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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: 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. 3 For though we walk in the flesh, we do not war after the flesh: 4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) 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; 6 And having in a readiness to revenge all disobedience, when your obedience is fulfilled. 7 Do ye look on things after the outward appearance? If any man trust to himself that he is Christ's, let him of himself think this again, that, as he is Christ's, even so are we Christ's. 8 For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed: 9 That I may not seem as if I would terrify you by letters. 10 For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible. 11 Let such an one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present. 12 For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. 13 But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you. 14 For we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ: 15 Not boasting of things without our measure, that is, of other men's labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly, 16 To preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand. 17 But he that glorieth, let him glory in the Lord. 18 For not he that commendeth himself is approved, but whom the Lord commendeth.
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[AD 215] Clement of Alexandria on 2 Corinthians 10:15
The primacy of knowledge the apostle shows to those capable of reflection, in writing to those Greeks of Corinth, in the following terms: "But having hope, when your faith is increased, that we shall he magnified in you according to our rule abundantly, to preach the Gospel beyond you."

Source: The Stromata Book 6
[AD 215] Clement of Alexandria on 2 Corinthians 10:5
For "to bring themselves into captivity," and to slay themselves, putting to death "the old man, who is through lusts corrupt," and raising the new man from death, "from the old conversation," by abandoning the passions, and becoming free of sin, both the Gospel and the apostle enjoin.

Source: The Stromata Book 7
[AD 215] Clement of Alexandria on 2 Corinthians 10:3
And again he says, "Though in the flesh, we do not war after the flesh.".
"For though we walk in the flesh, we do not war after the flesh; for the weapons of our warfare are not carnal, but mighty through God to the demolition of fortifications, demolishing thoughts, and every high thing which exalteth itself against the knowledge of Christ."

Source: The Stromata Book 2
[AD 215] Clement of Alexandria on 2 Corinthians 10:15-16
The primacy of knowledge the apostle shows to those capable of reflection, in writing to those Greeks of Corinth, in the following terms: "But having hope, when your faith is increased, that we shall be magnified in you according to our rule abundantly, to preach the Gospel beyond you." He does not mean the extension of his preaching locally: for he says also that in Achaia faith abounded; and it is related also in the Acts of the Apostles that he preached the word in Athens. But he teaches that knowledge (gnosis), which is the perfection of faith, goes beyond catechetical instruction, in accordance with the magnitude of the Lord's teaching and the rule of the Church.

Source: The Stromata Book 6
[AD 220] Tertullian on 2 Corinthians 10:4
But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbe

Source: On Idolatry
[AD 220] Tertullian on 2 Corinthians 10:9
Come, now, if he had not "wholly saddened" so many persons in the first Epistle; if he had "rebuked" none, had "terrified" none; if he had "smitten" the incestuous man alone; if, for his cause, he had sent none into panic, had struck (no) "inflated" one with consternation,-would it not be better for you to suspect, and more believing for you to argue, that rather some one far different had been in the same predicament at that time among the Corinthians; so that, rebuked, and terrified, and already wounded with mourning, he therefore-the moderate nature of his fault permitting it-subsequently received pardon, than that you should interpret that (pardon as granted) to an incestuous fornicator? For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the "apostle of Christ," the "teacher of the nations in faith and verity," the "vessel of election," the founder of Churches, the censor of discipline, (in the guilt of) levity so great as that he should either have condemned rashly one whom he was presently to absolve, or else rashly absolved one whom he had not rashly condemned, albeit on the ground of that fornication which is the result of simple immodesty, not to say on the ground of incestuous nuptials and impious voluptuousness and parricidal lust,-(lust) which he had refused to compare even with (the lusts of) the nations, for fear it should be set down to the account of custom; (lust) on which he would sit in judgment though absent, for fear the culprit should "gain the time; " (lust) which he had condemned after calling to his aid even "the Lord's power," for fear the sentence should seem human.

