1Now I, Paul, myself urge you by the meekness and gentleness of Christ—I who am meek when face to face with you, but bold toward you when absent! 2I ask that when I am present I need not be bold with the confidence with which I propose to be courageous against some, who regard us as if we walked according to the flesh. 3For though we walk in the flesh, we do not war according to the flesh, 4for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. 5We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ, 6and we are ready to punish all disobedience, whenever your obedience is complete.

      7You are looking at things as they are outwardly. If anyone is confident in himself that he is Christ’s, let him consider this again within himself, that just as he is Christ’s, so also are we. 8For even if I boast somewhat further about our authority, which the Lord gave for building you up and not for destroying you, I will not be put to shame, 9for I do not wish to seem as if I would terrify you by my letters. 10For they say, “His letters are weighty and strong, but his personal presence is unimpressive and his speech contemptible.” 11Let such a person consider this, that what we are in word by letters when absent, such persons we are also in deed when present.

      12For we are not bold to class or compare ourselves with some of those who commend themselves; but when they measure themselves by themselves and compare themselves with themselves, they are without understanding. 13But we will not boast beyond our measure, but within the measure of the sphere which God apportioned to us as a measure, to reach even as far as you. 14For we are not overextending ourselves, as if we did not reach to you, for we were the first to come even as far as you in the gospel of Christ; 15not boasting beyond our measure, that is, in other men’s labors, but with the hope that as your faith grows, we will be, within our sphere, enlarged even more by you, 16so as to preach the gospel even to the regions beyond you, and not to boast in what has been accomplished in the sphere of another. 17But HE WHO BOASTS IS TO BOAST IN THE LORD. 18For it is not he who commends himself that is approved, but he whom the Lord commends.

Parallel Verses

New American Standard Bible (©1995)
Now I, Paul, myself urge you by the meekness and gentleness of Christ-- I who am meek when face to face with you, but bold toward you when absent!

GOD'S WORD® Translation (©1995)
I, Paul, make my appeal to you with the gentleness and kindness of Christ. I'm the one who is humble when I'm with you but forceful toward you when I'm not with you.

King James Bible
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:

Douay-Rheims Bible
Now I Paul myself beseech you, by the mildness and modesty of Christ, who in presence indeed am lowly among you, but being absent, am bold toward you.

Darby Bible Translation
But I myself, Paul, entreat you by the meekness and gentleness of the Christ, who, as to appearance, when present am mean among you, but absent am bold towards you;

English Revised Version
Now I Paul myself entreat you by the meekness and gentleness of Christ, I who in your presence am lowly among you, but being absent am of good courage toward you:

Webster's Bible Translation
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 towards you:

Weymouth New Testament
But as for me Paul, I entreat you by the gentleness and self-forgetfulness of Christ--I who when among you have not an imposing personal presence, but when absent am fearlessly outspoken in dealing with you.

World English Bible
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.

Young's Literal Translation
And I, Paul, myself, do call upon you -- through the meekness and gentleness of the Christ -- who in presence, indeed am humble among you, and being absent, have courage toward you,

Cross References

Matthew 11:29 "Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS.

Romans 12:1 Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.

1 Corinthians 2:3 I was with you in weakness and in fear and in much trembling,

1 Corinthians 4:21 What do you desire? Shall I come to you with a rod, or with love and a spirit of gentleness?

2 Corinthians 10:10 For they say, "His letters are weighty and strong, but his personal presence is unimpressive and his speech contemptible."

2 Corinthians 13:3 since you are seeking for proof of the Christ who speaks in me, and who is not weak toward you, but mighty in you.

Galatians 5:2 Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you.

Ephesians 3:1 For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles--

Philippians 4:5 Let your gentle spirit be known to all men. The Lord is near.

Colossians 1:23 if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister.

Philemon 1:19 I, Paul, am writing this with my own hand, I will repay it (not to mention to you that you owe to me even your own self as well).

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 10

There was no place in which the apostle Paul met with more opposition from false apostles than at Corinth; he had many enemies there. Let not any of the ministers of Christ think it strange if they meet with perils, not only from enemies, but from false brethren; for blessed Paul himself did so. Though he was so blameless and inoffensive in all his carriage, so condescending and useful to all, yet there were those who bore him ill-will, who envied him, and did all they could to undermine him, and lesson his interest and reputation. Therefore he vindicates himself from their imputation, and arms the Corinthians against their insinuations. In this chapter the apostle, in a mild and humble manner, asserts the power of his preaching, and to punish offenders (v. 1-6). He then proceeds to reason the case with the Corinthians, asserting his relation to Christ, and his authority as an apostle of Christ (v. 7-11), and refuses to justify himself, or to act by such rules as the false teachers did, but according to the better rules he had fixed for himself (v. 12 to the end).

