2 Corinthians Chapter 10
How to Judge an Apostle
A. Does Paul walk according to the flesh?
1. (2 Corinthians 10:1) Paul pleads with the Corinthians.
“Now I, Paul, myself am pleading with you by the meekness and gentleness of Christ—who in presence am lowly among you, but being absent am bold toward you.”
Paul begins this section with a marked change in tone. He now addresses his critics directly and firmly, yet he introduces himself in a humble way: “Now I, Paul, myself am pleading with you.” Some interpreters have argued that chapters ten through thirteen were originally a separate letter, sometimes identified with Paul’s “severe letter.” While this is not certain, the sharp contrast in tone is undeniable. Previously, Paul had focused on comfort, reconciliation, and giving, but here he confronts opposition head-on, exposing false apostles and defending his ministry. The shift illustrates both the pastoral heart of Paul and the seriousness of the attacks against him.
Paul emphasizes that he pleads “by the meekness and gentleness of Christ.” These qualities are not weakness, but controlled strength. Jesus Himself described His character, saying, “Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls” (Matthew 11:29). Gentleness and meekness in Christ were not passivity but a Spirit-governed restraint, the opposite of harsh domination. Paul intends to correct, but he will do so in the same spirit of Christ’s meekness, refusing to employ the carnal tactics of manipulation or intimidation. This is crucial because leadership in the church is to be exercised in the spirit of Christ, not in the arrogance and pride of the world.
Yet, Paul acknowledges a point of contention: “who in presence am lowly among you, but being absent am bold toward you.” His critics accused him of being unimpressive and weak when present, but overly forceful and bold in his letters. In other words, they charged him with being inconsistent, even cowardly—like a dog that barks loudly from a distance but shrinks away when confronted. The Corinthians misinterpreted Paul’s humility and meekness as weakness. They could not comprehend how a man could be both lowly in demeanor and bold in authority.
This apparent contradiction, however, is fully consistent with the example of Jesus. Christ could be lowly, washing the disciples’ feet (John 13:4–5), yet also fearless in cleansing the temple (John 2:15–16). He could be silent before His accusers (Isaiah 53:7; Matthew 27:12–14), yet authoritative in declaring, “Before Abraham was, I AM” (John 8:58). True spiritual authority always embodies both humility and boldness. The world does not understand how these virtues coexist, but in the Spirit of Christ they are not contradictory.
Paul’s introduction in this chapter therefore sets the stage for a defense of his apostolic ministry. He will demonstrate that his authority is not based on human strength, rhetorical power, or carnal methods, but on Christ Himself. By anchoring his appeal in the meekness and gentleness of Christ, Paul makes it clear that his boldness in writing is not self-serving bravado, but the Spirit’s power working through one who knows his own weakness.
How to Judge an Apostle
A. Does Paul walk according to the flesh?
2. (2 Corinthians 10:2) Paul hopes that the Corinthians will change their attitude towards him and his credentials as an apostle so that he may come to them in gentleness, not severity.
“But I beg you that when I am present I may not be bold with that confidence by which I intend to be bold against some, who think of us as if we walked according to the flesh.”
Paul continues his plea, stressing his desire to deal with the Corinthians in gentleness rather than severity. His words reveal both humility and seriousness: “But I beg you that when I am present I may not be bold with that confidence.” He is essentially saying, “I hope I will not have to exercise sharpness when I arrive, though I am prepared to do so if necessary.” The apostle longs for reconciliation and obedience among them so that his visit would not be marked by confrontation.
Paul notes that he intends to be bold “against some.” This distinction is important. He is not condemning the entire Corinthian church, but rather addressing a vocal minority who were stirring unrest. While the majority of the church may have respected Paul, a small faction questioned his motives, criticized his character, and resisted his authority. Paul’s pastoral heart shines here: he does not lump all believers together with the rebellious, but deals with the agitators specifically. This is an important lesson in church leadership—correction must be directed toward those who cause division, without unnecessarily discouraging the faithful majority.
