1 Now I Paul, myself, entreat you by the humility and gentleness of Christ, I who in your presence am lowly among you, but being absent am bold toward you.
2 Yes, I beg you that I may not, when present, show courage with the confidence with which I intend to be bold against some, who consider us to be walking according to the flesh.
3 For though we walk in the flesh, we don’t wage war according to the flesh;
4 for the weapons of our warfare are not of the flesh, but mighty before God to the throwing down of strongholds,
5 throwing down imaginations and every high thing that is exalted against the knowledge of God and bringing every thought into captivity to the obedience of Christ,
6 and being in readiness to avenge all disobedience when your obedience is made full.
7 Do you look at things only as they appear in front of your face? If anyone trusts in himself that he is Christ’s, let him consider this again with himself, that even as he is Christ’s, so we also are Christ’s.
8 For even if I boast somewhat abundantly concerning our authority, which the Lord gave for building you up and not for casting you down, I will not be ashamed,
9 that I may not seem as if I desire to terrify you by my letters.
10 For, “His letters”, they say, “are weighty and strong, but his bodily presence is weak, and his speech is despised.”
11 Let such a person consider this, that what we are in word by letters when we are absent, such are we also in deed when we are present.
12 For we are not bold to number or compare ourselves with some of those who commend themselves. But they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding.
13 But we will not boast beyond proper limits, but within the boundaries with which God appointed to us, which reach even to you.
14 For we don’t stretch ourselves too much, as though we didn’t reach to you. For we came even as far as to you with the Good News of Christ,
15 not boasting beyond proper limits in other men’s labors, but having hope that as your faith grows, we will be abundantly enlarged by you in our sphere of influence,
16 so as to preach the Good News even to the parts beyond you, not to boast in what someone else has already done.
17 But “he who boasts, let him boast in the Lord.”
18 For it isn’t he who commends himself who is approved, but whom the Lord commends.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 10:1–2This even is a great thing, that himself beseecheth; but that other is greater which he added, saying, "by the meekness and gentleness of Christ." For with the wish of greatly shaming them, he puts forward that "meekness and gentleness," making his entreaty in this way more forcible; as if he had said, Reverence the gentleness of Christ by which I beseech you.' … it is from being meek, not from want of power, that he does not proceed against them: for Christ also did in like manner. … For this especially is the part of a teacher, not to be hasty in taking vengeance, but to work a reformation, and ever to be reluctant and slow in his punishments.
This even is a great thing, that himself beseecheth; but that other is greater which he added, saying, "by the meekness and gentleness of Christ." For with the wish of greatly shaming them, he puts forward that "meekness and gentleness," making his entreaty in this way more forcible; as if he had said, Reverence the gentleness of Christ by which I beseech you.' … it is from being meek, not from want of power, that he does not proceed against them: for Christ also did in like manner. … For this especially is the part of a teacher, not to be hasty in taking vengeance, but to work a reformation, and ever to be reluctant and slow in his punishments.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 21; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 10:4–5For what sort of weapons are of the flesh? Wealth, glory, power, fluency, cleverness, circumventions , flatteries, hypocrisies, whatsoever else is similar to these. … For these strongholds besiege souls, not bodies. … And yet the name, "captivity," hath an ill sound with it; for it is the destruction of liberty. … because the name of "captivity" was unpleasant, he presently afterwards put an end to the metaphor, saying, "unto the obedience of Christ:" from slavery unto liberty, from death unto life, from destruction to salvation. For we came not merely to strike down, but to bring over to the truth those who are opposed to us.
For what sort of weapons are of the flesh? Wealth, glory, power, fluency, cleverness, circumventions , flatteries, hypocrisies, whatsoever else is similar to these. … For these strongholds besiege souls, not bodies. … And yet the name, "captivity," hath an ill sound with it; for it is the destruction of liberty. … because the name of "captivity" was unpleasant, he presently afterwards put an end to the metaphor, saying, "unto the obedience of Christ:" from slavery unto liberty, from death unto life, from destruction to salvation. For we came not merely to strike down, but to bring over to the truth those who are opposed to us.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 21; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 2 Corinthians 10:9–11Again he touches on the calumny which he had formerly refuted, (2 Corinthians 10:2,) that he was bold in his writings, while in their presence his courage failed him. … He was not less powerful in actions when present, than he was by words when absent. Hence it was unfair, that his bodily presence should be looked upon as contemptible. … Speech, on the other hand, denotes -- not the very substance of doctrine, but simply the form of it, and the bark, so to speak: for he would have contended for doctrine with greater keeness. The contempt, however, proceeded from this -- that he was deficient in that ornament and splendor of eloquence, which secures favor.
Again he touches on the calumny which he had formerly refuted, (2 Corinthians 10:2,) that he was bold in his writings, while in their presence his courage failed him. … He was not less powerful in actions when present, than he was by words when absent. Hence it was unfair, that his bodily presence should be looked upon as contemptible. … Speech, on the other hand, denotes -- not the very substance of doctrine, but simply the form of it, and the bark, so to speak: for he would have contended for doctrine with greater keeness. The contempt, however, proceeded from this -- that he was deficient in that ornament and splendor of eloquence, which secures favor.