Verses 1-6

Here we may observe,

I. The mild and humble manner in which the blessed apostle addresses the Corinthians, and how desirous he is that no occasion may be given him to use severity. 1. He addresses them in a very mild and humble manner: I Paul myself beseech you, v. 1. We find, in the introduction to this epistle, he joined Timothy with himself; but now he speaks only for himself, against whom the false apostles had particularly levelled their reproaches; yet in the midst of the greatest provocations he shows humility and mildness, from the consideration of the meekness and gentleness of Christ, and desires this great example may have the same influence on the Corinthians. Note, When we find ourselves tempted or inclined to be rough and severe towards any body, we should think of the meekness and gentleness of Christ, that appeared in him in the days of his flesh, in the design of his undertaking, and in all the acts of his grace towards poor souls. How humbly also does this great apostle speak of himself, as one in presence base among them! So his enemies spoke of him with contempt, and he seems to acknowledge it; while others thought meanly, and spoke scornfully of him, he had low thoughts of himself, and spoke humbly of himself. Note, We should be sensible of our own infirmities, and think humbly of ourselves, even when men reproach us for them.

2. He is desirous that no occasion may be given to use severity, v. 2. He beseeches them to give no occasion for him to be bold, or to exercise his authority against them in general, as he had resolved to do against some who unjustly charged him as walking according to the flesh, that is, regulating his conduct, even in his ministerial actions, according to carnal policy or with worldly views. This was what the apostle had renounced, and this is contrary to the spirit and design of the gospel, and was far from being the aim and design of the apostle. Hereupon,

II. He asserts the power of his preaching and his power to punish offenders.

1. The power of his preaching, v. 3, 5. Here observe, (1.) 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. And though ministers walk in the flesh, or live in the body, and in the common affairs of life act as other men, yet in their work and warfare they must not go by the maxims of the flesh, nor should they design to please the flesh: this must be crucified with its affections and lusts; it must be mortified and kept under. (2.) 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. And so the weapons of our warfare are mighty, or very powerful; the evidence of truth is convincing and cogent. This indeed is through God, or owing to him, because they are his institutions, and accompanied with his blessing, which makes all opposition to fall before his victorious gospel. We may here observe, [1.] What opposition is made against the gospel by the powers of sin and Satan in the hearts of men. Ignorance, prejudices, beloved lusts, are Satan's strong-holds in the souls of some; vain imaginations, carnal reasonings, and high thoughts, or proud conceits, in others, exalt themselves against the knowledge of God, that is, by these ways the devil endeavours to keep men from faith and obedience to the gospel, and secures his possession of the hearts of men, as his own house or property. But then observe, [2.] The conquest which the word of God gains. These strong-holds are pulled down by the gospel as the means, through the grace and power of God accompanying it as the principal efficient cause. Note, The conversion of the soul is the conquest of Satan in that soul.

2. The apostle's power to punish offenders (and that in an extraordinary manner) is asserted in v. 6. The apostle was a prime-minister in the kingdom of Christ, and chief officer in his army, and had in readiness (that is, he had power and authority at hand) to revenge all disobedience, or to punish offenders in a most exemplary and extraordinary manner. The apostle speaks not of personal revenge, but of punishing disobedience to the gospel, and disorderly walking among church-members, by inflicting church-censures. Note, Though the apostle showed meekness and gentleness, yet he would not betray his authority; and therefore intimates that when he would commend those whose obedience was fulfilled or manifested others would fall under severe censures.

Calvin's Commentary

1. 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:

1. Pro ipse ego Paulus exhortor vos [738] per lenitatem et mansuetudinem Christi, qui secundum faciem humilis quidem sum inter vos, absens autem audax sum in vos.

2. But I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh.

2. Rogo autem, ne praesens audeam ea fiducia, qua cogito audax esse in quosdam, qui nos aestimant, acsi secundum carnem ambularemus.

3. For though we walk in the flesh, we do not war after the flesh:

3. Nam in carne ambulantes, non secundum carnem militamus.

4. (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;)

4. Siquidem arma militiae nostrae non carnilia sunt, sed potentia Deo ad destructionem munitionum, quibus consilia destruimus.

5. Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;

5. Et omnem celsitudinem, quae extollitur adversus cognitionem Dei: et captivam ducimus omnem cogitationem ad obediendum Christo: [739]

