Exegetical and Hermeneutical Commentary of 2 Corinthians 11:1
Would to God ye could bear with me a little in [my] folly: and indeed bear with me.
Ch. 2Co 11:1-17. St Paul’s Defence of himself against his accusers
1. Would to God ] The words ‘to God’ are not in the original.
bear with me a little in my folly ] i.e. the folly of boasting, which (ch. 2Co 10:8, 2Co 11:16-18, 2Co 12:11) the Apostle regards as a necessity laid upon him by the present condition of the Corinthian Church. Cf. also 1Co 3:1.
and indeed bear with me ] Most recent editors translate as Chrysostom, but you really do bear with me. Ye (i.e. yea), ye do also forbeare me, Cranmer. The imperative rendering, however, harmonizes best with what follows, ‘Nay, indeed I beseech you to bear with me, for I am zealous,’ &c.
Fuente: The Cambridge Bible for Schools and Colleges
Would to God – Greek, I would ( Ophelon). This expresses earnest desire, but in the Greek there is no appeal to God. The sense would be well expressed by O that, or I earnestly wish.
Ye could bear with me – That you would bear patiently with me; that you would hear me patiently, and suffer me to speak of myself.
In my folly – Folly in boasting. The idea seems to be, I know that boasting is generally foolish, and that it is not to be indulged in. But though it is to be generally regarded as folly, yet circumstances compel me to it, and I ask your indulgence in it. It is possible also that his opponents accused him of folly in boasting so much of himself.
And indeed bear with me – Margin, Ye do bear. But the text has probably the correct rendering. It is the expression of an earnest wish that they would tolerate him a little in this. He entreats them to bear with him because he was constrained to it.
Fuente: Albert Barnes’ Notes on the Bible
2Co 11:1-6
Would to God ye could bear with me a little in my folly.
Self-vindication
The next two chapters are entirely occupied with the boastings of an inspired apostle; in the previous chapters we find him refuting separately each charge, till at last, as if stung and worn out at their ingratitude, he pours out, unreservedly, his own praises in self-vindication. All self-vindication, against even false accusations, is painful; not after Christian modesty, yet it may sometimes be a duty.
I. The excuses St. Paul offered for this mode of vindication.
1. It was not merely for his own sake, but for the sake of others (2Co 11:2-3). Clearly this was a valid excuse. To refuse to vindicate himself under the circumstances would have been false modesty. Notice two words here–
(1) Jealousy. This was not envy that other teachers were followed, but anxiety lest they might lead the disciples astray. He was jealous for Christs sake, not his own.
(2) Simplicity. Now people suppose this means what a child or a ploughman can understand: but in this sense Paul was not simple. St. Peter says there are things hard to be understood in his epistles. We often hear it alleged against a book or a sermon that it is not simple. But if it is supposed that the mysteries of God can be made as easy of comprehension as a newspaper article or a novel, we say that such simplicity can only be attained by shallowness. Simple means unmixed, or unadulterated. We have an example in those Judaisers who said, Except ye be circumcised, ye cannot be saved: they did not deny the power of the Cross: they said something was to be mixed with it.
2. It was necessary. Character is an exceedingly delicate thing, that of a Christian man especially so. It is true no doubt, to a certain extent, that the character which cannot defend itself is not worth defending, and that it is better to live down evil reports. But if a character is never defended, it comes to be considered as incapable of defence. Besides, an uncontradicted slander may injure our influence. And therefore St. Paul says boldly, I am not a whit behind the very chiefest of the apostles. Some cannot understand this. But Christian modesty is not the being or affecting to be ignorant of what we are. If a man has genius, he knows he has it. If a man is falsely charged with theft, there is no vanity in his indignantly asserting that he has been honest all his life long. Christian modesty consists rather in this–in having before us a sublime standard, so that we feel how far we are from attaining to that. Thus we can understand Paul saying that he is not behind the chiefest of the apostles, and yet that he is the chief of sinners.
II. The points of which St. Paul boasted.
1. That he had preached the essentials of the gospel (2Co 11:4). His matter had been true, whatever fault they might have found with his manner. St. Paul told them that, better far than grace of language, etc., was the fact that the truth he had preached was the essential truth of the gospel.
