Untitled Sermon (2)

2 Corinthians 10:12 ESV

Not that we dare to classify or compare ourselves with some of those who are commending themselves. But when they measure themselves by one another and compare themselves with one another, they are without understanding.

The fundamental issue at stake in Corinth was the gospel itself, as it had been preached and embodied by Paul. Nobody could dispute what Paul had accomplished: He had founded the Corinthian church and performed signs and wonders in their midst. What made the issue of his apostolic ministry so acute was that despite his role in founding the church, his opponents were claiming that they themselves, not Paul, were the ones who now had the right to exercise apostolic authority in Corinth. In their view, Paul’s suffering had disqualified him as an apostle. They were the ones who should now lead the Corinthians in their faith.

Hafemann

In irony Paul claimed to be a coward, as his critics accused, when it came to comparing himself with his critics. They cited their own conduct as normative and then prided themselves on measuring up to the standard. The Corinthians would be just as foolish if they measured Paul’s apostolic credentials by using the same subjective standard that his critics applied to themselves.

J. B. Phillips’ paraphrase of the first part of this verse captures Paul’s irony well.

“Of course, we shouldn’t dare include ourselves in the same class as those who write their own testimonials, or even to compare ourselves with them!”  

Constable

“Comparison” was a standard rhetorical and literary technique; here Paul mocks his opponents: they are so foolish that they do not realize that one cannot compare oneself with oneself. Higher-class patrons would usually write letters of recommendation for socially inferior clients, but sometimes people were forced to commend themselves; self-commendation was to be accepted only if done discreetly, but Paul paints his opponents as pretentious—a vice in Greek culture.

Paul satirically declines to compare himself with such teachers—satire was a common argumentative device. One of the rules of “comparison” was that one could not compare dissimilar items; yet the dissimilarity turns out to favor him in 10:13–18.  

Keener

In their scheme to undermine Paul’s influence in Corinth and promote their own, his rivals have accused him of having nerve in his letters but no boldness in person (10:10). Paul responds to this criticism with wry sarcasm that he lacks the nerve to classify or compare himself with those who commend themselves. “Daring” (tolman) is related to the assurance that leads one “to push oneself forward.” He plays on this perception that he lacked that obligatory assurance to undermine the presumption of these braggarts. He has warned them, however, that he will “dare” to oppose those who think that he operates according to the world’s standards (10:2). He will also “dare” to join those others who “dare to boast” but admits that it is the daring of a fool (11:21), not because he cannot back up this boasting with performance equal to his words but because God does not back up such foolish boasting. God humbles the proud so they will not try to take credit for what God alone has done.

In the ancient world “comparison” (sygkrisis) was a common “rhetorical exercise practiced in schools,” and comparing oneself with other teachers was a common tactic for a teacher to attract students and their fees. Stansbury points out that in the political arena Greek hybris, pride, combines with Roman inimicitia, enmity, to produce vicious smear tactics against rivals. People in this society assumed that honors were as limited as material wealth. Since there was only a limited amount of honor to go around, one resented and envied others for having it. “Political enemies were targets of exaggerated character assassination designed to make them symbols of shame or of political subversion.” In the cutthroat competition for plaudits and pupils, one had to advertise oneself publicly with audacious praise while impugning the qualities of other contenders for honor. People were constantly vying with others to attain elusive glory and engaged in a constant game of one-upmanship. This race for honor “encouraged outward expressions of pride and arrogance.”124 Self-boasting was considered an act of honor. Savage observes that “an individual’s worth and consequently his respect in the community was dependent on the status he was able to project.” Boasting about one’s status and achievements and comparing oneself favorably against others were routine tactics for those who aimed at gaining a following for themselves.126

In a “comparison” one would amplify one’s good deeds and another’s bad deeds to show superiority. Such topics as a person’s race, upbringing, education, status, physique, pursuits, and positions held were all fair game in sizing up their relative merits and standing. Dio Chrysostom derides the sophists of Corinth for craving the esteem of the crowd, wanting “to be looked up to and thought that they knew more than other men.”128 Winter notes that sophists fanned strife and jealousy, and intense rivalry “seemed to arise wherever two or three were gathered together.” Lucian, the great satirist, pokes fun at the popular teachers who compared themselves with others to exalt themselves. In his Professor of Public Speaking a wily veteran instructs the novice on how to achieve popular success: “make marvelous assertions about yourself, be extravagant in your self-praise, and make yourself a nuisance to him. What was Demosthenes beside me?” Such extravagant self-regard was considered characteristic of sham philosophers who were frequently lampooned by other more serious philosophers. By implication, then, Paul lumps his opponents in with this crowd of frauds who can be identified by their extravagant self-regard and self-commendation.

Paul deflates the boasts of his rivals as he insinuates, “Such a dwarf as I could not possibly compare with such giants.” “I hardly rank with such luminaries.” He therefore disparages their boasting with mock self-deprecation. Speaking tongue in cheek in this way also raises the question whether his rivals are comparable to him at all. No comparison can be made where no similarity exists.132 In all their boasting they presume to be Paul’s equal, but in his view they are false apostles (11:12–13). If he is going to stoop to compare himself with them, it will be only as a fool (11:21–12:11). They claim to be in a different league than Paul; and Paul would readily agree—they are in league with Satan. They may have won status in the eyes of some Corinthians with their boastfulness, but they have won God’s judgment in the process.