6. And having in a readiness to revenge all disobedience, when your obedience is fulfilled.

6. Et in promptu habemus vindictam adversus omnem inobedientiam, quum impleta fuerit vestra obedientia.

Having finished his exhortation, he now proceeds partly to refute the calumnies with which he had been defamed by the false apostles, and partly to repress the insolence [740] of certain wicked persons, who could not bear to be under restraint. Both parties, with the view of destroying Paul's authority, construed the vehemence with which he thundered in his Epistles to be thrasodeilian -- (mere bravado,) [741] because when present he was not equally prepared to show himself off in respect of appearance, and address, but was mean and contemptible. "See," said they, "here is a man, that, under a consciousness of his inferiority, is so very modest and timid, but now, when at a distance, makes a fierce attack! Why is he less bold in speech than in letters? Will he terrify us, when he is at a distance, who, when present, is the object of contempt? How comes he to have such confidence as to imagine, that he is at liberty to do anything with us?" [742] They put speeches of this kind into circulation, with the view of disparaging his strictness, and even rendering it odious. Paul replies, that he is not bold except in so far as he is constrained by necessity, and that the meanness of his bodily presence, for which he was held in contempt, detracted nothing from his authority, inasmuch as he was distinguished by spiritual excellence, not by carnal show. Hence those would not pass with impunity, who derided either his exhortations, or his reproaches, or his threatenings. The words I myself are emphatic; as though he had said, that however the malevolent might blame him for inconstancy, he was in reality not changeable, but remained uniformly the same.

1. I exhort you. The speech is abrupt, as is frequently the case with speeches uttered under the influence of strong feeling. The meaning is this: "I beseech you, nay more, I earnestly entreat you by the gentleness of Christ, not to compel me, through your obstinacy, to be more severe than I would desire to be, and than I will be, towards those who despise me, on the ground of my having nothing excellent in external appearance, and do not recognize that spiritual excellence, with which the Lord has distinguished me, and by which I ought rather to be judged of."

The form of entreaty, which he makes use of, is taken from the subject in hand, when he says -- by the meekness and gentleness of Christ Calumniators took occasion to find fault with him, because his bodily presence was deficient in dignity, [743] and because, on the other hand, when at a distance, he thundered forth in his Epistles. Both calumnies he befittingly refutes, as has been said, but he declares here, that nothing delights him more than gentleness, which becomes a minister of Christ, and of which the Master himself furnished an example.

Learn of me, says he, for I am meek and lowly. My yoke is easy and my burden is light. (Matthew 11:29, 30.)

The Prophet also says of him,

His voice will not be heard in the streets: a bruised reed he shall not break, etc. (Isaiah 42:2, 3.)

That gentleness, therefore, which Christ showed, he requires also from his servants. Paul, in making mention of it, intimates that he is no stranger to it. [744] "I earnestly beseech you not to despise that gentleness, which Christ showed us in his own person, and shows us every day in his servants, nay more, which ye see in me."

Who in presence He repeats this, as if in the person of his adversaries, by way of imitating them. [745] Now he confesses, so far as words go, what they upbraided him with, yet, as we shall see, in such a way as to concede nothing to them in reality.

2. I beseech you, that I may not be bold, when I am present. Some think, that the discourse is incomplete, and that he does not express the matter of his request. [746] I am rather of opinion, however, that what was wanting in the former clause is here completed, so that it is a general exhortation. "Show yourselves docile and tractable towards me, that I may not be constrained to be more severe." It is the duty of a good pastor to allure his sheep peacefully and kindly, that they may allow themselves to be governed, rather than to constrain them by violence. Severity, it is true, is, I acknowledge, sometimes necessary, but we must always set out with gentleness, and persevere in it, so long as the hearer shews himself tractable. [747] Severity must be the last resource. "We must," says he, "try all methods, before having recourse to rigor; nay more, let us never be rigorous, unless we are constrained to it." In the mean time, as to their reckoning themselves pusillanimous and timid, when he had to come to close quarters, he intimates that they were mistaken as to this, when he declares that he will stoutly resist face to face the contumacious [748] "They despise me," says he, "as if I were a pusillanimous person, but they will find that I am braver and more courageous than they could have wished, when they come to contend in good earnest." From this we see, when it is time to act with severity -- after we have found, on trial being made, that allurements and mildness have no good effect. "I shall do it with reluctance," says Paul, "but still I have determined to do it." Here is an admirable medium; for as we must, in so far as is in our power, draw men rather than drive them, so, when mildness has no effect, in dealing with those that are stern and refractory, rigor must of necessity be resorted to: otherwise it will not be moderation, nor equableness of temper, but criminal cowardice. [749]

Who account of us. Erasmus renders it -- "Those who think that we walk, as it were, according to the flesh." The Old Interpreter came nearer, in my opinion, to Paul's true meaning -- "Qui nos arbitrantur, tanquam secundum carnem ambulemus;" -- ("Those who think of us as though we walked according to the flesh;" [750] ) though, at the same time, the phrase is not exactly in accordance with the Latin idiom, nor does it altogether bring out the Apostle's full meaning. For logizesthai is taken here to mean -- reckoning or esteeming. [751] "They think of us," says Paul, "or they take this view of us, as though we walked according to the flesh."

To walk according to the flesh, Chrysostom explains to mean -- acting unfaithfully, or conducting one's self improperly in his office; [752] and, certainly, it is taken in this sense in various instances in Paul's writings. The term flesh, however, I rather understand to mean -- outward pomp or show, by which alone the false Apostles are accustomed to recommend themselves. Paul, therefore, complains of the unreasonableness of those who looked for nothing in him except the flesh, that is, visible appearance, as they speak, or in the usual manner of persons who devote all their efforts to ambition. For as Paul did not by any means excel in such endowments, as ordinarily procure praise or reputation among the children of this world, (Luke 16:8,) he was despised as though he had been one of the common herd. But by whom? [753] Certainly, by the ambitious, who estimated him from mere appearance, while they paid no regard to what lay concealed within.

