2 Corinthians 11: Summary and Commentary

Verse 1

11:1-6 Paul finds it necessary, if distasteful, to justify his actions because of the close link he claims with the church (11:2) and because his enemies were enticing the Corinthian believers away from Christ.

11:1 Paul takes on an ironic tone in saying, I hope you will put up with a little more of my foolishness. He again asks with irony, Please bear with me (or But indeed you are putting up with me, a translation that makes the irony even more pointed).

Verse 2

11:2 The church is called to be a pure bride to one husband—Christ. This metaphor goes back to the Old Testament, where Israel is the bride of the Lord (Isa 54:5; 62:5). Paul saw himself as the “best man” (the bridegroom’s close friend) who acted for the bridegroom (cp. John 3:29).

Verse 3

11:3 The false teachers were pulling the Corinthian believers away from pure and undivided devotion to Christ. In this they are doing the work of Satan, just as the serpent did in Eden (11:14; see Gen 3:4, 13).

Verse 4

11:4 The false missionaries in Corinth evidently preached a different Jesus, a different kind of Spirit, and a different kind of gospel than the one the Corinthians had believed. It is difficult to know exactly what these false teachers preached; most likely, they promoted a powerful, dominant Christ and sidelined the suffering of the cross. They probably saw themselves as equally powerful preachers, exempt from hardship and trial. Paul’s message, by contrast, centered on Christ crucified (13:4), and Paul’s own sufferings were a mark of true apostleship (12:1-12). The nature of this difference is the heart of Paul’s defense of his apostleship in chs 10–13.

Verse 5

11:5-6 These false teachers claimed authority as “super apostles,” and they despised Paul’s lack of sophisticated eloquence (10:10).

Verse 7

11:7 Paul was preaching God’s Good News . . . without expecting anything in return. Paul’s policy as a church planter (1 Cor 9:3-14) was to earn his living by his trade of tentmaking (Acts 18:3; 20:34) rather than being supported by the new churches (1 Thes 2:9; 2 Thes 3:8-9). His enemies in Corinth criticized him for this. In Greek thought, religious teachers could rightfully claim financial support; Paul’s refusal provided his enemies with an argument that his apostleship was counterfeit.

Verse 8

11:8-9 Paul had been accepting . . . contributions . . . from Macedonia—i.e., Philippi (Phil 4:15-19). Paul’s apparent inconsistency made the Corinthians suspicious of his motives or doubtful of his love toward them (2 Cor 11:11).

Verse 12

11:12 Paul’s motive in refusing to accept support from the Corinthians (11:7-11) was to show them what true Christian service is like in contrast to the ministry of those who were looking for an opportunity to boast.

Verse 13

11:13-15 Paul fiercely condemns the false teachers in Corinth (cp. Gal 1:6-9). Although the false teachers wanted to claim that their work was just like Paul’s (2 Cor 11:12), they were in fact false apostles and deceitful workers (cp. Phil 3:2). Just as Satan changed himself into an angel of light to deceive Eve (as described in the Jewish apocryphal book The Life of Adam and Eve), so his servants also disguise themselves as servants of righteousness. Satan’s servants claim to be God’s servants, but their deeds are wicked, and their punishment is sure (cp. 2 Cor 5:10).

Verse 16

11:16-29 Paul plays the part of a boastful fool (see also 12:11-13) so that he may present his true credentials as a suffering apostle. The intruders’ arrogant spirit impels Paul to adopt a style of writing that matches their behavior, all in irony.

Verse 19

11:19 The Corinthians were proud of their capacity to understand deep religious issues, and they valued teachers who made a pretense of learning. Paul came with a different agenda (1 Cor 2:1-16).

Verse 20

11:20-21a The Corinthian church had welcomed the intruders even when they exploited and insulted them. They even saw Paul’s refusal to exploit them as too “weak.”

Verse 21

11:21b-29 Rather than boasting about his strengths and successes like the false teachers did, Paul boasts in weakness and defeat, pointing away from himself and toward God.

Verse 22

11:22 Are they Hebrews? So am I: A Jewish heritage was seen by Paul’s opponents as a qualification for ministry (see Phil 3:5). • Are they Israelites? So am I: An Israelite was a member of the covenant community by circumcision (cp. John 1:47; Rom 9:4). Paul had this badge also and was in fact a Pharisee, a most devoted follower of Torah (Acts 26:4-5; Rom 11:1; Phil 3:5-6). • Are they descendants of Abraham? This is yet another of Paul’s opponents’ claims to God’s favor based on ethnic identity. Elsewhere, Paul clarifies who can truly be called Israelites and descendants of Abraham (see Rom 2:28-29; Gal 3:16, 26-29). Here, he ironically adopts the erroneous perspective of his opponents to beat them at their own game.

Verse 23

11:23-27 I have served him far more! Paul’s service to Christ had entailed Christlike sufferings and toils. Some of the difficulties in this litany are recorded in Acts.