The nature of the accusation against Paul is also stated clearly: “who think of us as if we walked according to the flesh.” His opponents charged him with being a carnal leader, operating from selfish motives, worldly strategies, and inconsistent behavior. They interpreted his meekness in person and boldness in writing as hypocrisy or weakness. They measured him by worldly standards, unable to comprehend that true spiritual authority often operates contrary to the wisdom of the flesh.
Paul was accused of being inconsistent because of the perceived tension between his gentleness and his boldness. Yet this very tension is a reflection of Christ Himself. Jesus was both the suffering Servant (Isaiah 53:7, “He was oppressed and He was afflicted, yet He opened not His mouth”) and the authoritative Judge (John 5:22, “For the Father judges no one, but has committed all judgment to the Son”). Paul’s critics failed to recognize that the gospel does not conform to worldly categories of power and weakness.
Finally, Paul’s words point to the seriousness of apostolic authority. He will defend this authority with clarity in the following section, for it was not a matter of personal ego but of preserving the integrity of Christ’s message. To reject Paul’s apostleship was to undermine the very gospel he proclaimed. Even in today’s context, Paul’s words warn us against cheapening the concept of apostolic authority. Many claim the title “apostle” for personal gain, spiritual dominance, or self-exaltation, yet Paul’s authority was rooted in the commissioning of Christ Himself (Acts 9:15–16; Galatians 1:1). His authority was not self-appointed but divinely established, and to dismiss it was to reject the work of God through him.
How to Judge an Apostle
A. Does Paul walk according to the flesh?
3. (2 Corinthians 10:3–6) Does Paul minister according to the flesh?
“For though we walk in the flesh, we do not war according to the flesh. For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ, and being ready to punish all disobedience when your obedience is fulfilled.”
Paul acknowledges the reality of his humanity: “For though we walk in the flesh.” He does not deny that he, like the Corinthians, is a mortal man, living in a frail body subject to temptation, weakness, and limitation. However, he clarifies immediately that though he walks in the flesh, he does not “war according to the flesh.” In other words, while his existence is human, his ministry is not governed by worldly tactics, fleshly strategies, or manipulative methods. His apostolic ministry is spiritual in nature, depending entirely upon the power of God.
Paul then contrasts fleshly weapons with spiritual ones: “For the weapons of our warfare are not carnal but mighty in God.” He renounces any use of human schemes, clever speech, manipulation, or political maneuvering to advance the gospel. Instead, his weapons are spiritual, drawn from God’s armory and empowered by His Spirit. Ephesians 6:14–17 gives a full description of these weapons: “Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.” These weapons require faith in God and dependence upon His Spirit, rather than reliance on human strength.
The Corinthians, however, often admired and trusted in carnal weapons. Instead of the belt of truth, they resorted to manipulation. Instead of the breastplate of righteousness, they relied on the image of worldly success. Instead of the shoes of the gospel of peace, they preferred smooth and flattering words. Instead of the shield of faith, they clung to perceptions of influence and power. Instead of the helmet of salvation, they sought authority through domineering control. Instead of the sword of the Spirit, they leaned on human schemes, arguments, and programs. Paul exposes this false reliance, reminding them that only God’s spiritual weapons are “mighty” and truly effective for the Christian battle.
The effectiveness of these weapons is described in terms of spiritual conquest: “For pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God.” Strongholds are entrenched systems of thought, worldly philosophies, and rebellious attitudes that oppose the truth of God. They are not merely intellectual arguments but spiritual fortresses of pride, unbelief, and deception. In Paul’s own homeland of Cilicia, Roman armies had once destroyed rocky fortresses to root out pirates who hid in them. This imagery of tearing down fortifications illustrates the spiritual power of God’s weapons to destroy even the most deeply rooted opposition to His truth.
Paul continues: “bringing every thought into captivity to the obedience of Christ.” True spiritual warfare is not about external displays of power but about the conquest of the mind and heart. The battle takes place in the realm of thought, where false ideas, prideful imaginations, and sinful desires wage war against God’s truth. Victory comes when every thought is submitted to Christ’s authority and aligned with His will. Romans 12:2 echoes this truth: “And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.”