Source: On Modesty
[AD 220] Tertullian on 2 Corinthians 10:13
Touching such, however, as are betrothed, I can with constancy "above my small measure" pronounce and attest that they are to be veiled from that day forth on which they shuddered at the first bodily touch of a man by kiss and hand.

Source: On Prayer
[AD 258] Cyprian on 2 Corinthians 10:13
In the Epistle of Peter to them of Pontus: "Nor let any of you suffer as a thief, or a murderer, or as an evil-doer, or as a minder of other people's business,

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 311] Methodius of Olympus on 2 Corinthians 10:5
And the apostle too, in another place: "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.".
that ye may be able to stand against the wiles of the devil; "casting down imaginations, and every high thing that exalteth itself against the knowledge of Christ"

Source: Methodius From the Discourse on the Resurrection
[AD 379] Basil of Caesarea on 2 Corinthians 10:5
A very wicked convention, however, leads us astray, and a perverted human tradition is the source of great evil for us; I mean that tradition according to which some sins are denounced and others are viewed indifferently. Crimes like homicide and adultery are the object of a violent but feigned indignation, while others, such as anger or reviling or drunkenness or avarice, are not considered deserving of even a simple rebuke.… And certainly, where every height that exalts itself against the knowledge of God is brought into captivity to the obedience of Christ and every disobedience receives just punishment, there nothing is left undestroyed.

Source: ON THE JUDGMENT OF GOD
[AD 379] Basil of Caesarea on 2 Corinthians 10:4
Here, also, one who examines each word minutely can gain a very accurate knowledge of the meaning of the Holy Scripture, so that there is no excuse for any of us being led astray into the snare of sin by an erroneous belief that some sins are punished while others may be committed with impunity. For, what says the apostle?— “destroying counsels and every height that exalts itself against the knowledge of God”; so that every sin, because it is an expression of contempt for the divine law, is called a “height that exalts itself against the knowledge of God.”

Source: ON THE JUDGMENT OF GOD
[AD 384] Ambrosiaster on 2 Corinthians 10:7
Paul is criticizing those who in the inflated pride of their own presumption have a lower opinion of him than he deserved and who imagined that they had no need of his teaching.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 2 Corinthians 10:15
Someone who takes pride in his own work is not being excessively proud of himself. A prudent man does not rely on the labors of others. This is why Paul does not claim any credit for those who have come to faith by the preaching of other evangelists.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 2 Corinthians 10:5
Paul takes an intellect captive when he conquers it just as it is contradicting him by its reasonings, and he leads it, humbled and tame, to the Christian faith.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 2 Corinthians 10:2
Paul is referring here to those who did not accept that his teaching was spiritual.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 2 Corinthians 10:16
What Paul wants is to preach the gospel to those to whom the message has not yet been given, so that God will be glorified by his labor.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 2 Corinthians 10:17
By saying this Paul intimates that even his assurance and pride are to be given to the Lord, because it is by his favor that he has them. Someone who has confidence in the power of the gospel has confidence in the God who enables it. Thus God is glorified by all godly work. A person who has not received power from God cannot glory in the Lord, because he is seeking his own glory.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 2 Corinthians 10:14
Paul did not go too far in what he was doing but stayed within the limits set for his task by God. He makes this explicit here so that the Corinthians will know that God has sent him to them and so they ought to obey his warnings. Otherwise they might appear to be resisting God, by whom Paul was sent.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 2 Corinthians 10:4
All worldly things are corrupt, but Paul is strong because he is fighting with uncorrupted weapons.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 2 Corinthians 10:6
Paul avenges disobedience when he condemns it through obedience, destroying it at the same time as he leads those who resist to the faith, in order that unbelief may be condemned by those who used to defend it.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 2 Corinthians 10:3
This means that although we are living in the body we act in a spiritual way. Anyone who does what is pleasing to God is acting spiritually.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 2 Corinthians 10:11
Someone to whom power has not been given is capable of being bold when absent but when present he is put to shame. The apostle will not be put to shame when issuing his rebuke. He is doing this in bold reliance on his spiritual power.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 2 Corinthians 10:13
Paul takes advantage of his authority only to the extent that he glories in the progress of believers, so that his power may be conducive to salvation and not self-aggrandizement. He did not boast beyond the power that was given to him, nor did he claim any authority in places where his preaching had not been heard.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 2 Corinthians 10:18
God does not commend someone whom he does not send.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 2 Corinthians 10:1
Paul is saying that he is the same person whether present or absent. He refers here to the meekness and gentleness of Christ because he does not want to appear to be harsher in person than in a letter. At the same time, he warns them that he can be severe with them if he has to be and that if they do not put things right in his absence, they may get an unpleasant surprise when he comes.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 2 Corinthians 10:12
People who commend themselves are those who wish to dominate, claiming authority for their own name. A person who is sent on a mission lays claim to power, not on his own behalf but on behalf of the one who sent him. Here Paul is saying that he has been chosen as a steward of the Lord. By not presuming to anything beyond what has been granted to him, he is not associating himself with those who preach without a commission. Commentary on Paul’s Epistles.
[AD 400] Ignatius of Antioch on 2 Corinthians 10:17
Keep thyself pure as the habitation of God. Thou art the temple of Christ. Thou art the instrument of the Spirit. Thou knowest in what way I have brought thee up. Though I am the least of men, do thou seek to follow me, be thou an imitator of my conduct. I do not glory in the world, but in the Lord. I exhort Hero, my son; "but let him that glorieth, glory in the Lord." May I have joy of thee, my dear son, whose guardian may He be who is the only unbegotten God, and the Lord Jesus Christ! Do not believe all persons, do not place confidence in all; nor let any man get the better of thee by flattery. For many are the ministers of Satan; and "he that is hasty to believe is light of heart."

