NOTES for Co2 10:17-18

Paul's words about man, who glories himself, can show themselves at first sight trivial: because all know that boasting is stupid and absurd, that it leads to nothing good. But, on the other hand, rises the question of what we usually call "a deserved and objective evaluation": because it would seem, everyone has right on it, why then man cannot give himself such an evaluation? The most wide-spread and most obvious answer is the following: the fallen man is not objective in general, and especially in his own evaluation. It is of course really so, but then hardly we can also consider the evaluation of a large number of persons, the evaluation of the society as objective: from the set, no matter how extensive, one shall not make the non objective evaluations objective evaluations.

As an objective evaluator there is only God, who knows each such as nobody else knows himself. Such reasonings are known for a long time, and there would have been nothing new also probably in them. If it was not only one "but": Paul speaks about the Christian life, and thus, about the life of the Kingdom. And in the Kingdom, eulogy and evaluation play not at all the same role as in the not transformed world: because in the not transformed world the initial sense of any evaluation is the information, by the evaluation we judge man and his works.

But in the Kingdom the works speak in fact of themselves, because there, there is nobody and nothing, which can seem not oneself, there is no break between the outward and the essence there. And the evaluation of God already becomes in the Kingdom not an eulogy or a blame, as we understand both today, but the measure of His participation in the life and the works, for which He "glorifies" the inhabitant of the Kingdom.

Paul's words about man, who glories himself, can show themselves at first sight trivial: because all know that boasting is stupid and absurd, that it leads to nothing good. But, on the other hand, rises the question of what we usually call "a deserved and objective evaluation": because it would seem, everyone has right on it, why then man cannot give himself such an evaluation? The most wide-spread and most obvious answer is the following: the fallen man is not objective in general, and especially in his own evaluation. It is of course really so, but then hardly we can also consider the evaluation of a large number of persons, the evaluation of the society as objective: from the set, no matter how extensive, one shall not make the non objective evaluations objective evaluations.

As an objective evaluator there is only God, who knows each such as nobody else knows himself. Such reasonings are known for a long time, and there would have been nothing new also probably in them. If it was not only one "but": Paul speaks about the Christian life, and thus, about the life of the Kingdom. And in the Kingdom, eulogy and evaluation play not at all the same role as in the not transformed world: because in the not transformed world the initial sense of any evaluation is the information, by the evaluation we judge man and his works.

But in the Kingdom the works speak in fact of themselves, because there, there is nobody and nothing, which can seem not oneself, there is no break between the outward and the essence there. And the evaluation of God already becomes in the Kingdom not an eulogy or a blame, as we understand both today, but the measure of His participation in the life and the works, for which He "glorifies" the inhabitant of the Kingdom.

Continuing to speak about himself and his ministry, Paul again says that he never made it his goal to achieve success or popularity in the Corinthian church or in any other church. About preachers who seek popularity, the apostle says that they "compare themselves with themselves" (v. 12), thereby noting the key feature of every kind of self-assertion: the self-assertive person always considers himself, and himself alone, the only criterion of truth. Paul, however, is not trying to compare himself with anyone at all. He is simply doing God's work, saying of himself that he will boast "according to the measure of the portion given by God" in this work (v. 13). But "boasting" of this kind is not boasting at all, because with this approach to one's own ministry the minister no longer needs to be preoccupied with an imagined "fit" or "lack of fit" either for the task set before him or for the audience sent to him by God. He does not need to "stretch" himself anywhere (v. 14); he simply does the work entrusted to him by God, and doing it brings him closer to those whom God has entrusted to him (vv. 14-16).

Summing up what has been said, Paul calls those who still want to boast about something to "boast in the Lord," which for him in fact means only one thing: to give everything, including all successes and achievements, to God, who Himself will grant His servant as much honor and respect from others as He considers necessary (vv. 17-18). This is not a call to modesty as such, but the fact that without humility, without complete surrender of oneself to the will of God, together with everything one has, including all successes and achievements in the work entrusted by God, one cannot enter the Kingdom. For there, what matters is not merit, but relationships. And these relationships are not determined by any merit. For the Kingdom the opposite is closer to the truth: any merits have meaning in it only insofar as they are the fruit of relationships among the inhabitants of the Kingdom. That is why Paul calls attention to the love that binds Christians together, not to merits that often become a cause of division.

Continuing the discussion about who argues and persuades, and how, Paul says bluntly that he is not going to take his cue from those who “commend themselves” and “measure themselves by themselves.” This is how the apostle assesses lovers of debate who argue for argument's sake in order to assert themselves and their own point of view. Such people really are concerned only with “putting themselves forward”; the truth does not interest them. Moreover, their only criterion of truth is usually their own opinion. They are convinced in advance that they are right, believing, though they do not always say so directly, that there are only two points of view: their own and the wrong one.

Of such disputants the apostle says that they “boast in other men's labours,” contrasting them with himself and his own ministry. This is understandable: disputes and debates of this kind are intended to assert oneself at the expense of others, not to help those others become established in the life of the Kingdom. The disputants Paul mentions think first of winning as many supporters as possible, while often caring nothing at all about their fate or spiritual condition. They leave it to someone else to concern themselves with their supporters' spiritual state.

The apostle, by contrast, cares first of all about the spiritual life of those with whom he associates. He does not need supporters; he has no intention of creating circles, schools, or church parties. He wants only to bring as many people as possible to Christ and draw them into the life of the Kingdom in which he himself abides. It is in this sense that Paul says he does not boast in other people's labours, but in “his own field” among those to whom God will reveal the Kingdom through him, strengthening their faith.

Such ministry can be considered truly Christian. As for boasting, if it makes sense to boast of anything at all, it does so only when it is God, not people, who commends us. If God values highly what a person has done, then that person has not lived in vain and has devoted his life to what was worth doing and ought to have been done. But glory, influence, and fame in this world are worth as much as the world itself. Compared with the life of the Kingdom, its value tends towards zero, as do its glory, influence, and fame.

As this epistle moves into chapter 10, the Apostle’s tone changes abruptly. Perhaps he had received new information about the situation in the Corinthian community that compelled him once again to call the Corinthians to obedience.

Paul uses rather sharp expressions and takes a very firm position toward those who undermine his authority in the community and call into question his vocation as an Apostle of Christ. Notice how he uses military terminology in verses 3–6. Indeed, “his letters are weighty and strong,” and he threatens to be the same “in person” (10–11). What, then, distinguishes the Apostle Paul from the leader of some totalitarian sect? And can we use his severity to justify our own harsh words and actions directed against our brothers?

First, Paul’s weapons are “mighty through God”: he does not act on his own behalf or initiative. Can we say the same of ourselves? Second, he takes “every thought captive to obey Christ.” It is very important that Paul demands obedience not to himself but to God. How often our harshness is prompted only by personal motives! Finally, third, Paul “boasts”—that is, insists on his authority—only “according to the measure of the sphere which God appointed us, a measure that reaches even to you.” He respects the freedom of the Corinthian Christians. His goal is the free obedience to God of those whom he has “reached with the gospel of Christ.” Yet obedience to God is at the same time a condition of the Apostle’s authority in the community (6). He does not usurp power in the Corinthian church, even in Christ’s name. And if we must sometimes be firm toward our brothers or sisters, we need to learn from the Apostle Paul to combine firmness with love and respect for them.