Finally, Paul speaks of his readiness to discipline: “and being ready to punish all disobedience when your obedience is fulfilled.” His aim was not destruction but restoration. He would act firmly against those who continued in rebellion, but he desired that the church as a whole would demonstrate obedience, leaving only a few obstinate rebels to be confronted. His readiness to punish shows that spiritual authority includes discipline, but it is exercised carefully, for the sake of building up the church in obedience to Christ.
This section reveals the heart of Paul’s ministry. It was not carnal, rooted in human strength, but spiritual, empowered by God. Christ Himself is the model. Philippians 2:6–8 describes His victory through humble obedience: “who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.” The way of Christ is humility and obedience, not manipulation or worldly domination. Paul’s opponents viewed this as weakness, but in reality it is the path of resurrection power.
“For though we walk in the flesh, we do not war according to the flesh. For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ, and being ready to punish all disobedience when your obedience is fulfilled.”
Paul now turns to the outworking of this principle by exposing what the real battle looks like in the mind and heart of the believer.
d. Arguments and every high thing that exalts itself against the knowledge of God: The apostle identifies carnal and worldly ways of thinking as rebellious arguments that rise up against the revealed wisdom of God. These “arguments” are not mere intellectual debates, but entrenched systems of reasoning and pride that attempt to replace or discredit divine truth. When Paul speaks of “every high thing that exalts itself against the knowledge of God,” he pictures the arrogance of human wisdom erecting fortresses of self-confidence that challenge the supremacy of God’s revelation. The danger is clear: worldly minds believe they know better than God, assuming that their methods are more effective, their philosophies more enlightened, and their strategies more powerful.
Importantly, Paul is not addressing pagans here but believers within the Corinthian church. He is exposing carnal strongholds within the minds of Christians themselves. They were the ones building arguments against God’s wisdom by despising Paul’s humility, preferring worldly measures of success, and holding fast to manipulative methods, eloquent words, and domineering authority structures. To misapply this passage only to unbelievers is to miss Paul’s point entirely. The church itself must guard against valuing worldly cleverness over the meekness and power of Christ. John Calvin rightly noted, “For nothing is more opposed to the spiritual wisdom of God than the wisdom of the flesh, and nothing more opposed to His grace than man’s natural ability.”
e. Bringing every thought into captivity to the obedience of Christ: The way to dismantle these strongholds is to take control of the battlefield of the mind. Paul commands believers to submit every thought to Christ’s authority. Romans 12:2 explains this transformation: “And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.” This means believers are not passive victims of their thoughts. By the Spirit, they can resist thoughts of lust, anger, greed, bitterness, fear, or pride and bring them under the rule of Christ.
Some might object that surrendering thoughts to Christ feels like losing freedom, but in truth, there is no such thing as autonomy of the soul. We either serve Christ or we serve Satan. Believers especially must remember that they have been purchased at the highest price. As Paul writes in 1 Corinthians 6:19–20: “Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s.” Captivity to Christ is not bondage but true liberty, for it aligns our thoughts with divine wisdom and frees us from slavery to sin.
f. And being ready to punish all disobedience: Paul makes clear that he is prepared to exercise discipline if necessary. The language may allude to Roman military courts, where punishment for disorder in the ranks was decisive and unavoidable. Paul essentially says, “We are soldiers in the Lord’s army, and I am ready to impose discipline if some persist in rebellion.”
Yet his approach is measured and pastoral. He adds, “when your obedience is fulfilled.” This shows his patience. He will not rush to judgment but will allow time for the obedient believers to demonstrate their faithfulness and for the wavering to repent. Only after this will he deal firmly with the hardened rebels who persist in carnal methods and false accusations. Matthew Poole wisely observes: “Herein the apostle hath set a rule and a pattern to all churches, where are multitudes that walk disorderly; not to be too hasty in excommunicating them, but to proceed gradually; first using all fair means, and waiting with all patience, for the reducing them to their duty, who will by any gentle and fair means be reduced; and then revenging the honour and glory of God only upon such as will not be reclaimed.”
