomon saith, Pro 27:2; Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips. Self-commendation is an ungrateful sound to ingenuous ears; no man thinks another a jot the better for his commending himself, but always hath the worse opinion of him for such boasting; but this text speaketh of a higher approbation, viz. from God. No man is approved of God for his speaking well of himself; the business is, who they are who approve themselves in the work which God hath committed to them; to whom the Lord will say: Well done, good and faithful servants: to whom the apostle refers both himself, and those who magnified themselves, but vilified him.

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

18. Commendeth himself—Their fair speeches and seducing self-laudations do not render them approved.

Lord commendeth—Is the divine seal on their mission? The true minister is not merely ordained of man—he is called of God; and the divine blessing testifies to his work.

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

But whom the Lord commendeth. (comp. 1Co_3:13, 14 4:5; Pro_27:2)

Commendation, human and Divine.

A good man"s difficulties do not always come from avowed adversaries. It sometimes happens that those who are professedly upon his side trouble and harass him. So the Apostle Paul found it, for he had to complain of perils among false brethren, and he frequently had to contend with the undermining influence of those who disparaged his ability and authority, and asserted and praised themselves.

I THE VANITY OF SELF-COMMENDATION ON THE PART OF CHRISTIAN LABOURERS.

1. Such a habit is a flaw in personal character. True dignity and self-respectdictate modesty in estimating one"s self and reticence in speaking of one"s self.

2. It has an injurious effect upon the ministry. They who commendthemselves in words are not likely to commend themselves in deeds. The estimation in which others hold them is probably in inverse ratio to that in which they hold themselves.

3. It is displeasing to the Lord and Judge of all, who regards the lowly andmeek and raises them up in due time.

II THE LORD HIMSELF COMMENDS AND WILL COMMEND HIS FAITHFUL SERVANTS. He is not unjust; he is not ungenerous; he is not unmindful.

All works are good, and each is best As most it pleases thee; Each worker pleases when the rest He serves in charity; And neither man nor work unblest Wilt thou permit to be.

1. This commendation is bestowed here and now. In the success of the labourer is evidence of the approbation of the Master.

2. Hereafter shall be a public and pronounced commendation. In the day ofaccount those who have done their Lord"s will shall be accepted. "Then shall every man have praise of God.

III IT IS NOT THE SELF-COMMENDED, BUT THE COMMENDED OF THE LORD, WHO ENDURE THE TEST AND COME OUT FROM IT APPROVED. Work is put to the proof; and not only the work, but the workman, is thus submitted to a decisive trial. If it be asked Who stand the test, and are brought out with honour and acceptance? the answer is Not the boastful, the self-confident, those who are loud in their own praise; but those who, by patient continuance in well doing, by diligent devotion to the service of the Lord, secure his commendation. Such shall abide in the judgment, and shall receive the recompense of reward. T.

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

Three things are here observable, 1. The proneness which is in human nature to admire, applaud and commend itself. Man is a proud piece of flesh, and a little apprehended excellency in himself presently puffs him up, and he looks big with conceit: "Tis rare to see a man rich in gifts, and poor in spirit; poverty of spirit is better than all the riches of gifts: yea, it is the truest riches of grace.

Observe, 2. Though a man is prone to commend and admire himself, yet self-commendation is no just prize, but rather disparagement, a shameful indication both of pride and folly. He that commendeth himself, is not approved either of God or wise men; the same word in Hebrew, signifies to praise ourselves and to be foolish because there is no greater evidence of folly than self-commendation; yet sometimes, a wise man is forced to boast of his own performances, rather in a way of self-vindication, than by way of self-commendation.

Observe, 3. That it is God’s approbation, and not our own commendation, which is matter of true praise and real honour. When God and conscience bear witness to our sincerity, we need neither our own nor other’s commendation; the open testimongy of God, and the silent applause of our own conscience, is above all commendations whatsoever.

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

For not he that commendeth himself is approved, but whom the Lord commendeth . [The self-commendation of a man rests on no higher evidence than the testimony of his own lips, but the commendation of God is shown by the works which he enables those to do whom he approves.]

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.

18. He whom the Lord commendeth is the one who hath approval; not he who commends himself; a hint to every disciple and preacher. Let our works and life speak for us, not our lips.

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.

18. συνιστάνων (אBDFGMP 17, Orig.) rather than συνιστῶν (D3KL), from συνιστάω, a form which D3KL support in 2Co 4:2, 2Co 6:4, and which BD 17, 39 support in 2Co 3:1, where συνιστᾶν may be right, Excepting 2Co 3:1, the forms in -αω (ἱστάω, ἐξιστάω, κ.τ.λ.) may everywhere be rejected. WH. App. p. 168.

