King James Version
2 Corinthians 10
18 verses with commentary
Paul Defends His Ministry
Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you: in presence: or, in outward appearance
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Now I Paul myself beseech you by the meekness and gentleness of Christ (παρακαλῶ δὲ ὑμᾶς διὰ τῆς πραΰτητος καὶ ἐπιεικείας τοῦ Χριστοῦ)—Paul begins this defense of his apostleship by grounding his appeal in Christ's character, not his own authority. Prautēs (πραΰτης, "meekness") denotes strength under control, while epieikeia (ἐπιείκεια, "gentleness") suggests forbearance and reasonableness. These qualities characterized Christ's earthly ministry (Matthew 11:29) and must mark authentic apostolic leadership.
Who in presence am base among you, but being absent am bold toward you—Paul quotes his critics' accusation ironically. They claimed he was tapeinos (ταπεινός, "humble/lowly") in person but bold at a distance. Paul will turn this perceived weakness into proof of Christlike ministry. The "super-apostles" (11:5) valued impressive rhetoric and commanding presence; Paul embodied cruciform leadership—power perfected in weakness (12:9).
Who in presence am base among you, but being absent am bold toward you—Paul quotes his critics' accusation ironically. They claimed he was tapeinos (ταπεινός, "humble/lowly") in person but bold at a distance. Paul will turn this perceived weakness into proof of Christlike ministry. The "super-apostles" (11:5) valued impressive rhetoric and commanding presence; Paul embodied cruciform leadership—power perfected in weakness (12:9).
But I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh. think: or, reckon
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That I may not be bold when I am present with that confidence (τὸ μὴ παρὼν θαρρῆσαι)—Paul hopes to avoid confrontation but will not shrink from it if necessary. Tharrēsai (θαρρῆσαι, "to be bold/confident") appears four times in this chapter (vv. 1-2, 7), showing the tension between pastoral gentleness and apostolic authority.
Which think of us as if we walked according to the flesh (κατὰ σάρκα περιπατοῦντας)—His opponents accused him of operating by fleshly methods—worldly wisdom, manipulation, or cowardice. Paul will demonstrate that his warfare is spiritual (kata sarka vs. kata pneuma), his weapons divine (v. 4), and his authority from God, not human credentials. The contrast between "walking" (daily conduct) and "warring" (v. 3) shows the comprehensive spiritual nature of apostolic ministry.
Which think of us as if we walked according to the flesh (κατὰ σάρκα περιπατοῦντας)—His opponents accused him of operating by fleshly methods—worldly wisdom, manipulation, or cowardice. Paul will demonstrate that his warfare is spiritual (kata sarka vs. kata pneuma), his weapons divine (v. 4), and his authority from God, not human credentials. The contrast between "walking" (daily conduct) and "warring" (v. 3) shows the comprehensive spiritual nature of apostolic ministry.
For though we walk in the flesh, we do not war after the flesh:
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For though we walk in the flesh, we do not war after the flesh (ἐν σαρκὶ γὰρ περιπατοῦντες οὐ κατὰ σάρκα στρατευόμεθα)—Paul distinguishes between inevitable human embodiment (en sarki, "in flesh") and sinful methods (kata sarka, "according to flesh"). Strateuometha (στρατευόμεθα, "we wage war") introduces the military metaphor that dominates verses 3-6. Christian ministry is not merely religious activity but spiritual warfare—a cosmic conflict requiring divine weapons.
This verse establishes the foundational antithesis: apostles operate in the physical realm but employ spiritual weapons. The opponents' error was inverting this—using fleshly weapons (eloquence, credentials, manipulation) in spiritual conflict. Paul's ministry model reflects the incarnation: fully human (en sarki) yet divinely empowered (kata pneuma).
This verse establishes the foundational antithesis: apostles operate in the physical realm but employ spiritual weapons. The opponents' error was inverting this—using fleshly weapons (eloquence, credentials, manipulation) in spiritual conflict. Paul's ministry model reflects the incarnation: fully human (en sarki) yet divinely empowered (kata pneuma).
