Paul deprecates the necessity of asserting his authority and of exercising his power to punish the disobedient, vs. 1–6. He confronts his opposers with the assertion of divinely derived power, vs. 9–11. He shows that he claims authority only over those who were committed to his care, vs. 12–18.
Paul’s assertion of his authority and vindication of his apostolic prerogatives
THE remarkable change in the whole tone and style of this portion of the epistle, from the beginning of the 10th chapter to near the end of the 13th, has attracted the attention of every careful reader. The contrast between this and the preceding portions of the epistle is so great, that some have concluded that they are separate letters, written at different times and under different circumstances. There is no external authority for this conjecture, and it is not only unnecessary, but inconsistent with the facts of the case. The same topics are presented, and there is in 12:18 reference to the mission of Titus, spoken of in the earlier chapters. It is an adequate explanation of the change in question, that in chs. 1–9, Paul had in his mind, and was really addressing, the faithful and obedient portion of the church, whereas he has here in view the unreasonable and wicked false teachers and their adherents, who not only made light of his authority, but corrupted the gospel, which he was appointed to propagate and defend. He therefore naturally assumes a tone of authority and severity. Satisfied of his divine mission, and conscious of supernatural power, he cautioned them not to rely too much on his forbearance. He was indeed as a man humble, and, if they chose, insignificant; but there was slumbering in his arm an energy which they would do well not to provoke. He had no desire to exercise in Corinth the authority with which Christ had invested him for the purpose of bringing down all opposition. He would give them a fair trial, and wait to see how far they would be obedient, before he punished their disobedience, vs. 1–6. They should not judge by appearance, or set themselves up on the ground of their fancied advantages, because whatever they had, he had in larger measure, vs. 7–8. He had no intention to frighten them by his epistles—which they said were written in a tone he would not dare to assume when present—for they would find that, when occasion called for it, he could be as bold when present as when he was absent, vs. 9–11. They were subject to his apostolic authority. He usurped nothing in exercising the powers of his office over the churches which he had himself founded. He did not interfere with the jurisdiction of the other apostles, or undertake the special oversight of churches founded by others. Macedonia and Achaia were within the sphere of his operations, and he hoped to preach the gospel far beyond those limits in regions where it had never been heard, vs. 12–16. His confidence was not self-confidence, but confidence in God. His self-commendation amounted to nothing, unless the Lord commended him. Paul constantly felt that in himself he could do nothing, but in the Lord he could do all things, vs. 17–18.
- Now I Paul myself beseech you, by the meekness and gentleness of Christ, who in presence (am) base among you, but being absent am bold toward you.
He enters without any preamble or circumlocution on his new subject, and places himself face to face with his unscrupulous opponents. He says, I Paul myself. He usually employs the first person plural when speaking of himself. Here, and throughout this context, he makes his individuality prominent, in saying I. This is rendered the more emphatic by the addition of the word myself; αὐτὸς ἐγώ, I myself, the man whom you so despise and calumniate. Comp. Gal. 5:2; Eph. 3:1, Philemon, 19. In this case the expression is so emphatic that many suppose that Paul here began to write with his own hand; as though he were so excited, that he seized the pen from his amanuensis, and says, ‘I Paul myself now write to you.’ This, however, is unnecessary, and unsustained by any thing in the context. Beseech you by the meekness and gentleness of Christ. That is, the meekness and gentleness which belonged to Christ, and which, therefore, his disciples are bound to imitate. To beseech by (διά), is to beseech on account of, or out of regard to. The request is enforced by a reference to the obligation of Christians to be meek and gentle as was their Lord. Matt. 11:29; Is. 42:2. In Rom. 12:1, we have a similar expression, “I beseech you by the mercies of God.” See Phil. 2:1. The words πραότης and ἐπιέκεια· differ very much as our words meekness and gentleness do; the former referring more to the inward virtue, the latter to its outward expression. As Christians are bound to be meek and gentle, Paul begged the Corinthians not to force him to be severe. He describes himself as his opposers described him, as craven when present, and a braggart when absent. Who in presence am base among you. In presence, κατὰ πρόσωπον, coram, before, towards the face of any one, here opposed to ἀπών, absent. The word παπεινός, literally, low; then lowly, humble. It is commonly used in a good sense. Our Lord says of himself that he was, ταπεινὸς τῇ καρδίᾳ, lowly in heart, and his followers are always described as the lowly. But the word also means downcast, as in 7:6, and thence it sometimes expresses depression when it is the effect of the want of courage. This is its meaning here. But being absent am bold towards you. Bold, in the sense opposite to base, or craven. This word also (δαῤῥέω) is commonly used in a good sense, 5:6. It is only the context which gives it a different shade of meaning. Paul was regarded by his enemies as in heart a coward, and his boldness as merely assumed when there was no danger to confront. No one (except Rückert) now believes this. True heroism was never more fully exemplified than in the life of this apostle, who against numbers, wealth and power, always was true to his convictions; who encountered all manner of dangers and sufferings in the service of Christ, and whose whole conduct showed that he was ready not only to be bound, but to die for the name of the Lord Jesus. Acts 21:13.