2 Corinthians 5:12

2Co_5:12-17

For we commend not ourselves again unto you.

Pauls self-commendation

1. St. Paul has been magnifying his ministry. It had been, he says, a ministry of the Spirit, not of the letter (2Co_3:6). Its authority had been that of the truth (2Co_4:2). It had been a suffering and a martyr ministry (2Co_4:8-10); representative, too, of Christ in word and deed (2Co_4:5; 2Co_10:1-18); unworldly (2Co_5:2; 2Co_5:8-9); and persuasive (2Co_5:11).

2. But when a man speaks thus, we are apt to call it boasting, and Paul anticipates such a charge (2Co_3:1; 2Co_5:12). You say you commend yourself to our consciences. Now if all this is so plain, why commend yourself? The reply is: I do not commend myself for my own sake. It is not a personal boast. It is the only possible reply to those who require a ministry with splendid external credentials, instead of the inward witness of the heart (2Co_5:12).

I. The apostles defence of his self-approval. It was founded on two reasons.

1. We give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. The false teachers gloried in appearance, in outward demonstration, such as eloquence or spiritual gifts. On the contrary, St. Paul says that the true apostolic credentials are those of the heart--his truth, sufferings, simplicity, boldness, and his life as being an image of Christs. This corresponds with the fact that Christian ministers are prophets, not priests. The priest said: I am ordained Gods messenger: therefore, what I say is to be received. The prophet said: What I say is truth; therefore, I am to be received as from God. Consequently, the priest was always heard; the prophets words were rarely believed till he was slain: and this because men glory in appearances, not in heart. Now St. Pauls credentials were those of the heart (2Co_4:2). First, we declare our message, and from it we deduce our apostleship. This is the Christian ministry.

2. Whether we be beside ourselves it is to God, etc.

(1) The apostles defence might seem like that of one deranged, as once before it appeared to Festus. Well, said St. Paul, we adopt the words beside ourselves. Be it so! it is for Gods cause. We boast of our qualifications for the sake of God, to whom they all belong. Or again, Whether we be sober--that is, restrain ourselves--our moderation is an example of humility to you.

(2) There are, then, cases in which it is wise for a Christian to vindicate himself; there are others in which it is wiser to remain silent. It is sometimes false humility, and moderation, to lie under an undenied slur on our character or our words. Samuel vindicated himself, Whose ox have I taken? etc. On the other hand, some charges are delicate, complicated, and shadowy, that public defence leaves the matter worse than before. It is better, then, to let time and character defend you. For there are cases in which dignified silence is the Christians only defence. So it was in our Saviours life.

II. The general principles of life with which the apostles self-approval was connected.

1. Love, the main principle of Christian life. Christian liberty is a loving servitude to God. Just as if a slave were made free, and then felt himself bound in gratitude to toil with tenfold vigour for a master whom he loved instead of fearing; or just as the mother is the slave to her sick child, and would do almost impossibilities, not because it is her duty, but because she loves her child; so the whole moral law is abrogated to us as a law, because obedience to it is ensured in the spirit.

2. The law of redeemed humanity, If one died for all, then all died. There are two kinds of death--one in sin, before redemption; the other to sin, which is redemption. Here it is of the death to sin. If one died as the representative of all, then in that death all died. This is the great thought throughout this Epistle. Every Christian is dead in Christs death, and risen in Christs resurrection.

3. The new aspect of humanity in Christ, a new creation. A Christian is human nature revolutionised (2Co_5:17). (F. W. Robertson, M. A.)

For whether we be beside ourselves, it is to God.--

Missionary enthusiasm

I. The grand object of the efforts of the apostles, and of ours. The cause in which, as a missionary society, we are engaged, is the salvation of the human race. How much does this sentence comprehend! To emancipate the human race--to raise numerous hordes from barbarism to civilisation, etc. But this object will increase in magnitude if we consider--

1. The worth of the human soul.

2. The meaning of the word salvation. Deliverance from an infinite evil, and the enjoyment of an infinite good.

3. The immense multitudes who are hourly passing to their eternal destiny without a knowledge of the Saviour.

4. The lustre which their salvation will throw on the Redeemers glories to all eternity.

II. The most plausible grounds on which many pronounce the members of these societies to be enthusiasts. We admit the object to be good; but is it feasible--is it possible? We give you credit for your intentions; but you are beside yourselves.

1. From what region will you gather a sufficient number of missionaries? Missions to the Ottoman Empire alone would require more men than all your various societies can muster, and yet you talk of filling the world with converts!

2. Where will you find resources sufficient for the magnitude of your enterprise? What all the societies put together raise is but as a drop to the ocean. The finances of an empire would not satisfy your demand.

3. How formidable are your difficulties! from the peculiarities of governments, usages, customs, etc. How will you persuade the Jews to embrace the gospel of Christ; how break the adamantine barriers thrown across China; how overturn the venerable establishments of India; how civilise savages?

4. Look at your own land--here you have Bibles, ministers, means; and what effects are produced? Physicians, heal yourselves, before you apply your remedy to the maladies of the world.

III. The solid reasons which others, more candid, have for esteeming the zealous members of this society sober-minded. The question at issue is--Is this cause the cause of God? If so, all difficulties vanish. They take their stand--

1. On the decrees of God (Eph_1:8; Eph_1:10). Who shall contend against almighty power?

2. On this earth, which was formed in subserviency to the design of God. It is still preserved as the theatre on which the designs of redemption are carried on. Can that plan fail for which this universe was formed, and for which alone it is preserved?