(For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) through God: or, to God
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For the weapons of our warfare are not carnal, but mighty through God (τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ ἀλλὰ δυνατὰ τῷ θεῷ)—Hopla (ὅπλα, "weapons") denotes both offensive and defensive armament (cf. Eph 6:13-17). These weapons are dunata tō theō (δυνατὰ τῷ θεῷ, "powerful to/through God")—their efficacy derives entirely from divine power, not human skill. Paul's "weapons" included gospel proclamation, apostolic authority, Spirit-empowered ministry, and suffering love.
To the pulling down of strong holds (πρὸς καθαίρεσιν ὀχυρωμάτων)—Ochyrōmatōn (ὀχυρωμάτων, "strongholds/fortresses") were fortified positions in siege warfare. Spiritually, these represent entrenched ideological systems, false worldviews, and intellectual structures that resist God's truth. The gospel doesn't merely persuade—it demolishes (kathairesis, complete destruction) rebellious thought-systems and establishes Christ's lordship over human reasoning.
To the pulling down of strong holds (πρὸς καθαίρεσιν ὀχυρωμάτων)—Ochyrōmatōn (ὀχυρωμάτων, "strongholds/fortresses") were fortified positions in siege warfare. Spiritually, these represent entrenched ideological systems, false worldviews, and intellectual structures that resist God's truth. The gospel doesn't merely persuade—it demolishes (kathairesis, complete destruction) rebellious thought-systems and establishes Christ's lordship over human reasoning.
Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; imaginations: or, reasonings
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Casting down imaginations (καθαιροῦντες λογισμοὺς)—Logismous (λογισμοὺς, "reasonings/arguments") denotes sophisticated intellectual constructs, philosophical systems, or rationalistic arguments. Paul targets not ignorance but educated rebellion—the mind's pretensions to autonomous authority apart from divine revelation. The verb kathaireō (καθαιρέω, "cast down/destroy") is violent, suggesting thorough demolition, not gentle correction.
And every high thing that exalteth itself against the knowledge of God (καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ)—Hypsōma (ὕψωμα, "high thing/barrier") denotes anything elevated in opposition to God. Gnōsis tou theou (γνώσεως τοῦ θεοῦ) is not mere information but covenantal relationship and revealed truth. Paul targets intellectual pride that positions human reason above God's self-disclosure.
Bringing into captivity every thought to the obedience of Christ (αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ)—Aichmalōtizontes (αἰχμαλωτίζοντες, "taking captive") extends the warfare metaphor: thoughts are prisoners of war, forcibly subjugated to Christ's lordship. Hypakoē (ὑπακοή, "obedience") demands complete submission—not neutral investigation but worshipful surrender of the mind to Christ's authority.
And every high thing that exalteth itself against the knowledge of God (καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ)—Hypsōma (ὕψωμα, "high thing/barrier") denotes anything elevated in opposition to God. Gnōsis tou theou (γνώσεως τοῦ θεοῦ) is not mere information but covenantal relationship and revealed truth. Paul targets intellectual pride that positions human reason above God's self-disclosure.
Bringing into captivity every thought to the obedience of Christ (αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ)—Aichmalōtizontes (αἰχμαλωτίζοντες, "taking captive") extends the warfare metaphor: thoughts are prisoners of war, forcibly subjugated to Christ's lordship. Hypakoē (ὑπακοή, "obedience") demands complete submission—not neutral investigation but worshipful surrender of the mind to Christ's authority.
And having in a readiness to revenge all disobedience, when your obedience is fulfilled.
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And having in a readiness to revenge all disobedience, when your obedience is fulfilled (καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοήν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή)—Ekdikēsai (ἐκδικῆσαι, "to avenge/punish") denotes judicial retribution, not personal revenge. Paul stands ready to exercise apostolic discipline against false teachers, but only after the congregation demonstrates obedience. Parakoen (παρακοήν, "disobedience") is the opposite of hypakoē (v. 5)—willful rebellion against apostolic authority.