3. For though we walk in the flesh. Walking in the flesh means here -- living it the world; or, as he expresses it elsewhere,

being at home in the body. (2 Corinthians 5:6.)

For he was shut up in the prison of his body. This, however, did not prevent the influence of the Holy Spirit from showing itself marvelously in his weakness. There is here again a kind of concession, which, at the same time, is of no service to his adversaries.

Those war according to the flesh, who attempt nothing but in dependence upon worldly resources, in which alone, too, they glory. They have not their confidence placed in the government and guidance of the Holy Spirit. Paul declares that he is not one of this class, inasmuch as he is furnished with other weapons than those of the flesh and the world. Now, what he affirms respecting himself is applicable, also, to all true ministers of Christ. [754] For they

carry an inestimable treasure in earthen vessels,

as he had previously said. (2 Corinthians 4:7.) Hence, however they may be surrounded with the infirmities of the flesh, the spiritual power of God, nevertheless, shines forth resplendently in them.

4. For the weapons of our warfare. The warfare corresponds with the kind of weapons. He glories in being furnished with spiritual weapons. The warfare, accordingly, is spiritual. Hence it follows by way of contraries, [755] that it is not according to the flesh In comparing the ministry of the gospel to a warfare, he uses a most apt similitude. The life of a Christian, it is true, is a perpetual warfare, for whoever gives himself to the service of God will have no truce from Satan at any time, but will be harassed with incessant disquietude. It becomes, however, ministers of the word and pastors to be standard-bearers, going before the others; and, certainly, there are none that Satan harasses more, that are more severely assaulted, or that sustain more numerous or more dreadful onsets. That man, therefore, is mistaken, who girds himself for the discharge of this office, and is not at the same time furnished with courage and bravery for contending; for he is not exercised otherwise than in fighting. For we must take this into account, that the gospel is like a fire, by which the fury of Satan is en-kindled. Hence it cannot but be that he will arm himself for a contest, whenever he sees that it is advanced.

But by what weapons is he to be repelled? It is only by spiritual weapons that he can be repelled. Whoever, therefore, is unarmed with the influence of the Holy Spirit, however he may boast that he is a minister of Christ, will nevertheless, not prove himself to be such. At the same time, if you would have a full enumeration of spiritual weapons, doctrine must be conjoined with zeal, and a good conscience with the efficacy of the Spirit, and with other necessary graces. Let now the Pope go, and assume to himself the apostolic dignity [756] What could be more ridiculous, if our judgment is to be formed in accordance with the rule here laid down by Paul!

Mighty through God. Either according to God, or from God. I am of opinion, that there is here an implied antithesis, so that this strength is placed in contrast with the weakness which appears outwardly before the world, and thus, paying no regard to the judgments of men, he would seek from God approbation of his fortitude. [757] At the same time, the antithesis will hold good in another sense -- that the power of his arms depends upon God, not upon the world.

In the demolishing of fortresses. He makes use of the term fortresses to denote contrivances, and every high thing that is exalted against God, [758] as to which we shall find him speaking afterwards. It is, however, with propriety and expressiveness that he so designates them; for his design is to boast, that there is nothing in the world so strongly fortified as to be beyond his power to overthrow. I am well aware how carnal men glory in their empty shows, and how disdainfully and recklessly they despise me, as though there were nothing in me but what is mean and base, while they, in the mean time, were standing on a lofty eminence. But their confidence is foolish, for that armor of the Lord, with which I fight, will prevail in opposition to all the bulwarks, in reliance upon which they believe themselves to be invincible. Now, as the world is accustomed to fortify itself in a twofold respect for waging war with Christ -- on the one hand, by cunning, by wicked artifices, by subtilty, and other secret machinations; and, on the other hand, by cruelty and oppression, he touches upon both these methods. For by contrivances he means, whatever pertains to carnal wisdom.

The term high thing denotes any kind of glory and power in this world. There is no reason, therefore, why a servant of Christ should dread anything, however formidable, that may stand up in opposition to his doctrine. Let him, in spite of it, persevere, and he will scatter to the winds every machination of whatever sort. Nay more, the kingdom of Christ cannot be set up or established, otherwise than by throwing down everything in the world that is exalted. For nothing is more opposed to the spiritual wisdom of God than the wisdom of the flesh; nothing is more at variance with the grace of God than man's natural ability, and so as to other things. Hence the only foundation of Christ's kingdom is the abasement of men. And to this effect are those expressions in the Prophets:

The moon shall be ashamed, and the sun shall be confounded, when the Lord shall begin to reign in that day; (Isaiah 24:23.)