John Calvin, Commentaries, on 10:7–11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on 2 Corinthians 10:17–18To glory in the Lord, however, is used here in a different sense from what it bears in the first chapter of the former Epistle, (1 Corinthians 1:31,) and in Jeremiah 9:24. For in those passages it means -- to recognize God as the author of all blessings, in such a way that every blessing is ascribed to his grace, while men do not extol themselves, but glorify him alone. Here, however, it means -- to place our glory at the disposal of God alone, … and reckon every thing else as of no value. … Let us, therefore, leaving off all other things, aim exclusively at this -- that we may be approved by God, and may be satisfied to have his approbation alone, as it justly ought to be regarded by us as of more value than all the applauses of the whole world.
To glory in the Lord, however, is used here in a different sense from what it bears in the first chapter of the former Epistle, (1 Corinthians 1:31,) and in Jeremiah 9:24. For in those passages it means -- to recognize God as the author of all blessings, in such a way that every blessing is ascribed to his grace, while men do not extol themselves, but glorify him alone. Here, however, it means -- to place our glory at the disposal of God alone, … and reckon every thing else as of no value. … Let us, therefore, leaving off all other things, aim exclusively at this -- that we may be approved by God, and may be satisfied to have his approbation alone, as it justly ought to be regarded by us as of more value than all the applauses of the whole world.
John Calvin, Commentaries, on 10:12–18; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Corinthians 10:3–5The work of the ministry is a warfare, not after the flesh indeed, for it is a spiritual warfare, with spiritual enemies and for spiritual purposes. … The doctrines of the gospel and discipline of the church are the weapons of this warfare; and these are not carnal: outward force, therefore, is not the method of the gospel, but strong persuasions, by the power of truth and the meekness of wisdom. A good argument this is against persecution for conscience' sake: conscience is accountable to God only; and people must be persuaded to God and their duty, not driven by force of arms.
The work of the ministry is a warfare, not after the flesh indeed, for it is a spiritual warfare, with spiritual enemies and for spiritual purposes. … The doctrines of the gospel and discipline of the church are the weapons of this warfare; and these are not carnal: outward force, therefore, is not the method of the gospel, but strong persuasions, by the power of truth and the meekness of wisdom. A good argument this is against persecution for conscience' sake: conscience is accountable to God only; and people must be persuaded to God and their duty, not driven by force of arms.
Matthew Henry, Commentary on the Whole Bible, on 10:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Corinthians 10:7Suppose it to be so, allowing what they say to be true (and let us observe that, in fair arguing, we should allow all that may be reasonably granted, and should not think it impossible but those who differ from us very much may yet belong to Christ, as well as we) … There is room in Christ for many; and those who differ much from one another may yet be one in him. It would help to heal the differences that are among us if we would remember that, how confident soever we may be that we belong to Christ, yet, at the same time, we must allow that those who differ from us may belong to Christ too, and therefore should be treated accordingly. We must not think that we are the people, and that none belong to Christ but ourselves.
Suppose it to be so, allowing what they say to be true (and let us observe that, in fair arguing, we should allow all that may be reasonably granted, and should not think it impossible but those who differ from us very much may yet belong to Christ, as well as we) … There is room in Christ for many; and those who differ much from one another may yet be one in him. It would help to heal the differences that are among us if we would remember that, how confident soever we may be that we belong to Christ, yet, at the same time, we must allow that those who differ from us may belong to Christ too, and therefore should be treated accordingly. We must not think that we are the people, and that none belong to Christ but ourselves.
Matthew Henry, Commentary on the Whole Bible, on 10:7–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 2 Corinthians 10:7–10Do ye look at the outward appearance of things - Does any of you judge of a minister of Christ by his person, or any outward circumstance? … His bodily presence is weak - His stature, says St. Chrysostom, was low, his body crooked, and his head bald.
Do ye look at the outward appearance of things - Does any of you judge of a minister of Christ by his person, or any outward circumstance? … His bodily presence is weak - His stature, says St. Chrysostom, was low, his body crooked, and his head bald.
John Wesley, Explanatory Notes upon the New Testament, on 10:7 and 10:10; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 2 Corinthians 10:10Many, both among the ancients and moderns, have endeavored to find out the ground there was for any part of this calumny; … What they could not attach to his character, they disingenuously attached to his person and his elocution. … that he had not an impediment in his speech, but was a graceful orator, we may learn from his whole history, and especially from the account we have, Act 14:12, where the Lycaonians took him for Mercury, the god of eloquence, induced thereto by his powerful and persuasive elocution.
