(10) For his letters, say they, are weighty and powerful.--Allusive references to what had been said of him at Corinth have already appeared frequently. Here, for the first time, we have the very words quoted. The scorn conveyed in them had wounded the Apostle's sensitive nature like a poisoned arrow; and we have here the nearest approach which the New Testament presents to the passionate complaints poured forth by some of the Psalmists of the Old (Psalms 69, 109). We note the common element of a burning indignation under the sense of wrong. We note also the absence from the Apostle's feelings of the maledictory element which is so prominent in theirs. The "meekness and gentleness of Christ" had not been without their effect in tempering even the most vehement emotions.

The great majority of MSS. give the verb in the singular: "For his letters, saith he . . ." This may be taken, like the French on dit, as used impersonally, and possibly this is the meaning which the English version was intended to convey. The context, however, the definite "such a man as that" of the next verse, is obviously decisive. St. Paul has in his thoughts here, and through the rest of the chapter, one conspicuous antagonist,--the head of a clique and cabal of opponents.

His bodily presence is weak, and his speech contemptible.--As with other antithetical epigrams, the sting was found in the tail. It would seem all but incredible that any doubt could ever have been expressed as to the fact that the words point to physical infirmities. They can, indeed, refer to nothing else. For the tradition as to the Apostle's personal appearance, see Excursus at the end of the Acts of the Apostles. The "contemptible speech" (literally, speech of no value; counted as nought) may refer either to a weak or unmusical voice, or to the absence of the rhetorical artifices, the exordium, divisions, perorations, in which Greek audiences delighted. It may be noted that these words give a fresh significance to a remarkable passage in an Epistle written, in the judgment of many critics, within a few weeks of this. "You," he says to the Galatians (Galatians 4:13-14), "though I came to you with that infirmity of the flesh which others sneer at, the chronic trial of my life, you did not contemn" (the self-same verb as that used here) "nor loathe me." There is manifestly a contrast present to his thoughts between the mean insults of his rivals at Corinth and the affection which the Galatians had once manifested, and which made their subsequent alienation all the more painful to him.

Verse 10. - Say they; literally, says he. The phrase may, indeed, imply "it is said" (on dit); but it may refer to one main critic and opponent (comp. vers. 7, 11). Perhaps it would have been wiser and kinder if no one had reported to St. Paul all these subterranean calumnies and innuendoes. Weighty and strong. This could not be denied, considering the immense effect which had been produced by his first letter (2 Corinthians 7:7). His bodily presence is weak. This is usually taken to mean that St. Paul's personal appearance was unprepossessing (Galatians 4:1). This, indeed, we should infer from many other passages (1 Corinthians 2:34; Galatians 4:13, 14), and as a natural result of his "stake in the flesh." It is, too, the consistent though late tradition respecting him (see my 'Life of St. Paul,' 2:628). Here, however, the words may mean no more than that "he adds nothing to his cause by being present in person, since he shows vacillation and want of energy." Contemptible; rather, despised (see 1 Corinthians 2:3, 4).

10:7-11 In outward appearance, Paul was mean and despised in the eyes of some, but this was a false rule to judge by. We must not think that none outward appearance, as if the want of such things proved a man not to be a real Christian, or an able, faithful minister of the lowly Saviour.For his letters, say they, are weighty and powerful,.... These words contain the reason why he did not choose to say any more of his authority as an apostle to punish offenders, that he might give no occasion for such a calumny, some among them, or the false apostles, had cast upon him; that his epistles, referring particularly to his former epistle, and that part of it which respected the incestuous person, and his delivery to Satan, were blustering and thundering; were laden with sharp reproofs and severe menaces; were heavy with charges, were filled with great swelling words, with boasts of power and authority, and with threatenings what he would do, when he came among them; whereas when present, as at his first coming to them, he was mild and gentle, even to a degree of meanness and baseness, as they suggested; and so they concluded he would be, should he come again; and therefore his letters were not to be regarded:

but his bodily presence is weak, and his speech contemptible: he made a mean figure, being of a low stature, and having an infirm body: the account the historian (m) gives of him is this, that

"he had a small and contracted body, somewhat crooked and bowed, a pale face, looked old, and had a little head; he had a sharp eye; his eyebrows hung downwards; his nose was beautifully bent, somewhat long; his beard thick and pretty long; and that, as the hair of his head, had a sprinkling of gray hairs:''

hence one in Lucian (n) scoffingly says of him,

"when the bald headed Galilean met me, with his hook nose, who went through the air to the third heaven:''

though the words of this text rather regard his mind and mien than the make of his body; and suggest that he was not a man of that greatness of soul, and largeness of mind, not possessed of those abilities and gifts, and of that freedom of speech, and flow of words, his letters promised; but instead of that, was a man of a mean spirit, very abject and servile, and to be despised; his conduct weak, and carrying no majesty and authority with his presence, his words without weight, his language vulgar, and style neglected; and, upon all accounts, a person worthy of no notice, and not at all to be either feared or regarded.

(m) Nicephorus, l. 2. c. 37. (n) In Philopatr.