Again,

The loftiness of man shall be bowed down, and the high looks of mortals shall be abased, and the Lord alone shall be exalted in that day.(Isaiah 5:15, and Isaiah 2:17)

Because, in order that God alone may shine forth, it is necessary that the glory of the world should vanish away.

5. And bring into captivity I am of opinion, that, having previously spoken more particularly of the conflict of spiritual armor, along with the hinderances that rise up in opposition to the gospel of Christ, he now, on the other hand, speaks of the ordinary preparation, by which men must be brought into subjection to him. For so long as we rest in our own judgment, and are wise in our own estimation, we are far from having made any approach to the doctrine of Christ. Hence we must set out with this, that

he who is wise must become a fool, (1 Corinthians 3:18,)

that is, we must give up our own understanding, and renounce the wisdom of the flesh, and thus we must present our minds to Christ empty that he may fill them. Now the form of expression must be observed, when he says, that he brings every thought into captivity, for it is as though he had said, that the liberty of the human mind must be restrained and bridled, that it may not be wise, apart from the doctrine of Christ; and farther, that its audacity cannot be restrained by any other means, than by its being carried away, as it were, captive. Now it is by the guidance of the Spirit, that it is brought to allow itself to be placed under control, and remain in a voluntary captivity.

6. And are in readiness to avenge. This he adds, lest insolent men should presumptuously lift themselves up in opposition to his ministry, as if they could do so with impunity. Hence he says, that power had been given him -- not merely for constraining voluntary disciples to subjection to Christ, but also for inflicting vengeance upon the rebellious, [759] and that his threats were not empty bugbears, [760] but had the execution quite in readiness -- to use the customary expression. Now this vengeance is founded on Christ's word --

whatsoever ye shall bind on earth shall be bound also in heaven. (Matthew 18:18.)

For although God does not thunder forth immediately on the minister's pronouncing the sentence, yet the decision is ratified, [761] and will be accomplished in its own time. Let it, however, be always understood, that it is when the minister fights with spiritual armor. Some understand it as referring to bodily punishments, by means of which the Apostles inflicted vengeance upon contumacious and impious persons; as for example, Peter struck Ananias and Sapphira dead, and Paul struck Elymas the sorcerer blind. (Acts 5:1-10, and Acts 13:6-11.) But the other meaning suits better, for the Apostles did not make use of that power invariably or indiscriminately. Paul, however, speaks in general terms that he has vengeance ready at hand against all the disobedient.

When your obedience shall be fulfilled How prudently he guards against alienating any by excessive severity! For as he had threatened to inflict punishment upon the rebellious, that he may not seem to provoke them, he declares that another duty had been enjoined upon him with regard to them -- simply that of making them obedient to Christ. And, unquestionably, this is the proper intention of the gospel, as he teaches both in the commencement and in the close of the Epistle to the Romans. (Romans 1:5, and Romans 16:26.) Hence all Christian teachers ought carefully to observe this order, that they should first endeavor with gentleness to bring their hearers to obedience, so as to invite them kindly before proceeding to inflict punishment upon rebellion. [762] Hence, too, Christ [763] has given the commandment as to loosing before that of binding. [764]

Footnotes:

[738] ^"Je vous exhorte, ou prie;" -- "I exhort or entreat you."

[739] "Et reduisons en captiuite toute intelligence, ou, amenans conme prisonnier, toute," etc.; -- "And we bring into captivity every thought, or, leading forth as a prisoner every," etc.

[740] "L'insolence et audace;" -- "The insolence and audacity."

[741] "Vne hardiesse d'vn vanterau;" -- "The boldness of a braggadocio." Thrasodeilia is a compound of thrasos (boldness) and deilia (timidity.)

[742] ^"Qu'il pense auoir toute authorite sur nous;" -- "That he thinks he has entire authority over us."

[743] "Auoit bien peu de dignite et maieste en apparence;" -- "Had very little dignity and majesty in appearance"

[744] "Il n'est pas nouueau a la pratiquer;" -- "He is no stranger to the practice of it."

[745] "En contrefaisant les propos qu'ils tenoyent de luy;" -- "By imitating the speeches that they uttered respecting him." -- See [52]volume 1, p.65.

[746] "Et le sens seroit, Ie vous prie, afin qu'il ne faille point vser de hardiesse;" -- "And the meaning would be, I beseech you, in order that I may not have occasion to use boldness."

[747] "Docile et traittable;" -- "Teachable and tractable."

[748] "Aux rebelles et obstinez;" -- "The rebellious and obstinate."

[749] "Couardice ou nonchalance;" -- "Cowardice or indifference."

[750] Wiclif (1380) renders it: "that demen" (i.e., judge) "us as if we wandren aftir the fleisch." Tyndale (1534,) Cranmer (1539,) and Geneva (1557,) read as follows: "which repute us as though we walked carnally." Rheims (1582) -- "which thinke us as though we walke according to the flesh." -- Ed.