2. His disinterestedness (2Co 11:7). St. Paul had a right to be maintained by the Church, The labourer is worthy of his hire. And he had taken sustenance from other churches, but he would not take anything from the Corinthians, simply because he desired not to leave a single point on which his enemies might hang an accusation. There is something exquisitely touching in the delicacy of the raillery with which he asked if he had committed an offence in so doing. He asked them whether they were ashamed of a man of toil. Here is great encouragement for those who labour; they have no need to be ashamed of their labour, for Christ Himself and His apostle toiled for their own support. The time is coming when mere idleness and leisure will be a ground for boasting no more, when that truth will come out in its entireness, that it is the law of our humanity that all should work, whether with the brain or with the hands, and when it will be seen that he who does not or will not work, the sooner he is out of this work-a-day world of Gods, the better.
3. His sufferings (2Co 11:23-28). It is remarkable that St. Paul does not glory in what he had done, but in what he had borne; he does not speak of his successes, but his manifold trials for Christ.
4. His sympathy (2Co 11:29). This power of entering into the feelings of every heart as fully as if he himself had lived the life of that heart, was a peculiar characteristic of St. Paul. To the Jew he became as a Jew, etc. Conclusion: All these St. Paul uses as evidences of his apostolic ministry, and they afford high moral evidence of the truth of Christianity. It gives quite a thrill of delight to find that this earth has ever produced such a man as St. Paul. He was no fanatic, but was calm, sound, and wise. And if he believed, with an intellect so piercing, so clear, and so brilliant, he must indeed be a vain man who will venture any longer to doubt. (F. W. Robertson, M. A.)
For I am jealous over you with godly jealousy.—
Godly jealousy
I. Its grounds and reasons.
1. It was lest their minds should be corrupted from the simplicity that is in Christ (2Co 11:3). Many, like the Galatians, begin in the Spirit, and end in the flesh. Professors of religion are evermore in danger of being tossed to and fro, etc. (Eph 4:14).
2. It was lest an increasing lukewarmness should prepare the way for greater departures from truth and purity. Persons may retain the doctrines of the gospel, and yet lose the spirit of it.
3. It respected the outward deportment, as well as the dispositions of the mind. Men may turn grace into wantonness, and use their liberty as an occasion to the flesh. Corruption is not so mortified in the best of men as to preclude the necessity of watchfulness and godly jealousy.
4. It was founded in his knowledge of the depravity of human nature. He himself found it necessary to keep his body under, etc.; and the same principle excites his jealousy and fear with respect to others (1Co 9:27). The best of men are but men at the best.
5. It was derived from his acquaintance with the stratagems and the strength of the great enemy. He himself had a messenger of Satan to buffet him; and what he had felt himself, made him fear for others (verse 3). None but Jesus could say, The prince of this world cometh, and findeth nothing in Me.
6. It was justified by various instances of defection in the apostles time (1Co 10:6).
7. It was augmented by the apostles peculiar relations with the Church. He had espoused them as a chaste virgin to Christ, and should he at last be disappointed in them, it would be to him a matter of inexpressible grief, and to them of shame and dishonour (1Th 2:19; 1Th 3:8).
II. Its peculiar properties.
1. It proceeded from the purest motives, from a sanctified heart, and was marked with sincerity and truth. He who was jealous over others, was not negligent of himself. Many indulge in what they condemn in others, and by making a virtue of their fidelity, intend it as a substitute for all other virtues.
2. It was expressed not with rancour and malice, but the greatest good-will. The apostle had learned of Him who was meek and lowly in heart, and did not indulge his own prejudices under a pretended zeal for religion.
3. It had for its object the promotion of true godliness. He was not only zealously affected, but it was in a good thing, and to answer the best of purposes. (B. Beddome, M. A.)
Godly jealousy
Jealousy is sensitive aliveness to any abatement or transference of affection. There is a sense in which God Himself is said to be jealous over His people. For God will endure no rival. And the faithful ambassador may be allowed to indulge his Masters feeling. It was such a sentiment that filled the heart of Paul here. Note–
I. The work of a faithful minister. There is a delicacy in the figure employed, viz., that souls who are brought into covenant with God in Christ are betrothed to Him. And the ministers of Christ are represented as the friend of the Bridegroom, who transacts between the Bridegroom and His future bride, and bespeaks her and betroths her to the Bridegroom against the nuptial day. We have a beautiful illustration in the mission of the faithful servant of Abraham. This is the ministers highest and holiest function.
II. His hope and purpose–that I may present you as a chaste virgin to Christ. At the coming of Christ to have a goodly company of saved souls. What an expectation past all that our poor hearts can conceive! That those whom he has sealed with the seal of Christ in baptism; that those whom he has warned, rebuked, exhorted with all longsuffering, may be preserved, undefiled, uncorrupted, from the simplicity that is in Christ; that is the goal to which he must ever look. All short of this cannot content an earnest ministers mind. That they should respect and love Him; that they should be regular in frequenting the house of the Lord, etc. All this is in its place important; but all comes short of his desire and prayer.