Source: Epistle of Pseudo-Ignatius to Hero, a Deacon of Antioch
[AD 407] John Chrysostom on 2 Corinthians 10:7
"Ye look at the things that are before your face." Behold here also prudence. For having rebuked those that deceived them, he confined not his remarks to them, but he leaps away from them to these too; and he does so constantly. For, in truth, he scourgeth not those only that lead astray, but the deceived also. For had he let even them go without calling them to an account, they would not so easily have been reformed by what was said to the others; but would have been greatly elated even, as not being amenable to accusations. Therefore he scourgeth them also. And this is not all that is to be admired in him, but this farther, that he rebukes either party in a manner suitable to each. Hear at least what he says to these, "Ye look at the things that are before your face." The accusation is no light one; but a mark of men exceedingly easy to be deceived. Now what he says is this, 'ye test by what appear, by things carnal, by things bodily.' What is meant by 'what appear?' If one is rich, if one is puffed up, if one is surrounded by many flatterers, if one says great things of himself, if one is vain-glorious, if one makes a pretence of virtue without having virtue, for this is the meaning of, "ye look at the things that are before your face."

"If any man trust in himself that he is Christ's, let him consider this again with himself, that even as he is Christ's, even so also are we." For he does not wish to be vehement at the beginning, but he increases and draws to a head by little and little. But observe here how much harshness and covert meaning there is. He shows this by using the words "with himself." For he saith, 'Let him not wait to learn this from us; that is, by our rebuke of himself,' but "let him consider this with himself, that even as he is Christ's, so also are we;" not that he was Christ's in such manner as the other was, but, "that even as he is Christ's, so also am I Christ's. Thus far the community holds good: for it is not surely the case that he indeed is Christ's, but I some other's. Then having laid down this equality between them, he goes on to add wherein he exceeded.

