8 For though I should boast somewhat abundantly concerning our authority, (which the Lord gave for building you up, and not for casting you down) I will not be disappointed,
*Minor differences ignored. Grouped by changes, with first version listed as example.
For though I should boast more largely of my authority. It was a sign of modesty, that he put himself into the number of those, whom he greatly excelled. At the same time, he was not disposed to show such modesty, as not to retain his authority unimpaired. He accordingly adds, that he has said less than his authority entitled him to say; for he was not one of the ordinary class of ministers, but was even distinguished among the Apostles. Hence he says: "Though I should boast more, I should not be ashamed, for there will be good ground for it." He anticipates an objection, because he does not fail to speak of his own glory, while at the same time he refrains from making farther mention of it, that the Corinthians may understand, that, if he boasts, it is against his will, as in truth the false Apostles constrained him to it; otherwise he would not have done so. By the term power he means -- the authority of his Apostleship, which he had among the Corinthians for, through all the ministers of the word have the same office in common, there are nevertheless, degrees of honor. Now God had placed Paul on a higher eminence than others, inasmuch as he had made use of his endeavors for founding [1] that Church, and had in many ways put honor upon his Apostleship. Lest, however, malevolent persons should stir up odium against him, on the ground of his making use of the term power, he adds the purpose for which it was given him -- the salvation of the Corinthians. Hence it follows, that it ought not to be irksome to them, or grievous, for who would not bear patiently, nay more, who would not love what he knows to be of advantage to him? In the mean time, there is an implied contrast between his power, and that in which the false apostles gloried -- which was of such a nature that the Corinthians received no advantage from it, and experienced no edification. There can, however, be no doubt, that all the ministers of the word are also, furnished with power; for of what sort were a preaching of the word, that was without power? Hence it is said to all -- He that heareth you, heareth me; he that rejecteth you, rejecteth me. (Luke 10:16.) As however, many, on false grounds, claim for themselves what they have not, we must carefully observe, how far Paul extends his power -- so as to be to the edification of believers. Those, then, who exercise power in the way of destroying the Church, prove themselves to be tyrants, and robbers -- not pastors. In the second place, we must observe, that he declares, that it was given to him by God. He, therefore, that is desirous to have any thing in his power to do, must have God as the Author of his power. Others, it is true, will boast of this also, as the Pope with full mouth thunders forth, that he is Christ's vicar. But what evidence does he give of this? [2] For Christ has not conferred power of this kind upon dumb persons, but upon the Apostles, and his other ministers, that the doctrine of his Gospel might not be without defense. Hence the whole power of ministers is included in the word -- but in such a way, nevertheless, that Christ may always remain Lord and Master. Let us, therefore, bear in mind, that in lawful authority these two things are required -- that it be given by God, and that it be exercised for the welfare of the Church. It is well known, who they are, on whom God has conferred this power, and in what way he has limited the power he has given. Those exercise it in a proper manner, who faithfully obey his commandment. Here, however, a question may be proposed. "God says to Jeremiah, Behold, I set thee over the nations, and kingdoms, to plant, and to pluck up, to build and to destroy. (Jeremiah 1:10.) We have, also, found it stated a little before, (2-Corinthians 10:5) that the Apostles were set apart on the same footing -- that they might destroy every thing that exalted itself against Christ. Nay more, the teachers of the gospel cannot build up in any other way, than by destroying the old man. Besides, they preach the gospel to the condemnation and destruction of the wicked." I answer that, what Paul says here, has nothing to do with the wicked, for he addresses the Corinthians, to whom he wished his Apostleship to be beneficial. With regard to them, I say, he could do nothing but with a view to edification. We have already observed, also, that this was expressly stated, that the Corinthians might know, that the authority of this holy man was not assailed by any one but Satan, the enemy of their salvation, while the design of that authority was their edification. At the same time, it is in other respects true in a general way, that the doctrine of the gospel has in its own nature a tendency to edification -- not to destruction. For as to its destroying, that comes from something apart from itself -- from the fault of mankind, while they stumble at the stone that was appointed form as a foundation (1-Peter 2:8.) As to the fact, that we are renewed after the image of God by the destruction of the old man -- that is not at all at variance with Paul's words, for in that case destruction is taken in a good sense, but here in a bad sense, as meaning the ruin of what is God's, or as meaning the destruction of the soul -- as if he had said, that his power was not injurious to them, for instead of this the advantage of it for their salvation was manifested.