This verse reveals Paul's pastoral wisdom: he delays confronting false teachers until the congregation's loyalty is secured. Once the Corinthians submit to apostolic authority, Paul will address the infiltrators. The sequence matters—establish corporate obedience before exercising corrective discipline. Paul's authority is for edification (v. 8), not personal vindication.
This verse reveals Paul's pastoral wisdom: he delays confronting false teachers until the congregation's loyalty is secured. Once the Corinthians submit to apostolic authority, Paul will address the infiltrators. The sequence matters—establish corporate obedience before exercising corrective discipline. Paul's authority is for edification (v. 8), not personal vindication.
Paul's Authority
Do ye look on things after the outward appearance? If any man trust to himself that he is Christ's, let him of himself think this again, that, as he is Christ's, even so are we Christ's.
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Do ye look on things after the outward appearance? (τὰ κατὰ πρόσωπον βλέπετε)—Paul challenges superficial evaluation of ministry. Kata prosōpon (κατὰ πρόσωπον, "according to face/appearance") critiques judging by external credentials, rhetorical polish, or physical presence rather than spiritual fruit and divine appointment. The Corinthians valued what impresses the eye; God examines the heart (1 Sam 16:7).
If any man trust to himself that he is Christ's, let him of himself think this again, that, as he is Christ's, even so are we Christ's—Paul doesn't deny his opponents belong to Christ but asserts equal (actually superior) apostolic credentials. Pepoithen (πέποιθεν, "trust/confidence") appears repeatedly in chapters 10-13, contrasting self-confidence with God-dependence. Paul's logic: if belonging to Christ validates ministry, then Paul—whose conversion and apostolic commission are unquestionable—has equal or greater legitimacy.
If any man trust to himself that he is Christ's, let him of himself think this again, that, as he is Christ's, even so are we Christ's—Paul doesn't deny his opponents belong to Christ but asserts equal (actually superior) apostolic credentials. Pepoithen (πέποιθεν, "trust/confidence") appears repeatedly in chapters 10-13, contrasting self-confidence with God-dependence. Paul's logic: if belonging to Christ validates ministry, then Paul—whose conversion and apostolic commission are unquestionable—has equal or greater legitimacy.
For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed:
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For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction (ἐάν τε γὰρ περισσότερόν τι καυχήσωμαι περὶ τῆς ἐξουσίας ἡμῶν, ἧς ἔδωκεν ὁ κύριος εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν ὑμῶν)—Exousia (ἐξουσία, "authority") denotes delegated power from Christ. Paul's authority is not self-assumed but edōken ho kyrios (ἔδωκεν ὁ κύριος, "given by the Lord"). Critically, its purpose is oikodomēn (οἰκοδομήν, "building up/edification"), not kathairesin (καθαίρεσιν, "tearing down/destruction")—though the same authority that builds can also demolish when necessary (13:10).
I should not be ashamed—Paul's boasting in divinely-given authority brings no shame because it's exercised for the congregation's benefit, not self-promotion. Legitimate boasting glories in the Lord's work (v. 17), not personal achievement. Paul will extensively "boast" in chapters 11-12, but always to expose the folly of self-commendation and demonstrate Christ's power perfected in weakness.
I should not be ashamed—Paul's boasting in divinely-given authority brings no shame because it's exercised for the congregation's benefit, not self-promotion. Legitimate boasting glories in the Lord's work (v. 17), not personal achievement. Paul will extensively "boast" in chapters 11-12, but always to expose the folly of self-commendation and demonstrate Christ's power perfected in weakness.
That I may not seem as if I would terrify you by letters.