Second, he rules out this fundamental rhetorical tool of showing superiority through comparison as something completely illegitimate for ministers of God. Only fools dare to use self-comparison with others to commend themselves to others. Even when he so “foolishly” joins the fray of comparison, “Are they servants of Christ? (I am out of my mind to talk like this) I am more” (11:22), he ends up only boasting in his weakness, the very things that they think should oust him from the contest. He thereby changes the ground rules of how to play the boasting game.

Third, he challenges their criteria: “They have set themselves up as the measure of their ministry.” There were no clear-cut biblical criteria to decide the spiritual legitimacy of Paul or his rivals, and the opponents and the Corinthians apparently reverted to the standards they were accustomed to from their culture. They judged themselves and Paul according to their commanding presence (10:1, 10), concrete displays of power and authority (11:19–20), impressive speech (11:20–21), worthiness to accept full compensation (11:7–11), Jewish pedigree (11:21b–22), endurance of hardships (11:23–29), and mystical visions (12:1–6). According to these criteria, they passed with flying colors and Paul failed. But Paul would insist that they not only have usurped God’s role as the one who appraises ministry (), but they have used false criteria and ignored the only measure that counts—what God has done in and through the minister. The statement “they are not wise” is an understatement. In chap. 11 he will be more direct: they are fools who deceive themselves and others. He concludes in 10:18 that if one is not commended by the Lord using the Lord’s standard of judgment then one is not approved.  

Garland

In the first part of this chapter, Paul defends his ministry in Corinth against attacks from his opponents. In the chapter’s last segment, he sets the standards for the ministry to which God has called him. He delineates the difference between himself and the false teachers. With a number of clauses in the negative—seven times a negative particle (“not”) appears in Greek—he defines the limits of boasting about his mission work. He receives his approval and commendation from the Lord.

  a. Negative. “For we do not dare to count ourselves among or compare ourselves with some of those who commend themselves.” The first word in this sentence (“for”) hardly connects with the immediately preceding verse (v. 11). Perhaps Paul had interrupted his discourse and now begins with a new perspective on his defense.

Paul continues to address the congregation at Corinth and obliquely notes the presence of the intruders. The use of the verb to dare makes the irony in this sentence obvious. No one can miss Paul’s intention of ridiculing his opponents. The apostle sarcastically places them on a level he himself will never be able to reach. Extending his irony a little later, he calls these people “superapostles” (11:5).

With a play on Greek words enkrinai and synkrinai, which we can approximate with the translation “count ourselves among and compare ourselves with,” Paul continues to deride his opponents. He dares not call them his peers (compare 11:21), for they surpass him in their ease of speaking and their use of power. He portrays them as eminent leaders whom the Lord should be pleased to have in his church. He himself does not presume to be worthy of their company, in view of the low ratings they have given him (v. 10).

The impostors have come to Corinth with letters of commendations that their close friends had written for them. These documents lack authenticity. Paul is not interested in repeating what he said earlier in his epistle (see the commentary on 3:1 and 5:12). As an apostle, he was sent not from men nor by man (), but he was called and commissioned by Jesus Christ. More, the churches he had founded were his living letters of recommendation (3:2–3). The intruders, however, lacked divine authority and did not have the compliments of caring churches.

The word some is an indication that the invaders are few in number. Nevertheless, their continued presence in Corinth warps the spiritual development of the church as they gain followers among those who are like-minded. Calvin comments that people who commend themselves are “starving for true praise … and falsely give themselves out to be what they are not.”

b. Flawed comparison. “But because they measure themselves with themselves and compare themselves with themselves, they fail to understand.” The repetition of the expression themselves clues the reader that something is wrong. The verbs are in the present tense and indicate that the interlopers continually measure and compare themselves with themselves. They do so without objective standards: complete obedience to God’s Word, a definitive call to serve God in a given area, and a commitment to endure hardship in advancing the cause of Christ’s gospel. When the restraints of objective standards are removed, society yields to immorality. “Where there is less virtue, there will be more vice; and more vice inevitably leads to the destruction of society and the loss of freedom.”

I have given the last part of this verse a causal connotation. This means that the intruders’ failure to apply objective standards makes them fools compared with true followers of Christ. These people fail because they rely on their own understanding. They are indescribably dense by not seeing the power of God at work in the spread of the gospel. And they refuse to accept Paul as Christ’s representative who proclaims “Christ crucified: a stumbling block to Jews and foolishness to Gentiles” ().  

