HIS SPIRITUAL AUTHORITY AS AN APOSTLE Although his life was almost blameless, together with a fiery heart in his ministry, and his care for everyone, the apostle was attacked by the false teachers. 1- The spiritual authority of the apostle Paul 1 - 7 2- His authority is for edification and not for destruction8 3- His authority is both in his presence and in his absence 9 - 11 4- His authority is with no boasting 12 - 16 5- His boasting is only of the Lord 17 – 18 1- THE SPIRITUAL AUTHORITY OF THE APOSTLE PAUL: Starting to defend his apostleship and his spiritual authority, he writes with a spirit of humility and meekness; confirming that he will never use his authority for the sake of his personal honor. “Now I, Paul, myself am pleading with you by the meekness and gentleness of Christ – who in presence am lowly among you, but being absent am bold toward you” (1) In the beginning of the epistle he added the name of Timothy to his name; but here, talking about his apostleship, he talks for himself alone against the false teachers. By saying “Now”; namely, after talking about the mutual love between himself and them, and that between them and the repentant man; And about the commitment to compassion on the needy with generosity and joy, he intends to defend his apostleship, not to establish his own personal honor, but for the sake of the edification of the church and the growth of the ministry; all of which he postponed until he puts all the other things in order. Some may wonder why would St. Paul be accused of being lowly in his presence, yet bold in his epistles? 269 (1) Theodoret, Bishop of Cyrus believes that some Christians in Corinth, of Jewish origin sought from those of Gentile origin, to observe the Mosaic law literally, concerning the circumcision, the observation of the Sabbath, and the body purification. They claimed that Paul himself observed the law secretly1; yet, at the same time, he relieved the Gentile of observing it, especially in his epistles. (2) Some believe that Paul had a short stature, did not care much for his attire, and in his presence, talked in a simple way to the multitude; While his epistles were characterized with great eloquence; as though he had two separate personalities, one in his presence and the other in his absence, (3) Starting his ministry in Corinth, he had to confront the corruption, and the church problems with a gentle spirit; but in his epistles he could afford to show firmness against the young leader who committed evil with his father’s wife; and against the false teachers, and the heretics who caused dissensions,. The apostle repeats the same words of his critics, to respond to their accusations. “ I ask when I am present I need not show boldness by daring to oppose those who think we are acting according to human standards” (2) He was accused of acting according to human standards, when, in his presence among them he acted with humility, and used firmness in his Absence. As an apostle, he has the right to practice his spiritual authority to keep the sanctity of the church, its faith, and dogmas; as well as the observation of the befitting behavior in the church worship. Now he begs them not to give him the reason to use this authority while present among them, the way he did in his absence when he wrote his first epistle, in which he had to be firm against the one who committed evil with his father’s wife, and against those who corrupted the faith some way or another. 1 PG 82: 434. 270 “Indeed we live as human beings, but we do not wage war according to human standards” (3) By that he means that, although he lives as a human being, yet, seeking the pleasure of God, he acts in a spiritual way. Although we are surrounded by the world, yet we do not deliver ourselves to it1. (Theodoret, Bishop of Cyrus) Against the vain accusations he confirms that he is not carnal, nor uses carnal nor temporal weapons, but the strong and non-corruptive spiritual weapons of God; As his battle is for the sake of the salvation of the world, and the edification of the church, “For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds” (4) Whether in his gentleness while present, or his firmness while absent, he does not act according to human standards as man with flesh, but according to the Spirit. As a spiritual leader he bears the spirit of power, acts with the spirit to the account of the kingdom of God. He flatters no one, fears no one, and bears grudge against no one personally. His battle is against the hosts of darkness, and not against any man. He does not say: “We do not live according to human standards”, but says: “we do not wage war according to human standards”. Although we wage war and fight a battle, yet we do not use carnal weapons, nor any human support. What are the weapons according to human standards? Wealth, glory, eloquence, craftiness, deception, flattering, hypocrisy, etc. All those are not for us; We are mighty by God! He does not say: “We are not carnal”, but: “The weapons of our warfare are not carnal”, For he is talking about preaching, and referring to the might of God. He does not say “spiritual weapons”, although that would be the contrary to “human”, but says: “mighty in God”, namely, “spiritually applied”; referring to 1 PG 82: 434. 