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That I may not seem as if I would terrify you by letters (ἵνα μὴ δόξω ὡς ἂν ἐκφοβεῖν ὑμᾶς διὰ τῶν ἐπιστολῶν)—Ekphobein (ἐκφοβεῖν, "to frighten/terrify") suggests his opponents accused Paul of using harsh letters to intimidate from a safe distance. Paul's "severe letter" (2:3-4, 7:8-12) had caused grief but produced godly repentance. He now defends this—not terrorizing but exercising legitimate apostolic authority to protect the congregation from destructive false teaching.
This verse anticipates the critique in verse 10: Paul's letters are "weighty and powerful" but his presence weak. Paul doesn't deny the charge but reframes it: his letters reflect genuine authority, which will be equally evident in person when necessary. He isn't a coward hiding behind correspondence—he's a patient shepherd giving space for repentance before confronting face-to-face.
This verse anticipates the critique in verse 10: Paul's letters are "weighty and powerful" but his presence weak. Paul doesn't deny the charge but reframes it: his letters reflect genuine authority, which will be equally evident in person when necessary. He isn't a coward hiding behind correspondence—he's a patient shepherd giving space for repentance before confronting face-to-face.
For his letters , say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible. say they: Gr. saith he
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For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible (ὅτι αἱ ἐπιστολαὶ μέν, φησίν, βαρεῖαι καὶ ἰσχυραί, ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς καὶ ὁ λόγος ἐξουθενημένος)—Paul quotes his critics directly. Bareiai (βαρεῖαι, "weighty") and ischyrai (ἰσχυραί, "powerful") acknowledge the force of Paul's written words. But asthenes (ἀσθενής, "weak") and exouthenēmenos (ἐξουθενημένος, "contemptible/despised") reveal contempt for his physical appearance and speaking ability.
This critique reflects Greco-Roman values: impressive rhetoric, commanding presence, and physical attractiveness signaled authority. Paul deliberately rejected sophistic eloquence (1 Cor 2:1-5), and possibly suffered chronic physical ailments (2 Cor 12:7-10, Gal 4:13-15). His opponents weaponized these weaknesses to discredit his ministry. Paul will transform this critique into gospel proof—God's power perfected in weakness (12:9) demonstrates divine, not human, origin.
This critique reflects Greco-Roman values: impressive rhetoric, commanding presence, and physical attractiveness signaled authority. Paul deliberately rejected sophistic eloquence (1 Cor 2:1-5), and possibly suffered chronic physical ailments (2 Cor 12:7-10, Gal 4:13-15). His opponents weaponized these weaknesses to discredit his ministry. Paul will transform this critique into gospel proof—God's power perfected in weakness (12:9) demonstrates divine, not human, origin.
Let such an one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present.
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Let such an one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present (τοῦτο λογιζέσθω ὁ τοιοῦτος, ὅτι οἷοί ἐσμεν τῷ λόγῳ δι' ἐπιστολῶν ἀπόντες, τοιοῦτοι καὶ παρόντες τῷ ἔργῳ)—Logizesthō (λογιζέσθω, "let him reckon/consider") is imperatival: Paul commands sober reflection. Logos (λόγῳ, "word") by letters will match ergō (ἔργῳ, "deed") in person. Paul isn't two-faced—bold at a distance, timid face-to-face. His written authority will be enforced in person if repentance doesn't occur.
This warns both the congregation and the false teachers: Paul's patience shouldn't be mistaken for weakness. He prefers gentle persuasion but will exercise apostolic discipline when necessary (13:2, 10). The consistency between letters and presence proves integrity—his authority derives from Christ, not rhetorical manipulation or personal charisma.
This warns both the congregation and the false teachers: Paul's patience shouldn't be mistaken for weakness. He prefers gentle persuasion but will exercise apostolic discipline when necessary (13:2, 10). The consistency between letters and presence proves integrity—his authority derives from Christ, not rhetorical manipulation or personal charisma.