Kistemaker

(iii) It seems that they accused Paul of making boastful claims to authority in a sphere in which his writ did not run. No doubt they said that he might try to play the master in other Churches, but not in Corinth. His blunt answer is that Corinth is well within his sphere for he was the first man to bring them the good news of Jesus Christ. Paul was a Rabbi and it may be that he was thinking of a claim that the Rabbis often used to make. They claimed and received a very special respect. They claimed that respect for a teacher should exceed respect for a parent, for, they said, a parent brings a child into the life of this world, but a teacher brings a scholar into the life of the world to come. Surely no man had a greater claim to exercise authority in the Church of Corinth than the man who, under God, had been its founder.

  (iv) Then Paul levels a charge at them. Ironically he says that he would never dream of comparing himself with those who are forever giving themselves testimonials, and then, with unerring precision, he puts his finger on the spot. They can give themselves testimonials only because their one standard of measurement is themselves and their one standard of comparison is with one another.

They had, as so many people have, the wrong standard of measurement. A girl may think herself a good pianist but let her go and compare herself with Solomon or Moiseiwitsch and she may change her mind. A man may think himself a good golfer but let him compare himself with Cotton or Hogan or Palmer or Nicklaus and he may change hi mind. A man may think himself a good preacher but let him compare himself with one of the princes of the pulpit and he may feel that he never wishes to open his mouth in public again.

It is easy enough to say, “I am as good as the next man,” and no doubt it is true. But the point is, are we as good as Jesus Christ? He is our true rod of measurement and our proper standard of comparison and when we measure ourselves by him there is no room left for pride. “Self-praise,” says Paul, “is no honour.” It is not his own but Christ’s “Well done!” for which a man must seek.  

Barclay

classify or to compare The opponents in Corinth compared their skill and gifts to Paul’s as a means to devalue his authority within the church community. Paul asserts that such comparisons merely derive from people’s perspectives and are useless; his apostolic authority comes from God (; ).

FSB

2 Corinthians 10:13 ESV

But we will not boast beyond limits, but will boast only with regard to the area of influence God assigned to us, to reach even to you.

Evidently Paul’s critics were claiming that the apostle had exceeded the proper limits of his ministry by evangelizing in Corinth. They proudly refused to admit that Paul’s commission as the apostle to the Gentiles gave him the right to minister as far from Palestine as Corinth. He responded that he had not exceeded the territorial limits of his commission by planting the church in Gentile Corinth.

Paul’s ministry had definite divinely prescribed limits. He was to be the apostle to the Gentiles (; ; cf. ) and he was to do pioneer missionary work (). His ministry at Corinth had been within those bounds. He had not overextended his authority by coming to Corinth. It was his critics who were overextending themselves by claiming that Corinth was their special domain.

“We may conjecture that had they come to Corinth and confined their ministry to the synagogue (as Cephas had?), there would have been no problem. The difficulty appears to be that these newcomers are not content with that; they wish to move into Paul’s God-assigned ‘field’ of ministry, the Gentiles.”  

Constable

Paul insists that his boasting in his authority over them (10:8) is not out of bounds but is based on the work that he has done in Christ in the region that God assigned him. Corinth is God’s field (), and God assigned him to work there as God’s servant. He planted; God gave the growth (). Therefore, Paul appeals to the indisputable fact that he founded the church in Corinth. His rivals could not claim this. In fulfilling this divine assignment as apostle to the Gentiles he came to Corinth, “and the success there of his missionary work in calling a church into being was proof that God had approved of his work.” He writes in that in the things pertaining to God—his work—he has a boast in Christ Jesus. The NIV translates “have a boast” as “glory”: “Therefore I glory in Christ Jesus in my service to God. I will not venture to speak of anything except what Christ has accomplished through me in leading the Gentiles to obey God by what I have said and done.” The reason he can boast is that his ministry to the Gentiles and its success is not his own doing but “the work of God’s grace in his life.” The rivals might point to their letters of commendation and exhibitions of spiritual power and rhetorical wizardry to corroborate their claims to divine authority. Paul appeals to the incontrovertible existence of the church in Corinthians, a church founded by his missionary preaching.138 Their boasts are based on evidence manufactured from their own fantasies about themselves. What objectivity is there when they simply cite their own accomplishments as the norm? Paul’s boast is based on undeniable fact.

The NIV chooses to translate the phrase in 10:13 that reads literally “according to the measure of the canon (kanōn) which measure God assigned to us,” as “the field God has assigned us.” A kanōn was a measuring rod, authoritative standard, or norm (; see also ); but it could also apply to a measured field or jurisdiction. Martin claims it relates to the geographical area assigned to apostolic leaders.140 But he goes beyond the evidence in saying that Paul’s opponents have claimed that he has no jurisdiction at Corinth, that it was, for example, Peter’s bailiwick. Neither Paul nor the Corinthians are talking about some arbitrary division of territory. It is best to retain the meaning “standard of judgment” or “norm” for kanōn.

