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.

For we are not bold to number or compare ourselves with certain of them that commend themselves: but they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding.

For we dare not match, or compare ourselves with some, that commend themselves; but we measure ourselves by ourselves, and compare ourselves with ourselves.

For we dare not class ourselves or compare ourselves with some who commend themselves; but these, measuring themselves by themselves, and comparing themselves with themselves, are not intelligent.

For we do not make bold to rank or to compare ourselves with certain of those commending themselves, but they, among themselves measuring themselves, and comparing themselves with themselves, are not wise,

For we have not the 'courage' to rank ourselves among, or compare ourselves with, certain persons distinguished by their self-commendation. Yet they are not wise, measuring themselves, as they do, by one another and comparing themselves with one another.

For we will not make comparison of ourselves with some of those who say good things about themselves: but these, measuring themselves by themselves, and making comparison of themselves with themselves, are not wise.

For we would not dare to interpose or compare ourselves with certain ones who commend themselves. But we measure ourselves by ourselves, and we compare ourselves with ourselves.

We have not indeed the audacity to class or compare ourselves with some of those who indulge in self-commendation! But, when such persons measure themselves by themselves, and compare themselves with themselves, they show a want of wisdom.

For we dare not. He says this by way of irony, for afterwards he does not merely compare himself boldly with them, but, deriding their vanity, he leaves them far behind him. Now by this irony he gives a stroke, not merely to those foolish boasters, [1] but also to the Corinthians, who encouraged them in their folly by their misdirected approbation. "I am satisfied," says he, "with my moderate way; for I would not dare to put myself on a footing with your Apostles, who are the heralds of their own excellence." In the mean time, when he intimates that their glory consists of mere speaking and boasting, he shows, how silly and worthless they are, while he claims for himself deeds instead of words, that is, true and solid ground of glorying. He may seem, however, to err in the very thing for which he reproves others, for he immediately afterwards commends himself. I answer, that his design must be taken into view, for those do not aim at their own commendation, who, entirely free from ambition, have no desire but to serve the Lord usefully. [2] As to this passage, however, there is no need of any other explanation than what may be gathered from the words themselves, for those are said to commend themselves, who, while in poverty and starvation as to true praise, exalt themselves in vain-glorious boasting, and falsely give out, that they are what they are not. This, also, appears from what follows. But they measure themselves by themselves Here he points out, as with his finger their folly. The man that has but one eye sees well enough among the blind: the man that is dull of hearing hears distinctly enough among the totally deaf. Such were those that were satisfied with themselves, and showed themselves off among others, simply because they did not look to any that were superior to themselves, for if they had compared themselves with Paul, or any one like him, they would have felt constrained to lay aside immediately that foolish impression which they entertained, and would have exchanged boasting for shame. For an explanation of this passage we need look no farther than to the monks; for as they are almost all of them the most ignorant asses, and at the same time are looked upon as learned persons, on account of their long robe and hood, if any one has merely a slight smattering of elegant literature, he proudly spreads out his feathers like a peacock -- a marvelous fame goes abroad respecting him -- among his companions he is adored [3] Were, however, the mask of the hood laid aside, [4] and a thorough examination entered upon, their vanity would at once be discovered. Why so? The old proverb holds good: "Ignorance is pert." [5] But the excessively insolent arrogance of the monks [6] proceeds chiefly from this -- that they measure themselves by themselves; for, as in their cloisters there is nothing but barbarism, [7] it is not to be wondered, if the man that has but one eye is a king among the blind. Such were Paul's rivals, for inwardly they flattered themselves, not considering what virtues entitled a person to true praise, and how far short they came of the excellence of Paul, and those like him. And, certainly, this single consideration might justly have covered them with shame, but it is the just punishment of the ambitious, that by their silliness they expose themselves to ridicule, (than which there is nothing that they are more desirous to avoid,) and in place of glory, which they are immoderately desirous of, [8] they incur disgrace.

Footnotes

1 - Thrasones. -- See [54]vol. 1, p. 98, n. 1.

2 - "Car ceux qui estans vuides de toute ambition, desirent seulement de seruir a Dieu auec fruit et proufit, ne regardent point a se priser euxmesmes;" -- "For those who being void of all ambition, simply desire to serve God with advantage and profit, have no view to exalt themselves."

3 - "The principal places in the public schools of learning were filled very frequently by monks of the mendicant orders. This unhappy circumstance prevented their emerging from that ignorance and darkness which had so long enveloped them; and it also rendered them inaccessible to that auspicious light of improved science, whose salutary beams had already been felt in several of the European provinces. The instructors of youth, dignified with the venerable titles of Artists, Grammarians, Physicians, and Dialecticians, loaded the memories of their laborious pupils with a certain quantity of barbarous terms, arid and senseless distinctions, and scholastic precepts delivered in the most inelegant style, and all such that could repeat this jargon with a certain readiness and rapidity were considered as men of uncommon eloquence and erudition. The whole body of the philosophers extolled Aristotle beyond all measure, while scarcely any studied him, and none understood him." -- Mosheim's Ecclesiastical History, (Lond. 1825,) volume 4 -- Ed.