3. On the hill of Calvary. There they see expiation made for the sins of the world. Now the channel is opened for salvation to the world. Redemption is purchased, and its application to the hearts of men is easy.

4. On the mount of Olives. And there from the lips of Christ they hear His last command, and motive to exertion (Mat_28:18-19).

5. With angels before the throne of glory. On the head of Christ is the crown of universal empire, and from all parts the shout is heard, Hallelujah! for the Lord God omnipotent reigneth! Cannot He break down every barrier and open the whole world to our labours? Shall He not have the heathen for His inheritance?

6. At Jerusalem on the day of Pentecost. And there they see the mighty power, on the success of which all their labours depend. Not by power, etc.

7. On the hill of Zion, fast by the throne of God; and looking into the vista of prophecy, they see these wonders actually accomplishing--the whole earth filled with the glory of God; the idols utterly abolished; Christ having dominion from sea to sea; all nations blessed in Him, etc. What, then, becomes of all cavils of sceptics and mere nominal Christians? On whom does the charge of madness rest?

IV. The motives by which the friends of missions are actuated.

1. Love to God. If we be beside ourselves, it is to God.

2. Benevolence to man. If we be sober, it is for your cause.

3. The constraining love of Christ. (W. Thorpe.)

Zeal in the cause of Christ

Pauls great purpose here is to impress upon us the fact that the cause of Christ should be furthered by every legitimate means; the soberest wisdom or the most impassioned zeal. He vindicates zeal in the cause of Christ.

I. From the condition of the world. He speaks of the world as in a state of spiritual death. This is by no means the worlds estimate. It is short-sighted, and therefore self-complacent. The discovery of its true position comes only when the mind is enlightened.

1. The Bible concludes all under sin. And out in the broad world you have abundant confirmation of this testimony. You have it in your own history. There are thousands around you who revel in undisguised corruption. You have it further away in the countries which own Mahometan rule, and then in the far-off regions of heathenism proper, where the nature, bad in itself, is made a thousand-fold worse by its religion. Death is everywhere.

2. Although a realising estimate of the worlds condition comes only when the judgment is enlightened from on high, the wise men of the world have felt an unsatisfactoriness for which they could hardly account. Each in his own way has guessed at the solution of the problem. The people are embruited; educate them. The nations are barbarous; civilise them. Men grovel in sensual pleasure; cultivate their aesthetic faculty. Amid all this tumult of the human, oh for something divine! And the divine is given--Christ has died for all men. There is hope for the worlds life. Oh, tell these tidings to the world, and it will live. On such a theme, tis impious to be calm! If we be beside ourselves, it is to God: and if we be sober, it is for your cause.

II. From the obligation of the church, in that He died for all, that they which live, should not henceforth live unto themselves, etc. In an age of organisation against idolatry there is one proud, rampant idolatry which retains its ascendancy amongst us--selfishness. Now it is against this principle in human nature throned within us all, that Christianity goes forth to combat. Have you obtained life from the dead through His name? Then you are bound to spend it for His honour, and watching with godly jealousy for every possible opportunity of doing good, to spend and be spent for them who have not yet your Master known. And then, as gratitude rises and the fire burns, and the heart is full, and the frame quivers with the intensity of its emotions, just remember that there is a world lying in the wicked one. Lift up your voice in the midst of them, lift it up, be not afraid. Say unto the cities of Judah, Behold your God. Men will call you mad, but you can give them the apostles answer, If we be beside ourselves, it is to God: if we be sober, it is for your cause.

III. From the master motive of the Saviours constraining love. The love of Christ constraineth us.

1. Ye, then, who need rousing to energy in the service of Christ, think of His love to you.

2. Take it as referring to your love to Christ, which the sense of His love has enkindled in the soul. The deepest affection in the believing heart will always be the love of Jesus. Oh, let this affection impel us, and who shall measure our diligence or repress our zeal? If meaner motive can prompt to heroic action--if from pure love of science astronomers dare encounter dangers just that they may watch in distant climes a transit, and if botanists can travel into inhospitable climes to gather specimens, and if, with no motive but love of country, and no recompense save bootless tears and an undying name, a Willoughby could sacrifice himself to blow up a magazine, and a Sarkeld could fire the Cashmere Gate at Delhi, surely we, with obligations incomparably higher, ought to present our lifeblood, if need be, for the cause of Christ, and for the good of souls. Let the scoffers spurn at us as they will; we are far superior to such poor contumely. Heaven applauds our enthusiasm, and we can vindicate it in the apostles words, If we be beside ourselves, it is to God: and if we be sober, it is for your cause. (W. M. Punshon, LL. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

5:12 Paul’s opponents bragged about having a spectacular ministry outwardly, but they did not have a sincere heart (cp. 1 Sam 16:7; Rom 2:28-29).

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

2Co 5:12. Γὰρ, for) The reason assigned [aetiologia], why he leaves it to the conscience of the Corinthians to form their opinion.—διδόντες, giving) supply we write, or a similar general verb, the meaning of which is included in the particular expression, we commend. There is a participle of a similar kind, 2Co 7:5 to 2Co 11:6. He says, we furnish you with arguments for glorying in our behalf.—καυχήματος, glorying) with regard to our sincerity; so far am I from thinking, that there is after all need of any commendation of us.—ἔχητε, you may have) repeat, occasion.—ἐν προσώπῳ. καὶ οὐ καρδίᾳ, in appearance; and not in heart) The same antithesis is found at 1Sa 16:7, LXX., and in a different manner in 1Th 2:17.—καρδίᾳ, in heart) such was Paul’s disposition [vein] of mind—truth shone from his heart to the consciences of the Corinthians.