III. His consequent duty. To watch over his people with a godly jealousy. Not with an unhallowed or unfriendly jealousy; not with a censorious and a suspicious spirit. It is not the prerogative of ministers to judge. On the contrary, it is for them to have all longsuffering and charity–they need it themselves, and they should exercise it in the Church. But they are jealous for their Master. And if they see any who profess Christs name falling into error in doctrine or viciousness in life, then the minister ought to be jealous for the honour of Christ and for the souls of his people. It is a godly jealousy; it comes from God, it is unto God. The man who is jealous for his own party and sect, alas, for him! Surely we may fear lest your minds should be corrupted from the simplicity that is in Christi! How many have corrupted it by observances that the gospel requires not, and that its spirit is at variance with! And how many are departing from the simplicity of their trust in Gods holy Word as their only foundation of faith, and Jesus as their only resting-place! How many there are, too, who are drawn aside into wordly conformity! (H. Stowell, M. A.)
I have espoused you to one husband, that I may betroth you as a chaste virgin to Christ.
The souls espousal to Christ
I. Ministers are entrusted with this great work.
1. Consider this match betwixt Christ and His people.
(1) The first degree of it was the purpose of it, in the heart of God, from all eternity.
(2) Impediments are next removed. Justice says, there can be no match betwixt God and guilty man till I be satisfied. The law says, they are mine, and I will not part with them, till death part us. Truth says, God Himself made this marriage betwixt them and the law, and therefore they cannot be married to another, unless first death dissolve the marriage. But the designed Bridegroom removes these impediments by His obedience to the law, and by His death in our nature and in our stead (Gal 2:20). The sinner dies to the law in Christ, and the law dies to the sinner (Rom 7:4). And so the parties being thus dead, the truth of God has nothing to object against the purpose of this new marriage.
(3) The contract is written and ready for the subscribing. There are two things in the contract–
(a) Christs consent to match with poor sinners (Rev 22:17).
(b) The dowry promised to the bride (Rom 8:32). A large maintenance and a good house (Joh 14:3).
Yea, the contract is subscribed by the Bridegroom and His Father (Jer 31:33). The contract is also sealed. This cup, saith the Bridegroom, is the new testament in My blood. All this before famous witnesses (1Jn 5:7-8). The whole is registered in this Bible.
(4) The courting of the bride in order to gain her consent. And this is managed in two places.
(a) Christ comes into her mothers house, to the public ordinances, and there He, by His ambassadors, courteth her consent.
(b) Christ comes into the chambers of the heart, and then there is a heart conference betwixt Christ and the soul, without which the former cannot prevail.
(5) The espousals. The soul being overcome, gives its consent to take Christ for a husband, renouncing all others. The soul makes choice of Christ. With the whole soul, the soul makes choice of a whole Christ. Makes choice of Him all, for all, and instead of all.
(6) The espousals are in this life, at our believing the marriage is consummated in glory (Rev 19:7). Now there is a time betwixt the espousals and marriage.
(a) This time is for the trial of the bride. The old lovers will come back again, and endeavour to recover her affections which they have lost, and often do they succeed.
(b) This interval is that the bride may make herself ready by making progress in sanctification.
2. What hand ministers have in this match.
(1) They are proxies for the Bridegroom, sent as Abrahams servant, to seek a wife for their Masters Son (2Co 5:18-20).
(2) They are witnesses, though not to the formal consent, yet to that which imports a consent. They see how their message is entertained.
(3) They are the attendants of the bride, to adorn her for her husband. It is by the word that the espoused soul is made clean and fitted for Christ, as the Greek word in our text signifies.
(4) They present her to the Bridegroom at the last day (1Th 2:19-20).
3. Why the Lord employs men in this great and honourable work.
(1) It is in condescension to our infirmities. If God had employed angels, how could we have looked upon them?
(2) It is very agreeable in that the Divine nature is united with the human in Christ, that men should deal with men.
(3) That God may have all the glory.
II. The great design of espousing sinners to christ is that they continuing chaste and faithful may at last be married to him.
1. What it is for the espoused to keep chaste.
(1) They must never be called by another name than their espoused husband (Heb 10:23).
(2) They must never go back to their former husband, for the soul that is really espoused to Christ, is divorced from idols, and lusts, and the law (Rom 7:2).
(3) Christ must always have their hearts.
(4) They must cleave to Christ over all the worlds smiles and frowns. They must neither be bribed nor driven from Him (Son 8:6-7).