1 - "Pour fonder et batir;" -- "For founding and building up."
2 - "Mais que fait-il? Quel tesmoignage en rend-il, pour luy adiouster foy;" -- "But what does he do? What proof does he give of it, that credit may be given him?"
For though I should boast - If I should make even higher claims than I have done to a divine commission. I could urge higher evidence than I have done that I am sent by the Lord Jesus.
Of our authority - Of my authority as an apostle, my power to administer discipline, and to direct the affairs of the church.
Which the Lord hath given us for edification - A power primarily conferred to build up his people and save them and not to destroy.
I should not be ashamed - It would be founded on good evidence and sustained by the nature of my commission. I should also have no occasion to be ashamed of the manner in which it has been exercised - a power that has in fact been employed in extending religion and edifying the church, and not in originating and sustaining measures suited to destroy the soul.
For, though I should boast, etc. - I have a greater authority and spiritual power than I have yet shown, both to edify and to punish; but I employ this for your edification in righteousness, and not for the destruction of any delinquent. "This," says Calmet, "is the rule which the pastors of the Church ever propose to themselves in the exercise of their authority; whether to enjoin or forbid, to dispense or to oblige, to bind or to loose. They should use this power only as Jesus Christ used it - for the salvation, and not for the destruction, of souls."
For though I should boast somewhat more of our authority,.... Than as yet he had done, or used to do; or rather the sense is, should he boast of a greater authority than the false apostles, or even than the true ministers of the Gospel in common had, he should not exceed the bounds of truth and modesty; for as an apostle he not only had an authority from Christ to preach the Gospel, and administer ordinances, but also had an extraordinary power of punishing offenders, as before observed:
which the Lord hath given us for edification, and not for destruction; a power which no mere man, no creature, though ever so exalted, could have given; none but Christ, who is Lord of heaven and earth, and who has all power in his hands, could clothe with such authority as this; and which is given by him, though for the destruction of the flesh, or punishment of the body, yet for the salvation and good of the soul or spirit, as in the case of the incestuous person; and though sometimes for the destruction of the individual person or persons punished by it, as in the case of Ananias and Sapphira, yet for the edification, spiritual instruction, and welfare of the whole community or church, of which these were a part. So this authority was exercised on Hymenaeus and Philetus, that either they themselves might not learn to blaspheme, or cease to blaspheme Christ, or his apostles, or the truths of the Gospel; or that others might be deterred from such a practice; and so was for the edification of the one, or the other, and the preservation of the whole.
I should not be ashamed; as one that has told an untruth, or as a vain glorious man, who has made his boast of what he has not. The apostle signifies, that he should be able to make good such an assertion, should he think fit to mention it.
"For even if I were to boast somewhat more exceedingly (than I do, 2-Corinthians 10:3-6) of our (apostolic) authority (2-Corinthians 10:6; 2-Corinthians 13:10) . . . I should not be put to shame (by the fact; as I should be if my authority proved to be without foundation: my threats of punishment not being carried into effect)."
for edification . . . not for . . . destruction--Greek, "for building up . . . not for . . . CASTING DOWN" (the same Greek as in 2-Corinthians 10:5): the image of a building as in 2-Corinthians 10:4-5. Though we "cast down reasonings," this is not in order to destroy, but really to build up ("edify"), by removing those things which are hindrances to edification, and testing what is unsound, and putting together all that is true in the building [CHRYSOSTOM].
I should not be ashamed - As having said more than I could make good.
*More commentary available at chapter level.