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

2Co_5:12. Οὐ πάλιν ἑαυτ. συνιστ.] See on 2Co_3:1. The ἑαυτούς (not again self-praise do we practise) does not stand in contrast with the ὑμῖν following after διδ. (Fritzsche, Osiander), because otherwise ὑμῖν must have stood immediately after ἀλλά.

ἀλλὰ ἀφορμ. διδόντες κ.τ.λ.] We should not, with Beza and Flatt, supply ἐσμέν, but λέγομεν ταῦτα, which flows from the previous ἑαυτ. συνιστ … See Matthiae, p. 1534; Kühner, II. p. 604; Buttmann, neut. Gr. p. 336 [E. T. 393].

καυχήματος ὑπὲρ ἡμ.] Here also καύχημα is not (comp. Rom_4:2; 1Co_5:6; 1Co_9:15 f.; 2Co_1:14) equivalent to καύχησις (de Wette and many others), but is materies gloriandi. The thought of the apostle is, that he gives the readers occasion for finding matter to make their boast to his advantage (ὑπέρ, comp. 2Co_9:3, 2Co_7:4, 2Co_8:24, 2Co_7:14, 2Co_9:2, 2Co_12:5). The whole phrase ἀλλὰ ἀφορμὴν κ.τ.λ. combines with all the strength of apostolic self-confidence a tender delicacy, in which, nevertheless, we cannot help seeing a touch of irony (for Paul presents the cold and adverse disposition towards him, into which a part of the church had allowed itself to be brought by the hostile teachers, as lack of occasion to make their boast on his account!).

After ἔχητε there is supplied either τί (Act_24:19): in order that you may have somewhat to oppose to those who, etc. (so Calvin and the most), or τὶ λέγειν (Theodoret, de Wette, Osiander), or καύχημα (rather καύχ. ὑπὲρ ἡμ., for these words go together). So Camerarius, Zeger, and others, including Rückert and Ewald. But sinoe give and have are evidently correlative, the context leads us (comp. Hofmann also) to supply ἀφορμὴν καυχήματος ὑπὲρ ἡμ.: in order that ye may have this occasion, have it in readiness (comp. 1Co_14:26) to make use of it, against those who, etc. πρός, according to the context, denotes the direction contra, Matthiae, p. 1390.

πρὸς τοὺς ἐν προσώπῳ καυχ., κ. οὐ καρδίᾳ] against those, who make their boast for the sake of countenance and not of heart. A very striking description of the opponents as hypocritical boasters, not of the making a parade of their being immediate disciples of Christ (Hilgenfeld). The object of their self-boasting is the countenance, the holiness, the zeal, the love, etc., which present themselves on their countenance, but of the heart they make no boast; for of that of which they boast, their heart is empty.[223] Ubi autem inanis est ostentatio, illic nulla sinceritas, nulla animi rectitudo, Calvin. It is self-evident withal to the reader that this whole description is expressed according to the true state of the case, and not according to the design of the persons described themselves; for these wished, of course, to pass at all events for persons who with their self-boasting exhibited the virtues of their hearts, and not the semblance of their faces. Comp. Theophylact (following Chrysostom): τοιοῦτοι γὰρ ἦσαν εὐλαβείας μὲν ἔχοντες προσωπεῖον (mask), ἐν δὲ καρδίᾳ οὐδὲν φέροντες ἀγαθόν. Usually (also by Emmerling, Flatt, Schrader, Rückert, Räbiger, Neander) ἐν προσώπῳ is taken in the wider sense: de rebus externis, to which is then opposed in καρδίᾳ the purity of the disposition. Learning, eloquence, Jewish lineage, acquaintance with the older apostles, and the like, are held to be included in ἐν προσώπῳ; comp. Holsten, who recalls the Ἑβραῖοί εἰσιν κ.τ.λ. in 2Co_11:22. But with what warrant from linguistic usage? Even in passages like 1Sa_16:17, Mat_22:16, πρόσωπον means nothing else than countenance. Paul must have chosen some such contrast as ἐν σαρκὶ καὶ οὐ πνεύματι, in order to be understood. Ewald explains it: who doubtless boast me before the face, when they see myself present, but not in the heart. But καυχωμένους cannot mean: who boast me, but only: who boast themselves. In the N. T., too, ἐν with καυχᾶσθαι always denotes the object,[224] of which one makes boast, even in Jam_4:16. Comp. Sir_39:8; Sir_50:20. This, at the same time, in opposition to Hofmanns view: they make their boast only in presence of others, and not inwardly before themselves. Neither προσώπῳ (see Winer, p. 116 [E. T. 152]) nor ΚΑΡΔΊᾼ (1Th_2:17; Rom_6:17; Rom_10:10; 2Co_2:4, al.) needed the article; and there was just as little need for the self-evident αὐτῶν to be inserted (1 Thess. l.c.). Indeed, if Paul had meant what Hofmann thinks, he could not but, in order to be intelligible, have added the different genitival definitions (ἄλλων

ἑαυτῶν). Bengel subtly and aptly remarks on ΚΑΡΔΊᾼ: Haec Pauli vena erat: ab ejus corde fulgebat veritas ad conscientias Corinthiorum.