271 that the weapons of the false teachers are weak and without strength. Notice the absence of boasting in his words; he does not say “We are mighty”, but “our weapons are mighty in God”, It is not that we make them as such, but it is God who does. Although they were scourged and persecuted, something that impliy weakness, yet, intending to show the power of God, he says: “they are mighty in God”; As by this he shows his own strength, and acquires the conquest; It is God who wars with these weapons1. (St. John Chrysostom) The apostle Paul often uses the analogy to ‘war’ or ‘battle’ as far as the ministry of salvation is concerned (Ephesians 6: 10-17; 1 Timothy 18; 2 Timothy 2: 2-5). “We destroy arguments and every proud obstacle raised up against the knowledge of God, and take every thought captive to obey Christ”(5) The weapons of our war are not carnal like those used by the false apostles; but are spiritual set upon the true evangelic truth; by which we enter into the hearts, destroying the strongholds of vanity, and the spiritual hosts of the enemy. Lest the word ‘strongholds’ may sound as though material, he says: “we destroy arguments” (5). He first gives a confirmation by a symbol, then follows by this additional expression to proclaim the spiritual nature of the war; as these strongholds take the souls captives and not the bodies. That is why the need is for more capable weapons. Probably meaning by the strongholds the Greek boasting and the power of philosophy and logic, he says: For “we destroy arguments and every obstacle raised against the knowledge of God”. Continuing to use the symbol to present a greater confirmation, he says: And if there 1 In 2 Cor. Hom 21. Pg 61: 584. 272 are strongholds or anything of the sort, they will surrender and collapse before our weapons1. (St. John Chrysostom) The growth increase gradually from infancy until maturation and perfection in Christ; as faith increases and grows through the work of the divine Holy Spirit, and consequently the strongholds of the evil thoughts are gradually destroyed until they are wiped out completely2. (St. Maccar the Great) The war, the weapons, and conquests are all spiritual, as the apostle enjoys the following: (1) Destruction of the wrong arguments (logismous), views, and thoughts. Some of the Greek philosophers assumed that their views are definitely sound, and without diversion; Yet, once the Evangelic Truth prevailed, the corruption of those views was reveled, and many bowed before the Lord of Glory Jesus Christ, accepted His cross, the source of their salvation, and believed in the resurrection from the dead, which they previously considered as a kind of hallucination.. (2) Destruction of every haughtiness; As some Greek philosophers, like Plato, Aristotle, and their follower, have shown haughtiness; Yet their haughtiness collapsed before the humility of the apostles, followers of the crucified Christ, and the simplicity of the gospel they preach. The commitment of sin, and the disobedience of the divine commandment, are haughtiness on God. Every sin is an expression of disregard of the divine law, and is considered as ‘haughtiness’ against the knowledge of God3. (St. Basil the Great) (3) It does not stop at the negative aspect, namely the destruction of evil, in the form of arguments and views, or of haughtiness against truth, the divine knowledge, or the divine 1 In 2 Cor. Hom 21. PG 61: 585. 2 Sermon 50: 4. 3 On The Judgment Of God. 273 commandment; but it extends to the positive aspect, which is drawing every mind to covet the obedience of the Lord Christ. All would become members in the body of Christ, moved by the Head Himself (the Lord Christ), and respond to Him; as expressed by the apostle, saying: “take every thought captive to obey Christ” (5). The word ‘captive’ may sound bad, bearing the meaning of the destruction of liberty; So why does he use it? ‘Captivity’ presents two sides: the loss of liberty, and the use of violence to bring down someone completely. The apostle used it bearing the second meaning… As the war did not end by a kind of tie between the two parties, but the apostle had victory in a very simple way… Saying “take every thought captive to obey Christ”, as the word ‘captive’ is painful, he followed it by saying “to obey Christ” . The spiritual war ends by taking the thought captive; from bondage to liberty, from death to life, and from perdition to salvation. We came, not to destroy, but to bring our opponents to the truth1. Is this not the secret of power of his epistles, that benefited, not only the contemporary believers, but all believers as well, from his time until now, and even to the coming of Christ. As his epistles are like a wall of rocks established to surround all the churches of the world. As a courageous hero, he captivates every mind to the obedience of Christ, casting away the fantasies, and every haughtiness raised against the knowledge of God (5). All that is realized through the epistles he left for us, filled with the divine wisdom, and are of benefit to us to prove the vanity of the corrupt views, to establish the right faith, and to reach a better life2. (St. John Chrysostom.) 