Source: Homily 22 on 2 Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:5
"Casting down imaginations." First giving emphasis by the figure, and then by this additional expression declaring the spiritual character of the warfare. For these strongholds besiege souls, not bodies. Whence they are stronger than the others, and therefore also the weapons they require are mightier. But by strongholds he means the Grecian pride, and the strength of their sophisms and their syllogisms. But nevertheless, 'these weapons,' he says, 'confounded every thing that stood up against them; for they cast down imaginations, And every high thing that is exalted against the knowledge of God.' He persisted in the metaphor that he might make the emphasis greater. 'For though there should be strongholds,' he saith, 'though fortifications, though any other thing soever, they yield and give way before these weapons.'

Source: Homily 21 on 2 Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:5
"And bringing every thought into captivity to the obedience of Christ." And yet the name, "captivity," hath an ill sound with it; for it is the destruction of liberty. Wherefore then has he used it? With a meaning of its own, in regard to another point. For the word "captivity" conveys two ideas, the loss of liberty, and the being so violently overpowered as not to rise up again. It is therefore in respect to this second meaning that he took it. As when he shall say "I robbed other churches," he does not intend the taking stealthily, but the stripping and taking their all, so also here in saying, "bringing into captivity." For the fight was not equally maintained, but he conquered with great ease. Wherefore he did not say, 'we conquer and have the better,' only; but 'we even bring "into captivity;"' just as above, he did not say, 'we advance engines against the "strongholds:"' but, 'we cast them down, for great is the superiority of our weapons." For we war not with words,' he saith, but with deeds against words, not with fleshly wisdom, but with the spirit of meekness and of power. How was it likely then I should hunt after honor, and boast in words, and threaten by letters;' (as they accused him, saying, "his letters are weighty,") 'when our might lay not in these things?' But having said, "bringing every thought into captivity to the obedience of Christ," because the name of "captivity" was unpleasant, he presently afterwards put an end to the metaphor, saying, "unto the obedience of Christ:" from slavery unto liberty, from death unto life, from destruction to salvation. For we came not merely to strike down, but to bring over to the truth those who are opposed to us.

Source: Homily 21 on 2 Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:8
"For though I should glory somewhat abundantly concerning our authority which the Lord gave for building you up, and not for casting you down, I shall not be put to shame."

For since he was going to say somewhat great, observe how he softens it. For nothing doth so offend the majority of hearers as for any one to praise himself. Wherefore to cut at the root of this offensiveness, he says, "For though I should glory somewhat abundantly." And he did not say, 'if any man trust that he is Christ's let him think that he is far short of us. For I possess much authority from Him, so as to punish and to kill whomsoever I choose;' but what? "For though I should glory even somewhat abundantly." And yet he possessed more than can be told, but nevertheless he lowers it in his way of speaking. And he said not, 'I glory,' but, "if I should glory," if I should choose to do so: at once both showing modesty, and declaring his superiority. If therefore he says, "I should glory concerning the authority which the Lord gave me." Again, he ascribes the whole to Him, and makes the gift common. "For building up, and not for casting down." Seest thou how again he allays the envy his praises might give rise to, and draws the hearer over to himself by mentioning the use for which he received it? Then why doth he say, "Casting down imaginations?" Because this is itself an especial form of building up, the removing of hindrances, and detecting the unsound, and laying the true together in the building. For this end therefore we received it, that we might build up. But if any should spar and battle with us, and be incurable, we will use that other power also, destroying and overthrowing him. Wherefore also he says, "I shall not be put to shame," that is, I shall not be proved a liar or a boaster.

Source: Homily 22 on 2 Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:17
"He that glorieth, let him glory in the Lord." This also, he saith, accrueth to us from God.

Source: Homily 22 on 2 Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:14
"For we stretch not ourselves overmuch, as though we reached not unto you: for we came even as far as unto you in preaching the Gospel of Christ."

Not simply 'we came,' but, 'we announced, we preached, we persuaded, we succeeded.' For it is probable that they having merely come to the disciples of the Apostles, ascribed the whole to themselves, from their bare presence among them. 'But not so we: nor can any one say that we were not able to come as far as to you, and that we stretched our boasting as far as to you in words only; for we also preached the word to you.'