For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. are: or, understand it not
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For we dare not make ourselves of the number, or compare ourselves with some that commend themselves (οὐ γὰρ τολμῶμεν ἐγκρῖναι ἢ συγκρῖναι ἑαυτούς τισιν τῶν ἑαυτοὺς συνιστανόντων)—Tolmōmen (τολμῶμεν, "we dare") is ironic: Paul "dares not" engage in the self-commendation his opponents practice. Synistanontōn (συνιστανόντων, "commending themselves") appears throughout 2 Corinthians (3:1, 4:2, 5:12, 6:4)—Paul's opponents brought letters of recommendation and boasted of their credentials. Paul refuses this game.
But they measuring themselves by themselves, and comparing themselves among themselves, are not wise (ἀλλὰ αὐτοὶ ἐν ἑαυτοῖς ἑαυτοὺς μετροῦντες καὶ συγκρίνοντες ἑαυτοὺς ἑαυτοῖς οὐ συνιᾶσιν)—Metrountes (μετροῦντες, "measuring") and synkrinontes (συγκρίνοντες, "comparing") expose the folly: self-referential comparison produces inflated self-assessment. Ou syniasin (οὐ συνιᾶσιν, "they do not understand") is devastating—those who boast their wisdom lack basic understanding. True measurement compares ministry to Christ's standard and God's calling, not peer performance.
But they measuring themselves by themselves, and comparing themselves among themselves, are not wise (ἀλλὰ αὐτοὶ ἐν ἑαυτοῖς ἑαυτοὺς μετροῦντες καὶ συγκρίνοντες ἑαυτοὺς ἑαυτοῖς οὐ συνιᾶσιν)—Metrountes (μετροῦντες, "measuring") and synkrinontes (συγκρίνοντες, "comparing") expose the folly: self-referential comparison produces inflated self-assessment. Ou syniasin (οὐ συνιᾶσιν, "they do not understand") is devastating—those who boast their wisdom lack basic understanding. True measurement compares ministry to Christ's standard and God's calling, not peer performance.
But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you. rule: or, line
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But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us (ἡμεῖς δὲ οὐκ εἰς τὰ ἄμετρα καυχησόμεθα, ἀλλὰ κατὰ τὸ μέτρον τοῦ κανόνος οὗ ἐμέρισεν ἡμῖν ὁ θεὸς μέτρου)—Ametra (ἄμετρα, "unmeasured/boundless things") contrasts with metron (μέτρον, "measure") and kanon (κανών, "rule/standard"). Kanōn originally denoted a measuring rod or boundary marker. Paul's "sphere" (the Gentile mission, Gal 2:7-9) was divinely assigned, not self-assumed. He boasts only within God's assigned field of labor.
A measure to reach even unto you (ἐφικέσθαι ἄχρι καὶ ὑμῶν)—Corinth fell within Paul's divinely-appointed sphere. Ephikesthai (ἐφικέσθαι, "to reach/arrive at") proves Paul's legitimate authority over the Corinthian church—he founded it (1 Cor 3:6, 10, 4:15), unlike the false teachers who invaded another's field (v. 15-16).
A measure to reach even unto you (ἐφικέσθαι ἄχρι καὶ ὑμῶν)—Corinth fell within Paul's divinely-appointed sphere. Ephikesthai (ἐφικέσθαι, "to reach/arrive at") proves Paul's legitimate authority over the Corinthian church—he founded it (1 Cor 3:6, 10, 4:15), unlike the false teachers who invaded another's field (v. 15-16).
For we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ:
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For we stretch not ourselves beyond our measure, as though we reached not unto you (οὐ γὰρ ὡς μὴ ἐφικνούμενοι εἰς ὑμᾶς ὑπερεκτείνομεν ἑαυτούς)—Hyperekteinomen (ὑπερεκτείνομεν, "overextend/stretch beyond") refutes the charge of overreaching. Paul didn't invade someone else's mission field—he founded the Corinthian church, so ministering there is entirely legitimate. Ephiknoumenoi (ἐφικνούμενοι, "reaching/arriving") emphasizes actual presence and labor, not merely distant claims.