The proper norm for evaluating Paul’s claims of authority is that he was the founder of the church. He argues that Corinth belongs to the sphere assigned him by God by virtue of the fact that he got there first and God blessed his work with growth. His complaint with the rivals is not simply that they have wrongfully invaded turf assigned to him but that they have tried to discredit his influence where he rightfully deserves influence and to take credit for what God has done through him. Paul counters their criticism of him by saying that he does not “meddle in other people’s territory and then compare our performance with theirs.” This, according to Lambrecht, explains why Paul can boast. His boast is the result of his fulfilling God’s commission. The results, the founding of the church in Corinth, are God’s work. His boasting is therefore boasting in the Lord: “Paul has not exceeded his legitimate measure and he has not taken credit for what others have done.”144

What follows in 10:14–15a basically repeats what Paul says in 10:13 but takes it a step further by making it more specific. He does not overextend himself because he was the first to come to them with the gospel (10:14). He does not boast beyond measure because he does not boast in the labors of others (10:15a). What he boasts about is work that he did under God’s commission.  

Garland

a. “We, however, will not boast beyond limits.” The comparison with the adversaries is pronounced. The Greek word Paul uses is ametra, which means “that which cannot be measured.” He tells the readers that he will not boast to levels that no one can measure, even though his antagonists do so. These assailants are not guided by any objective standards; their boasting centers on themselves. They measure themselves by a standard that is invalid. Paul, however, employs the standard that God has given him in his divine revelation: to boast only in the Lord.

The future tense (“we will not boast”) does not mean that sometime in the future Paul is willing not to boast. Rather, Paul is saying that he does not permit that this will ever happen.

b. “But we boast according to the measure of the sphere that God has assigned to us.” The apostle is a true ambassador sent to an assigned area over which he has complete authority. He glories in the territory that God has apportioned to him, which includes Corinth as the farthest point on his missionary journeys. The pillars of the church (Peter, James, and John) saw that God had sent Paul to preach the gospel to the Gentiles and Peter to the Jews ().

I have translated the Greek word canōn as “sphere.” The primary rendering of this word is measuring stick, rule, or regulation. This is Paul’s intent in , where he writes: “Peace and mercy to all who follow this rule, even to the Israel of God.” But a secondary interpretation is the sphere in which a rule is observed. Paul’s choice of this term reflects a combination of both the meanings rule and sphere in language that he has borrowed from public service.

God gave the apostle a measured area in which he had to work, so Paul can boast about the church in Corinth as he does elsewhere in this epistle (7:4, 11, 14). He expresses his care not to have entered a sphere of activity that was not assigned to him and not to build “on someone else’s foundation” ().

Conclusively, if the intruders enter Paul’s field of labor, they are trespassers held accountable to God. Theirs is not to invade someone’s God-ordained area of spiritual work, but to stay away.

Also, Paul had been faithful in his work among the Corinthians with visits, letters, and capable co-workers (Timothy, Silas, Apollos, and Titus). No one in Corinth would ever be able to accuse Paul of neglecting his pastoral duties.

c. “And that reaches even you.” Paul’s standard was to bring the gospel of salvation to the Corinthians and to set them free from the slavery of sin. He lived by the rule the Lord had given him in a vision: “Do not be afraid; keep on speaking, do not be silent … because I have many people in this city” ().  

Kistemaker

God has assigned Paul considered the Corinthian church to be his God-given ministry assignment ever since he first founded the community (v. 14). He did not get involved in churches that other missionaries had planted (e.g., ); thus, he expected his fellow workers in the gospel to respect his missionary field (see ). This leads Paul to cast his opponents as false apostles, since they attempted to supplant his apostolic role in Corinth (see 11:13).

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2 Corinthians 10:14 ESV

For we are not overextending ourselves, as though we did not reach you. For we were the first to come all the way to you with the gospel of Christ.

This verse is to be understood not as an explanation of the preceding passage (v. 13) but as its continuation. Indeed, editors of the Greek text present verses 14–16 as one lengthy sentence; because Paul dictated it and became involved in his thought, the sentence has become longer than expected.

In this verse, the emphasis falls on the verb to overextend, to which everything else is subordinate. Paul was guided by the Holy Spirit on his missionary journeys and did not leave a field of work unless he was led to another place (e.g., ; ). The apostle did not go beyond the boundaries that God through his Spirit had made known to him.

The Corinthians have to realize that Paul has a personal interest in them, is on his way to Corinth, and in the near future hopes to see them. As yet God has not informed him about any additional mission fields, for only after he arrived in Corinth did Paul mention Spain (, ). And from Macedonia, he seemed to have traveled to Illyricum (modern Albania []).

Paul makes it known that his work for the present is among the Corinthians, whom he expects he will soon see. The fact that he is reaching out to them should be proof that Corinth is not outside the limits of his field of labor.

Although the apostle avoids boasting, his readers understand that he was the first to teach them Christ’s gospel. He planted the seed, then his associates nourished the people spiritually, and consequently God gave the increase (). Paul reached the Corinthians with the Good News and thus has reason to glory in the Lord because of God’s surpassing grace (9:14).  

Kistemaker

as far as you with the gospel Paul ministered in Corinth and established the church there during his second missionary journey (see ). The gospel (euangelion) refers to the new covenant brought about in Christ (; ; see note on 3:3), which Paul defined in his previous letter in terms of Christ’s death and resurrection (). His opponents were teaching a “different gospel” that distorted God’s Word (; see 11:4 and note).