11:23-24 in prison more often: E.g., see Acts 16:22-23. Clement of Rome says that Paul was imprisoned a total of seven times. • thirty-nine lashes: This punishment was prescribed in Deut 25:1-3. The Jewish leaders punished Paul as a renegade Jew, and he faced death again and again.

Verse 25

11:25 Three times I was beaten with rods: Paul suffered this Roman punishment at Philippi, though as a Roman citizen he should have been exempted (Acts 16:22-24, 37). • Once I was stoned: At Lystra (Acts 14:19). • Three times I was shipwrecked: These events are otherwise unknown; Paul’s shipwreck on the voyage to Rome would come later (Acts 27:1-44).

Verse 26

11:26-27 Paul’s many long journeys are recorded in Acts 13–28. These trips involved facing danger and enduring hardship.

Verse 28

11:28 In addition to physical difficulties, Paul felt the burden of concern (or anxiety) for all the churches. No church gave Paul more cause for concern than Corinth.

Verse 30

11:30 the things that show how weak I am: Paul develops this theme in 12:1-10.

Verse 32

11:32-33 As a final “boast” of his weakness, Paul tells the story of his escape from Damascus a few years after his conversion (see Acts 9:23-25; Gal 1:15-18). • King Aretas IV of Nabataea controlled Damascus only after AD 37, following the death of the emperor Tiberius (see Josephus, Antiquities 18.5.1-3); the mention of Aretas dates Paul’s escape from Damascus between AD 37 and the end of Aretas’s reign in AD 39 or 40.

Verse 1

Here we may observe, 1. The apology the apostle makes for going about to commend himself. He is loth to enter upon this subject of self-commendation: Would to God you could bear with me a little in my folly, Co2 11:1. He calls this folly, because too often it is really no better. In his case it was necessary; yet, seeing others might apprehend it to be folly in him, he desires them to bear with it. Note, As much against the grain as it is with a proud man to acknowledge his infirmities, so much is it against the grain with a humble man to speak in his own praise. It is no pleasure to a good man to speak well of himself, yet in some cases it is lawful, namely, when it is for the advantage of others, or for our own necessary vindication; as thus it was here. For, 2. We have the reasons for what the apostle did. (1.) To preserve the Corinthians from being corrupted by the insinuations of the false apostles, Co2 11:2, Co2 11:3. He tells them he was jealous over them with godly jealousy; he was afraid lest their faith should be weakened by hearkening to such suggestions as tended to lessen their regard to his ministry, by which they were brought to the Christian faith. He had espoused them to one husband, that is, converted them to Christianity (and the conversion of a soul is its marriage to the Lord Jesus); and he was desirous to present them as a chaste virgin - pure, and spotless, and faithful, not having their minds corrupted with false doctrines by false teachers, as Eve was beguiled by the subtlety of the serpent. This godly jealousy in the apostle was a mixture of love and fear; and faithful ministers cannot but be afraid and concerned for their people, lest they should lose that which they have received, and turn from what they have embraced, especially when deceivers have gone abroad, or have crept in among them. (2.) To vindicate himself against the false apostles, forasmuch as they could not pretend they had another Jesus, or another Spirit, or another gospel, to preach to them, Co2 11:4. If this had been the case, there would have been some colour of reason to bear with them, or to hearken to them. But seeing there is but one Jesus, one Spirit, and one gospel, that is, or at least that ought to be, preached to them and received by them, what reason could there be why the Corinthians should be prejudiced against him, who first converted them to the faith, by the artifices of any adversary? It was a just occasion of jealousy that such persons designed to preach another Jesus, another Spirit, and another gospel.

Verse 5

After the foregoing preface to what he was about to say, the apostle in these verses mentions,

I. His equality with the other apostles - that he was not a whit behind the very chief of the apostles, Co2 11:5. This he expresses very modestly: I suppose so. He might have spoken very positively. The apostleship, as an office, was equal in all the apostles; but the apostles, like other Christians, differed one from another. These stars differed one from another in glory, and Paul was indeed of the first magnitude; yet he speaks modestly of himself, and humbly owns his personal infirmity, that he was rude in speech, had not such a graceful delivery as some others might have. Some think that he was a man of very low stature, and that his voice was proportionably small; others think that he may have had some impediment in his speech, perhaps a stammering tongue. However, he was not rude in knowledge; he was not unacquainted with the best rules of oratory and the art of persuasion, much less was he ignorant of the mysteries of the kingdom of heaven, as had been thoroughly manifested among them.