This principle remains instructive for the church today. Discipline is sometimes necessary, but it must be applied with patience, discernment, and fairness. Its goal is not destruction but restoration and the preservation of God’s honor among His people.
4. (2 Corinthians 10:7) The Corinthian Christians had a carnal reliance on outward appearances.
“Do you look at things according to the outward appearance? If anyone is convinced in himself that he is Christ’s, let him again consider this in himself, that just as he is Christ’s, even so we are Christ’s.”
Paul turns directly to the heart of the Corinthians’ error: “Do you look at things according to the outward appearance?” Their problem was a carnal fixation on what is external, visible, and superficial. By this standard, Paul seemed weak, unimpressive, and unworthy of honor. In their minds, authority was associated with charisma, eloquence, physical strength, and worldly prestige. Since Paul lacked these, they judged him as less significant than the so-called “super-apostles” who boasted of their gifts and presence.
By every external measure, Paul appeared ordinary. An early description of him, preserved from around A.D. 200, portrays him as “a man of small stature, with a bald head and crooked legs, in a good state of body, with eyebrows meeting and nose somewhat hooked.” If even partially accurate, this confirms that Paul did not possess striking physical features. He was not the magnetic orator that worldly standards demanded. Calvin observed this well: “Since Paul excelled in none of those endowments which ordinarily win praise or reputation among the children of this world, he was despised as one of the common herd.” His unimpressive appearance and plain style of speech made him an easy target for criticism from those who valued spectacle over substance.
Yet the problem ran deeper than Paul’s physical presence. His opponents claimed there were “two Pauls”—one bold and weighty in his letters, another weak and hesitant in person. They saw only the surface level and concluded that he was inconsistent, perhaps even hypocritical. But they failed to discern the spiritual reality. The same Paul who appeared unimpressive in the flesh was a chosen vessel of Christ, filled with apostolic authority and spiritual power. By judging on outward appearance, the Corinthians revealed not only their immaturity but also their blindness to the true nature of God’s work.
Paul then provides a corrective: “If anyone is convinced in himself that he is Christ’s, let him again consider this in himself, that just as he is Christ’s, even so we are Christ’s.” He appeals to the Corinthians to examine themselves. They claimed to belong to Christ even though they were not mighty in outward appearance. If they acknowledged that their own belonging to Christ was not dependent on worldly looks or credentials, then they should apply the same reasoning to him. The issue was not whether Paul looked the part of an apostle, but whether he belonged to Christ and was commissioned by Him.
Here, Paul exposes the hypocrisy of judging by appearance. Every believer desires to be evaluated based on inward reality rather than external factors. No Christian wants to be dismissed because of physical weakness, lack of eloquence, or social status. Yet this was exactly what the Corinthians were doing to Paul. They used a superficial test to evaluate his apostleship, failing to see that true apostolic authority is grounded in union with Christ, not in human impressiveness.
Paul does not object to being tested—indeed, apostleship required examination (Revelation 2:2 speaks of those who tested false apostles). But he condemns the wrong standard of testing. The Corinthians judged Paul by sight, when the true test was spiritual authenticity and fidelity to Christ. This serves as a warning to all churches: to judge by appearance is to adopt the world’s values rather than God’s. As the Lord told Samuel when he looked at Eliab: “For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart” (1 Samuel 16:7).
5. (2 Corinthians 10:8–11) Paul’s view of his authority as an apostle.
“For even if I should boast somewhat more about our authority, which the Lord gave us for edification and not for your destruction, I shall not be ashamed; lest I seem to terrify you by letters. ‘For his letters,’ they say, ‘are weighty and powerful, but his bodily presence is weak, and his speech contemptible.’ Let such a person consider this, that what we are in word by letters when we are absent, such we will also be in deed when we are present.”