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2 Corinthians 10:15 ESV

We do not boast beyond limit in the labors of others. But our hope is that as your faith increases, our area of influence among you may be greatly enlarged,

Paul was anxious that all the Corinthians acknowledge that he was not doing what his critics were doing. They were taking credit for what God had done through Paul in Corinth. They were apparently claiming that the spiritual vitality of the Corinthian church was due to their ministry in spite of Paul’s influence. This is sometimes a temptation for those who follow others in ministry. Sometimes they confuse unconsciously, or as in the case of Paul’s critics consciously, the results of their work and the results of their predecessors’ work.

Paul wanted the Corinthians to continue to support him as he reached out to yet unevangelized fields such as Rome and Spain in the future (; ; , ). He hoped that his ministry would take him even farther still.

Pioneer evangelism precluded the possibility of Paul falling into the error of his critics. He could not claim the credit for what his predecessors had done since he had no predecessors when he planted a new church. Paul did not want to build on, much less take credit for, the foundational work that his predecessors had done but to preach the gospel in previously unevangelized areas (). He did not, however, object to others building on the foundation that he had laid or watering what he had planted (, ). He did object to their failing to give credit where credit was due.

Paul spoke as though his future was in the Corinthians’ hands. It was because for Paul to proceed into unreached areas he needed to have his former churches, including Corinth, in good spiritual condition. Paul did not just want to plant as many churches as he could. He wanted to plant a church and then make sure it continued to follow the Lord faithfully before he moved on to plant other churches. If it did not, he felt responsible to get it spiritually healthy before he moved on. The faith of the Corinthians would continue to grow as they responded positively to Paul’s instructions. Then they would be able to provide the support (prayer and perhaps financial) that was essential for him to expand his ministry (v. 15b).  

Constable

Paul does not boast in another’s labors because he does not work in fields already tilled by others. He expresses his sensitivity about working where others have already established churches in , “It has always been my ambition to preach the gospel where Christ was not known, so that I would not be building on someone else’s foundation.” His opponents, however, have no qualms about building on another’s foundation or claiming an equal, if not greater authority over a congregation that they did not found. They have conferred no benefits on the Corinthians and have done nothing to expand the field of God’s work. This is hardly surprising. Heretics always make inroads among believers, not unbelievers.

Even now Paul has set his sights on new areas of mission. The text is difficult and reads literally “but having hope [that] as your faith increases to be magnified among you [or by you] according to our kanōn for abundance.” The NIV translation suggests that Paul wants his work to expand among them. But he states in 10:16 that his goal is to preach the gospel in the regions beyond you. In we learn that he intends to go to Rome and then on to Spain. Clearly, he wants to settle the problems with the Corinthians so that he can concentrate on missionary endeavors elsewhere with their support. If Paul constantly has to be putting out back fires, he cannot move on to new work. But he expresses confidence that the Corinthians’ faith will indeed grow. This will allow his area of activity to expand, not in Corinth, but in territory beyond them.  

Garland

a. “We do not boast beyond limits in the labors performed by others.” The repetition of verse 13 in the first line is evident, and its reiteration refers directly to the interlopers in Corinth. They are the people who seek to harvest the fruits of Paul’s labors and then accuse him of having no interest in the local church. Hardened sinners, these people are in Corinth without any God-given commendation. They do not enter by the gate but climb in over the wall; they are thieves and robbers (compare ).

The apostle states emphatically that he does not seek glory for himself from the labors of others. He has in mind not manual work to maintain himself and others but the work of teaching and preaching Christ’s gospel. The Greek word kopos (work) in Paul’s epistles describes missionary labor, which is here in the plural to indicate multifaceted mission work.

Paul would rather go to regions where people have not yet heard the gospel than to enter territories where others are working. Writing to the Romans, he tells them that he hopes to visit them while passing through on his way to Spain (; ). But he does not intend to make Rome or Italy his mission field.

Even though both Paul and Peter brought the gospel to Jews and Greeks—and Peter apparently visited Corinth—they did not work at cross-purposes (see ; ; ). Indeed, Paul voiced no objections if someone wanted to build on the foundation he had laid (). But he denounces the practices of the false teachers who assert that everything the Corinthians have learned has been the result of their labors.

b. “But we hope that, as your faith increases, our sphere of influence among you may be greatly enlarged.” The Greek text of this sentence is complex and incomplete because it lacks a subject for the verb to be enlarged. Literally the text says, “and having hope, while your faith is increasing, to be enlarged among you according to our rule [sphere] superabundantly.” The implied subject is Paul’s work among the Corinthians. So he hopes that his missionary labor relating to the rule (his sphere of influence) may be greatly enlarged.

Paul is saying to the Corinthians: “Increase your faith, advance beyond the initial development of the church, and enlarge our sphere of influence.” He hopes that the faith of the Corinthians will be so strong that they send missionaries to areas where the gospel has not yet been preached. But his vision can become reality only when unity, harmony, and dedication show the effectiveness of his teaching. As Paul’s influence continues to increase among the Corinthians and their faith becomes strong, the influence of the intruders will end.  