1 In 2 Cor. Hom 21.PG 61: 575. 2 On Priesthood, book 4: 7. 274 The mind that is not slothful in searching itself, nor in seeking what is for God, would be able to acquire itself; And the soul that was in the perdition of lusts, is acquired through presenting himself as a captive of the love of the Lord, with every zeal and strength, and by the attachment to God alone1. (St. Maccar the Great) “and being ready to punish all disobedience when your obedience is fulfilled” (6) How could the apostle punish all disobedience? It is not by violence and cruelty, but by drawing the disobedient souls to the Lord Christ, destroying the disobedience by obedience, and drawing the opponents to faith; namely, condemning non-faith by the same persons who were opponents to faith, then believed. The apostle confirms his apostolic authority concerning the chastisement of the opponents of the Truth, and the disobedient to the Lord Christ, not for the sake of revenge, but to draw all to the experience of the obedience of the Lord Christ. He does not bear a personal animosity against any man, yet he is committed to chasten when this is for the edification of the kingdom of God. Being full of love toward his people, the apostle feared that his meekness and gentleness would lead to slothfulness in the evangelic truth. The expressions in verses 5 and 6 came like military to suit an army confronting an enemy who come against the city, and would not be slothful in defending it; The apostle, as a leader of the salvation army, is always ready to confront, by the weapons of God, the opponents of the truth. When he chastens, he does it with wisdom; anticipating the consummation of the obedience of believers as a whole, before he would chasten the disobedient among them; lest while gathering up the tares, you may also uproot the wheat with them (see Mathew 13: 29). 1 Sermon 6: 11. 275 Paul explains why he is patient. He intends to draw a greater multitude to reform their ways, before punishing those who persist upon opposing the truth1. (Theodoret, Bishop of Cyrus) Here, as well, he bring forth fear to the Corinthians, as though he says to them: We anticipate that you, through our counsel and threats,would walk uprightly, and would consent together on taking away your fellowship with the false apostles; Then, when we see that you have truly forsaken, and separated yourselves from those inflected with such serious impairments, we would then punish them. Seeing so far that you are obedient, yet not in a complete way, If we go forth now to punish the disobedient opponents, you may probably be disturbed. …. But be assured that they will eventually be punished, and you will be spared …. The words of the apostle Paul have driven demons out, made the sorcerers burn their books, worth 5000 in silver (Acts 19: 19), and blinded Simon the sorcerer (Acts 13: 8-11) 2. (St. John Chrysostom) “Do you look at things according to the outward appearances? If anyone is convinced in himself that he is Christ’s, let him again consider this in himself, that just as he is Christ’s, even so we are Christ’s” (7) He seeks from them not to be diverted by the outer appearances; and to set for the mselves sound measures in comparing him to the false apostles. As, according to the outer appearances, some of the later may seem better and greater than him; but, according to true spiritual measures, there would be no point of comparison between the apostle Paul and the false apostles. By saying: “If anyone is convinced in himself that he is Christ’s”, he refers to the false apostles who caused disturbances and confusions in the church through claiming that they are 1 PG 82: 435. 2 In 2 Cor. Hom 21. PG 61: 585-586. 276 Christ’s apostles, and working to His account. Let them who vainly claim that, know that Paul is His true apostle, working to the account of His kingdom, and called personally by Him. Paul criticizes those who are puffed up by pride, who look down on him, and say that they are in no need of his teachings1. Those who commend themselves, are those who seek authority. He who is sent on a mission would get authority, not to his own account, but to that of the one who sent him. Here the apostle Paul says that, being chosen as the steward of the Lord, he does not claim for himself anything that would surpass what he was given; Hence, he does not compare himself with those who preach without a mission from God2. (Father Ambrosiaster) The charge against him is not a simple matter, but very serious? It is easy indeed to deceive man! What does “looking at things according to outer appearances” mean? … It is when someone is rich; puffed-up; surrounded by a multitude of flatterers; claims great things or vain glory for himself; Or if he hypocritically considers himself virtuous for no true basis3. (St. John Chrysostom) 2- HIS AUTHORITY IS FOR EDIFICATION AND NOT FOR DESTRUCTION: “For even if I should boast somewhat more about our authority, which the Lord gave us for edification and not for destruction, I shall not be ashamed” (8) Although the apostle had an authority greater than what appears to them, whether in teaching or in chastisement; yet he only put that authority in use within limits needed for their spiritual 1 CSEL 81: 274. 