Paul now addresses the matter of apostolic authority directly. He admits, “Even if I should boast somewhat more about our authority…” His tone reflects discomfort. To speak of his own authority feels to him like boasting, something he would prefer to avoid. Paul was a humble servant of Christ, reluctant to commend himself. Yet he recognizes that when the truth of his God-given apostleship is challenged, he must defend it, even if it sounds like boasting. Ideally, the Corinthians would acknowledge his authority on their own, sparing him the need to defend it.
Paul defines the purpose of apostolic authority with clarity: “which the Lord gave us for edification and not for your destruction.” This principle reveals the nature of all true authority in God’s design. Whether in the church, the home, the workplace, or government, authority exists not for tearing down but for building up. The authority Christ entrusts to His servants is constructive, designed to nurture, strengthen, and encourage the people of God. Any exercise of authority that destroys, manipulates, or abuses is a corruption of God’s intent. Paul wanted the Corinthians to understand that his authority was not to crush them, but to establish them more firmly in Christ.
Next, Paul addresses the criticism: “Lest I seem to terrify you by letters. ‘For his letters,’ they say, ‘are weighty and powerful, but his bodily presence is weak, and his speech contemptible.’” His opponents thought they had found evidence against him: he appeared forceful and strong in writing but weak and unimpressive in person. By outward appearances, Paul was not persuasive. Early tradition described him as short, bald, bow-legged, with a hooked nose and heavy eyebrows. Calvin noted that he possessed none of the outward traits that the world admires, so he was despised as common and unimpressive.
Moreover, they said of him, “his speech [is] contemptible.” This did not mean Paul lacked knowledge or truth in his message, but that his style did not impress those who craved polished rhetoric and oratorical showmanship. The Greeks exalted eloquence as the highest art, and Paul’s plain, Christ-centered preaching seemed unimpressive to them. His humility, his weakness of body, and his refusal to rely on rhetorical flourish were all turned into accusations that he was inconsistent and cowardly—like a dog barking loudly from afar but quiet in person.
Yet Paul himself did not deny his weakness. On the contrary, he embraced it, for it magnified the power of Christ. As he later wrote, “And He said to me, ‘My grace is sufficient for you, for My strength is made perfect in weakness.’ Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me” (2 Corinthians 12:9). Whether his weakness was due to illness, natural limitations, or personal humility, Paul knew it allowed God’s strength to be more clearly displayed.
Finally, Paul warns his critics: “Let such a person consider this, that what we are in word by letters when we are absent, such we will also be in deed when we are present.” He assures them that his authority is not mere words. If forced, he will act in person with the same firmness he displayed in his letters. The troublemakers desired a consistently soft and pliable Paul whom they could dismiss and dominate. But if they persisted in rebellion, they would meet the same Paul whose letters were bold and weighty—only this time, in person.
This statement serves as both warning and comfort. To the rebellious, it was a sober reminder that Paul’s authority carried real consequences. To the obedient, it was reassurance that his authority would be exercised for their strengthening and not their destruction.
B. Wrong and right measures of ministry.
1. (2 Corinthians 10:12) The wrong measure of ministry.
“For we dare not class ourselves or compare ourselves with those who commend themselves. But they, measuring themselves by themselves, and comparing themselves among themselves, are not wise.”
Paul begins a new section contrasting worldly and spiritual standards for evaluating ministry. He writes, “For we dare not class ourselves or compare ourselves with those who commend themselves.” His refusal to enter their game of self-promotion is telling. His opponents in Corinth were busy commending themselves, elevating their reputation, and measuring their success according to human standards. Paul will not even put himself in their category. To class or compare himself with such men would be to lower himself to their carnal level.
Paul’s restraint stands in sharp contrast to his opponents’ arrogance. Many commend themselves publicly, but far more do it inwardly, measuring their worth by their imagined accomplishments. As Adam Clarke noted, “They are also full of pride and self-conceit; they look within themselves for accomplishments which their self-love will soon find out; for to it real and fictitious are the same.” In other words, the proud need no evidence of success; their self-love fabricates accomplishments if necessary. This is why Paul refuses to participate in such vanity.