[751] "The sense is, I entreat, I say, that I may not have to be bold when I am present, with that confidence, wherewith I intend to be bold against certain, who regard me as walking after the flesh,' i.e., guided by worldly principles. There seems to be a paraniomasia in logizomai and logizomenous, which, if introduced into English, may perhaps be best expressed by reckon." -- Bloomfield. -- Ed.

[752] ^"Nec satis recte (ut opinor) Chrysostomus kata sarka perinde exposuit, acsi accusaretur Apostolus eo nomine quod Spiritu Dei non duceretur, sed pravis carnis affectibus;" -- "Nor is it altogether with propriety, in my opinion, that Chrysostom has explained kata sarka, as if the Apostle were accused on this ground -- that he was not led by the Spirit of God, but by the depraved affections of the flesh." -- Beza -- Ed.

[753] "Mais qui estoyent ceux qui le mesprisoyent ainsi?" -- "But who are those that despised him thus?"

[754] "Tous vrais seruiteurs et ministres de Jesus Christ;" -- "All true servants and ministers of Jesus Christ."

[755] "Par vn argument prins (comme on appelle) des choses contraires;" -- "By an argument taken (as the expression is) from things contrary."

[756] ^"Qu'il s'attribue tant qu'il voudra le titre de dignite Apostolique;" -- "Let him assume to himself, as much as he pleases, the title of Apostolic dignity."

[757] "Aiusi le sens seroit, que laissant la tousles jugemens des hommes, il se retireroit vers Dieu pour auoir approbation de sa force;" -- "Thus the meaning would be, that, disregarding all the judgments of men, he would direct his view God-ward to have approbation of his fortitude."

[758] "The word here rendered strongholds (ochuromata) means properly -- fastnesses, fortresses, or strong fortifications. It is here beautifully used to denote the various obstacles, resembling a fortress, which exist, and which are designed and adapted to oppose the truth and the triumph of the Christian's cause. All these obstacles are strongly fortified [...] The whole world is fortified against Christianity; and the nations of the earth have been engaged in little else, than in raising and strengthening such strongholds for the space of six thousand years. The Christian religion goes forth against all the combined and concentrated powers of resistance of the whole world; and the warfare is to be waged against every strongly fortified place of error and of sin. These strong fortifications of error and of sin are to be battered down and laid in ruins by our spiritual weapons." -- Barnes. -- Ed.

[759] ^"Des-rebelles et obstinez;" -- "Upon the rebellious and obstinate."

[760] ^"Pour faire peur (comme on dit) aux petits enfans;" -- "To frighten (as they say) little children."

[761] "Ferme et stable;" -- "Firm and stable."

[762] "Auant qu'entrer a les menacer, et leur denoncer la peine de rebellion;" -- "Before proceeding to threaten them, and denounce upon them the punishment of rebellion."

[763] "Et pour ceste cause Jesus Christ luy-mesme;" -- "And for this reason Jesus Christ himself."

[764] "Calvin manifestly alludes here to John 20:23, in commenting on which he says, "As the embassy of salvation and of eternal life has been committed to the Apostles, so, on the other hand, they have been armed with vengeance against all the ungodly, who reject the salvation offered to them, as Paul teaches. (2 Corinthians 10:6.) But this is placed in last order, because it was proper that the true and real design of preaching the gospel should be first exhibited. That we are reconciled to God belongs to the nature of the gospel; that believers are adjudged to eternal life may be said to be accidentally connected with it. For this reason, Paul, in the passage which I lately quoted, when he threatens vengeance against unbelievers, immediately adds -- after that your obedience shall have been fulfilled; (2 Corinthians 10:6;) for he means, that it belongs peculiarly to the gospel to invite all to salvation, but that it is accidental to it that it brings destruction to any." -- Calvin on John, [53]vol. 2, p. 273. -- Ed.

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And, the Case Being Thus, Enough and More than Enough Answer Has Been Made...
33. And, the case being thus, enough and more than enough answer has been made to the heretics, whether they be Manichees, or whosoever other that bring false charges against the Fathers of the Old Testament, on the subject of their having several wives, thinking this a proof whereby to convict them of incontinence: provided, that is, that they perceive, that that is no sin, which is committed neither against nature, in that they used those women not for wantonness, but for the begetting of children: …
St. Augustine—On the Good of Marriage

Excursus on the Use of the Word "Canon. "
(Bright: Notes on the Canons, pp. 2 and 3.) Kanon, as an ecclesiastical term, has a very interesting history. See Westcott's account of it, On the New Testament Canon, p. 498 ff. The original sense, "a straight rod" or "line," determines all its religious applications, which begin with St. Paul's use of it for a prescribed sphere of apostolic work (2 Cor. x. 13, 15), or a regulative principle of Christian life (Gal. vi. 16). It represents the element of definiteness in Christianity and in the …
Philip Schaff—The Seven Ecumenical Councils

