The Apostle’s Authority Empowers His Sternness; His Appointed Measure (2 Cor. 10:12–18)

In this large section the holy Paul defends his apostolic dignity and cleanses his apostolic activity. He speaks here a) about the measure of his preaching allotment (2 Cor. 10:12–18); b) about his preaching freely (2 Cor. 11:1–21); c) about the sorrows, deprivations and sufferings accompanying his preaching (2 Cor. 11:22–32); d) about his catching up to the third heaven (2 Cor. 12:1–10); and e) about the signs of apostleship in Corinth, again with the reminder about acting without grudging (2 Cor. 12:11–18). The proof of his apostleship from all that is said turns out to be such: here is how I act and here is what happens to me! Should all be thus with one who is a true Apostle? – If so, then be assured that I am a true Apostle, armed with full apostolic authority, by which I can act wherever and however it shall prove necessary. – Throughout the section the Apostle speaks of himself and as it were praises himself. Since this could seem not entirely pleasing, he constantly makes reservations. “Bear with me” (2 Cor. 11:1), “I speak foolishly” (2 Cor. 11:21), “I have become foolish in boasting: you forced me” (2 Cor. 12:11). Surely, the circumstances demanded such a manner of presenting his apostleship. For he speaks not only of what is glorious, but also of what pertains to his humility.

q) Regarding the Measure of Preaching Allotted to the Apostle Paul (2 Cor. 10:12–18)

In this short section the Apostle speaks that God divided for him a measure—a portion, that consequently he reached even to Corinth, and after establishing them will go further, not being accustomed to intrude into another’s territory. In all this, he says, it would not be excessive for us to boast. This is the same as what God praises, according to whose arrangement all this is accomplished. Why does the Apostle say this? Probably his opponents, having come to Corinth and succeeded in drawing the attention of a few people, began to think and say that they were the main workers here, while the holy Paul was nothing. Against this he speaks: I am in my portion, but they have intruded into my area. But he expresses this thought in a special way. His opponents he strikes with irony from the first word. Keeping in mind their self-praising speeches, demeaning to himself, he speaks as if to say: where are we compared to them!

2 Cor. 10:12. We do not dare to classify or compare ourselves with some who commend themselves. When they measure themselves by themselves and compare themselves with themselves, they are not wise.

This place is rather obscure, as the blessed Theodoret notes, saying: ‘The Apostle wrote this passage quite unclearly, not wishing to condemn the guilty overtly. But he means the following: they, looking at themselves, supposed about themselves that they alone are greater than all, and as for us, let it not be that we similarly rated ourselves.’ St. Chrysostom says: ‘Here the Apostle shows that they are both vain and verbose, rebukes them for praising themselves. And we, he says, do not act thus. But if we do something great, we attribute all to God. He says: we do not dare to compare ourselves with those who quarrel with one another, are vain, and meanwhile do not understand what they are doing; that is, they do not see how ridiculous they are when they are so vain and exalt themselves before each other.’

The Apostle says he does not dare to compare himself with these self-praising ones, yet later he himself praises himself. But when he speaks praise-worthy things about himself, he shows deeds which God gave him to accomplish. This is the same as God praising him, while he praises God, attributing all to him. His opponents praised themselves only in words, having no deeds. How was such self-praise built! They measured themselves within themselves and compared themselves with themselves, and seemed worthy of praise to themselves. There is nothing wonderful that they possessed some perfections, could do praiseworthy deeds and wish and plan to do such deeds; but they had not yet done anything, and all this was only in their head. Thus, measuring themselves within themselves by their illusory measure and not stepping outside the circle of fantasies built by their imagination, they see themselves as great and boast and speak high. Clearly, in acting thus, they do not understand what they do. Such is the evaluation of all the vain. The self-praising vain are not without perfections; only they have no desire to work, but build only plans. The plans are bright. Counting them already fulfilled, the vain one boasts; but day after day he delays beginning the deed, and often does not begin at all. Therefore almost always it turns out that he only trumpets about himself, and in deed remains with nothing. Such were the opponents of the holy Paul. The Corinthian Church was built by the labors of the holy Paul. And they came, spoke with this one and that, perhaps even made some impression, and began to trumpet: our area, we did; meanwhile they did nothing, although they might perhaps have done, and wanted, and had plans. But to go to a fresh place and to labor—there was not enough zeal. Therefore they limited themselves to “boasting about the work of others in the fixed boundary” (2 Cor. 10:16). Contrasting himself with them, the holy Paul says:

2 Cor. 10:13. We, however, will not boast beyond proper limits, but will confine our boasting to the sphere of activity that God has allotted us, a sphere that also includes you.

This place is not entirely definite. The holy Paul seems to have in mind his calling from on high to be an Apostle to the Gentiles, but does not boast of this; rather, he boasts only of what he has succeeded in doing up to now. The whole universe is my portion, but I do not boast in the boundlessness of such, but only in that measure to which God gave me and has been giving me to reach. Up to now this is the measure God has assigned me. I can boast of this. His opponents, probably, in their imaginative plans supposed they would traverse the whole universe and, as if having already preached everywhere, boasted; meanwhile they had not yet done anything, but only entered into another’s labor. This inconsistency the Apostle exposes. He is appointed from on high for all nations, yet boasts only of what he has done; those, imagining voluntarily to traverse the whole universe, boast as if they had already traversed it, having done nothing yet. St. Chrysostom says: “Probably they in praise of themselves said: we will convert the whole universe, we will reach to the ends of the earth, and much similar they proclaimed about themselves. But we, says the Apostle, not so, but” “according to the measure of the rule, which God divided, that measure, to reach even to you.” And thus, on both sides, his humility is evident, for he does not say of himself more than what he has done, and what he has done, he ascribes to God. “God divided the measure.” As a master householder divides vineyards, so to each of us God appointed his own portion. And therefore we boast not of anything greater, but of that which we have been given to reach.’