Kistemaker

to be enlarged greatly by you Since Paul viewed the Corinthian church as his letter of recommendation (see 3:1 and note, and 3:2), he hoped their growth would result in more opportunities for his ministry.

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2 Corinthians 10:16 ESV

so that we may preach the gospel in lands beyond you, without boasting of work already done in another’s area of influence.

Directed by the Holy Spirit, the church in Syrian Antioch commissioned Barnabas and Paul to proclaim the gospel to the world and organize churches (). The Spirit sent Paul and his associates to both Jews and Gentiles. Many who heard the Word believed, were baptized, and formed congregations, among which was the church of Corinth.

Now Paul is telling the Corinthians that as their faith increases, they must become a mission-minded church. They should send missionaries, including Paul and his co-workers, to regions that lie beyond Corinth. The apostle is a man of vision: he brought the gospel to many cities in the Mediterranean world, opened a training school in Ephesus (), and wanted to extend the church to the ends of the world ().

The work of a missionary is to proclaim the gospel to the world, and this is exactly what Paul did. Spending time in Macedonia, he mentioned the words “in regions beyond you” to the people of Corinth. Paul reasoned from the geographical perspective of his readers. He looked westward to Italy and Spain. Should the Spirit send him there, he would need prayerful support from the Corinthian church to preach in regions unknown to him. With this support, his preaching would not be in vain.

The second half of this verse repeats the wording in verse 15a, “We do not boast beyond limits in the labors performed by others.” The repetition serves to summarize what Paul has been saying in this paragraph. He realizes that “visitors from Rome” () later founded a church in the imperial city. The work in Rome has been completed by someone else. By visiting the church there, Paul cannot claim any credit. Instead, he plans to travel further, to Spain. On the way he hopes to see the Christians in Rome who may assist him on his journey westward (, ).  

Kistemaker

Before we leave this passage we must look at a phrase which is characteristic of Paul’s heart. He wishes to get things straightened out at Corinth because he longs to go on to the regions beyond, where no man has yet carried the story of Christ. W. M. Macgregor used to say that Paul was haunted by the regions beyond. He never saw a ship riding at anchor or moored to the quay but he wished to board her and carry the good news to the regions beyond. He never saw a range of hills blue in the distance but he wished to cross it and to carry the story of Christ to the regions beyond.

Kipling has a poem called “The Explorer” which tells the story of another man who was haunted by the regions beyond.

“‘There’s no sense in going further—it’s the edge of cultivation,’

So they said, and I believed it—broke my land and sowed my crop—

Built my barns and strung my fences in the little border station

Tucked away below the foothills where the trails run out and stop.

Till a voice, as bad as Conscience, rang interminable changes

On one everlasting Whisper, day and night repeated—

so:

‘Something hidden. Go and find it. Go and look behind the ranges—

Something lost behind the ranges. Lost and waiting for you. Go!’”

That is precisely how Paul felt. It was said of a great evangelist that, as he walked the city streets, he was haunted by the tramp, tramp, tramp of the Christless millions. The man who loves Christ will always be haunted by the thought of the millions who have never known the Christ who means so much to him.

Barclay

the regions that lie beyond you Paul hopes his ministry in Corinth will result in opportunities to preach the gospel further west. He wanted to visit Rome and Spain after traveling to Jerusalem to deliver the collection for the church there (8:1–9:15; see ).

assigned to someone else Refers to those who opposed Paul; these people likely boasted about the church community in Corinth as though they planted it and cared for it. In 1 Corinthians, Paul dealt with the division caused by Corinthian believers associating themselves with specific ministers of Christ ().

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2 Corinthians 10:17 ESV

“Let the one who boasts, boast in the Lord.”

Accordingly, in order to understand Paul’s argument we must map out what it means to “boast in the Lord.” Paul’s quotation of in is the positive counterpart to the negative point made in 10:14–16: False boasting is boasting either in one’s own self-proclaimed and irrelevant accomplishments (assuming for the moment their genuineness) or in the labors of others. Legitimate boasting, by contrast, is boasting “in the Lord.” To boast in the Lord is to exalt in what the grace of God has accomplished in one’s life. This divine action on one’s behalf is God’s commendation.

In this context, this meant pointing to God’s having established Paul’s mission territory (10:13–16). In general, however, boasting in the Lord refers to boasting in the fact that God has granted his people wisdom, righteousness, sanctification, and redemption in Christ (cf. Paul’s other use of in ; cf. ). The Christian’s calling () is based solely on this divine mercy, so that no one may boast that one’s spiritual status, strength, or gifts are a result of one’s own wisdom or might (cf. ; ).

This is the point of (cf. ). There Jeremiah calls the wise, the strong, and the rich not to boast in their own distinctives but in the God who is known by the mercy, judgment, and righteousness he exercises on earth, since these are the things in which he delights. The prophet’s criticism of the wise, the strong, and the rich is not that they are wise, strong, and rich per se, but that they act as if their wisdom, strength, and wealth came from them. Moreover, they esteem these things of more value than God’s mercy, justice, and righteousness. Jeremiah’s point is that God is the sole origin of humanity’s distinctives and that his actions alone are of ultimate value.