Source: Homily 22 on 2 Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:4
"For our weapons are not of the flesh." For what sort of weapons are of the flesh? Wealth, glory, power, fluency, cleverness, circumventions, flatteries, hypocrisies, whatsoever else is similar to these. But ours are not of this sort: but of what kind are they? "Mighty before God." And he said not, 'we are not carnal,' but, "our weapons." For as I said, for the present he discourseth of the Preaching, and refers the whole power to God. And he says not, 'spiritual,' although this was the fitting opposite to "carnal," but "mighty," in this implying the other also, and showing that their weapons are weak and powerless. And mark the absence of pride in him; for he said not, 'we are mighty,' but, "our weapons are mighty before God." 'We did not make them such, but God Himself.' For because they were scourged, were persecuted, and suffered wrongs incurable without number, which things were proofs of weakness: to show the strength of God he says, "but they are mighty before God." For this especially shows His strength, that by these things He gains the victory. So that even though we are encompassed with them, yet it is He that warreth and worketh by them. Then he goes through a long eulogium upon them, saying, "To the casting down of strong holds." And lest when hearing of strong holds thou shouldest think of aught material, he says,

Source: Homily 21 on 2 Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:1-2
"Now I Paul myself." Great emphasis, great weight is here. So he says elsewhere, "Behold I Paul say unto you;" and again, "As Paul the aged;" and again in another place, "Who lath been a succorer of many, and of me." So also here, "Now I Paul myself." This even is a great thing, that himself beseecheth; but that other is greater which he added, saying, "by the meekness and gentleness of Christ." For with the wish of greatly shaming them, he puts forward that "meekness and gentleness," making his entreaty in this way more forcible; as if he had said, 'Reverence the gentleness of Christ by which I beseech you.' And this he said, at the same time also showing that although they should lay ever so strong a necessity upon him, he himself is more inclined to this: it is from being meek, not from want of power, that he does not proceed against them: for Christ also did in like manner.

Source: Homily 21 on 2 Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:1-2
"Who in your presence am lowly among you, but being absent am of good courage toward you." What, pray, is this? Surely he speaks in irony, using their speeches. For they said this, that 'when he is present indeed, he is worthy of no account, but poor and contemptible; but when absent, swells, and brags, and sets himself up against us, and threatens.' This at least he implies also afterwards, saying, "for his letters," say they, "are weighty, but his bodily presence is weak, and his speech of no account." He either then speaks in irony, manifesting great severity and saying, 'I, the base, I, the mean, when present, (as they say,) and when absent, lofty:' or else meaning that even though he should utter great things, it is not out of pride, but out of his confidence in them.

Source: Homily 21 on 2 Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:1-2
"But I beseech you, that I may hot when present show courage with the confidence, wherewith I count to be bold against some which count of us as if we walked according to the flesh." Seest thou how great his indignation, and how complete his refutation of those sayings of theirs? For he saith, 'I beseech you, do not compel me to show that even present I am strong and have power.' For since they said that 'when absent, he is quite bold against us and exalteth himself,' he uses their very words, 'I beseech therefore that they compel me not to use my power.' For this is the meaning of, "the confidence." And he said not, 'wherewith I am prepared,' but 'wherewith I count.' 'For I have not yet resolved upon this; they however give me reason enough, but not even so do I wish it.' And yet he was doing this not to vindicate himself, but the Gospel. Now if where it was necessary to vindicate the Message, he is not harsh, but draws back and delays, and beseeches that there may be no such necessity; much more would he never have done any thing of the kind in his own vindication. 'Grant me then this favor,' he saith, 'that ye compel me not to show, that even when present I am able to be bold against whomsoever it may be necessary; that is, to chastise and punish them.' Seest thou how free he was from ambition, how he did nothing for display, since even where it was matter of necessity, he hesitates not to call the act, boldness. "For I beseech you," he says, "that I may not when present show courage with the confidence, wherewith I think to be bold" against some. For this especially is the part of a teacher, not to be hasty in taking vengeance, but to work a reformation, and ever to be reluctant and slow in his punishments. How, pray, does he describe those whom he threatens? "Those that count of us as though we walked according to the flesh:" for they accused him as a hypocrite, as wicked, as a boaster.