John Trapp adds a sobering warning: “Oh, pray to be preserved from this perilous pinnacle of self-exaltation. Look into the perfect law of liberty, and draw nigh to God. The nearer we come to God, the more rottenness we find in our bones.” The closer a man walks with God, the less room he has for self-congratulation. When we see ourselves against the blazing holiness of Christ, self-commendation evaporates. True humility is born not by comparing ourselves with others, but by standing before the Lord Himself.
Paul then exposes the folly of his critics: “measuring themselves by themselves, and comparing themselves among themselves.” This is the essence of worldly evaluation. Instead of measuring themselves against the standard of God’s Word, they made their peers—and even themselves—the standard of success. This could manifest in two ways. First, by making yourself the measure of others, exalting yourself as the standard by which everyone else should be judged. Second, by making others the measure of yourself, constantly evaluating your worth based on their supposed superiority. Both are errors rooted in pride and insecurity.
The Corinthians’ problem is further compounded by the fact that there were few genuine spiritual models among them. To be the “best” among a largely carnal congregation was no true compliment. Worse, their measurement was shallow, focused on outward appearances of eloquence, presence, and prestige. God, however, measures differently. As 1 Samuel 16:7 reminds us: “For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart.” Paul insists that only the Spirit, working through the Word, provides the true scale of evaluation, for He measures motives, faithfulness, and the inner man.
This passage carries an urgent warning for pastors and church leaders today: Stop measuring yourselves by yourselves. Ministry cannot be judged by comparison with peers, numbers, buildings, or budgets. To make oneself the standard leads to arrogance. To make others the standard leads to discouragement. Both approaches miss the divine measure. The true standard of ministry is faithfulness to Christ, obedience to His Word, and the building up of His church.
Paul concludes with a simple but cutting evaluation: “are not wise.” The Corinthian approach was foolish, arrogant, and ungodly. Wisdom does not come from human comparisons but from God’s perspective. James 3:17 describes true wisdom: “But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy.” To measure ministry by human standards is folly; to measure it by God’s Word is wisdom.
How to Judge an Apostle
B. Wrong and right measures of ministry.
2. (2 Corinthians 10:13–16) The right measure of ministry.
“We, however, will not boast beyond measure, but within the limits of the sphere which God appointed us; a sphere which especially includes you. For we are not overextending ourselves (as though our authority did not extend to you), for it was to you that we came with the gospel of Christ; not boasting of things beyond measure, that is, in other men’s labors, but having hope, that as your faith is increased, we shall be greatly enlarged by you in our sphere, to preach the gospel in the regions beyond you, and not to boast in another man’s sphere of accomplishment.”
Paul now lays down the proper principle for evaluating ministry: “We… will not boast beyond measure, but within the limits of the sphere which God appointed us.” Unlike his opponents who commended themselves without restraint, Paul recognizes that all authority has boundaries. His authority is real, but it is limited by the divine assignment given him. God Himself had appointed Paul’s sphere, and the Corinthian church was clearly within that sphere because Paul had personally brought them the gospel. He reminds them: “for it was to you that we came with the gospel of Christ.”
The term “sphere” (Greek: kanon) carries the idea of a measured boundary, much like a lane on a racetrack. Corinthian believers would immediately understand the analogy, since their city hosted the Isthmian Games. Just as a runner must stay in his own lane, Paul insists that he will remain within the boundaries God has assigned him. This image shows the dignity and restraint of true spiritual authority. Godly authority is never unlimited, and it must never intrude where God has not given jurisdiction. At the same time, those under authority are called to respect the God-ordained sphere of their leaders.
Paul expresses hope for future expansion: “As your faith is increased, we shall be greatly enlarged by you in our sphere.” The growth of the Corinthian believers in faith and obedience would naturally lead to greater opportunities for Paul’s ministry. As their faith matured, they would become a launching point for new church plants, enabling Paul to reach “the regions beyond.” Here Paul reveals his missionary heart. He was not satisfied with maintaining existing churches; he longed to carry the gospel where it had not yet been named. Romans 15:20 reflects this same passion: “And so I have made it my aim to preach the gospel, not where Christ was named, lest I should build on another man’s foundation.”