2Co 10:1 to 2Co 13:10. ANOTHER ASSERTION OF THE APOSTLE’S POSITION, AND A FINAL REBUKE AND WARNING TO HIS JUDAIZING OPPONENTS

This is the third main portion of the Epistle in the form in which it has come down to us. Reasons have been given elsewhere (Introduction § 7 and notes on 2Co 3:1, 2Co 4:2, 2Co 5:13, 2Co 7:8, 2Co 8:22, 2Co 12:20, 2Co 13:5) for adopting, as the best solution of various difficulties, the theory that these four chapters are part of another letter, and probably of the letter alluded to in 2Co 2:4 and 2Co 7:8. The change of subject and tone is so great and so sudden that it cannot easily be explained by a long pause in writing and a consequent complete change of mood. Nor can we adopt the hypothesis that in 1–9 the Apostle writes to the loyal many, and in 10–13 to the recalcitrant few. In both sections he is writing to the whole Corinthian Church (see notes on 2Co 10:2 and on 2Co 11:2; 2Co 11:8-9, and 2Co 12:13; 2Co 12:19). Moreover the change is in the wrong direction. Strong invective might calm down into what is conciliatory, and a man who had begun in a tone of great severity might a little later continue his letter with studied gentleness. But here, what is most conciliatory suddenly changes into strong invective. Having with great delicacy and tenderness restored happy relations between himself and the Corinthians, he abruptly launches out into reproaches and sarcasms, which must have gone far towards undoing the good results of the first nine chapters. And how unlike the usual tact of the Apostle to make, with diffidence and hesitation, an earnest appeal to his Corinthian flock for contributions to the Palestine fund, and then immediately to begin and lash them severely! If the reproaches and sarcasms were sent first, and then, when they had brought about submission, the conciliatory words were penned in a subsequent letter, all runs much more intelligibly. In thought and in tactics these four chapters come more naturally before than after the first nine chapters. Moreover, it is not easy to get the opening of 10 into reasonable relation to the end of 9. If we suppose that what preceded 10 has been lost, this difficulty disappears.

But, whether the form in which we have the Epistle is the original form or not, it is clear that these chapters have been dictated under the influence of strong feeling; and perhaps their contents are not carefully arranged. Yet there are changes of topics, and these changes should be noted. The greater part (2Co 10:1 to 2Co 12:10) is taken up with the contrast between S. Paul and his opponents, showing that he is a divinely appointed Apostle, while they are self-constituted and self-commended teachers. This again has two divisions: (i) the Apostle’s authority and extent of province (2Co 10:1-18); and (ii) the Apostle’s ‘foolish’ glorying (2Co 11:1 to 2Co 12:10), to which they have driven him (2Co 11:1-6), about working gratuitously (2Co 11:7-15), about his services and sufferings (2Co 11:16-33), about the revelation granted to him and its consequences (2Co 12:1-10). The remainder of the invective (2Co 12:11 to 2Co 13:10) is chiefly taken up with repetitions of particular points and warnings in connexion with his approaching visit. Bengel thus sums up the four chapters; In via sum ad vos, armatus virtute Christi. Ergo obedite.

2Co 10:1-18. THE APOSTLE’S AUTHORITY AND EXTENT OF PROVINCE

18. οὐ γὰρ ὁ ἑαυτὸν συνιστάνων, ἐκεῖνός ἐστιν δόκιμος. It is not the man who, instead of giving all glory to God, commends himself that is accepted (δέχομαι), i.e. proved, tested, and found to be genuine and solid in character (1Co 11:19; Rom 16:10; Jas 1:12); but whom God commends, as he had done in the case of S. Paul, in making him an Apostle. He had been driven to commend himself; and had that commendation stood alone, he would have been ἀδόκιμος (2Co 13:5; 2Co 13:7). His critics had only their own self-commendation; they had no θεία ψῆφος (Theodoret) to support it in the eyes of the world. Note the emphatic ἐκεῖνος. For the thought comp. Rom 2:29; also ὁ ἔπαινος ἡμῶν ἔστω ἐν θεῷ καὶ μὴ ἐξ αὐτῶν, αὐτεπαινετοὺς γὰρ μισεῖ ὁ θεός (Clem. Rom. Cor. xxx. 6).

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.

18.] The reason of this being, that not the self-commender but he whom the Lord commends, by selecting him as His instrument, as He had the Apostle, and giving him the ἐπιστολὴ συστατική, to be known and read by all men, of souls converted and churches founded, is δόκιμος, approved, i.e. really and in the end abiding the test of trial.

ἐκεῖνος brings out the distinction of the man who is δόκιμος,—see reff. and Winer, edn. 6, § 23. 4. We have the usage in English in affirmative sentences, e.g. ‘The Lord, he is the God,’ 1Ki 18:39: but not in negative ones.