II. His equality with the false apostles in this particular - the preaching of the gospel unto them freely, without wages. This the apostle largely insists on, and shows that, as they could not but own him to be a minister of Christ, so they ought to acknowledge he had been a good friend to them. For, 1. He had preached the gospel to them freely, Co2 11:7-10. He had proved at large, in his former epistle to them, the lawfulness of ministers' receiving maintenance from the people, and the duty of the people to give them an honourable maintenance; and here he says he himself had taken wages of other churches (Co2 11:8), so that he had a right to have asked and received from them: yet he waived his right, and chose rather to abase himself, by working with his hands in the trade of tent-making to maintain himself, than be burdensome to them, that they might be exalted, or encouraged to receive the gospel, which they had so cheaply; yea, he chose rather to be supplied from Macedonia than to be chargeable unto them. 2. He informs them of the reason of this his conduct among them. It was not because he did not love them (Co2 11:11), or was unwilling to receive tokens of their love (for love and friendship are manifested by mutual giving and receiving), but it was to avoid offence, that he might cut off occasion from those that desired occasion. He would not give occasion for any to accuse him of worldly designs in preaching the gospel, or that he intended to make a trade of it, to enrich himself; and that others who opposed him at Corinth might not in this respect gain an advantage against him: that wherein they gloried, as to this matter, they might be found even as he, Co2 11:12. It is not improbable to suppose that the chief of the false teachers at Corinth, or some among them, were rich, and taught (or deceived) the people freely, and might accuse the apostle or his fellow-labourers as mercenary men, who received hire or wages, and therefore the apostle kept to his resolution not to be chargeable to any of the Corinthians.

III. The false apostles are charged as deceitful workers (Co2 11:13), and that upon this account, because they would transform themselves into the likeness of the apostles of Christ, and, though they were the ministers of Satan, would seem to be the ministers of righteousness. They would be as industrious and as generous in promoting error as the apostles were in preaching truth; they would endeavour as much to undermine the kingdom of Christ as the apostles did to establish it. There were counterfeit prophets under the Old Testament, who wore the garb and learned the language of the prophets of the Lord. So there were counterfeit apostles under the New Testament, who seemed in many respects like the true apostles of Christ. And no marvel (says the apostle); hypocrisy is a thing not to be much wondered at in this world, especially when we consider the great influence Satan has upon the minds of many, who rules in the hearts of the children of disobedience. As he can turn himself into any shape, and put on almost any form, and look sometimes like an angel of light, in order to promote his kingdom of darkness, so he will teach his ministers and instruments to do the same. But it follows, Their end is according to their works (Co2 11:15); the end will discover them to be deceitful workers, and their work will end in ruin and destruction.

Verse 16

Here we have a further excuse that the apostle makes for what he was about to say in his own vindication. 1. He would not have them think he was guilty of folly, in saying what he said to vindicate himself: Let no man think me a fool, Co2 11:16. Ordinarily, indeed, it is unbecoming a wise man to be much and often speaking in his own praise. Boasting of ourselves is usually not only a sign of a proud mind, but a mark of folly also. However, says the apostle, yet as a fool receive me; that is, if you count it folly in me to boast a little, yet give due regard to what I shall say. 2. He mentions a caution, to prevent the abuse of what he should say, telling them that what he spoke, he did not speak after the Lord, Co2 11:17. He would not have them think that boasting of ourselves, or glorying in what we have, is a thing commanded by the Lord in general unto Christians, nor yet that this is always necessary in our own vindication; though it may be lawfully used, because not contrary to the Lord, when, strictly speaking, it is not after the Lord. It is the duty and practice of Christians, in obedience to the command and example of the Lord, rather to humble and abase themselves; yet prudence must direct in what circumstances it is needful to do that which we may do lawfully, even speak of what God has wrought for us, and in us, and by us too. 3. He gives a good reason why they should suffer him to boast a little; namely, because they suffered others to do so who had less reason. Seeing many glory after the flesh (of carnal privileges, or outward advantages and attainments), I will glory also, Co2 11:18. But he would not glory in those things, though he had as much or more reason than others to do so. But he gloried in his infirmities, as he tells them afterwards. The Corinthians thought themselves wise, and might think it an instance of wisdom to bear with the weakness of others, and therefore suffered others to do what might seem folly; therefore the apostle would have them bear with him. Or these words, You suffer fools gladly, seeing you yourselves are wise (Co2 11:19), may be ironical, and then the meaning is this: "Notwithstanding all your wisdom, you willingly suffer yourselves to be brought into bondage under the Jewish yoke, or suffer others to tyrannize over you; nay, to devour you, or make a prey of you, and take of you hire for their own advantage, and to exalt themselves above you, and lord it over you; nay, even to smite you on the face, or impose upon you to your very faces (Co2 11:20), upbraiding you while they reproach me, as if you had been very weak in showing regard to me," Co2 11:21. Seeing this was the case, that the Corinthians, or some among them, could so easily bear all this from the false apostles, it was reasonable for the apostle to desire, and expect, they should bear with what might seem to them an indiscretion in him, seeing the circumstances of the case were such as made it needful that whereinsoever any were bold he should be bold also, Co2 11:21.