Source: Homily 21 on 2 Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:6
"And being in readiness to avenge all disobedience, when your obedience shall be fulfilled." Here he alarmed these also, not those alone: 'for,' says he, 'we were waiting for you, that when by our exhortations and threatenings we have reformed you, and purged and separated you from their fellowship; then, when those only are left who are incurably diseased, we may visit with punishment, after we see that you have really separated from them. For even now indeed ye obey, but not perfectly. 'And yet if thou hadst done it now,' saith one, 'thou wouldest have wrought greater gain.' 'By no means, for if I had done it now, I should have involved you also in the punishment. Howbeit it behoved to punish them, indeed, but to spare you. Yet if I spared, I should have seemed to do it out of favor: now this I do not desire, but first to amend you, and then to proceed against them.' What can be tenderer than the heart of the Apostle? who because he saw his own mixed up with aliens, desires indeed to inflict the blow, but forbears, and restrains his indignation until these shall have withdrawn, that he may smite these alone; yea rather, not these even. For he therefore threatens this, and says he is desirous to separate unto punishment them alone, that they also being amended by the fear may change, and he let loose his anger against no one.

Source: Homily 21 on 2 Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:3
"For though we walk in the flesh, we do not war according to the flesh." Here he goes on to alarm them also by the figure he uses, 'for,' says he, 'we are indeed encompassed with flesh; I own it, but we do not live by the flesh;' or rather, he said not even this, but for the present reserves it, for it belongs to the encomium on his life: but first discourseth of the Preaching, and shows that it is not of man, nor needeth aid from beneath. Wherefore he said not, 'we do not live according to the flesh,' but, "we do not war according to the flesh," that is, 'we have undertaken a war and a combat; but we do not war with carnal weapons, nor by help of any human succors.'

Source: Homily 21 on 2 Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:15-16
"Not glorying beyond" our "measure," that is, "in other men's labors, but having hope that as your faith groweth, we shall be magnified in you according to our province unto further abundance, so as to preach the Gospel even unto the parts beyond you, and not to glory in another's province in regard of things ready to our hand."

He sets forth a large accusation of them on these grounds, both that they boasted of things without their measure, and of other men's labors; and that whilst the whole of the toil was the Apostles', they plumed themselves upon their labors. 'But we,' says he, 'showed these things in our deeds. We will not imitate those men therefore, but will say such things where our deeds bear us witness. And why,' saith he, 'do I say, you?' "for I have hope that as your faith groweth;" for he doth not assert absolutely, preserving his own character, but, 'I hope,' he says, 'if you make progress, that our province will be extended even farther, "to preach the Gospel in the regions beyond." For we shall advance farther yet,' he says, 'so as to preach and labor, not so as to boast in words of what other men have labored.' And well did he call it "province and measure," as though he had come into possession of the world, and a rich inheritance; and showing that the whole was wholly God's. 'Having then such works,' he says, 'and expecting greater, we do not boast as they do who have nothing, nor do we ascribe any part to ourselves, but the whole to God.'

Source: Homily 22 on 2 Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:9-11
"But that I may not seem as if I would terrify you: for his letters, say they, are weighty and strong: but his bodily presence is weak, and his speech of no account. Let such a one reckon this, that what we are in word by letters when we are absent, such are we also in deed when we are present."