2 CSEL 81: 276. 3 In 2 Cor. Hom 22. PG 61: 590. 277 edification and their growth in the righteousness of Christ, and not for their destruction. That is the goal of the apostolic or the church authority; It is not in the deadly letter, but in a spiritual work for the edification of the souls. Paul used his authority only within the measure by which he would be glorified in the progress of believers, leading to their salvation, and not in self-esteem; He was never puffed-up surpassing the authority given to him, and never claimed an authority in issues that do not concern his preaching. (Ambrosiaster) 3- HIS AUTHORITY IS BOTH IN HIS PRESENCE AND ABSENCE: ”Lest I seem to terrify you by letters” (9) He never had in mind to terrify them by the epistles he wrote to them, in which he expressed his wrath on them. “For his letters, they say, are weighty and powerful, but his bodily presence is weak, and his speech contemptible” (10) He was accused that he was hostile in his epistle, showing an authority that he has no right to have; whereas his presence was weak, both in body and speech, contemptible by philosophers and the learned wise. In ‘Nicephorus’, it came that he was little in body stature, bowed-backed, pale-faced, bald, with wildly stirring eyes, and a dense black beard with some gray streaks1. According to a Greek writer he was short, and yet he could touch heaven2. “Let such people understand that what we say by letter when absent, we will also do when present” (11) Here he warns and threatens the false apostles by his epistles, and by his apostolic authority, because of the corruption of their teachings; which he will also do when his is present. 1 Adam Clarke Commentary. 2 Ibid. 278 The apostle did not hesitate to confirm his knowledge, without which he would not be the teacher of the Gentiles, as is clear in his eloquent epistles, which, as even his adversaries confessed, were so weighty and powerful, when his bodily presence was weak and his speech contemptible1. (St. Augustine) 4- HIS AUTHORITY IS WITH NO BOASTING: “We do not dare to classify or compare ourselves with some of those who commend themselves. But when they measure themselves by one another, and compare themselves with one another, they do not show good sense” (12) The apostle refuses to compare himself with the false apostles; for he does not classify himself according to comparison with men, but seeks to reach the measure of the stature of the fullness of Christ (Ephesus 4: 13). Whereas, they find pleasure in comparing themselves with one another, they have their measures on a human standard, causing much envy, jealousy, and pride, instead of thanksgiving to God, and of seeking the riches of the exalt and growing grace in the Lord. On another aspect, trusting in the truth of his apostolic calling, and believing in the possibility of the Holy Spirit, working in him, he refuses to have any fellowship with the false apostles, not even to be compared to them. Whereas they, not being called by God, and the Holy Spirit not working in them, they deceive themselves by comparing themselves with one another, as though there is no better perfect measure before them; and they do not comprehend the true wisdom that would guide them to the divine work. It is clear that exaggerated boasting was a feature of the false apostles2. 1 On Christian Doctrine, 4: 7 (15). 2 In 2 Cor. Hom 22: 2. 279 (St. John Chrysostom) “We however will not boast without limits, but will keep within the sphere that God has assigned to us – a field which especially includes you” (13) He does not go without a law that governs him, or without a limit to which he is committed; his measure is divine; he works through what he is given from God of graces, gifts, and talents, seeking from the Holy Spirit to inflame them in him, to help him preach among the Gentiles; not to stop as far as Asia Minor, nor at other countries in Greece, but to reach them in Corinth, This is a sportive term concerning the Olimpic (Isthmian games). It is as though the whole world for him is like an arena, which he will not stop before he crosses it over, and bear all into the divine bosom, to enjoy the crown of conquest. The “sphere”, originally was a measuring rod, by which symbolically to measure anything in ethics, art, language, or in literature; and could also mean a measure of the Christian faith, through the church law and a group of well recognized holy writings. To understand what the apostle Paul means, we have to put in mind that he considered his apostolic ministry as being within the “sphere” of the Gentiles; and used to refuse to work or be in some location where another apostle has preached. Whereas those concerned with Judaism in Corinth have forced themselves on the “sphere” of his ministry, assigned to him by God. He did well by designating his sphere of activity as a ‘province’, as an inheritance; and showed that the whole work is that of God … He referred everything to God1. (St. John Chrysostom) He presented this statement to confirm to the Corinthians that it is God who sent him to them; and that it is befitting of them to heed his warnings, lest they appear as opponents to God who sent him to them2. 