Verse 22

Here the apostle gives a large account of his own qualifications, labours, and sufferings (not out of pride or vain-glory, but to the honour of God, who had enabled him to do and suffer so much for the cause of Christ), and wherein he excelled the false apostles, who would lessen his character and usefulness among the Corinthians. Observe,

I. He mentions the privileges of his birth (Co2 11:22), which were equal to any they could pretend to. He was a Hebrew of the Hebrews; of a family among the Jews that never intermarried with the Gentiles. He was also an Israelite, and could boast of his being descended from the beloved Jacob as well as they, and was also of the seed of Abraham, and not of the proselytes. It should seem from this that the false apostles were of the Jewish race, who gave disturbance to the Gentile converts.

II. He makes mention also of his apostleship, that he was more than an ordinary minister of Christ, Co2 11:23. God had counted him faithful, and had put him into the ministry. He had been a useful minister of Christ unto them; they had found full proofs of his ministry: Are they ministers of Christ? I am more so.

III. He chiefly insists upon this, that he had been an extraordinary sufferer for Christ; and this was what he gloried in, or rather he gloried in the grace of God that had enabled him to be more abundant in labours, and to endure very great sufferings, such as stripes above measure, frequent imprisonments, and often the dangers of death, Co2 11:23. Note, When the apostle would prove himself an extraordinary minister, he proves that he had been an extraordinary sufferer. Paul was the apostle of the Gentiles, and for that reason was hated of the Jews. They did all they could against him; and among the Gentiles also he met with hard usage. Bonds and imprisonments were familiar to him; never was the most notorious malefactor more frequently in the hands of public justice than Paul was for righteousness' sake. The jail and the whipping-post, and all other hard usages of those who are accounted the worst of men, were what he was accustomed to. As to the Jews, whenever he fell into their hands, they never spared him. Five times he fell under their lash, and received forty stripes save one, Co2 11:24. Forty stripes was the utmost their law allowed (Deu 25:3), but it was usual with them, that they might not exceed, to abate one at least of that number. And to have the abatement of one only was all the favour that ever Paul received from them. The Gentiles were not tied up to that moderation, and among them he was thrice beaten with rods, of which we may suppose once was at Philippi, Act 16:22. Once he was stoned in a popular tumult, and was taken up for dead, Act 14:19. He says that thrice he suffered shipwreck; and we may believe him, though the sacred history gives a relation but of one. A night and a day he had been in the deep (Co2 11:25), in some deep dungeon or other, shut up as a prisoner. Thus he was all his days a constant confessor; perhaps scarcely a year of his life, after his conversion, passed without suffering some hardship or other for his religion; yet this was not all, for, wherever he went, he went in perils; he was exposed to perils of all sorts. If he journeyed by land, or voyaged by sea, he was in perils of robbers, or enemies of some sort; the Jews, his own countrymen, sought to kill him, or do him a mischief; the heathen, to whom he was sent, were not more kind to him, for among them he was in peril. If he was in the city, or in the wilderness, still he was in peril. He was in peril not only among avowed enemies, but among those also who called themselves brethren, but were false brethren, Co2 11:26. Besides all this, he had great weariness and painfulness in his ministerial labours, and these are things that will come into account shortly, and people will be reckoned with for all the care and pains of their ministers concerning them. Paul was a stranger to wealth and plenty, power and pleasure, preferment and ease; he was in watchings often, and exposed to hunger and thirst; in fastings often, it may be out of necessity; and endured cold and nakedness, Co2 11:27. Thus was he, who was one of the greatest blessings of the age, used as if he had been the burden of the earth, and the plague of his generation. And yet this is not all; for, as an apostle, the care of all the churches lay on him, Co2 11:28. He mentions this last, as if this lay the heaviest upon him, and as if he could better bear all the persecutions of his enemies than the scandals that were to be found in the churches he had the oversight of. Who is weak, and I am not weak? Who is offended, and I burn not? Co2 11:29. There was not a weak Christian with whom he did not sympathize, nor any one scandalized, but he was affected therewith. See what little reason we have to be in love with the pomp and plenty of this world, when this blessed apostle, one of the best of men that ever lived, excepting Jesus Christ, felt so much hardship in it. Nor was he ashamed of all this, but, on the contrary, it was what he accounted his honour; and therefore, much against the grain as it was with him to glory, yet, says he, if I must needs glory, if my adversaries will oblige me to it in my own necessary vindication, I will glory in these my infirmities, Co2 11:30. Note, Sufferings for righteousness' sake will, the most of any thing, redound to our honour.

In the last two verses, he mentions one particular part of his sufferings out of its place, as if he had forgotten it before, or because the deliverance God wrought for him was most remarkable; namely, the danger he was in at Damascus, soon after he was converted, and not settled in Christianity, at least in the ministry and apostleship. This is recorded, Act 9:24, Act 9:25. This was his first great danger and difficulty, and the rest of his life was a piece with this. And it is observable that, lest it should be thought he spoke more than was true, the apostle confirms this narrative with a solemn oath, or appeal to the omniscience of God, Co2 11:31. It is a great comfort to a good man that the God and Father of our Lord Jesus Christ, who is an omniscient God, knows the truth of all he says, and knows all he does and all he suffers for his sake.