What he says is this: 'I could boast indeed, but that they may not say the same things again, to wit, that I boast in my letters, and am contemptible when present, I will say nothing great.' And yet afterwards he did say something great, but not about this power by which he was formidable, but about revelations and at greater lengths about trials. 'Therefore, that I may not seem to be terrifying you, "let such an one reckon this, that what we are by letters when we are absent, such are we also in deed when we are present."' For since they said, 'he writes great things of himself, but when he is present he is worthy of no consideration,' therefore he says these things, and those again in a moderated form. For he did not say, 'as we write great things, so when we are present we also do great things,' but in more subdued phrase. For when he addressed himself to the others indeed, he stated it with vehemency, saying, "I beseech you that I may not when present show courage with the confidence wherewith I think to be bold against some:" but when to these, he is more subdued. And therefore he says, 'what we are when present, such too when absent, that is, lowly, modest, no where boasting. And it is plain from what follows.

Source: Homily 22 on 2 Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:13
"But we will not glory beyond our measure:" as they do.

For it is probable that in their boasting they said, 'we have converted the world, we have reached unto the ends of the earth,' and vented many other such like big words. 'But not so we,' he says, "But according to the measure of the province which God apportioned to us as a measure, to reach even unto you." So that his humility is evident on either hand, both in that he boasted nothing more than he had wrought, and that he refers even this itself to God. For, "according to the measure of the province," saith he, "which God apportioned to us, a measure to reach even unto you." Just as if portioning out a vine to husbandmen, even so He meted out unto us. As far then as we have been counted worthy to attain to, so far we boast.

Source: Homily 22 on 2 Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:18
"For not he that commendeth himself is approved, but whom the Lord commendeth."

He did not say, we are so, "but whom the Lord commendeth." Seest thou how modestly he speaks? But if as he proceeds he stirreth up loftier words, wonder not, for this also cometh of Paul's prudence. For if he had gone on in every part to speak lowly words, he would not have hit these men so effectually, nor have extricated the disciples from their error. For it is possible both by modesty ill-timed to do harm, and by saying something admirable of one's self at a proper time to do good. As therefore he also did. For there was no little danger in the disciples being persuaded into any mean opinion of Paul. Not that Paul sought the glory that cometh of men. For had he sought this, he would not have kept silence so long on those great and marvellous matters of "fourteen years ago;" (Chap. xii. 20) nor would he, when necessity was laid upon him, have so shrunk back and hesitated to speak of them; very evidently he would not even then have spoken, had he not been compelled. Certainly then it was not from a desire after the glory which cometh from men that he said these things, but out of tender care for the disciples. For since they cast reproaches at him as a braggart, and as boastful in words but able to show nothing in deeds, he is compelled subsequently to come to those revelations. Although he had it in his power to convince them by his deeds, at the time when he said these things: yet he still persists, nevertheless, in using menaces in words. For he was most especially free from vain-glory; and this his whole life proves, both before and after this.

Source: Homily 22 on 2 Corinthians
[AD 407] John Chrysostom on 2 Corinthians 10:12
"For we are not bold to number, or compare ourselves with some that commend themselves."

Here he both shows that those false Apostles are boasters and say great things of themselves: and ridicules them as commending themselves. 'But we do no such thing: but even if we shall do any thing great, we refer all unto God, and compare ourselves with one another.' Wherefore also he added, "But they themselves measuring themselves by themselves and comparing themselves among themselves are without understanding." Now what he says is this: 'we do not compare ourselves with them, but with one another.' For further on he says, "in nothing am I behind the very chiefest Apostles;" (Chap. xii. 11) and in the former Epistle, "I labored more abundantly than they all;" (1 Corinthians chapter 15, verse 10) and again, "Truly the signs of an Apostle were wrought among you in all patience." (Chap. xii. 12.) 'So that we compare ourselves with ourselves, not with those that have nothing: for such arrogance cometh of folly.' Either then he says this with reference to himself, or with reference to them, that 'we dare not compare ourselves with those who contend with one another and boast great things and do not understand:' that is, do not perceive how ridiculous they are in being thus arrogant, and in exalting themselves amongst one another.

