John Calvin Commentary 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:" — 2 Corinthians 10:8 (ASV)

For though I should boast more largely of my authority. It was a sign of modesty that he counted himself among those whom he greatly excelled. At the same time, he was not inclined to let such modesty prevent him from retaining his authority unimpaired. He accordingly adds that he has said less than his authority entitled him to say, for he was not one of the ordinary class of ministers but was even distinguished among the Apostles. Thus, he says, “Though I should boast more, I should not be ashamed, for there will be good reason for it.” He anticipates an objection because, while he does speak of his own glory, he at the same time refrains from saying more about it, so that the Corinthians may understand that if he boasts, it is against his will, as indeed the false apostles compelled him to it; otherwise, he would not have done so.

By the term power, he means the authority of his apostleship, which he had among the Corinthians. For, though all ministers of the word have the same office in common, there are nevertheless degrees of honor. Now God had placed Paul on a higher eminence than others, since He had used his efforts to found that Church and had in many ways honored his apostleship.

To prevent malevolent persons from stirring up hatred against him because of his using the term power, he adds the purpose for which it was given to him: the salvation of the Corinthians. Therefore, it follows that it should not be troublesome or distressing to them; for who would not bear patiently, indeed, who would not love what he knows to be beneficial to him?

Meanwhile, there is an implied contrast between his power and that in which the false apostles gloried—which was such that the Corinthians received no benefit from it and experienced no edification. There can, however, be no doubt that all ministers of the word are also equipped with power; for what kind of preaching of the word would it be that was without power? Thus, it is said to all—

He that heareth you, heareth me;
he that rejecteth you, rejecteth me. (Luke 10:16)

However, since many, on false grounds, claim for themselves what they do not possess, we must carefully observe how far Paul extends his power—that it is for the edification of believers. Therefore, those who exercise power to destroy the Church prove themselves to be tyrants and robbers—not pastors.

In the second place, we must observe that he declares that it was given to him by God. Therefore, he who desires to have any power to act must have God as the Author of his power. Others, it is true, will also boast of this, as the Pope, for example, boldly thunders forth that he is Christ’s vicar.

But what evidence does he give of this? For Christ has not conferred power of this kind upon silent persons, but upon the Apostles and His other ministers, so that the doctrine of His Gospel might not be undefended.

Thus, the whole power of ministers is contained in the word—yet in such a way that Christ always remains Lord and Master.

Let us, therefore, remember that for lawful authority, these two things are required: that it be given by God, and that it be exercised for the welfare of the Church.

It is well known who they are upon whom God has conferred this power, and in what way He has limited the power He has given. Those who faithfully obey His commandment exercise it properly.

Here, however, a question may be proposed: “God says to Jeremiah, Behold, I set thee over the nations, and kingdoms,
to plant, and to pluck up, to build and to destroy. (Jeremiah 1:10). We have also found it stated a little earlier (2 Corinthians 10:5) that the Apostles were set apart on the same basis—that they might destroy everything that exalted itself against Christ. Furthermore, the teachers of the gospel cannot build up in any other way than by destroying the old man. Besides, they preach the gospel to the condemnation and destruction of the wicked.”

I answer that what Paul says here has nothing to do with the wicked, for he addresses the Corinthians, for whom he wished his apostleship to be beneficial. Regarding them, I say, he could do nothing except for edification. We have also already observed that this was expressly stated so that the Corinthians might know that the authority of this holy man was not assailed by anyone but Satan, the enemy of their salvation, since the purpose of that authority was their edification.

At the same time, it is also generally true that the doctrine of the gospel inherently tends toward edification—not toward destruction.

For its destructive effect comes from something apart from itself—from the fault of mankind, when they stumble at the stone that was appointed as a foundation (1 Peter 2:8).

The fact that we are renewed after the image of God by the destruction of the old man is not at all inconsistent with Paul’s words.

For in that case, “destruction” is taken in a good sense, whereas here it is in a bad sense, meaning the ruin of what belongs to God, or the destruction of the soul—as if he had said that his power was not harmful to them, for instead, its benefit for their salvation was demonstrated.