4 - "Laisser derriere ceste masque de frocs et coqueluches;" -- "To leave behind that mask of frocks and cowls."

5 - "Our author quotes the same proverb in [55]vol. 1, p. 460; and also when [56]commenting on 1-Timothy 1:7 -- Ed.

6 - "Ceste arrogance intolerable des moines;" -- "This intolerable arrogance of the monks."

7 - "Pure barbaric et bestise;" -- "Mere barbarism and stupidity."

8 - "Laquelle ils appetent par moyens real propres;" -- "Which they aim at by improper means."

For we dare not make ourselves of the number - We admit that we are not bold enough for that. They had accused him of a lack of boldness and energy when present with them, 2-Corinthians 10:1, 2-Corinthians 10:10. Here in a strain of severe but delicate irony, he says he was not bold enough to do things which the had done. He did not dare to do the things which had been done among them. To such boldness of character, present or absent, he could lay no claim.
Or compare ourselves - I am not bold enough for that. That requires a stretch of boldness and energy to which I can lay no claim.
That commend themselves - That put themselves forward, and that boast of their endowments and attainments. It is probable that this was commonly done by those to whom the apostle here refers; and it is certain that it is everywhere the characteristic of pride. To do this, Paul says, required greater boldness than he possessed, and on this point he yielded to them the palm. The satire here is very delicate, and yet very severe, and was such as would doubtless be felt by them.
But they measuring themselves by themselves - Whitby and Clarke suppose that this means that they compare themselves with each other; and that they made the false apostles particularly their standard. Doddridge, Grotius, Bloomfield, and some others suppose the sense to be, that they made themselves the standard of excellence. They looked continually on their own accomplishments, and did not look at the excellences of others. They thus formed a disproportionate opinion of themselves, and undervalued all others. Paul says that he had not boldness enough for that. It required a moral courage to which he could lay no claim. Horace (Epis. 2-Corinthians 1:7. 98) has an expression similar to this:
"Metirise quemque sue modulo ac pede verum est."
The sense of Paul is, that they made themselves the standard of excellence; that they were satisfied with their own attainments; and that they overlooked the superior excellence and attainments of others. This is a graphic description of pride and self-complacency; and, alas! it is what is often exhibited. How many there are, and it is to be feared even among professing Christians, who have no other standard of excellence than themselves. Their views are the standard of orthodoxy; their modes of worship are the standard of the proper manner of devotion; their habits and customs are in their own estimation perfect; and their own characters are the models of excellence, and they see little or no excellence in those who differ from them. They look on themselves as the true measure of orthodoxy, humility, zeal, and piety; and they condemn all others, however excellent they may be, who differ from them.
And comparing themselves - Or rather comparing themselves with themselves. Themselves they make to be the standard, and they judge of everything by that.
Are not wise - Are stupid and foolish. Because:
(1) They had no such excellence as to make themselves the standard.
(2) because this was an indication of pride.
(3) because it made them blind to the excellences of others. It was to be presumed that others had endowments not inferior to theirs.
(4) because the requirements of God, and the character of the Redeemer, were the proper standard of conduct. Nothing is a more certain indication of folly than for a man to make himself the standard of excellence. Such an individual must be blind to his own real character; and the only thing certain about his attainments is, that he is inflated with pride. And yet how common! How self-satisfied are most persons! How pleased with their own character and attainments! How grieved at any comparison which is made with others implying their inferiority! How prone to undervalue all others simply because they differ from them! - The margin renders this: "understand it not," that is, they do not understand their own character or their inferiority.

We dare not make ourselves, etc. - As if he had said: I dare neither associate with, nor compare myself to, those who are full of self-commendation. Some think this to be an ironical speech.
But they, measuring themselves by themselves - They are not sent of God; they are not inspired by his Spirit; therefore they have no rule to think or act by. They are also full of pride and self-conceit; they look within themselves for accomplishments which their self-love will soon find out; for to it real and fictitious are the same. As they dare not compare themselves with the true apostles of Christ, they compare themselves with each other; and, as they have no perfect standard, they can have no excellence; nor can they ever attain true wisdom, which is not to be had from looking at what we are but to what we should be; and if without a directory, what we should be will never appear, and consequently our ignorance must continue. This was the case with these self-conceited false apostles; but ου συνιουσιν, are not wise, Mr. Wakefield contends, is an elegant Graecism signifying they are not aware that they are measuring themselves by themselves, etc.

(5) For we (h) dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by (i) themselves, and (k) comparing themselves among themselves, are not wise.
(5) Being forced to refute the foolish braggings of certain ambitious men, he witnesses that they are able to bring nothing, but that they falsely think highly of themselves. And as for himself, although he brags of excellent things, yet he will not pass the bounds which God has measured him out. And according to these bounds he came even to them in preaching the Gospel of Christ, and trusts that he will go further, when they have so profited that he will not need to remain any longer among them to instruct them. And to this is added an amplification, in that he never followed the labours of other men.
(h) This is spoken in a taunting manner.
(i) Upon a vain persuasion that they have of themselves, they attribute to themselves anything at all.
(k) They condemn others, and measure all their doings only by themselves.