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

18. οὐ γὰρ ὁ ἑαυτὸν συνιστάνων, ἐκεῖνός ἐστιν δόκιμος. ‘For it is not the man who commends himself that is the one to be accepted’ (δέχομαι) as of sterling character. See on 1Co 9:27, 1Co 9:11:19; ἐκεῖνος as in Rom 14:14. St Paul had been forced by the attacks made on him to glory about himself, but it was not on this self-praise that he relied. The Corinthian Church was his letter of commendation, and over and above this there was the manifest blessing which God both in Corinth and elsewhere bestowed upon his work. His assailants had no such confirmation of the praise which they bestowed on themselves. Cf. ἐγκωμιαζέτω σε ὁ πέλας καὶ μὴ τὸ σὸν στόμα, ἀλλότριος καὶ μὴ τὰ σὰ χείλη (Pro 27:2). Augustine (in Ps. cxliv. n. 7) says, Ecce inventum est, quomodo et to laudare possis et arrogans non sis. Deum in te lauda, non te; non quia to es talis, sed quia ille fecit te; non quia tu aliquid potes, sed quia potest ille in te et per te.*

* Cassian expands thus: ‘I whom you know to be an Apostle of Christ, whom you venerate with the utmost respect, whom you believe to be of the highest character and perfect, and one in whom Christ speaks.’

† Ἔμφασις τῆς ἀποσταλικῆς ἀξίας (Thdrt.). There is something of defiance in the expression.

אԠא (Fourth century). Codex Sinaiticus; now at Petrograd, the only uncial MS. containing the whole N.T.

* information respecting the commentator is to be found in the volume on the First Epistle, pp. lxvi f.

B B (Fourth century). Codex Vaticanus.

G G (Late ninth century). Codex Boernerianus; at Dresden. Interlined with the Latin (in minluscules). The Greek text is almost the same as that of F, but the Latin (g) shows Old Latin elements.

P P (Ninth century). Codex Porfirianus Chiovensis, formerly possessed by Bishop Porfiri of Kiev, and now at Petrograd.

17 17. (Evan. 33, Act_13. Ninth century). Now at paris. “The queen of the cursives” and the best for the Pauline Epistles; more than any other it preserves Pre-Syrian readings and agrees with B D L.

C C (Fifth century). Codex Ephraemi, a Palimpsest; now at Paris, very defective. Of 2 Corinthians all from 10:8 onwards is wanting.

D D (Sixth century). Codex Claromontanus; now at Paris. A Graeco-Latin MS. The Latin (d) is akin to the Old Latin. Many subsequent hands (sixth to ninth centuries) have corrected the MS.

E E (Ninth century). At Petrograd. A copy of D, and unimportant

K K (Ninth century). Codex Mosquensis; now at Moscow.

L L (Ninth century). Codex Angelicus; now in the Angelica Library at Rome.

* This is what Deissmann has called the “mystic genitive,” where ‘of Christ’ almost=‘in Christ’; ef. 2Th 2:5; Eph 3:19. Eph 3:5:21; Col 3:15 (St Paul, p. 141).

* ἑτοιμότατα ἔχω and ἐξ ἑτοίμου ἔμω, followed by infin., are found in papyri.

† Lachmann’s proposal to put a full stop after παρακοήν, and take ὅταν … ἡ ιυπακοή with what follows, is extraordinary. ‘whenever your onbedience shall have been completed, look at what lies before your eyes’ is scarcely sense; and the usua; punctuation makes excellent sense.

‡ If this is correct, then these verses were written before 3:1, which seems to imply that the Judaizing teachers had left Corinth.

F F (Late ninth century). Codex Augiensis (from Reichenau); now at Trinity College, Cambridge.

d d The Latin companion of D

e d The Latin companion of E

f d The Latin companion of F

g d The Latin companion of G

* Ut autem non existimer tamquam terrer dos per epistolas.

* German rederings vary cosiderably: gewichlig and gewaltig (Bachmann): schwer and wuchtig (Bousset); wuchtig and kraftvall (Lietzmann); gewichtig and stark (Heinrici—Meyer).

* ὸ λὸγος would include the thought as will as the expression.

r r (Sixth century). Codex Frisingensis; at Munich. Fragments.

* ἀσαδῶς ἅπαν τὸ χώρημα τοῦτο γέγραφεν, ἐναργε͂ς ἐλέγξαι τοὺς αἰτίους οὐ βουλόμενος.

* Bousset takes the opposite view; that οὐ συνιᾶσιν· ἡμεῖς δέ is an insertion to ease the sense, oin Notbehalf.

* We use ‘line’ in a similar sense. To be the Apostle of the Gentiles was St Paul’s ‘line,’ and it extended to Corinth.

M M (Ninth century). Codex Ruber, in bright red letters; two leaves in the British Museum contain 2Co 10:13-5.

* Thomas Magister condemns it as a vulgarism used only by οἱ σύρφακες.

* “Two feelings are compounded all through this passage; an intense sympathy with the purpose of God that the Gospel should be preached to evey creature; and an intense scorn for the spirit that sneaks and poaches on another’s ground, and is more anxious that some men should be good sectarians than that all men should be good disciples”(Denney, p.309)

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