Perfect in Parts, Imperfect in Degrees.
And the very God of peace sanctify, you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. -- 1 Thess. v. 23. The Scriptural doctrine that sanctification is a gradual process perfected only in death must be maintained clearly and soberly: first, in opposition to the Perfectionist, who says that saints may be "wholly sanctified" in this life; secondly, to those who deny the implanting of inherent holy dispositions in God's children. …
Abraham Kuyper—The Work of the Holy Spirit

Conflicts with Giant Mistake
CONFLICTS WITH GIANT MISTAKE I make so many mistakes, it seems I am just a bundle of contradictions. I try to do good; but at times my efforts are so crude that I seem to do more harm than good. What shall I do? And though all the time I try hard not to make mistakes, yet I still make them. It seems to me that surely I am not sanctified, or else I should be more perfect. Do not the Scriptures command us to be perfect even as our Father in heaven is perfect? I am not perfect; far from it. Really I …
Robert Lee Berry—Adventures in the Land of Canaan

But, Again, Lest by Occasion of this Sentence...
50. But, again, lest by occasion of this sentence, any one should sin with deadly security, and should allow himself to be carried away, as though his sins were soon by easy confession to be blotted out, he straightway added, "My little children, these things have I written unto you, that ye sin not; and, if one shall have sinned, we have an Advocate with the Father, Jesus Christ the righteous, and Himself is a propitiation of our sins." [2207] Let no one therefore depart from sin as though about …
St. Augustine—Of Holy Virginity.

Introductory.
As introductory to the following dissertation, I shall explain and define certain terms that frequently occur in it, especially canon, apocryphal, ecclesiastical, and the like. A right apprehension of these will make the observations advanced respecting the canon and its formation plainer. The words have not been taken in the same sense by all, a fact that obscures their sense. They have been employed more or less vaguely by different writers. Varying ideas have been attached to them. The Greek …
Samuel Davidson—The Canon of the Bible

"If we Say that we have not Sinned, we Make Him a Liar, and his Word is not in Us. "
1 John i. 10.--"If we say that we have not sinned, we make him a liar, and his word is not in us." There is nothing in which religion more consists than in the true and unfeigned knowledge of ourselves. The heathens supposed that sentence, {GREEK SMALL LETTER GAMMA}{GREEK SMALL LETTER NU}{GREEK SMALL LETTER OMEGA}{GREEK SMALL LETTER THETA}{GREEK SMALL LETTER IOTA} {GREEK SMALL LETTER SIGMA}{GREEK SMALL LETTER EPSILON}{GREEK SMALL LETTER ALPHA}{GREEK SMALL LETTER TAU}{GREEK SMALL LETTER OMICRON}{GREEK …
Hugh Binning—The Works of the Rev. Hugh Binning

"Because the Carnal Mind is Enmity against God, for it is not Subject to the Law of God, Neither Indeed Can Be. "
Rom. viii. 7.--"Because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be." Unbelief is that which condemns the world. It involves in more condemnation than many other sins, not only because more universal, but especially because it shuts up men in their misery, and secludes them from the remedy that is brought to light in the gospel. By unbelief I mean, not only that careless neglect of Jesus Christ offered for salvation, but that which is the …
Hugh Binning—The Works of the Rev. Hugh Binning

Of the Joy of a Good Conscience
The testimony of a good conscience is the glory of a good man. Have a good conscience and thou shalt ever have joy. A good conscience is able to bear exceeding much, and is exceeding joyful in the midst of adversities; an evil conscience is ever fearful and unquiet. Thou shalt rest sweetly if thy heart condemn thee not. Never rejoice unless when thou hast done well. The wicked have never true joy, nor feel internal peace, for there is no peace, saith my God, to the wicked.(1) And if they say …
Thomas A Kempis—Imitation of Christ

The Third Wall.
The third wall falls of itself, as soon as the first two have fallen; for if the Pope acts contrary to the Scriptures, we are bound to stand by the Scriptures, to punish and to constrain him, according to Christ's commandment; "Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every …
Martin Luther—First Principles of the Reformation

Caesar's Household
The gospel has ever achieved its greatest success among the humbler classes. "Not many wise men after the flesh, not many mighty, not many noble, are called." 1 Corinthians 1:26. It could not be expected that Paul, a poor and friendless prisoner, would be able to gain the attention of the wealthy and titled classes of Roman citizens. To them vice presented all its glittering allurements and held them willing captives. But from among the toilworn, want-stricken victims of their oppression, even from …
Ellen Gould White—The Acts of the Apostles

"But Seek Ye First the Kingdom of God," &C.
Matt. vi. 33.--"But seek ye first the kingdom of God," &c. O "seekest thou great things for thyself," says God to Baruch, (Jer. xlv. 5) "seek them not." How then doth he command us in the text to seek a kingdom? Is not this a great thing? Certainly it is greater than those great things he would not have Baruch to seek after, and yet he charges us to seek after it. In every kind of creatures there is some difference, some greater, some lesser, some higher, some lower; so there are some men far above …
Hugh Binning—The Works of the Rev. Hugh Binning