For we dare not make ourselves of the number,.... Some understand this as spoken ironically, as if the apostle jeeringly should say, he would not pretend to join, or put himself upon a level, who was a poor, little, mean, despicable person, with such great men as the false apostles were, men of such large gifts, and of such great learning and eloquence; though they may be understood without an irony, that the modesty of the apostle and his fellow ministers would not suffer them to mingle with such persons, and act the vainglorious part they did: or compare ourselves with some that commend themselves; they were not so vain and foolish, as to give high encomiums of themselves, therefore would not boast even of the authority they had, and much less say that in letters, which they could not make good in fact:
but they measuring themselves by themselves, and comparing themselves among themselves, are not wise, or "understand not"; how foolish they are, how ridiculous they make themselves; they do not understand what they say, nor whereof they affirm; they do not understand themselves, what they really are; for to form a right judgment of themselves, they should have considered the gifts and abilities, the learning and knowledge of others, and thereby might have taken an estimate of their own; but instead of this, they only consulted themselves, and measured and compared themselves with themselves; which was acting just such a foolish part, as if a dwarf was to measure himself not with any kind of measure, or with another person, but with himself; only surveys himself, and his own dimensions, and fancies himself a giant. Just the reverse is this, to what is said in Philo the Jew (o),
"thn gar ouyeneian thn emautou metrein emayon, "I have learned to measure the nothingness of myself", and to contemplate thy exceeding great bounties; and moreover, perceive myself to be dust and ashes, or if there is any thing more abject.''
(o) Quis rer. divin. Haeres, p. 485.

If we would compare ourselves with others who excel us, this would be a good method to keep us humble. The apostle fixes a good rule for his conduct; namely, not to boast of things without his measure, which was the measure God had distributed to him. There is not a more fruitful source of error, than to judge of persons and opinions by our own prejudices. How common is it for persons to judge of their own religious character, by the opinions and maxims of the world around them! But how different is the rule of God's word! And of all flattery, self-flattery is the worst. Therefore, instead of praising ourselves, we should strive to approve ourselves to God. In a word, let us glory in the Lord our salvation, and in all other things only as evidences of his love, or means of promoting his glory. Instead of praising ourselves, or seeking the praise of men, let us desire that honour which cometh from God only.

"We do not presume (irony) to judge ourselves among, or in comparison with, some of them that commend themselves." The charge falsely brought against him of commending himself (2-Corinthians 3:1; 2-Corinthians 5:12), really holds good of the false teachers. The phrase, "judge ourselves of the number," is drawn from the testing of athletes and senators, the "approved" being set down on the roll [WAHL].
measuring themselves by themselves--"among themselves": to correspond to the previous verb, "judge ourselves among them." Instead of measuring themselves by the public standard, they measure themselves by one made by themselves: they do not compare themselves with others who excel them, but with those like themselves: hence their high self-esteem. The one-eyed is easily king among the blind.
are not wise--with all their boasted "wisdom" (1-Corinthians 1:19-26), they are anything but "wise."

We dare not make ourselves of the number. This no doubt ironically alludes to teachers who had come to Corinth making lofty claims, to whom repeated allusions are made. These set themselves up as the standard by which all Christian teachers were to be tried.
We will not boast of things without our measure. Will not, like those just alluded to, suffer our boasting to carry us beyond all bounds.
But according to the measure. We confine ourselves simply to the line of action assigned to us by the Lord.
To reach even unto you. The line assigned by the Lord (Galatians 2:7-9) sent Paul to the Gentiles.
For we stretch not ourselves beyond our measure. This verse renders clearer the thought in those preceding. The Judaizers said that Paul had exceeded his commission in coming to Corinth, that he had no authority there. He asserts that not he, but they had gone beyond the measure. Others were apostles to the circumcision; he and Barnabas to the uncircumcision. When he came to Europe he was sent by the Spirit (Acts 16:9).
Not boasting . . . of other men's labors. It was Paul's uniform course to preach where no one before him had preached the gospel.
Having hope, etc. The passage expresses the hope that his success at Corinth and the support of the church will enable him to carry the gospel beyond. That city, at this time, was the western limit of his work. The thought is made clear by 2-Corinthians 10:16.
To preach the gospel . . . beyond you. Where no man has yet preached.
But he that glorieth, let him, etc. Quoted from Jeremiah 11:23. It gives the true rule of boasting. Let the Lord be our boast, for we are nothing.
He whom the Lord commendeth is the one who hath approval; not he who commends himself; a hint to every disciple and preacher. Let our works and life speak for us, not our lips.

For we presume not - A strong irony. To equal ourselves - As partners of the same office. Or to compare ourselves - As partakers of the same labour. They among themselves limiting themselves - Choosing and limiting their provinces according to their own fancy.