[223] προσώπῳ, like καρδίᾳ, must refer to the persons concerned, and mean their countenance (as even Beyschlag grants). Hence it may not be taken, in accordance with Luk_13:26, of their having boasted that they had often seen, heard, perhaps even spoken with, Jesus, while yet they had gained no relation of the heart to him. This in opposition to Beyschlag in the Stud. u. Krit. 1865, p. 266. For in that case it would, in fact, be the countenance of Jesus, which they would make it the contents of their boast that they had seen, etc.

[224] In 2Co_10:16 the object is denoted by εἰς, whereby the reference to the locality is given for ἐν ἀλλοτρίῳ κανόνι, so that in this passage the construction is not καυχᾶσθαι ἐν, but καυχᾶσθαι εἰς. On καυχᾶσθαι ἐν, comp. the Latin gloriari in; Cic. N. D. iii. 36. 87; Tusc. i. 21. 49; Catil. ii. 9. 20. The object is conceived as that, in which the καυχᾶσθαι is causally based. In the classics it is joined with ἐπὶ, εἰς, and with the simple accusative.

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 5:12 . οὐ γὰρ πάλιν κ . τ . λ .: we are not again (see 2Co 3:1 , and the note there; he takes up this theme again after a long digression) commending ourselves to you, but [write these things] as giving you occasion of glorying on our behalf . We must understand in the latter clause some such words as γράφομεν ταῦτα : there are similar anacolutha at 2Co 7:5 , 2Co 8:18 . ἵνα ἔχητε πρὸς τοὺς κ . τ . λ .: that ye may have it, sc. , some καύχημα or matter of glorying, against those who glory in outward appearance and not in heart, sc. , against his opponents at Corinth. The phrase προσώπῳ οὐ καρδία occurs in 1Th 2:17 in the sense of πνεύματι οὐ σώματι ( cf. 1Co 5:3 , Col 2:5 ); but a better parallel for the present passage is 1Sa 16:7 , where Samuel is told that while man looks εἰς πρόσωπον , God looks εἰς καρδίαν . So St. Paul here refers to teachers who lay stress on the outward appearance and the “face” (see note 2Co 1:11 ) of things, such as a man’s enthusiasms and visions (2Co 12:1 and 2Co 5:13 ), or his eloquence (chap. 2Co 10:10 ), or his letters of commendation (2Co 3:1 ), or his Jewish birth (2Co 11:22 ), or his personal intimacy in the flesh with Christ (2Co 5:16 ) rather than on the inward motive and “heart” of his message.

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

He removeth all suspicion of pride, by a new reason, because it is behoovable, not for his part, but for theirs, that his Apostleship be counted sincere against the vain ostentation of a few others.

In outward disguising, and that colored show of man’s wisdom and eloquence, and not in true godliness, which is sealed in the heart.

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

Here observe, I. The apostle makes an apology for seeming to commend himself and his fellow-labourers (Co2 5:13), and tells them, 1. It was not to commend themselves, nor for their own sakes, that he had spoken of their fidelity and diligence in the former verses; nor was he willing to suspect their good opinion of him. But, 2. The true reason was this, to put an argument in their mouths wherewith to answer his accusers, who made vain boastings, and gloried in appearances only; that he might give them an occasion to glory on their behalf, or to defend them against the reproaches of their adversaries. And if the people can say that the word has been manifested to their consciences, and been effectual to their conversion and edification, this is the best defence they can make for the ministry of the word, when they are vilified and reproached.

II. He gives good reasons for their great zeal and diligence. Some of Paul's adversaries had, it is likely, reproached him for his zeal and fervour, as if he had been a madman, or, in the language of our days, a fanatic; they imputed all to enthusiasm, as the Roman governor told him, Much learning has made thee mad, Act 26:24. But the apostle tells them, 1. It was for the glory of God, and the good of the church, that he was thus zealous and industrious: "Whether we be beside ourselves, or whether we be sober (whether you or others do think the one or the other), it is to God, and for his glory: and it is for your cause, or to promote your good," Co2 5:13. If they manifested the greatest ardour and vehemency at some times, and used the greatest calmness in strong reasonings at other times, it was for the best ends; and in both methods they had good reason for what they did. For, 2. The love of Christ constrained them, Co2 5:14. They were under the sweetest and strongest constraints to do what they did. Love has a constraining virtue to excite ministers and private Christians in their duty. Our love to Christ will have this virtue; and Christ's love to us, which was manifested in this great instance of his dying for us, will have this effect upon us, if it be duly considered and rightly judged of. For observe how the apostle argues for the reasonableness of love's constraints, and declares, (1.) What we were before, and must have continued to be, had not Christ died for us: We were dead, Co2 5:14. If one died for all, then were all dead; dead in law, under sentence of death; dead in sins and trespasses, spiritually dead. Note, This was the deplorable condition of all those for whom Christ died: they were lost and undone, dead and ruined, and must have remained thus miserable for ever if Christ had not died for them. (2.) What such should do, for whom Christ died; namely, that they should live to him. This is what Christ designed, that those who live, who are made alive unto God by means of his death, should live to him that died for them, and rose again for their sakes also, and that they should not live to themselves, Co2 5:15. Note, We should not make ourselves, but Christ, the end of our living and actions: and it was one end of Christ's death to cure us of this self-love, and to excite us always to act under the commanding influence of his love. A Christian's life should be consecrated to Christ; and then do we live as we ought to live when we live to Christ, who died for us.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For--the reason why he leaves the manifestation of his sincerity in preaching to their consciences (Co2 3:1), namely, his not wishing to "commend" himself again.

occasion to glory-- (Co2 1:14), namely, as to our sincerity.

in appearance--Greek, "face" (compare Sa1 16:7). The false teachers gloried in their outward appearance, and in external recommendations (Co2 11:18) their learning, eloquence, wisdom, riches, not in vital religion in their heart. Their conscience does not attest their inward sincerity, as mine does (Co2 1:12).