For we are come as far as to you also in preaching the gospel of Christ (ἄχρι γὰρ καὶ ὑμῶν ἐφθάσαμεν ἐν τῷ εὐαγγελίῳ τοῦ Χριστοῦ)—Ephthasamen (ἐφθάσαμεν, "we arrived/came") is aorist, emphasizing completed action: Paul personally brought the gospel to Corinth (Acts 18:1-18). En tō euangeliō (ἐν τῷ εὐαγγελίῳ, "in the gospel") specifies the content and authority of his ministry. Paul's legitimacy rests on being Christ's appointed apostle who personally evangelized Corinth.
For we are come as far as to you also in preaching the gospel of Christ (ἄχρι γὰρ καὶ ὑμῶν ἐφθάσαμεν ἐν τῷ εὐαγγελίῳ τοῦ Χριστοῦ)—Ephthasamen (ἐφθάσαμεν, "we arrived/came") is aorist, emphasizing completed action: Paul personally brought the gospel to Corinth (Acts 18:1-18). En tō euangeliō (ἐν τῷ εὐαγγελίῳ, "in the gospel") specifies the content and authority of his ministry. Paul's legitimacy rests on being Christ's appointed apostle who personally evangelized Corinth.
Not boasting of things without our measure, that is, of other men's labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly , enlarged: or, magnified in you
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Not boasting of things without our measure, that is, of other men's labours (οὐκ εἰς τὰ ἄμετρα καυχώμενοι ἐν ἀλλοτρίοις κόποις)—Allotriois kopois (ἀλλοτρίοις κόποις, "other men's labors") exposes the false teachers' method: invading established churches and claiming credit for others' work. Kopois (κόποις, "labors/toils") emphasizes exhausting work—Paul's pioneering evangelism and church-planting contrasted with his opponents' parasitic exploitation of existing congregations.
But having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly (ἐλπίδα δὲ ἔχοντες, αὐξανομένης τῆς πίστεως ὑμῶν, ἐν ὑμῖν μεγαλυνθῆναι κατὰ τὸν κανόνα ἡμῶν εἰς περισσείαν)—Auxanomenēs (αὐξανομένης, "being increased") envisions spiritual maturity enabling Paul to expand his mission. Megalynthēnai (μεγαλυνθῆναι, "to be enlarged/magnified") suggests the Corinthians becoming a base for further gospel advance. As they mature, they'll support (financially and prayerfully) Paul's pioneering work in unreached regions (v. 16).
But having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly (ἐλπίδα δὲ ἔχοντες, αὐξανομένης τῆς πίστεως ὑμῶν, ἐν ὑμῖν μεγαλυνθῆναι κατὰ τὸν κανόνα ἡμῶν εἰς περισσείαν)—Auxanomenēs (αὐξανομένης, "being increased") envisions spiritual maturity enabling Paul to expand his mission. Megalynthēnai (μεγαλυνθῆναι, "to be enlarged/magnified") suggests the Corinthians becoming a base for further gospel advance. As they mature, they'll support (financially and prayerfully) Paul's pioneering work in unreached regions (v. 16).
To preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand. line: or, rule
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To preach the gospel in the regions beyond you (εἰς τὰ ὑπερέκεινα ὑμῶν εὐαγγελίσασθαι)—Hyperekeina (ὑπερέκεινα, "beyond") reflects Paul's pioneering missionary vision. He consistently sought unreached regions (Rom 15:20, 23), driven by the Great Commission to make disciples of all nations (Matt 28:19). Corinth, properly matured, could launch Paul's mission to Spain (Rom 15:24, 28) and other western regions. Euangelisasthai (εὐαγγελίσασθαι, "to preach the gospel") defines apostolic purpose—proclamation to those who've never heard.