(5) They must be separated from the world: not only in their hearts, but in their practices (Rev 14:4; Rom 12:2).
(6) They must be sincere and upright, Hypocrisy would spoil all. Our espoused Husband is a searcher of hearts.
2. The presenting to Christ of those that keep chaste.
(1) The time of it–it will be at the great day (Mat 25:1-12).
(2) They, and they only, shall be presented. They that depart from Christ here shall be made to depart from Him there.
(3) The brides attendants. Angels that were witnesses to her espousals, shall also be witnesses to her marriage. Christs ministers shall say, here are we, and the children Thou hast given us.
(4) The place where the marriage shall be solemnised, that is the Bridegrooms Fathers house, even in heaven. (T. Boston, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XI.
The apostle apologizes for expressing his jealousy relative to
the true state of the Corinthians; still fearing lest their
minds should have been drawn aside from the simplicity of the
Gospel, 1-3;
From this he takes occasion to extol his own ministry, which
had been without charge to them, having been supported by the
Churches of Macedonia while he preached the Gospel at Corinth,
4-11.
Gives the character of the false apostles, 12-16.
Shows what reasons he has to boast of secular advantages of
birth, education, Divine call to the ministry, labours in that
ministry, grievous persecutions, great sufferings, and
extraordinary hazards, 16-33.
NOTES ON CHAP. XI.
Verse 1. Would to God ye could bear with me] . As the word God is not mentioned here, it would have been much better to have translated the passage literally thus: I wish ye could bear a little with me. The too frequent use of this sacred name produces a familiarity with it that is not at all conducive to reverence and godly fear.
In my folly] In my seeming folly; for, being obliged to vindicate his ministry, it was necessary that he should speak much of himself, his sufferings, and his success. And as this would appear like boasting; and boasting is always the effect of an empty, foolish mind; those who were not acquainted with the necessity that lay upon him to make this defence, might be led to impute it to vanity. As if he had said: Suppose you allow this to be folly, have the goodness to bear with me; for though I glory, I should not be a fool, 2Co 12:6. And let no man think me a fool for my boasting, 2Co 11:16.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That which the apostle here calls his folly, was his speaking so much in his own commendation; which indeed is no better than folly, unless there be a great reason; which was here, for it was the false teachers, vilifying his person and office, that put him upon it. The verb in the latter part of the verse, may be read either imperatively, (and so we translate it), as if it were an entreaty of them to excuse him in speaking so much good of himself; or indicatively, you do bear with me.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. Would to GodTranslate asGreek, “I would that.”
bear with meI may asknot unreasonably to be borne with; not so the false apostles (2Co 11:4;2Co 11:20).
mynot in the oldestmanuscripts.
follyThe Greekis a milder term than that for “foolishness” in 1Co 3:19;Mat 5:22; Mat 25:2.The Greek for “folly” here implies imprudence;the Greek for “foolishness” includes the idea ofperversity and wickedness.
and indeed bearArequest (so 2Co 11:16). Butthe Greek and the sense favor the translation, “Butindeed (I need not wish it, for) ye do bear with me”;still I wish you to bear with me further, while I enter at large intoself-commendations.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Would to God you could bear with me a little,…. The false apostles boasted so much of their gifts, abilities, and usefulness, that the apostle found himself under a necessity of saying some things in his own defence, for the honour of God, and the good of this church; which otherwise his modesty would not have permitted him, and which he saw would be accounted and censured as folly in him by others; and therefore he entreats their patience a little while, and that they would suffer him to say a few things in vindication of his character, and not be offended; though it would be in commendation of himself, which, were he not forced to, would look vain and foolish: and therefore says,
bear with me a little in my folly, and which he presses with importunity,
and indeed bear with me; he insists upon it, he urges it as what he must not be denied in; for could he have avoided it, he would not have done it; but such was the case, that if he did not do it, he must greatly suffer in his character and usefulness; the members of this church would be in great danger from these false apostles, and the honour and glory of Christ lay greatly at stake; which when considered, he hoped his request would be granted: the last clause may be rendered, but also ye do bear with me; signifying that they had done so already, and continued to do so, and therefore he could not but encourage himself, that they still would bear with him a little longer, and in a few things more.
Fuente: John Gill’s Exposition of the Entire Bible
| The Apostle Asserts His Claims. | A. D. 57. |
1 Would to God ye could bear with me a little in my folly: and indeed bear with me. 2 For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 3 But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. 4 For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.