Following Jeremiah’s admonition, in Paul boasts in the saving activity of Christ as the expression of God’s mercy, justice, and righteousness. The issue is not whether one boasts or not (we all do!), but whether the object of our boast is God. The call to boast from is a summons to acknowledge God for his gracious acts and provisions. It is consequently striking, but thoroughly consistent with the original meaning of the text, that in Paul modifies by substituting “in the Lord” for Jeremiah’s list of what the Lord provides. Paul introduces this shorthand because he is following the biblical conviction that God is known by what he does and gives. As a result, God’s actions in can be equated with the Lord himself.

In view of this Old Testament injunction, to “boast in the Lord” is not to cease from boasting but to boast only in what God himself has actually accomplished in one’s life. It is this sort of boasting that marks one out as legitimate before God and others. In 10:18, Paul is applying the same standard of approval to himself that he has applied to others and to the Corinthians (cf. 2:9; 8:2, 8, 22; 9:13; esp. 13:3–7). To “boast in the Lord” (10:17) is the human counterpart to being commended by the Lord and hence “approved” by him (10:18).

Accordingly, when Paul points to his bringing the gospel to Corinth, he is, in reality, boasting in the Lord, since God is the one who enabled and determined Paul’s ministry in this regard (cf. 10:13b).

Paul’s opponents may be able to point to great displays of spiritual power and rhetorical expertise when they measure themselves by themselves and compare themselves with themselves (10:12), but all such personal qualities remain irrelevant to the question at hand: whom has the Lord commended for apostolic authority in Corinth? Regardless of their value for demonstrating the validity of one’s apostolic ministry per se (presupposing their genuine nature), the opponents’ boasts therefore simply become empty … the kanōn (“canon”) being used by his opponents to measure their claim (and his!) to apostolic authority is simply illegitimate.  

Hafemann

In summary, Paul purposed not to take credit for (boast in) what others had accomplished in their service for Christ. He could not even boast about what he had accomplished since it was God who was at work through him. His only boast therefore would be the Lord. He quoted Jeremiah who expressed this thought well (; cf. ). The only commendation worth anything is the work that God has done through His servants, not their words. This is His commendation of them (cf. 5:9).

“In the Christian church, indeed, self-commendation should be viewed with suspicion as a mark of disqualification. God’s commendation of a person is shown, not by verbal boasts, but by the testimony of the consciences of those who have experienced the blessing attendant upon that person’s labours and by the continuing and increasing fruits of his labours (cf. 4:2, 5:11).”

In this chapter the contrast between Paul’s view of ministry and his critics’ view stands out clearly. They had different motives, different authority, different loyalties, different objectives, and different procedures. In all these contrasts Paul emerges as the truly Spirit-led apostle.

“If there is currently a temptation to import models of ministry from management, the social sciences, or academia, the New Testament sources indicate the inadequacy of all nonbiblical models.”

“The import of this passage is threefold. First, Paul establishes that the spreading of the gospel is the priority of Christian ministry. In Paul’s case this meant the mission to the Gentiles to which he was called by God on the road to Damascus, as recognized by the missionary concordat of Jerusalem c. A.D. 47. Second, because the existence of another mission—that to the Jews—brought its own complications and tensions, accepted principles of cooperation were needed, as they continue to be in comparable situations. Third, self-commendation in Christian ministry is excluded. The Lord commends his servants for ministry by the fruits of their ministry.”  

Constable

For the second time in his correspondence with the Corinthians Paul alludes to an adaptation of , “Let him who boasts boast in the Lord” (LXX ; see ). Paul boasts in the Lord, whose commendation is the only one that counts.150 This boast in the Lord has nothing to do with Paul’s own pedigree or prowess. It has to do with what the Lord has accomplished through him. Artificial comparisons with others based on human criteria hardly compare with the work that Christ has done in and through him. His boasting is not inappropriate because it is based on what God has done in his life. The results of his mission work are so self-evident that he need not trumpet his commendation as his rivals do. That is why he says that the Corinthians should be commending him (12:11); they are his letter of commendation, to be known and read by all (3:2).

All human boasting is groundless because it is based on appearances, not reality. It is also mercurial. When mortals die, their praise usually dies with them. By contrast, the Lord’s glory is eternal. The Lord’s scrutiny is also far more exacting. Paul knows that he might preach to others and find himself disqualified as unapproved by God (). He constantly examines himself and urges the Corinthians to do the same (13:5). If they fall under the sway of chronic boasters, who self-assuredly commend themselves, they are liable to ignore God’s measures and find themselves disqualified.  

Garland

a. To boast. Paul is coming to the end of this part of his discourse in which he has discussed boasting and its limits. He now presents a general principle that he has scrupulously applied to himself. His boasting is in the Lord, for whom he waits to commend him.

