In the two preceding chapters, the Apostle had dealt with the subject of giving and receiving, but he was careful to explain that in doing so he was not writing by apostolic command, but rather as giving brotherly advice (ch. 8:8-10). There were, however, some who were glorying in the flesh and, in order to exalt themselves, were seeking to discredit the Apostle by calling in question his authority, given to him by God. Thus they sought to weaken his testimony and so draw the saints from the One to whom they had been espoused by the Apostle's ministry. It thus became a necessity for the Apostle to vindicate his authority as an apostle of Christ and warn them against adversaries who, under the false profession of being "apostles of Christ", were really ministers of Satan (ch. 11:13-14). To maintain his truly-given apostleship and expose these false pretenders is the leading subject of the remainder of the epistle.
(Vs. 1). The Apostle, however, evidently felt that it was a serious thing to speak of himself or to expose the evil of others; but if circumstances make it necessary, he seeks to speak in a right spirit, marked by the meekness and gentleness of Christ. Even so, at a later date, he can exhort Timothy to be "gentle", and "patient", and show "meekness", in meeting "those that oppose themselves" (2 Tim. 2:24-2524And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, 25In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; (2 Timothy 2:24‑25)).
The Apostle admits that in presence he may have an insignificant personal appearance to these Greeks, who naturally made much of a fine physique; though they had to own that, being absent, he used great boldness in his letters.
(Vss. 2-3). He warns them, however, that although poor in personal appearance, let them be careful that when present there may be no occasion for using boldness in exposing those who thought of him as if he "walked according to the flesh". He may, indeed, "walk in the flesh" — a poor body; but he did not carry on the conflict against the enemy "according to flesh" — the old, evil nature. One has truly said, "All who live here below can say the former; how few the latter — at least as the Apostle could" — William Kelly.
(Vss. 4-5). Not warring according to the flesh, he had no use for fleshly weapons in his conflict with the enemy. He found that the meekness and gentleness of Christ were the weapons used by God. Five smooth stones and a sling seemed feeble weapons with which to meet a fully armored giant: but one stone in the hands of a youth was mighty through God to bring down the giant. So the meekness and gentleness of Christ, used by a man whose bodily presence was insignificant, were "mighty through God" to pulling down the strongholds of Satan, bringing to nothing the proud reasonings of the human mind that exalts itself against the knowledge of God, and in bringing every thought into submission to Christ.
(Vs. 6). The Apostle, however, trusted that, when again present with them, there would be no necessity to use this holy boldness against opposers. He recognized their measure of obedience to his first letter, and trusted that they would all be united in full obedience before he again visited them. If, however, there were any still disobedient, he would be ready to "avenge all disobedience" (JND).
(Vss. 7-11). The Apostle's question, "Do ye look on things after the outward appearance?", indicates that some in the assembly at Corinth had argued that one with such a weak appearance and poor style of speech could not be an ambassador of Christ. This means that such were trusting that they were of Christ because of some fancied quality in themselves. In contrast with his detractors, could he not bring forward, without shame, as proof that he was of Christ, the fact of his apostolic authority given to him by the Lord for the edification of the saints, and not for their overthrow? However, he refrained from pressing his apostolic authority lest it might appear that he was seeking to terrify them by his letters, and thus give an occasion to his opposers. Apparently, his detractors sought to undermine the Apostle's influence by suggesting that the saints need not pay any attention to his weighty and powerful letters, as they were merely an effort to counteract the effect of his weak bodily presence and contemptible speech. Let them remember, however, that as he was in word, when absent, so would he be in deed toward these opposers when present.
The Apostle dare not join with those who thus betrayed their fleshly pretensions by vaunting themselves and belittling others. Thus measuring themselves by human standards, and comparing themselves with one another, they betrayed their utter lack of spiritual intelligence.
The Apostle would not boast of things outside the sphere to which he had been sent by God. The measure to which his ministry was to extend had been given by God, and reached to the Corinthians. In coming to them, as in writing to them, he was therefore not stretching beyond the measure given of God or intruding upon another man's sphere of labor. With the confidence that at Corinth he was working in obedience to the will of God, he had the hope that, with the increase of their faith in God to direct His servants, he would yet have an enlarged place in their affections and be used for more abundant blessing. Thus he hoped that, through this assembly, the way would be opened for him to preach the gospel in the regions beyond them, where hitherto no servant of God had labored. Thus he would not be boasting in work already accomplished by another man's line of service.
(Vss. 17-18). Further, the Apostle warns us not only to beware of seeking to exalt ourselves through the labors of others, but also to beware of boasting in our own work. "He that boasts, let him boast in the Lord" (JND). Well, indeed, for each servant to refrain from all self-commendation, and not look even for the commendation of his brethren, but covet only the Lord's approval, for "not he that commendeth himself is approved, but whom the Lord commendeth".