Source: Homily 22 on 2 Corinthians
[AD 418] Pelagius on 2 Corinthians 10:7
No one is more foolish than the person who thinks that he alone belongs to Christ.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 10
[AD 418] Pelagius on 2 Corinthians 10:10
Paul is saying all this precisely in order to avoid charges of this kind.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 10
[AD 428] Theodore of Mopsuestia on 2 Corinthians 10:4
By “worldly weapons” Paul means the law of Moses.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 430] Augustine of Hippo on 2 Corinthians 10:12
The fundamental fallacy of these men, who prefer to walk in roundabout error than keep to the straight path of truth, is that they have nothing but their own tiny, changing, human minds to measure the divine mind, infinitely capacious and utterly immutable, a mind that can count uncountable things without passing from one to the next. Such men, to use the words of the apostle, “comparing themselves with themselves,” end by understanding nothing. Of course, every time such philosophers decide to do something, they have to form a new mental resolution because their minds are mutable, and they imagine it is the same with God. Without having a notion of God, they mistake themselves for him, and instead of measuring God by God, they compare themselves to themselves.

Source: City of God 12.17
[AD 458] Theodoret of Cyrus on 2 Corinthians 10:6
Paul explains why he is being patient. He wants to try to persuade as many as possible to amend their ways. He will punish only those who continue to resist his exhortations.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 338
[AD 458] Theodoret of Cyrus on 2 Corinthians 10:3
Although we are surrounded by the world, we do not give in to it.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 337
[AD 458] Theodoret of Cyrus on 2 Corinthians 10:9
This is what Paul’s enemies were saying he was trying to do.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 339
[AD 458] Theodoret of Cyrus on 2 Corinthians 10:1
Some Jewish believers were ordering Gentile converts to follow the law of Moses. They condemned Paul, calling him base and stupid, and claiming that although he kept the law in secret himself, he was prepared to dispense the Gentiles from it publicly, because he thought they were too ignorant to be able to keep it. Paul refutes this charge by reminding the Corinthians of the miracles which he had done among them and of the gifts which they had received because of him.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 337
[AD 471] Gennadius of Constantinople on 2 Corinthians 10:7
This is to be read as a censorious remark, for the people were not judging the truth from works but from superficial appearances only.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 500] Desert Fathers on 2 Corinthians 10:5
A brother came to Poemen and said to him, ‘Many thoughts come into my mind and put me in danger.’ He sent him out into the open air, and said, ‘Open your lungs and do not breathe.’ He replied, ‘I can’t do that.’ Then he said to him: ‘Just as you can’t stop air coming into your lungs, so you can’t stop thoughts coming into your mind. Your part is to resist them.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 533] Fulgentius of Ruspe on 2 Corinthians 10:12
As often as you think of the perfection of the virtues, do not consider what others have less than you have but what you have less than you ought to have. You should not think that you are perfect in virtue if you see other women given over to sins; nor consequently should you credit yourself with any greater speed if you see some women either backsliding or walking feebly. Nor, therefore, must one with watery eyes be proclaimed to have healthy eyes because a blind man seems thoroughly closed off from the light, nor must someone be declared healthy who lies half-dead with a serious wound, if another is found dead because of a more serious wound. Nor must anyone lay claim to glory as a victor who, although not killed by the enemy, still is being held captive by the enemy. Therefore, do not compare yourself to others but to yourself. Hear the apostle doing this and salutarily warning us to do the same. For, writing to the Corinthians, he says, “Not that we dare to class or compare ourselves with some of those who recommend themselves. But when they measure themselves by one another and compare themselves with one another, they are without understanding.”

Source: TO PROBA
[AD 604] Gregory the Dialogist on 2 Corinthians 10:13
I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. For I dare not to speak of any of those things which Christ hath not wrought by me,
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