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 12. For we commend not ourselves?] I do not say these things to bespeak your good opinion, to procure your praise; but to give you an occasion to glory - to exult on our behalf; and to furnish you with an answer to all those who either malign us or our ministry, and who only glory in appearance - have no solid ground of exultation, and whose heart is dishonest and impure. St. Paul probably speaks here concerning the false apostle, who had been dividing the Church and endeavouring to raise a party to himself, by vilifying both the apostle and his doctrine.

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

12. For we commend not ourselves. He confirms what he had said immediately before, and at the same time anticipates a calumny that might be brought against him. For it might seem as if he were too careful as to his own praise, inasmuch as he spoke so frequently respecting himself. Nay, it is probable that this reproach had been cast upon him by the wicked. For when he says — We commend not ourselves again, he says this as if speaking in his own person. To commend is taken in a bad sense, as meaning to boast, or to brag.

When he adds — that he gives them occasion of glorying, he intimates in the first place, that he pleads their cause rather than his own, inasmuch as he gives up all with a view to their glory, and he again indirectly reproves their ingratitude, because they had not perceived it to be their duty to magnify, of their own accord, his Apostleship, so as not to impose upon him this necessity; and farther, because they had not perceived, that it was their interest rather than that of Paul himself, that his Apostleship should be accounted honorable. We are here taught, that Christ’s servants ought to be concerned as to their own reputation, only in so far as is for the advantage of the Church. Paul affirms with truth, that he is actuated by this disposition. Let others see that they do not on false grounds pretend to follow his example. We are taught farther, that that alone is a minister’s true praise, that is common to him with the whole Church, rather than peculiar to himself exclusively — in other words, that redounds to the advantage of all.

That ye may have something in opposition to those He intimates, in passing, that it is necessary to repress the vanity of those that make empty boasts, and that it is the duty of the Church to do so. For as ambition of this nature is a peculiarly destructive pestilence, it is dangerous to encourage it by dissimulation. As the Corinthians had not taken care to do this, Paul instructs them how they should act for the future.

To glory in appearance, not in heart, is to disguise one’s self by outward show, and to regard sincerity of heart as of no value; for those that will be truly wise will never glory but in God. (1 Corinthians 1:31.) But wherever there is empty show, there is no sincerity, and no integrity of heart.

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.

(12) For we commend not ourselves again unto you.—The better MSS. omit “For,” which may have been inserted for the sake of an apparent sequence of thought. In reality, however, what follows is more intelligible without it. He has scarcely uttered the words that precede this sentence when the poison of the barbed arrow of the sneer to which he had referred in 2Co_3:1 again stings him. He hears his enemies saying, “So he is commending himself again;” and these words are the answer to that taunt. “No,” he says, “it is not so, but in appealing to the witness of the work done in your consciences we give you an ‘occasion’ (or starting-point) of a boast which we take for granted that you, the great body of the Church of Corinth, will be ready to make for us.”

That ye may have somewhat to answer.—The opponents, of whom we are to hear more hereafter (see Notes on 2Co_10:7-18; 2Co_11:12-33), rise up once more in his thoughts. “That such as these should be boasting of their work and their success!” What did they glory in? In appearance. The words may apply to anything external—claims of authority, training, knowledge, and the like. The use of the word, however, in 2Co_10:1 seems to imply a more definite meaning. Men contrasted what we should call the dignified “presence” of his rivals with his personal defects, the weakness of his body, the lowness of his stature. “Take your stand,” he seems to say, “against that boast, on the work done by us in your consciences.”

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

12. For we commend not ourselves] ‘For’ is omitted by the best editors, and its omission clears the sense. “We are not endeavouring once more to recommend ourselves to you by what we have said. (For ‘again’ see note on ch. 2Co_3:1.) That is quite needless (ch. 2Co_3:2-3). We simply give you an opportunity of ‘answering the fool according to his folly,’ of shewing to those who judge by the appearance only, that we, too, have some fruits at least of our ministry to shew.”

occasion to glory] The word here translated ‘to glory’ means, here as elsewhere in the N. T. (see note on ch. 2Co_1:14 and on 1Co_5:6), cause of glorying or boasting. According to its strict meaning (which probably ought not to be pressed here) it should be rendered ‘supplying you with a source whence you may find a cause of boasting on our behalf.’

in appearance] Literally, in face, i.e. in that which is visible. See ch. 2Co_10:7.

and not in heart] Who have no ground for boasting in the purity of their motives, because self-interest is the only spring of their actions. Cf. 1 Corinthians 3. throughout, and ch. 2Co_11:12-13; Gal_4:17.

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.

For whether we be besides ourselves,.... As some took them to be, and as Festus thought the Apostle Paul was, because of the doctrines they preached, and the self-commendation they were obliged to enter into through the calumnies of their adversaries; in which they did not so much seek their own reputation, as the honour and glory of God, which was struck at through them:

it is to God; it is for his glory, and not our own, that we act this part, for which we are condemned as madmen.