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, v. 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, 2Co 11:2; 2Co 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, v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Would that ye could bear with me ( ). Koine way of expressing a wish about the present, (as a conjunction, really second aorist active indicative of without augment) and the imperfect indicative instead of or (Robertson, Grammar, p. 1003). Cf. Re 3:15. See Ga 5:12 for future indicative with and 1Co 4:8 for aorist. is ablative case after (direct middle, hold yourselves back from me). There is a touch of irony here.
Bear with me ( ). Either imperative middle or present middle indicative (ye do bear with me). Same form.
In a little foolishness ( ). Accusative of general reference ( ). “Some little foolishness” (from , foolish). Old word only in this chapter in N.T.
Fuente: Robertson’s Word Pictures in the New Testament
Folly. As my boasting may seem to you. Ironically spoken of that legitimate self – vindication demanded by the circumstances. Rev., foolishness.
Bear with me [] . Some render as indicative : ye do bear with me.
Fuente: Vincent’s Word Studies in the New Testament
THE GODLY JEALOUSY
1) “Would to God ye could bear with me,” (ophelon aneichesthe mou) I would to God that you all endured (tolerated) me;” forbear or understand me as I warn you against dangers of listening to false and novel teachings.
2) “A little in my folly,” (mikron ti aphrosunes) “a little (bit) of levity or folly,” 2Co 10:16, also used meaning a little “nonsense.” Paul felt that he must resort to a recount of his labors and sufferings for Christ by use of specific, numerical evidences so as incontestably to negate false charges against him, 1Co 12:11.
3) “And indeed bear with me “ (alla kai anechesthe mou) “but ye do even endure or tolerate me,” He not only expresses a wish but also entreats or appeals to the brethren to give him a fair hearing as he answers false charges against him, exposes false prophets, and proceeds to call them to greater faithfulness to the Master, Eph 5:17; Rom 12:2.
Fuente: Garner-Howes Baptist Commentary
1. Would that ye did bear with me. As he saw that the ears of the Corinthians were still in part pre-engaged, (793) he has recourse to another contrivance, for he turns to express a wish, as persons do when they do not venture openly to entreat. (794) Immediately afterwards, however, as if gathering confidence, he nevertheless entreats the Corinthians to bear with his folly. He gives the name of folly to that splendid proclamation of his praises, which afterwards follows. Not as if he were a fool in glorying; for he was constrained to it by necessity, and besides, he restrained himself in such a manner, that no one could justly regard him as going beyond bounds; but as it is an unseemly thing to herald one’s own praises, and a thing that is foreign to the inclinations of a modest man, he speaks by way of concession.
What I have rendered in the imperative — bear with me, Chrysostom interprets as an affirmation, and certainly the Greek word is ambiguous, and either sense suits sufficiently well. As, however, the reasons that the Apostle subjoins are designed to induce the Corinthians to bear with him, and as we will find him afterwards expostulating with them again on the ground of their not conceding anything to him, I have followed the Old Interpreter. (795) By saying, Would that, etc., he had seemed to be distrustful; now, as if correcting that hesitation, he openly and freely commands.
(793) “ Des propos des faux apostres;” — “By the speeches of the false apostles.”
(794) “ Ceux ausquels ilsont affaire;” — “Those with whom they have to do.”
(795) The rendering of the Vulgate is as follows: “ Sed supportate me.” (“But bare with me.”) Wiclif (1380) reads: “But also supporte ye me.” Tyndale (1534) also renders in the imperative, as follows: “Yee, and I pray you forbeare me.” — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES
2Co. 11:1.Small change of rendering, a bit of foolishness, because of small variation of reading. For, on my own principle (2Co. 10:18), it is foolishness. To appreciate how foolish such talking about himself is, look at the (eight) occurrences of the word (or its cognates) here, and in Rom. 2:20; Eph. 5:17; 1Co. 15:36. Yet only a little bit will I indulge in, and that because I love you. Choose between (indic.), I will not say would that; ye do; and (imper.), Would that ; yea, I beg of you, do. No to God in Greek.
2Co. 11:2. Godly.Lit. as margin; as 2Co. 1:12. [Cf. 2Co. 7:9-11 (but not Heb. 12:28); also cf. Act. 7:20.] Espoused.Paul is the Friend of the Bridegroom (like the Baptist, Joh. 3:29. The Rabbis called Moses the Friend between Israel and God). The Church is to be the Virgin-wife by-and-by. We are here in the interval between the betrothal, which Paul has effected, and the actual bringing of the Bride to her Husband, when his office shall be perfected. [Between betrothal and marriage the bride-elect lived with her friends, and all communication between herself and her future husband was carried on through the medium of a friend deputed for the purpose, termed the friend of the bridegroom (Joh. 3:29). She was now virtually regarded as the wife of her future husband. Faithlessness was punishable with death. (Smith, B. D., s.v. Marriage.] Hence Pauls jealousy. He is responsible for bringing to the one man Christ an unspotted, virgin Church.