2 Cor. 10:14. For we are not overstepping our limits by coming to you, since we were the first to come all the way to you with the gospel of Christ.

“We extend ourselves,” we ourselves expand ourselves in fanciful self-praise, stretch ourselves in praises of ourselves. Judging by this, the thought of the text will be thus: “No one can say that we, not having reached you, expand ourselves, saying that we have reached you, boasting of ourselves in empty rhetoric. For we truly have reached you, and we have reached you through the gospel of Christ, that is, not simply came to you, but proclaimed to you the Gospel” (Oecumenius). “We were not only among you, but we preached, proclaimed, persuaded, corrected. For it is probable that those criticizing Paul came only to the disciples of the apostles, and by virtue of their coming attributed the whole success to themselves. But we, says the Apostle, did not act thus: no one can say to us that we could not come to you and that we only stretch our praise in words as far as you; for we also preached to you the word (of faith)” (Saint Chrysostom).

But the words: “we are extending ourselves” υπερεκτεινομεν εαυτους, perhaps may be better translated: we are extending further and further, more and more, understanding the expansion of the circle of apostolic activity. The Apostle wishes to say: we proceed gradually, from place to place extending ourselves. Now for the time we have reached only you, and extend not further. It is necessary to establish you in faith as it should be first; when you are established, we shall go further, as is said in the following verse. Not having reached you, to extend further would be a matter not worthy of praise. Who would praise a farmer who leaves behind uncultivated strips? We do not act thus; but we go step by step. We have reached you with the Gospel – and glory to God! This we have done; this for now we speak of.

2 Cor. 10:15, 16. We do not boast beyond measure in other men’s labors; but having hope, as your faith grows, that we shall be enlarged by you according to our rule abundantly, so as to preach the gospel in the regions beyond you, and not to boast in another man’s sphere of accomplishment.

Not so, says the Apostle, as those false apostles—they entered into others’ labor and boast without measure—we boast in our own, and in the measure in which it has been given us to accomplish the work. ‘In these words the Apostle shows the gravity of their guilt, that they boasted without measure, and boasted in what belonged to others, and when all the labor belonged to the Apostles, they attributed the labor to themselves. But we, says he, speak of what the deeds themselves testify, and have proved by deeds. And what do I say: “we came even to you”? I have hope that “your faith grows”—he does not assert directly, but, following his custom, says: I hope that, when you grow in faith, our portion will extend further, and we will preach the Gospel to those afar off. For we will go further, says he, to preach and labor, and not to boast in what others have labored over. Rightly he called his labor a “rule” (a portion) and a “measure,” as one who has entered into possession of the universe and received a noble inheritance, showing thereby that all this is the work of God. So then, having such deeds and hoping for yet greater ones, we do not boast vainly like those who have nothing, and ascribe nothing to ourselves, but ascribe all to God’ (St. Chrysostom).

2 Cor. 10:17. But ‘Let the one who boasts boast in the Lord.

When, says the Apostle, faith grows and is strengthened among you, then rightly will we too be magnified through you. And we hope that it will be so. And we hope not only for this, but also that we will go further from you and establish faith there, not entering into another’s labor, but newly planting the faith, not coming to what is ready, but ourselves preparing the souls to receive the new sowing of the Gospel. Yet in spite of all this, do not think that I ascribe anything to myself. I remember the prophetic command: “Let the one who boasts boast in the Lord” (Jer. 9:24). I do not boast of myself, but glorify the power of God and the gift of God. For that I should walk about preaching among the Gentiles is God’s decree, and that I should reach you is the fruit of His all-mighty power, and if I go further beyond you, it will be from Him. “And that we should boast, says he, is given to us from God” (St. Chrysostom). “We do not magnify ourselves, but boast in divine gifts” (Theodoret).

2 Cor. 10:18. For it is not the one who commends himself that is approved, but the one whom the Lord commends.

This alone is true praise, lasting and unfading. For who is he that boasts in the Lord? He who says and feels: the Lord is everything to me, I rely on no one else, I trust nothing else. He alone is my hope and my foundation. Therefore, whatever I do, whether great or small, I believe that the Lord does it through me: His is the wisdom, His the power. As I believe, so I confess, and before all I proclaim this. If because of something accomplished by me, some shadow of praise falls upon me—the Lord so wills, and this is His doing. By giving me the ability to act and helping me accomplish the deeds, He sets me before others, and since thereby He moves them to praise me, this is the same as if He Himself praised me. God praises by giving the ability to accomplish praiseworthy deeds. This is the eternal, unfading praise. Only he who lives and acts in this manner is a skilled workman; not he who praises himself, whether because of deeds done or merely because of intentions formed.

St. Chrysostom says of this: ‘See with what humility he speaks? And if, as the speech continues, he begins to speak of himself somewhat loftily, do not be surprised. For in this too appears Paul’s discretion. If he had always spoken of himself with humility, he would not have so terrified the false apostles, nor freed his disciples from their deception. For he who is humble at the wrong time causes harm; and conversely, he who at the right time speaks something great about himself brings benefit. So Paul acted; for the danger was great if the disciples had believed some evil rumor about Paul. Not because Paul sought human glory—for if he had sought it, he would not have been silent so long about the great and marvelous things that happened to him over fourteen years; and if even in extreme necessity he delays and reluctantly speaks of it, it is clear that he would never have spoken of it if he had not been compelled.’