1 In 2 Cor. Hom 22. PG 61: 591. 2 CSEL 81: 2777-278. 280 (Ambrosiaster) “For we are not extending ourselves beyond our sphere, for it was to you that we came with the gospel of Christ” (14) Having reached them in Corinth and preached to them the gospel of Christ, he does not count himself as having surpassed his sphere or the authority given to him by God. He came according to a divine call, and used the authority given to him to preach and to chasten, not by men but by God. “We do not boast beyond limits, that is in the labors of others; but our hope is that, as your faith increases, our sphere of action among you may be greatly enlarged” (15) What preoccupies the heart of the apostle Paul, and those of his co-workers, is not to boast their works compared to those of others, but to boast their success in increasing the faith of the people by the work of the Holy Spirit; by which their race would be canonical; and they would be commended as true apostles of God, who have managed to realize God’s goal among them. Here he accuses the false teachers, not only of boasting beyond limits, but also of claiming achievements through the labors of others1. (St. John Chrysostom) He who trusts in the power of the gospel, trusts in the power of God who makes it possible. He who did not receive a strength from God, would not be able to boast what is of the Lord; and would be considered as seeking his own glory2. (Ambrosiaster) “So that we may proclaim the good news in lands beyond you, without boasting of work already done in someone else’s sphere of action” (16) The success of his ministry in Corinth is not the subject of boasting of the apostle, but is looking at it as a tool in God’s hand 1 In 2 Cor. Hom 22: 3. 2 CSEL 81: 279. 281 to extend the preaching of the gospel to other heathen provinces. Paul’s mind is only preoccupied with the enjoyment of the whole world of salvation, his work does not stop at certain limits; except not to preach where others have already labored; but to go to other nations where the word of God was not yet being preached. 5- HIS BOASTING IS ONLY OF THE LORD: “Let the one who boasts, boast in the Lord” (17) There is no point in comparison, nor in being preoccupied even with success; but what truly preoccupy the mind of the apostle is preaching the gospel to the whole world. What he cherishes is the work of God whether through him or through others. “For it is not those who commend themselves that are approved, but those whom the Lord commends” (18). Preaching the Lord Christ, and not himself, his glory and boasting are in testifying to his Savior. As to being commended, it is to be from the Lord Savior, not from men, and not even from himself. Those, on the other hand, not sent by God, are not commended by Him. Paul did not claim this to himself, but it is the Lord who commends him. He was truly a humble man, yet not to the extent to disregard the proclamation of the truth concerning himself. As it is possible for someone to be harmed by an uncontrolled humility; there was a true danger, if the disciples had a bad view of Paul through his humility. Here, he did not seek human commendation, but is defending himself1. (St. John Chrysostom) 1 In2 Cor. Hom 23: 3. 282 AN INSPIRATION FROM 2 CORINTHIANS 10 BY LOVE I ACCEPT HUMILIATION TO ENTER TOGETHER WITH THEM INTO CONQUEST They accused Paul of being lowly in his presence; He whose words drove out demons; Made the sorcerers burn their books; Drew the rebels to obedience; and the opponents of the truth to the living faith. Grant me, O Lord, spiritual weapons; To enter into the spiritual battle by Your strength. I know that, by You I would become a hero; I would enjoy Your conquest on the enemy; And would support many by Your grace. By love, I would accept humiliation; By Your grace, I would destroy all the knowledge of the enemy; I would destroy all his strongholds; To proclaim Your amazing conquest. In the presence, I may be lowly and weak; Possess nothing, and without authority or honor. Bt by You, I would conquer the hosts of darkness. The apostle was longsuffering upon the fallen; And did not haste to chasten, in anticipation that many would return; Grant me, as well, gentleness and compassion toward the fallen Together with weeping with tears on every soul that persists on disobedience. Grant me, O Lord, the spirit of humility; To boast of every success You grant me; And to anticipate Your commendation, and not that of men.
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