2Co. 11:3. The corrupters being the brides friends (ut supr.) or other suitors, viz. the rival teachers of Corinth. Same idea of rival aspirants to a damsels hand and heart in Gal. 4:17, They are hot in their courting, etc.
1. Observe, he is not concerned lest himself, Paul, should be robbed of their love, but that the Husband, Christ, should be.
2. Observe, also, the purity (by a better reading) and unto Christ not in. The virgin simplicity and purity are to be kept inviolate for the sake of the love of the Husband.
3. Observe, the story of Eve and the serpent is (unquestionably) to Paul a real, historical event. Not quoted merely as a scholar might quote an apposite parallel from classical mythology in (say) Ovid or Virgil. That the Holy Spirit likewise sets His attestation upon it, also follows, to all who accept Paul as in these letters the organ of the Spirit unto the Churches (Revelation 2, 3); Paul is here used by Him to trace in a sample instance the daily, ordinary workings of evil back to him whose first, and too successful, attempt has been the pattern and germ of all since. [Serpent only mentioned in Genesis; Wisdom (Wis. 2:24) first makes the serpent the Devil; cf. Rev. 12:9; Rev. 20:2.]
2Co. 11:4. Observe, Jesus, Spirit (not spirit), Gospel. Well.Ironically (as perhaps Mar. 7:9). Conybeare and Howson think, bear with me. Observe indicative. Also, no particular person meant.
2Co. 11:5. Very chiefest.As in 2Co. 12:11. Q.d. Therefore you should much rather bear with me, for, etc.
2Co. 11:6.Very old question, e.g. between Jerome (Yes) and Augustine (No), whether Paul seriously means this, or is only quoting his enemies. In any case the want of rhetorical grace was a voluntary abnegation [an emptying of himself] (1Co. 2:1-5). [Cf. John Wesley: I could even now write as floridly and rhetorically as the admired Dr. B; but I dare not; because I seek the honour that cometh of God only. I dare no more write in a fine style than wear a fine coat (Works, vi. 186).] Observe the better reading. Knowledge.The special gift (1Co. 1:5; 1Co. 13:2; 1Co. 12:18).
HOMILETIC ANALYSIS.2Co. 11:1-6
We have Paul the Paranymph (the Friend of the Bridegroom).
I. His work.To deliver, in her virgin purity and simplicity, the betrothed Church to her expectant Lord and Husband. [Cf. bring us to God (1Pe. 3:18).]
1. Marriage, closest of earthly unions, intended by its Great Ordainer to be a permanent, lifelong union, is the suggestive hint in the world of things natural of that closest spiritual union, between Christ and His people, which makes them a Unit, Christ (Gal. 3:16; 1Co. 12:12). That revealed, the key is given to the significance and sanctity of marriage. [So, in connection with counsels as to husbands and wives, Eph. 5:27, Paul says: To present to Himself a glorious Church,as His Bride, the Lambs Wife (Rev. 21:9)not having spot, or wrinkle, or any such thing, without blemish. All the Old Testament figurative language about marriage, adultery, divorce, restoration, as regards Gods people and their relation to Him, is not simply a happy use of a natural fact, but rests on this deep, original, designed fitness in marriage to exhibit the spiritual relations.]
2. What a day of joyous memory to the soul itself, and to the human instrument, is that when he stood by and saw the love of espousals (Jer. 2:2), when the soul first got to know its Christ, to whom from that hour it was to be united;the first tender love, so sensitive to anything which would grieve Him; the simplicity of heart, judgment, purpose, desiring nothing but to think what He thought, and desire what He desired, and to please the new, and so dear, Friend in everything; nothing kept back, no after-thoughts, or under thoughts, nothing but a simple, loving, pure opening-up of all the heart and life to the knowledge and guidance of Christ. Then the yet earlier memories of the incidents, the providences, the drawings of the Spirit, the half-understood going-out of the heart, the meeting with Paul or some other,all leading up to the introduction and espousal. [How Lydia would remember the first day (Php. 1:5).] One of the earthly anniversaries never to fade away into oblivion, but still to be kept most joyously even in eternity!