Verse 2

For I am jealous—The justification of his self-commendations lies in his zealous care lest they should fall from Christ, to whom he, as "the friend of the Bridegroom" (Joh 3:29), has espoused them; in order to lead them back from the false apostles to Christ, he is obliged to boast as an apostle of Christ, in a way which, but for the motive, would be "folly."

godly jealousy—literally, "jealousy of God" (compare Co2 1:12, "godly sincerity," literally, "sincerity of God"). "If I am immoderate, I am immoderate to God" [BENGEL]. A jealousy which has God's honor at heart (Kg1 19:10).

I . . . espoused you—Paul uses a Greek term applied properly to the bridegroom, just as he ascribes to himself "jealousy," a feeling properly belonging to the husband; so entirely does he identify himself with Christ.

present you as a chaste virgin to Christ—at His coming, when the heavenly marriage shall take place (Mat 25:6; Rev 19:7, Rev 19:9). What Paul here says he desires to do, namely, "present" the Church as "a chaste virgin" to Christ, Christ Himself is said to do in the fuller sense. Whatever ministers do effectively, is really done by Christ (Eph 5:27-32). The espousals are going on now. He does not say "chaste virgins"; for not individual members, but the whole body of believers conjointly constitute the Bride.

Verse 3

I fear— (Co2 12:20); not inconsistent with love. His source of fear was their yielding character.

subtilty—the utter foe of the "simplicity" which is intent on ONE object, Jesus, and seeks none "other," and no "other" and different Spirit (Co2 11:4); but loves him with tender SINGLENESS OF AFFECTION. Where Eve first gave way, was in mentally harboring for a moment the possibility insinuated by the serpent, of GOD not having her truest interests at heart, and of this "other" professing friend being more concerned for her than God.

corrupted—so as to lose their virgin purity through seducers (Co2 11:4). The same Greek stands for "minds" as for "thoughts" (Co2 10:5, also see on Co2 10:5); intents of the will, or mind. The oldest manuscripts after "simplicity," add, "and the purity" or "chastity."

in Christ—rather, "that is towards Christ."

Verse 4

if, &c.—which in fact is impossible. However, if it were possible, ye might then bear with them (see on Co2 11:1). But there can be no new Gospel; there is but the one which I first preached; therefore it ought not to be "borne" by you, that the false teachers should attempt to supersede me.

he that cometh—the high-sounding title assumed by the false teachers, who arrogated Christ's own peculiar title (Greek, Mat 11:3, and Heb 10:37), "He that is coming." Perhaps he was leader of the party which assumed peculiarly to be "Christ's" (Co2 10:7; Co1 1:12); hence his assumption of the title.

preacheth . . . receive—is preaching . . . ye are receiving.

Jesus—the "Jesus" of Gospel history. He therefore does not say "Christ," which refers to the office.

another . . . another—Greek, "another Jesus . . . a different Spirit . . . a different Gospel." Another implies a distinct individual of the same kind; different implies one quite distinct in kind.

which ye have not received—from us.

spirit . . . received . . . gospel . . . accepted—The will of man is passive in RECEIVING the "Spirit"; but it is actively concurrent with the will of God (which goes before to give the good will) in ACCEPTING the "Gospel."

ye might well bear with him—There would be an excuse for your conduct, though a bad one (for ye ought to give heed to no Gospel other than what ye have already heard from me, Gal 1:6-7); but the false teachers do not even pretend they have "another Jesus" and a "different Gospel" to bring before you; they merely try to supplant me, your accredited Teacher. Yet ye not only "bear with" them, but prefer them.

Verse 5

For—My claim is superior to that of the false teachers, "For," &c.

I suppose—I reckon [ALFORD].

I was not—Greek, "That I have not been, and am not."

the very chiefest apostles—James, Peter, and John, the witnesses of Christ's transfiguration and agony in Gethsemane. Rather, "those overmuch apostles," those surpassers of the apostles in their own esteem. This sense is proved by the fact that the context contains no comparison between him and the apostles, but only between him and the false teachers; Co2 11:6 also alludes to these, and not to the apostles; compare also the parallel phrase, "false apostles" (see on Co2 11:13 and Co2 12:11) [ALFORD].

Verse 6

rude—Greek, "a common man"; a "laic"; not rhetorically trained; unskilled in finish of diction. Co1 2:1-4, Co1 2:13; Co2 10:10-11, shows his words were not without weight, though his "speech" was deficient in oratorical artifice. "Yet I am not so in my knowledge" (Co2 12:1-5; Eph 3:1-5).

have been . . . made manifest—Read with the oldest manuscripts, "We have made things (Gospel truths) manifest," thus showing our "knowledge." English Version would mean, I leave it to yourselves to decide whether I be rude in speech . . . : for we have been thoroughly (literally, "in everything") made manifest among you (literally, "in respect to you"; "in relation to you"). He had not by reserve kept back his "knowledge" in divine mysteries from them (Co2 2:17; Co2 4:2; Act 20:20, Act 20:27).

in all things—The Greek rather favors the translation, "among all men"; the sense then is, we have manifested the whole truth among all men with a view to your benefit [ALFORD]. But the Greek in Phi 4:12, "In each thing and in all things," sanctions English Version, which gives a clearer sense.