As he does in numerous other places in his epistles, the apostle supports his teachings with references to and quotations from the Old Testament Scriptures. Here he quotes freely from , “But let him who boasts boast about this: that he understands and knows me, that I am the Lord.” Paul presents a one-line summary of this verse, which he had quoted earlier (): “Let him who boasts, boast in the Lord.”

In Paul’s teaching everything is directed toward the Lord. He does not distinguish between the title Lord in the Old Testament and the appellation Lord for Jesus in the New Testament. He depends not on himself but on his Savior to whom he ascribes glory and honor. Thus Paul writes elsewhere, “May I never boast except in the cross of our Lord Jesus Christ” ().

With his reliance on the Lord, Paul effectively defines the difference between himself and his opponents. He wants no glory for himself but devotes everything to Jesus, while his adversaries want everything for themselves and present commendations that are void of divine approval.

b. To commend. The intruders should have consulted Solomon’s writing, “Let another praise you, and not your own mouth; someone else, and not your own lips” (). Instead they rate one another by their own standards and not by God’s Word. They praise themselves and are not sent by God.

If there is anything that God detests, it is self-commendation. Jesus teaches the parable of the Pharisee and the tax collector to delineate the difference between arrogance and utter dependence on God (). God turns the self-exultation of the Pharisee into debasement but the humility of the tax collector into exhilaration. The social outcast went home justified.

Throughout this epistle, Paul has made it known repeatedly that he has no need of self-promotion. He distances himself from his antagonists who trumpet their own commendations and brag about their own achievements. Devoid of divine approval, they fail to receive God’s blessings. Indeed, the words of the psalmist apply to them: “Unless the Lord builds the house, its builders labor in vain. Unless the Lord watches over the city, the watchmen stand guard in vain” ().

Paul is saying to the Corinthians that only when God ordains people to work for him can there be praise and thanksgiving. The readers of this epistle should look at the results of Paul’s ministry in Corinth and elsewhere. They should note that the apostle was sent by God and blessed by him. However, Paul does not glory in his accomplishments; he received his talents, tact, wisdom, insight, and strength from the Lord. To him he ascribes honor and glory. Thus, he boasts in the Lord and in him alone.  

Kistemaker

let him boast in the Lord A quotation of (compare ).

FSB

Proper principle. There is only one proper boast and principle for boasting: “Let the one who boasts, boast in the Lord” (v. 17). Paul had earlier referenced . But here he references a different text, , , which is a call to acknowledge God for all his gracious acts and providence. What is striking, though, is that Paul gives us a shorthand version that substitutes “in the Lord” for Jeremiah’s list of what the Lord provides. This is because God is known for what he does.

It is human to boast. We all do it very well. But to boast in the Lord is heavenly. “Let the one who boasts, boast in the Lord.”

In a day when the desires and values of culture have been infused into the church, so that the styles and assumptions of politics and entertainment have walked uncritically into the pulpit, so that it is common to boast in show and personality and pretense and wealth and success—in such a day let us hear God’s Word: “Let the one who boasts, boast in the Lord.”

A glance at the opening chapters of the book of Revelation tells us that there will be no vain boasting in Heaven. Not one word of such boasting will ever be uttered in the eternal estate—ever! All will perpetually boast in the Lord.

“Holy, holy, holy, is the Lord God Almighty,

who was and is and is to come!” ()

“Worthy are you, our Lord and God,

to receive glory and honor and power,

for you created all things,

and by your will they existed and were created.” ()

“Worthy are you to take the scroll

and to open its seals,

for you were slain, and by your blood you ransomed people for God

from every tribe and language and people and nation,

and you have made them a kingdom and priests to our God,

and they shall reign on the earth.” (, )

After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, “Salvation belongs to our God who sits on the throne, and to the Lamb!” (, )

In the Revelation there is no self-congratulation, only divine adulation!

What ultimately matters is God’s approval: “For it is not the one who commends himself who is approved, but the one whom the Lord commends” (v. 18).

Forbid it, Lord, that I should boast,

Save in the death of Christ my God;

All the vain things that charm me most,

I sacrifice them to His blood.

(Isaac Watts)

Hughes

2 Corinthians 10:18 ESV

For it is not the one who commends himself who is approved, but the one whom the Lord commends.

Applying , Paul notes that self-commendation is obviously out of place—unless, like Paul, one were forced to resort to it by unpleasant circumstances (e.g., to defend oneself). Public speakers used self-commendation but recognized that it was offensive unless done carefully and with appropriate reasons.

Keener

Paul knows that God has commissioned him and assigned to him a field of labor that includes Corinth. He was the apostle who brought them the gospel of salvation. The difference between him and the false apostles is that he works in the areas that God has specified. These infiltrators enter regions where someone else has been working; they seek to reap glory from the work performed by others.

The Corinthians need to grow in faith so that they can become a church that commissions, sends, and supports missionaries to other regions. The glory of this work is not for themselves but for the Lord. Paul concludes the chapter by saying that only the person who is commissioned by the Lord to go forth as a missionary receives God’s approval.  

Kistemaker