3. What a day of joyful, holy anticipation that, when for the first time I see, literally and face to face (1Co. 13:12), the Christ of Whom I have been hearing, thinking, speaking, so long; Whom not having seen I have loved (1Pe. 1:8), and Who has loved me so much better than I have deserved, or could ever have expected. How joyous to Him, satisfied at last (Isa. 53:11), to look into the face of His Bride, resting in His love, rejoicing over her with joy (Zep. 3:17); repaid at last for Gethsemane and Calvary; reaping at last the fruit of the age-long purpose of His Fathers heart and His own (Rev. 13:8; Eph. 3:11); tasting in full draught the cup of the joy that was set before Him (Heb. 12:2), having now all He desired and died for. And how joyous to the Paranymph, glad to stand aside and see Bride and Bridegroom meet, she brought safely at last to her Husbands home, himself forgotten by them in their mutual joy. [So John Baptist, This my joy is fulfilled.] His responsibility is then over; the care of the Churches will no longer press, even as a not ungrateful burden. I present to Thee, Lord, a chaste, virgin Church. [In all this, Church, Church, practically means Christian, Christian. The Church and its history are only multiples of the Christian and his history. Or, conversely, the individual reproduces, in miniature but complete copy, the history of the whole.]
II. His feelings: jealousy, fear.
1. Jealousy often has in us an evil connotation and colouring. It is selfish. Pride is touched when the transferred love, won from us by another, tells that we are not first, or counted best. In God (or Christ) it is not selfish, except with the selfishness of the king who cannot tolerate a rival king in his realm or on his throne. God may, must (as we may not), claim that all the heart shall, unshared, be His. Pauls jealousy has no selfish tinge. No great matter whether converts transfer their love for him to rival teachers or not, but a great matter whether these rival teachers come courting the Lords betrothed One, and steal her love from Him; a great matter if they tamper with the simple, pure, direct love of her heart for Him.
2. The pain to a minister of Christ to see his converts leave their first love, become worldly, return to, and guilefully plead for and defend, forms of sin which the healthier love of their betrothal condemned by instinct, because it grieved the Lord,it is a great pain, not chiefly because his own work seems ending in failure, but because the Lord will be so disappointed, and the unfaithful souls are preparing for themselves such eternal loss.
3. Very well to be tolerant, broad, towards other forms of teaching and other types, or Churches, of Christian workers; but there is no virtue in a toleration which can stand by and with silent equanimity see the beautiful promise of early, tender love to Christ spoiled, the simple conscience being sophisticated and entangled in worldly sophistries, the life being brought again into bondage to once forsaken sins.
4. Let the soul itself beware of the corrupting process (1Co. 15:33). Lend no ear, Eve-like, to the arguments, suggestions, more liberal reasonings and practice of the world, or of a worldly Church; the old Serpent is in them all, at his old work, with his old craftiness. It is Eden and the Fall in perpetual repetition. The very (necessary) contact with evil and evil men is corrupting, or at least perilous; even mental contact with evil in books is not without danger. The tender susceptibility of conscience is easily impaired; it takes a fine edge, and loses it readily. Let a jealous guard be kept over the loyalty of the heart to Christ; let the first sign of a waning sense of His being supremely dear, be noted, confessed, forgiven. Intercourse with Him, though He be unseen, must be frequent. Only thus can love to Him breathe or live in the corrupt atmosphere; only a vigorous inner life of consecration to Him can throw off the infection around, and live through it unharmed. The sense of duty to Him must be cultivatedI am reserved for Him; every disregard of Duty dulls the perception of Duty. Acts make habits of mind and heart [and body]. Every betrothed soul that hath its hope set upon Him, purifieth itself, etc. (1Jn. 3:3). [Cf. 1Jn. 2:28; 2Pe. 3:14.]