Verse 7

Have I—literally, "OR have I?" Connected with Co2 11:6, "Or will any of you make it an objection that I have preached to you gratuitously?" He leaves their good feeling to give the answer, that this, so far from being an objection, was a decided superiority in him above the false apostles (Co1 9:6-15).

abasing myself—in my mode of living, waiving my right of maintenance, and earning it by manual labor; perhaps with slaves as his fellow laborers (Act 18:3; Phi 4:12).

ye . . . exalted—spiritually, by your admission to Gospel privileges.

because—"in that."

gospel of God—"of God" implies its divine glory to which they were admitted.

freely—"without charge."

Verse 8

I robbed—that is, took from them in order to spare you more than what was their fair share of contribution to my maintenance, for example, the Philippian Church (Phi 4:15-16).

wages—"subsidy."

to do you service—Greek, "with a view to ministration to you"; compare "supplied" (Greek, "in addition"), Co2 11:9, implying, he brought with him from the Macedonians, supplies towards his maintenance at Corinth; and (Co2 11:9) when those resources failed ("when I wanted") he received a new supply, while there, from the same source.

Verse 9

wanted—"was in want."

chargeable—Greek, "burdensome," literally, "to torpify," and so to oppress. JEROME says it is a Cilician word (Co2 12:14, Co2 12:16).

the brethren which came—rather, as Greek, "the brethren when they came." Perhaps Timotheus and Silas (Act 8:1, Act 8:5). Compare Phi 4:15-16, which refers to donations received from the Philippians (who were in Macedonia) at two distinct periods ("once and again"), one at Thessalonica, the other after his departure from Macedonia, that is, when he came into Achaia to Corinth (from the church in which city he would receive no help); and this "in the beginning of the Gospel," that is, at its first preaching in these parts. Thus all three, the two Epistles and history, mutually, and no doubt undesignedly, coincide; a sure test of genuineness.

supplied—Greek, "supplied in addition," namely, in addition to their former contributions; or as BENGEL, in addition to the supply obtained by my own manual labor.

Verse 10

Greek, "There is (the) truth of Christ in me that," &c. (Rom 9:1).

no man shall stop me of—The oldest manuscripts read, "This boasting shall not be shut (that is, stopped) as regards me." "Boasting is as it were personified . . . shall not have its mouth stopped as regards me" [ALFORD].

Verse 11

Love is often offended at its favors being not accepted, as though the party to whom they are offered wished to be under no obligation to the offerer.

Verse 12

I will do—I will continue to decline help.

occasion—Greek, "the occasion," namely, of misrepresenting my motives, which would be afforded to my detractors, if I accepted help.

that wherein they glory, they may be found even as we—BENGEL joins this clause with "the occasion," namely, of glorying or boasting; the occasion "that they may be found (a point wherein they glory) even as we," that is, quite as disinterested, or virtually, quite as gain-seeking and self-seeking. It cannot mean that the false teachers taught gratuitously even as Paul (compare Co2 11:20; Co1 9:12). ALFORD less clearly explains by reference to Co2 11:18, &c., where the "glorying" here is taken up and described as "glorying after the flesh"; thus it means, that in the matters of which they beast they may be found even as we, that is, we may been a fair and equal footing; that there may be no adventitious comparisons made between us, arising out of misrepresentations of my course of procedure, but that in every matter of boasting we may be fairly compared and judged by facts; FOR (Co2 11:13) realities they have none, no weapons but misrepresentation, being false apostles.

Verse 13

For—reason why he is unwilling they should be thought like him [BENGEL].

such—they and those like them.

false apostles—those "overmuch apostles" (see on Co2 11:5) are no apostles at all.

deceitful workers—pretending to be "workmen" for the Lord, and really seeking their own gain.

Verse 14

is transformed—rather, "transforms himself" (compare Job 1:6); habitually; the first occasion of his doing so was in tempting Eve. "Himself" is emphatical: If their master himself, who is the "prince of darkness," the most alien to light, does so, it is less marvellous in the case of them who are his servants (Luk 22:54; Eph 6:12).

Verse 15

no great thing—no difficult matter.

if his ministers also—as well as himself.

righteousness—answering to "light" (Co2 11:14); the manifestation wherewith God reveals Himself in Christ (Mat 6:33; Rom 1:17).

end—The test of things is the end which strips off every specious form into which Satan's agents may now "transform" themselves (compare Phi 3:19, Phi 3:21).

according to their works—not according to their pretensions.