The Pharisee and the Publican
Two men went up into the temple to pray; the one a Pharisee, and the other a Publican. The Pharisee stood and prayed thus with himself; God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. I fast twice in the week, I give tithes of all that I possess. And the Publican, standing afar off would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.-- Luke, xviii. 10-13. In the beginning …
John Bunyan—The Pharisee And Publican

Epistle Lii. To Natalis, Bishop .
To Natalis, Bishop [1463] . Gregory to Natalis, Bishop of Salona. As though forgetting the tenour of former letters, I had determined to say nothing to your Blessedness but what should savour of sweetness: but, now that in your epistle you have recurred in the way of argumentation to preceding letters, I am once more compelled to say perhaps some things that I had rather not have said. For in defence of feasts your Fraternity mentions the feast of Abraham, in which by the testimony of Holy Scripture …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

A Discourse Upon the Pharisee and the Publican
WHEREIN SEVERAL GREAT AND WEIGHTY THINGS ARE HANDLED: AS, THE NATURE OF PRAYER, AND OF OBEDIENCE TO THE LAW, WITH HOW FAR IT OBLIGES CHRISTIANS, AND WHEREIN IT CONSISTS. WHEREIN IS ALSO SHEWED, THE EQUALLY DEPLORABLE CONDITION OF THE PHARISEE, OR HYPOCRITICAL AND SELF-RIGHTEOUS MAN; AND OF THE PUBLICAN, OR SINNER THAT LIVES IN SIN, AND IN OPEN VIOLATION OF THE DIVINE LAWS. TOGETHER WITH THE WAY AND METHOD OF GOD'S FREE GRACE IN PARDONING PENITENT SINNERS; PROVING THAT HE JUSTIFIES THEM BY IMPUTING …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Sick Person Ought Now to Send for Some Godly and Religious Pastor.
In any wise remember, if conveniently it may be, to send for some godly and religious pastor, not only to pray for thee at thy death--for God in such a case hath promised to hear the prayers of the righteous prophets, and elders of the church (Gen. xx. 7; Jer. xviii. 20; xv. 1; 1 Sam. xii. 19, 23; James v. 14, 15, 16)--but also upon thy unfeigned repentance to declare to thee the absolution of thy sins. For as Christ hath given him a calling to baptize thee unto repentance for the remission of thy …
Lewis Bayly—The Practice of Piety

First Sunday after Epiphany
Text: Romans 12, 1-6. 1 I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 2 And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God. 3 For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but …
Martin Luther—Epistle Sermons, Vol. II

Written from Rome
[This chapter is based on the Epistles to the Colossians and the Philippians.] The apostle Paul early in his Christian experience was given special opportunities to learn the will of God concerning the followers of Jesus. He was "caught up to the third heaven," "into paradise, and heard unspeakable words, which it is not lawful for a man to utter." He himself acknowledged that many "visions and revelations" had been given him "of the Lord." His understanding of the principles of gospel truth was …
Ellen Gould White—The Acts of the Apostles

I May Briefly Reduce the Chief Persuading Motive to this So Needful and So Much...
I may briefly reduce the chief persuading motive to this so needful and so much desiderated grace into some three or four heads. All things within and without persuade to it, but especially the right consideration of the love of God in Christ, the wise and the impartial reflection on ourselves, the consideration of our brethren whom we are commanded to love, and the thorough inspection into the nature and use of the grace itself. In consideration of the First, a soul might argue itself into a complacency …
Hugh Binning—The Works of the Rev. Hugh Binning

The Holy War,
MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS OF THE WORLD; OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. THE AUTHOR OF 'THE PILGRIM'S PROGRESS.' 'I have used similitudes.'--Hosea 12:10. London: Printed for Dorman Newman, at the King's Arms in the Poultry; and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682. ADVERTISEMENT BY THE EDITOR. Bunyan's account of the Holy War is indeed an extraordinary book, manifesting a degree of genius, research, and spiritual …
John Bunyan—The Works of John Bunyan Volumes 1-3

Third Sunday after Trinity Humility, Trust, Watchfulness, Suffering
Text: 1 Peter 5, 5-11. 5 Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; 7 casting all your anxiety upon him, because he careth for you. 8 Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 whom withstand stedfast …
Martin Luther—Epistle Sermons, Vol. III

Sanctification
'For this is the will of God, even your sanctification.' I Thess 4:4. The word sanctification signifies to consecrate and set apart to a holy use: thus they are sanctified persons who are separated from the world, and set apart for God's service. Sanctification has a privative and a positive part. I. A privative part, which lies in the purging out of sin. Sin is compared to leaven, which sours; and to leprosy, which defiles. Sanctification purges out the old leaven.' I Cor 5:5. Though it takes not …
Thomas Watson—A Body of Divinity