Or whether we be sober; think and speak meanly of ourselves, and behave with all modesty and lowliness of mind: it is for your cause; for your instruction and imitation. The glory of God, and the good of his churches, were what concerned them in every part of life. Some refer this to the apostle's being, or not being, in an ecstasy or rapture. Others to his speaking, either of the more sublime doctrines of the Gospel, on account of which he was reckoned mad, though in the delivering of them he had nothing else but the glory of God in view; or of the lower and easier truths of it, which were more accommodated to meaner capacities; in doing which he sought their edification and advantage.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

12 For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart.

Ver. 12. Which glory in appearance] Gr. εν προσωπω, in the face. Hypocrites, as they repent in the face, Mat 6:16, so they rejoice in the face, not in the heart. Their joy is but skin deep, it is but the hypocrisy of mirth; they do not laugh, but grin; their hearts ache many times when their faces counterfeit a smile; their mirth is frothy and flashy, such as smooths the brow but fills not the breast, such as wets the mouth but warms not the heart.

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 we commend not ourselves again unto you - This refers to what he had said in the previous verse. He had there said that he had such a consciousness of integrity that he could appeal to God, and that he was persuaded that the Corinthians also approved his course, or admitted that he was influenced by right motives. He here states the reason why he had said this. It was not to commend himself to them. It was not to boast of his own character, nor was it in order to secure their praise or favor. Some might be disposed to misrepresent all that Paul said of himself, and to suppose that it was said for mere vain-glory, or the love of praise. He tells them, therefore, that his sole aim was necessary self-defense, and in order that they might have the fullest evidence that he, by whom they had been converted, was a true apostle; and that he whom they regarded as their friend and father in the gospel was a man of whom they need not be ashamed.

But give you occasion - This is a very happy turn of expression. The sense is, “You have been converted under my labors. You profess to regard me as your spiritual father and friend. I have no reason to doubt of your attachment to me. Yet you often hear my name slandered, and hear me accused of wanting the evidence of being an apostle, and of being vain-glorious, and self-seeking. I know your desire to vindicate my character, and to show that you are my friends. I, therefore, say these things in regard to myself in order that you may be thus able to show your respect for me, and to vindicate me from the false and slanderous accusations of my enemies. Thus doing, you will be able to answer them; to show that the man whom you thus respect is worthy of your confidence and esteem.”

On your behalf - For your own benefit, or as it were in self-vindication for adhering to me, and evincing attachment to me.

That ye may have somewhat to answer them - That you may be furnished with a ready reply when you are charged with adhering to a man who has no claims to the apostleship, or who is slandered in any other way.

Which glory in appearance - The false teachers in Corinth. Probably they boasted of their rank, their eloquence, their talents, their external advantages; but not in the qualities of the heart - in sincerity, honesty, real love for souls. Their consciences would not allow them to do this; and they knew themselves that their boasting was mere vain pretence, and that there was no real and solid ground for it. The margin is, “in the face.” The meaning is, probably, that their ground of boasting was external, and was such as can be seen of people, and was not rather the secret consciousness of right, which could exist only in the conscience and the heart. Paul, on the other hand, gloried mainly in his sincerity, his honesty, his desire for their salvation; in his conscious integrity before God; and not in any mere external advantages or professions, in his rank, eloquence, or talent. Accordingly, all his argument here turns on his sincerity, his conscious uprightness, and his real regard for their welfare. And the truth taught here is, that sincerity and conscious integrity are more valuable than any or all external advantages and endowments.

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

We commend not, nor desire to commend ourselves, but they who may do harm to others, and to the progress of the gospel, make it necessary to speak what may give you an occasion to answer their objections, and even to glory in my behalf against those who glory in face, in outward appearances of learning and talents, but not in heart, being sensible themselves that they have no solid grounds of boasting in this manner. (Witham)

For whether we be transported in mind, and out of zeal for the good of others seem to exceed in speaking of ourselves, it is to God, for God’s honour and that of his ministers: or whether we be more moderate,[3] (literally, sober ) that is, if I speak not, even what with truth I might, of my own actions, it is to you, to give you an example of modesty and humility.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

I do not speak this to commend myself unto you; he had before declared, that he trusted that he was made manifest to their consciences, and so needed not further to commend himself. But (saith he) I speak it only

to give you occasion to glory, to glory in me as the apostle of Christ unto you, or to defend me against the scandals and reproaches of those that reproach me, when themselves have no true inward cause of glorying, though they have in outward appearance, in respect of their riches, wit, wisdom, or the like.

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

12. For—Rather, but; as if the self-commending were the opposite of the visible transparency.

Again—2Co_3:1.

Give you—By our manifest purity.

In appearance—In personal impressiveness.

In heart— In genuine piety.

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

For we commend not ourselves again unto you. Still reverting to the charge that he was guilty of self praise, he says that his object is not this, for it was needless. (2Co_3:2, 2Co_3:3) But give you occasion to glory on our behalf. But we speak as we have done to give you a starling-point for something to boast of on our behalf. He has already said (2Co_1:4) that the teachers and the taught in their mutual affection ought to have some ground for "boasting" (i.e. for speaking with some praise and exultation) of each other. The Corinthians were being robbed of this by the interested lies of St. Paul"s opponents, who thought only about outward appearances. This is why no has set forth to them the aim and glory of his ministry. Nothing could be more gentle and forbearing than such a mode of stating his object. Yet for those who were sufficiently finely strung to understand it, there was an almost pathetic irony involved in it. Which glory in appearance, and not in heart; literally, in face. The grounds of their boasting, whatever they were, were superficial and external, (2Co_10:7) not deep and sincere. But those who would judge of Paul aright must look into his very heart, and not on his face.