Verse 16

I say again—again taking up from Co2 11:1 the anticipatory apology for his boasting.

if otherwise—but if ye will not grant this; if ye will think me a fool.

yet as a fool—"yet even as a fool receive me"; grant me the indulgent hearing conceded even to one suspected of folly. The Greek denotes one who does not rightly use his mental powers; not having the idea of blame necessarily attached to it; one deceived by foolish vanities, yet boasting himself [TITTMANN], (Co2 11:17, Co2 11:19).

that I—The oldest manuscripts read, "that I, too," namely, as well as they, may boast myself.

Verse 17

not after the Lord—By inspired guidance he excepts this "glorying" or "boasting" from the inspired authoritativeness which belongs to all else that he wrote; even this boasting, though undesirable in itself, was permitted by the Spirit, taking into account its aim, namely, to draw off the Corinthians from their false teachers to the apostle. Therefore this passage gives no proof that any portion of Scripture is uninspired. It merely guards against his boasting being made a justification of boasting in general, which is not ordinarily "after the Lord," that is, consistent with Christian humility.

foolishly—Greek, "in foolishness."

confidence of boasting— (Co2 9:4).

Verse 18

many—including the "false teachers."

after the flesh—as fleshly men are wont to boast, namely, of external advantages, as their birth, doings, &c. (compare Co2 11:22).

I will glory also—that is, I also will boast of such fleshly advantages, to show you that even in these I am not their inferiors, and therefore ought not to be supplanted by them in your esteem; though these are not what I desire to glory in (Co2 10:17).

Verse 19

gladly—willingly. Irony. A plea why they should "bear with" (Co2 11:1) him in his folly, that is, boasting; ye are, in sooth, so "wise" (Co1 4:8, Co1 4:10; Paul's real view of their wisdom was very different, Co1 3:1-4) yourselves that ye can "bear with" the folly of others more complacently. Not only can ye do so, but ye are actually doing this and more.

Verse 20

For—Ye may well "bear with" fools; for ye even "bear with" oppressors. Translate, "Ye bear with them."

a man—as the false apostles do.

bring you into bondage—to himself. Translate "brings," not "bring"; for the case is not merely a supposed case, but a case actually then occurring. Also "devours" (namely, by exactions, Mat 23:24; Psa 53:4), "takes," "exalts," "smites."

take of you—So the Greek for "take" is used for "take away from" (Rev 6:4). ALFORD translates, as in Co2 12:16, "catches you."

exalt himself—under the pretext of apostolic dignity.

smite you on the face—under the pretext of divine zeal. The height of insolence on their part, and of servile endurance on yours (Kg1 22:24; Neh 13:25; Luk 22:64; Act 23:2; Ti1 3:3).

Verse 21

as concerning reproach—rather, "by way of dishonor (that is, self-disparagement) I say it."

as though we . . . weak—in not similarly (Co2 11:20) showing our power over you. "An ironical reminiscence of his own abstinence when among them from all these acts of self-exaltation at their expense" (as if such abstinence was weakness) [ALFORD]. The "we" is emphatically contrasted with the false teachers who so oppressively displayed their power. I speak so as though WE had been weak when with you, because we did not show our power this way. Howbeit (we are not really weak; for), whereinsoever any is bold . . . I am bold also.

Verse 22

Hebrews . . . Israelites . . . the seed of Abraham—A climax. "Hebrews," referring to the language and nationality; "Israelites," to the theocracy and descent from Israel, the "prince who prevailed with God" (Rom 9:4); "the seed of Abraham," to the claim to a share in the Messiah (Rom 11:1; Rom 9:7). Compare Phi 3:5, "An Hebrew of the Hebrews," not an Hellenist or Greek-speaking Jew, but a Hebrew in tongue, and sprung from Hebrews.

Verse 23

I speak as a fool—rather, as Greek, "I speak as if beside myself"; stronger than "as a fool."

I am more—namely, in respect to the credentials and manifestations of my ministry, more faithful and self-denying; and richer in tokens of God's recognition of my ministry. Old authorities read the order thus, "In prisons above measures, in stripes more abundantly" (English Version, less accurately, "more frequent"). Acts 16:23-40 records one case of his imprisonment with stripes. CLEMENT OF ROME [First Epistle to the Corinthians] describes him as having suffered bonds seven times.

in death oft— (Co2 4:10; Act 9:23; Act 13:50; Act 14:5-6, Act 14:19; Act 17:5, Act 17:13).

Verse 24

co2 11:24Deu 25:3 ordained that not more than forty stripes should be inflicted To avoid exceeding this number, they gave one short of it: thirteen strokes with a treble lash [BENGEL]. This is one of those minute agreements with Jewish usage, which a forger would have not been likely to observe.