Many, both among the ancients and moderns, have endeavored to find out the ground there was for any part of this calumny; … What they could not attach to his character, they disingenuously attached to his person and his elocution. … that he had not an impediment in his speech, but was a graceful orator, we may learn from his whole history, and especially from the account we have, Act 14:12, where the Lycaonians took him for Mercury, the god of eloquence, induced thereto by his powerful and persuasive elocution.
Adam Clarke, Commentary on the Holy Bible, on 10:10; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
2 Corinthians 10
2 Corinthians 10:1–18, World English Bible
2 Corinthians 10 in the Bible · Told in the Story: Chapter 21, A Cheerful Giver
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 10:1–2This even is a great thing, that himself beseecheth; but that other is greater which he added, saying, "by the meekness and gentleness of Christ." For with the wish of greatly shaming them, he puts forward that "meekness and gentleness," making his entreaty in this way more forcible; as if he had said, Reverence the gentleness of Christ by which I beseech you.' … it is from being meek, not from want of power, that he does not proceed against them: for Christ also did in like manner. … For this especially is the part of a teacher, not to be hasty in taking vengeance, but to work a reformation, and ever to be reluctant and slow in his punishments.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 21; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 10:4–5For what sort of weapons are of the flesh? Wealth, glory, power, fluency, cleverness, circumventions , flatteries, hypocrisies, whatsoever else is similar to these. … For these strongholds besiege souls, not bodies. … And yet the name, "captivity," hath an ill sound with it; for it is the destruction of liberty. … because the name of "captivity" was unpleasant, he presently afterwards put an end to the metaphor, saying, "unto the obedience of Christ:" from slavery unto liberty, from death unto life, from destruction to salvation. For we came not merely to strike down, but to bring over to the truth those who are opposed to us.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 21; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 2 Corinthians 10:9–11Again he touches on the calumny which he had formerly refuted, (2 Corinthians 10:2,) that he was bold in his writings, while in their presence his courage failed him. … He was not less powerful in actions when present, than he was by words when absent. Hence it was unfair, that his bodily presence should be looked upon as contemptible. … Speech, on the other hand, denotes -- not the very substance of doctrine, but simply the form of it, and the bark, so to speak: for he would have contended for doctrine with greater keeness. The contempt, however, proceeded from this -- that he was deficient in that ornament and splendor of eloquence, which secures favor.
John Calvin, Commentaries, on 10:7–11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on 2 Corinthians 10:17–18To glory in the Lord, however, is used here in a different sense from what it bears in the first chapter of the former Epistle, (1 Corinthians 1:31,) and in Jeremiah 9:24. For in those passages it means -- to recognize God as the author of all blessings, in such a way that every blessing is ascribed to his grace, while men do not extol themselves, but glorify him alone. Here, however, it means -- to place our glory at the disposal of God alone, … and reckon every thing else as of no value. … Let us, therefore, leaving off all other things, aim exclusively at this -- that we may be approved by God, and may be satisfied to have his approbation alone, as it justly ought to be regarded by us as of more value than all the applauses of the whole world.
John Calvin, Commentaries, on 10:12–18; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Corinthians 10:3–5The work of the ministry is a warfare, not after the flesh indeed, for it is a spiritual warfare, with spiritual enemies and for spiritual purposes. … The doctrines of the gospel and discipline of the church are the weapons of this warfare; and these are not carnal: outward force, therefore, is not the method of the gospel, but strong persuasions, by the power of truth and the meekness of wisdom. A good argument this is against persecution for conscience' sake: conscience is accountable to God only; and people must be persuaded to God and their duty, not driven by force of arms.
Matthew Henry, Commentary on the Whole Bible, on 10:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Corinthians 10:7Suppose it to be so, allowing what they say to be true (and let us observe that, in fair arguing, we should allow all that may be reasonably granted, and should not think it impossible but those who differ from us very much may yet belong to Christ, as well as we) … There is room in Christ for many; and those who differ much from one another may yet be one in him. It would help to heal the differences that are among us if we would remember that, how confident soever we may be that we belong to Christ, yet, at the same time, we must allow that those who differ from us may belong to Christ too, and therefore should be treated accordingly. We must not think that we are the people, and that none belong to Christ but ourselves.
Matthew Henry, Commentary on the Whole Bible, on 10:7–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 2 Corinthians 10:7–10Do ye look at the outward appearance of things - Does any of you judge of a minister of Christ by his person, or any outward circumstance? … His bodily presence is weak - His stature, says St. Chrysostom, was low, his body crooked, and his head bald.
John Wesley, Explanatory Notes upon the New Testament, on 10:7 and 10:10; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 2 Corinthians 10:10Many, both among the ancients and moderns, have endeavored to find out the ground there was for any part of this calumny; … What they could not attach to his character, they disingenuously attached to his person and his elocution. … that he had not an impediment in his speech, but was a graceful orator, we may learn from his whole history, and especially from the account we have, Act 14:12, where the Lycaonians took him for Mercury, the god of eloquence, induced thereto by his powerful and persuasive elocution.
Adam Clarke, Commentary on the Holy Bible, on 10:10; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.