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

We do not say this, as if we thought there was any need of again recommending ourselves to you, but to give you an occasion of rejoicing and praising God, and to furnish you with an answer to those false apostles who glory in appearance, but not in heart, being condemned by their own conscience.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

As if our apostle had said, "We commend not ourselves to you upon our own account, as if there were any need of it, with respect to us; but only to give you an occasion to vindicate us; and to glory to others on our behalf, when need requires, that you may have wherewith to answer the calumnies of the false apostles, who gloried much in outward appearance of piety and zeal, but not in purity of heart and upright intentions."

Learn hence, That though the ministers of Christ have no itching desire to exalt themselves in a way of self-commendation, yet they are sometimes constrained to it in a way of self-vindication, and this is not only lawful but a duty; because scandals cast upon a good man reach farther than himself, yea, they reflect upon God himself: therefore to be wiped off and rolled away.

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

We are not again commending ourselves unto you, but speak as giving you occasion [literally a "starting-point," or, in warfare, "a base of operations"] of glorying on our behalf, that ye may have wherewith to answer them that glory in appearance, and not in heart . [In thus speaking of his manifest righteousness in the sight of God and the church, the language of Paul might be construed as boastful and self-commendatory. To prevent such a misconstruction he tells them plainly that his purpose is to draw a contrast between himself and his opponents, a contrast which Paul's friends in Corinth might use with telling effect when contending for the superiority of the apostle. Paul's opponents gloried in those things which were outward, or which made an external show, taking pride in their letters of recommendation, their personal knowledge of Christ in the flesh, their learning and eloquence, their intercourse with the original apostles, their Hebrew descent, circumcision, etc. Paul, on the contrary, gloried in the vital religion of the heart, in that moral and spiritual imitation of Christ which is well pleasing to God, and which delights in the thought that it is constantly manifest to God.]

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.

12. We commend not ourselves, but rather gives them an opportunity of glorying over his work and life so that they can answer the false teachers who assail him.

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.

12. οὐ πάλιν (אBCDFG, Latt. Syrr. Copt. Arm.) rather than οὐ γὰρ πάλιν (D3KL); and καὶ μή (אB and some cursives, Theodoret) rather than καὶ οὐ (CD3KLP) or καὶ οὐκ (DFG); and ἐν καρδίᾳ (אBDFG) rather than καρδία̣ (CD3KLP).

12. οὐ πάλιν ἑαντοὺς συνιστάνομεν ὑμῖν. See critical note. We are not again commending ourselves to you: see on 2Co 3:1. What he has just been saying would easily lend itself to a repetition of that charge.

ἀλλὰ ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ἡμῶν. But (on the contrary we say this) as giving you an occasion of glorying on our behalf, that ye may have (it to use) against them who glory in appearance and not in heart. Once more (2Co 2:12) it is all for the Corinthians’ sake. What looks like self-praise is really done to supply them with material, when they have to stand up against those who boast about superficial advantages rather than solidity of character. His Jewish opponents boasted of their descent from Abraham, of being circumcised, of having exclusive privileges, perhaps also of intimacy with James, the Lord’s brother, and of having seen Christ Himself. S. Paul tells the Corinthians that he is giving them the means of answering these boasts with boasting of a different kind. If what he has been saying about himself is believed by them to be true, they can use it as an answer. ‘What are the external advantages of which you vaunt compared with a good conscience and work done in the fear of God? Our experience of Paul is that he devotes himself to God and to us. You do neither.’ With the exception of Luk 11:54, ἀφορμή in the N.T. is peculiar to S. Paul (2Co 11:12; Rom 7:8; Rom 7:11; Gal 5:13; 1Ti 5:14). For the opposition between πρόσωπον and καρδία see 1Th 2:17; 1Sa 16:7; and here, as there, neither word has the article, classes, not individual cases, being under consideration. The subjective μή (see critical note) gives the class as thought of, not as existing in fact; but this distinction is dying out in late Greek and need not be insisted upon here. For καυχῶμαι see on 2Co 9:2: in the N.T. it is followed by ἐν, in the LXX. by ἐν and sometimes ἐπί or acc., in classical Greek by εἰς, ἐπί or acc.

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.

12.] We are not recommending ourselves again to you (see ch. 3:1), but [are] giving you an occasion for matter of boasting (καύχημα,—not = καύχησις as De W.,—‘a source, whence matter of boasting may be derived’) on our behalf (of us, as your teachers, and to the upholding of our ministry), that ye may have it (viz. καύχημα, matter of boasting) against those who boast in face (fair outward appearance), and not in heart (i.e. in those things which they exhibit, and are outwardly = κατὰ τὴν σάρκα, ch. 11:18, not in matters which are in their hearts: implying that their hearts are indifferent about the matters of which they boast).