Verse 25

The beating by Roman magistrates at Philippi (Act 16:23) is the only one recorded in Acts, which does not profess to give a complete journal of his life, but only a sketch of it in connection with the design of the book, namely, to give an outline of the history of the Gospel Church from its foundation at Jerusalem, to the period of its reaching Rome, the capital of the Gentile world.

once was I stoned— (Act 14:19).

thrice . . . shipwreck—before the shipwreck at Melita (Act 27:44). Probably in some of his voyages from Tarsus, where he stayed for some time after his conversion, and from which, as being a seafaring place, he was likely to make missionary voyages to adjoining places (Act 9:30; Act 11:25; Gal 1:21).

a night and a day . . . in the deep—probably in part swimming or in an open boat.

Verse 26

In—rather, "By": connected with Co2 11:23, but now not with "in," as there, and as in Co2 11:27, where again he passes to the idea of surrounding circumstances or environments [ALFORD, ELLICOTT and others].

waters—rather, as Greek, "rivers," namely, perils by the flooding of rivers, as on the road often traversed by Paul between Jerusalem and Antioch, crossed as it is by the torrents rushing down from Lebanon. So the traveller Sport lost his life.

robbers—perhaps in his journey from Perga to Antioch in Pisidia. Pisidia was notorious for robbers; as indeed were all the mountains that divided the high land of Asia from the sea.

the heathen—Gentiles.

in the city—Damascus, Act 9:24-25; Jerusalem, Act 9:29; Ephesus, Act 19:23.

false brethren— (Gal 2:4).

Verse 27

fastings—voluntary, in order to kindle devotions (Act 13:2-3; Act 14:23; Co1 9:27); for they are distinguished from "hunger and thirst," which were involuntary [GROTIUS]. However, see on Co2 6:5. The context refers solely to hardships, not to self-imposed devotional mortification. "Hunger and thirst" are not synonymous with "foodlessness" (as the Greek of "fasting" means), but are its consequences.

cold . . . nakedness—"cold" resulting from "nakedness," or insufficient clothing, as the Greek often means: as "hunger and thirst" result from "foodlessness." (Compare Act 28:2; Rom 8:35). "When we remember that he who endured all this was a man constantly suffering from infirm health (Co2 4:7-12; Co2 12:7-10; Gal 4:13-14), such heroic self-devotion seems almost superhuman" [CONYBEARE and HOWSON].

Verse 28

without—"Beside" trials falling on me externally, just recounted, there is "that which cometh upon me (literally, the impetuous concourse to me of business; properly, a crowd rising up against one again and again, and ready to bear him down), the care of all the churches" (including those not yet seen in the flesh, Col 2:1): an internal and more weighty anxiety. But the oldest manuscripts for "that which cometh," read, "the pressure": "the pressing care-taking" or "inspection that is upon me daily." ALFORD translates, "Omitting what is BESIDES"; namely, those other trials besides those recounted. But the Vulgate, ESTIUS, and BENGEL, support English Version.

the care—The Greek implies, "my anxious solicitude for all the churches."

Verse 29

I . . . weak—in condescending sympathy with the weak (Co1 9:22). "Care generates sympathy, which causes the minister of Christ personally to enter into the feelings of all his people, as if he stood in their position, so as to accommodate himself to all" [CALVIN].

offended—by some stumbling-block put in his way by others: the "weak" is most liable to be "offended."

I burn not—The "I" in the Greek is emphatic, which it is not in the former clause, "I am not weak." I not only enter into the feeling of the party offended, but I burn with indignation at the offender, I myself taking up his cause as my own. "Who meets with a stumbling-block and I am not disturbed even more than himself" [NEANDER].

Verse 30

glory of . . . infirmities—A striking contrast! Glorying or boasting of what others make matter of shame, namely, infirmities; for instance, his humbling mode of escape in a basket (Co2 11:33). A character utterly incompatible with that of an enthusiast (compare Co2 12:5, Co2 12:9-10).

Verse 31

This solemn asseveration refers to what follows. The persecution at Damascus was one of the first and greatest, and having no human witness of it to adduce to the Corinthians, as being a fact that happened long before and was known to few, he appeals to God for its truth. Luke (Act 9:25) afterwards recorded it (compare Gal 1:20), [BENGEL]. It may ALSO refer to the revelation in Co2 12:1, standing in beautiful contrast to his humiliating escape from Damascus.

Verse 32

governor—Greek, "Ethnarch": a Jewish officer to whom heathen rulers gave authority over Jews in large cities where they were numerous. He was in this case under Aretas, king of Arabia. Damascus was in a Roman province. But at this time, A.D. 38 or 39, three years after Paul's conversion, A.D. 36, Aretas, against whom the Emperor Tiberius as the ally of Herod Agrippa had sent an army under Vitellius, had got possession of Damascus on the death of the emperor, and the consequent interruption of Vitellius' operations. His possession of it was put an end to immediately after by the Romans [NEANDER]. Rather, it was granted by Caligula (A.D. 38) to Aretas, whose predecessors had possessed it. This is proved by our having no Damascus coins of Caligula or Claudius, though we do have of their immediate imperial predecessors and successors [ALFORD].

Next: 2 Corinthians Chapter 12