Paul emphasizes integrity in ministry: “not boasting of things beyond measure, that is, in other men’s labors.” He refuses to take credit for work he did not do. This stands in sharp contrast to his opponents, who sought to intrude upon Paul’s field of labor, taking advantage of the church he had established and attempting to claim it as their own accomplishment. Adam Clarke warns against this practice: “It is base, abominable, and deeply sinful, for a man to thrust himself into other men’s labours, and by sowing doubtful disputations among a Christian people, distract and divide them, that he may get a party to himself… This is an evil that has prevailed much in all ages of the Church; there is at present much of it in the Christian world, and Christianity is disgraced by it.” Sadly, Clarke’s words remain relevant today, as churches are often troubled by leaders who divide congregations in order to exalt themselves.
Paul’s passion, however, was not to gain followers by intruding into others’ work but to press forward into unreached regions with the gospel. His measure of ministry was not based on comparison or self-promotion but on faithfulness to God’s appointed field. This is the true measure of ministry: to serve faithfully in the sphere God assigns, to build up rather than tear down, and to seek expansion not through rivalry but through evangelism.
B. Wrong and right measures of ministry.
3. (2 Corinthians 10:17–18) The importance of the Lord’s commendation.
“But ‘he who glories, let him glory in the LORD.’ For not he who commends himself is approved, but whom the Lord commends.”
Paul concludes this section with a quotation from Jeremiah 9:24: “But ‘he who glories, let him glory in the LORD.’” This principle dismantles the Corinthian error of boasting either in Paul, against Paul, or in themselves. Their problem was not only factional loyalty but also carnal glorying in human wisdom, influence, and wealth. By returning them to Scripture, Paul reminds them that all boasting apart from God is vain.
The fuller context of Jeremiah strengthens Paul’s rebuke: “Thus says the LORD: ‘Let not the wise man glory in his wisdom, let not the mighty man glory in his might, nor let the rich man glory in his riches; but let him who glories glory in this, that he understands and knows Me, that I am the LORD, exercising lovingkindness, judgment, and righteousness in the earth. For in these I delight,’ says the LORD” (Jeremiah 9:23–24). The Corinthians were exactly the type to glory in wisdom, rhetoric, might, and riches, all of which were prized in their Greco-Roman culture. But God delights in none of these. He delights in those who know Him, trust Him, and reflect His lovingkindness, righteousness, and justice.
Paul’s point is not only corrective but liberating. To glory in the Lord is a privilege open to all. No believer is too poor, weak, or unlearned to glory in the Lord, and no believer is so high that they do not need to. Worldly glories are fleeting and divisive, but glorying in the Lord is eternal and unifying. It is the one boast that never leads to pride, because it exalts God rather than man.
Paul then adds: “For not he who commends himself is approved, but whom the Lord commends.” This cuts to the heart of the issue. His opponents sought approval by self-commendation, promoting their own credentials and boasting in their own accomplishments. But human commendation—even self-commendation—is meaningless apart from God’s approval. Ultimately, the only verdict that matters is the Lord’s.
Paul certainly desired the Corinthians’ respect, but not for selfish reasons. He understood that their rejection of him as an apostle was spiritually harmful to them, stunting their growth and leaving them vulnerable to false teachers. Yet for himself, Paul was content with the commendation of the Lord. His identity and authority did not rest on human evaluation but on divine appointment. Every faithful minister must arrive at this same place. To seek self-commendation is dangerous, and to rest in it is delusional. The true test of ministry is whether the Lord approves. As Hughes rightly observed, “In the Christian Church, indeed, self-commendation should be viewed with suspicion as a mark of disqualification.”
Thus, Paul closes the chapter by drawing the Corinthians away from man-centered evaluation and back to God-centered glory. Self-promotion and human comparisons are folly. True boasting is in the Lord alone, and true approval comes from His commendation.