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

12. οὐ πάλιν ἑαυτοὺς συνιστάνομεν ὑμῖν. ‘ Do not think that we are again commending ourselves to you.’ The remark has the same relation to v. 11 as 3:1 to 2:17. He sees that what he has just stated gives a handle to those who said that he was always praising himself, and he hastens to show that he has no such aim. He is not commending himself to them; if the hope just expressed is correct, there is no need for him to do that; he is helping them to answer the cavils of his opponents. The accusations against him, sometimes very plausible, were a great hindrance to his work, and he constantly takes opportunity to answer them. Often, although we feel that he is referring to some objection, our ignorance of the nature of the objection renders his words obscure. Here we can see our way fairly clearly. See on 3:1.

ἀλλὰ ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ἡμῶν. ‘On the contrary (we say this) by way of giving you some grounds for glorying on our behalf.’ With this free use of the participle comp. θλιβόμενοι (7:5), χειροτονηθείς and στελλόμενοι (8:19, 20). Winer, p. 442; Blass, § 79. 10. Vulg. smooths the construction by making the participle a finite verb; sed occasionem damus vobis gloriandi pro nobis. If the consciences of the Corinthians do recognize his sincerity, they can use their estimate of him in replying to his Jewish detractors. This is a hint that they might have done this without his having to suggest it. They might have said, “Each one of us has had personal experience of Paul and his work, and we are unanimously convinced of his authority and integrity.” With the very doubtful exception of Luk 11:54, ἀφορμή is peculiar to Paul in N.T. (11:12; Rom 7:8, Rom 7:11; Gal 5:13; 1Ti 5:14, as here, with διδόναι). It means ‘a basis of operations,’ ‘a place to start from,’ and hence ‘good grounds’: argumenta vobis praebemus gloriandi de nostra integritate; tantum abest ut demum opus esse commendations nostri putem (Beng.). In 3 Macc. 3:2, ἀφορμή means ‘motive,’ a meaning found also in papyri, where it seems sometimes to mean ‘excuse’; see Bachmann. Here, as in 1Co 5:6, καύχημα does not mean materies gloriandi (Meyer), but gloriatio (Beng.), i.e. glorying uttered. Cf. 9:3, and see T. S. Evans on 1Co 5:6.

ἵνα ἔχητε πρός τούς κ.τ.λ. ‘That ye may have (it ready) against those who, etc.’ Something is to be understood after ἔχητε, either τι or τι λέγειν, or better, either καύχημα or ἀφορμήν. In deciding between the last two it is little to the point that in Rom 4:2 and Gal 6:4 we have καύχημα ἔχειν, and nothing to the point that in Rom 7:8, Rom 7:11 we have ἀφορμὴν λαβεῖν, for λαβεῖν and not ἔχειν is required for the sense. Understand ἀφορμήν here; ‘that you may have this resource ready to your hand.’

τοὺς ἐν προσώπῳ καυχωμένους καὶ μὴ ἐν καρδίᾳ. The resemblance to 1Th 2:17 is verbal only. There the antithesis means that out of sight is not out of mind. Here it means that what men see is not what God sees; ἄνθρωπος ὄψεται εἰς πρόσωπον, ὁ δὲ Θεὸς ὄψεται εἰς καρδίαν (1Sa 16:7). The Judaizers gloried in what was patent to the world, the superficial advantages which made an outward show, such as their descent from Abraham, their exclusiveness, their scrupulous keeping of the Law, perhaps also their intimacy with James, the Lord’s brother. What were all these external characteristics compared with a good conscience and the fear of God? Paul had the latter, as the Corinthians knew, for it was out of the goodness of his heart that light and truth had come to their consciences; whereas the Judaizers had given them no evidence of their possessing these spiritual characteristics. As usual in N.T., we have ἐν after καυχᾶσθαι, and μή with the participle. In LXX, ἐν is usual, but ἐπί some-times occurs. Here many texts have οὐ instead of μή.

Three other ways of interpreting the opposition between πρόσωπον and καρδία are suggested. (1) ‘Who glorify me to my face, but not in their hearts.’ This is inadmissible, for τ.καυχωμένους cannot mean ‘those who glorify me’; it means ‘those who glory,’ ‘those who glorify themselves.’ (2) ‘Who boast in the presence of other people, but not in their own hearts.’ This also is inadmissible, for the πρόσωπον and the καρδία belong to the same persons, viz. those who boast, an objection which holds good against (1) also. (3) ‘Whose boasting is seen in their faces, but is not felt in their hearts.’ This is possible, but it is not probable. In N.T., as in LXX, ἐν after καυχᾶσθαι introduces that in which people glory (10:15-17, 11:12, 12:9; 1Co 1:31; etc.).* The more probable meaning is, ‘Who glory in external privileges, not in internal worth’; welche sich äusserer Dinge und nicht der rechten Herzensverfassung rühmen (Bousset). But (3), with emendation, may be right; ‘Who glory in what is seen in their faces, but not in what exists in their hearts’; i.e. they hypocritically profess a satisfaction which they do not feel, or they wear a look of apostolic virtue which they do not possess.

οὐ πάλιν (א B C D * G 67 **, e Vulg. Syrr. Goth. Copt. Arm.) rather than οὐ γὰρ πάλιν (D3 E K L). For ὑπὲρ ἡμῶν, א B 17, Aeth. have ὑπὲρ ὑμῶν, a common confusion. καὶ μή א B 17 and other cursives, Thdrt.) is probably to be preferred to καὶ οὐ C D3 E K K L P) or καὶ οὐκ D * F G), ἐν καρδίᾳ (א B Ap.D; * F G 17, 37, Latt.) rather than καρδίᾳ C D3 E K L P).

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