And not to boast in another man's line of things made ready to our hand (οὐκ ἐν ἀλλοτρίῳ κανόνι εἰς τὰ ἕτοιμα καυχήσασθαι)—Allotrίō kanoni (ἀλλοτρίῳ κανόνι, "another's sphere/field") reiterates the boundary principle. Hetoima (ἕτοιμα, "things prepared/ready-made") critiques those who harvest where others planted. Paul's opponents built on his foundation (1 Cor 3:10), claiming credit for his labor. Paul rejects this parasitic model—true apostolic ministry pioneers new ground, not exploits existing work.
And not to boast in another man's line of things made ready to our hand (οὐκ ἐν ἀλλοτρίῳ κανόνι εἰς τὰ ἕτοιμα καυχήσασθαι)—Allotrίō kanoni (ἀλλοτρίῳ κανόνι, "another's sphere/field") reiterates the boundary principle. Hetoima (ἕτοιμα, "things prepared/ready-made") critiques those who harvest where others planted. Paul's opponents built on his foundation (1 Cor 3:10), claiming credit for his labor. Paul rejects this parasitic model—true apostolic ministry pioneers new ground, not exploits existing work.
But he that glorieth, let him glory in the Lord.
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But he that glorieth, let him glory in the Lord (ὁ δὲ καυχώμενος ἐν κυρίῳ καυχάσθω)—Paul quotes Jeremiah 9:23-24, the same text cited in 1 Corinthians 1:31. Kauchōmenos (καυχώμενος, "boasting/glorying") is inevitable—humans will boast in something. The question is object: self (wisdom, strength, riches) or God (grace, calling, power). En kyriō (ἐν κυρίῳ, "in the Lord") locates legitimate boasting—not in personal achievements but in what God has accomplished through weak, dependent servants.
This verse anchors all of Paul's defensive "boasting" in chapters 10-12. He will extensively catalog his sufferings, revelations, and apostolic labors—but always to demonstrate God's power perfected in weakness (12:9), never self-commendation. Boasting "in the Lord" means glorying in divine grace that uses foolish, weak, despised instruments to accomplish mighty purposes (1 Cor 1:26-29).
This verse anchors all of Paul's defensive "boasting" in chapters 10-12. He will extensively catalog his sufferings, revelations, and apostolic labors—but always to demonstrate God's power perfected in weakness (12:9), never self-commendation. Boasting "in the Lord" means glorying in divine grace that uses foolish, weak, despised instruments to accomplish mighty purposes (1 Cor 1:26-29).
For not he that commendeth himself is approved, but whom the Lord commendeth.
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For not he that commendeth himself is approved, but whom the Lord commendeth (οὐ γὰρ ὁ ἑαυτὸν συνιστάνων, ἐκεῖνός ἐστιν δόκιμος, ἀλλ' ὃν ὁ κύριος συνίστησιν)—Synistanōn (συνιστάνων, "commending") ties back to the self-commendation throughout the chapter (vv. 12, 13, 18). Dokimos (δόκιμος, "approved/tested") denotes what passes scrutiny—genuine versus counterfeit. Self-commendation proves nothing; only divine approval validates ministry.
Whom the Lord commendeth (ὃν ὁ κύριος συνίστησιν)—Christ's commendation manifests through effective gospel ministry, transformed lives, Spirit-empowered preaching, and Christlike character. Paul's "letters of recommendation" are the converted Corinthians themselves (3:2-3). Divine approval doesn't require human credentials—God's work speaks for itself. This principle will govern chapters 11-12: Paul's sufferings, visions, and weakness all demonstrate God's approving power, not human impressiveness.
Whom the Lord commendeth (ὃν ὁ κύριος συνίστησιν)—Christ's commendation manifests through effective gospel ministry, transformed lives, Spirit-empowered preaching, and Christlike character. Paul's "letters of recommendation" are the converted Corinthians themselves (3:2-3). Divine approval doesn't require human credentials—God's work speaks for itself. This principle will govern chapters 11-12: Paul's sufferings, visions, and weakness all demonstrate God's approving power, not human impressiveness.