III. His methods.
1. He is a preacher. [1Co. 1:21 not to be used here.]
2. He preaches a Jesus, through Whom his hearers receive a Spirit. [In this case the personal Holy Ghost (1Co. 2:12).]
3. His message is a Gospel. It is good news for an outcast world, that God sends His servants to say, Come to the wedding, even as guests. Good news that to alienated man it is proclaimed that a [marriage] fellowship with God is again possible, resting on two great facts, resting upon the work of two Divine Persons. Outside us, and abiding here, whether men avail themselves of it or not, is the work of Christ,the basis of all. Within us, and depending for its actuality and continuity upon our acceptance of it and co-operation with it, are the gift, the indwelling, the work, of the Spirit. No fellowship without the Spirit; no Spirit without Christ; no Gospel without a Jesus and a Holy Ghost. A Gospel which should ignore either Person, or His office and work, would be no Gospel at all. A Gospel which should undervalue or understate (say) the doctrine of the Holy Spiritthough, on the other hand, it should proclaim the blood, the cross, the atonement of Christ never so loudly and earnestlywould be an imperfect Gospel. There can be another Gospel [not another, i.e. a companion, parallel, Gospel; it is a different Gospel, Gal. 1:6-7, and here, as R.V.], another Jesus, another Spirit. [This last in 1Co. 2:12in accordance with that parallelism of phrases and facts which in Scripture obtains between the kingdom of light and the kingdom of darknessseems almost to imply an action of the Evil One upon the soul, comparable to that of the Holy One upon it.] A Gospel which should minify or suppress an Atonement for guilt by a Sacrifice upon the Cross; which should deal with men as though there were no guilt, and no Sacrifice were needed; a Gospel whose appeal to men should assume that they can, if they will, rise out of and above their old and evil self, and by self-originated, self-sustained effort can improve some inherent, natural goodness, and that they need no external, Divine help and grace; a Gospel which should propose to renovate the world, to regenerate the man, by sanitation, art, music, intellectual culture; suchtrue or false, as their exponents or opponents may deem themare at all events different Gospels from that preached by, and successful in the hands of, Paul and the Evangelical preacher. They are proved such experimentally; for they do not bring about any betrothal of the soul to Christ. Not the phrase only, but the thing, is scouted by some of the human Gospels of the age. There is some help in some of them; much help in a few; but they miss the deepest need of human hearts. They do not take into sufficient account [e.g. in denying a vicarious atonement] some instincts of human hearts which PaulsChristsGospel has been proved to meet. Only one Gospel, yet men scarcely tolerate it; many deceivers and false Gospels, and men bear them finely! There may be a different Christ. E.g. one something less than Divine as the Father is Divine; one who is the Head, the Crown, the Flower, the mediating Origin of all creaturely existence, nearest the Creator, and yet all the great gulf between Creator and Creature between him and God. Or one who is only Jesus, the very flower of the Race, the choicest exponent and embodiment of all that is most lovely and noble in Manhood, a human teacher, who spake indeed as never man spake save himself, but yet with a wisdom and knowledge only different in degreenot in kindfrom that which inspires the highest type of human teachers. Or, still lower, an amiable, well-intentioned, philanthropic, enthusiastic soul, in full communion with nature, who could, and did, make mistakes in conduct and judgment; who could [and perhaps did] sin, at least in spirit and temper; who was hurried into unadvised, unintended courses by the force of circumstances, and played into the hands of enemies who compassed his death. [The growing prevalence of the use of Jesus instead of Christ is significant. It means (frequently, happily) a clearer, truer realisation of the historical side of the life and work of the Incarnate Redeemer, with the aid of a wealth of geographical, historical, literary, antiquarian knowledge which never was available until to-day, till we see and hear Jesus of Nazareth and His surroundings of persons and circumstances, almost as if we had lived amongst His contemporaries. A good thing, but needing to be watched, lest we see Jesus so clearly that we cannot see the Christ. The very apostles needed not only that the Spirit should purify their eyes, and enable them to understand the true dignity of their Divine Friend, but also that the embarrassment and obscuration of close everyday intercourse with the man, should be removed by time and absence, and they be left free to see their Lord and their God. The change of name often means also a naturalism of estimate and of representation of Christ and His work, whose tendency is so to overstate the emptying of Php. 2:7 that human limitations, and even liabilities, leave too little room for the Divine Son in the teaching and the work.] [The believing heart needs to watch against the corruption of the simplicity of adoring, worshipping belief in a Jesus, Who is Incarnate God as certainly as He was the (to-day more vividly known) Jesus of Nazareth. The closest intercourse between the soul and her Betrothed must be kept up. The Spirit must take that Godhead of her Lord which only He can really reveal (1Co. 12:3), and which is a holy secret of love between the Lord and the soul (cf. Psa. 25:14); the souls life must so rest upon a Divine Christ, that it can bear to know the historic Jesus better, without any peril of knowing the Divine, Redeeming, Incarnate Son of God less well. Hard to balance, to combine, both. But semi-naturalist Lives of Christ must not leave us with another Jesus.] Paul in Php. 1:18 is very liberal, broad, rejoicing that men who would not otherwise do so, are hearing of Christ, and this though the preachersmany of them his opponents the Judaiserspreach an aspect, exhibit a form, of the Gospel which was by no means his own, or that which he thought truest and best. Yet, with perfect consistency, he is very narrow and intolerant of another Gospel or another Christ (1Co. 3:11; Gal. 1:6-9; Gal. 5:11-12; and, in effect, here). The same supreme loyalty to Christ, the same ardent devotion to Him, rules in both cases, but is conditioned differently in its resulting expression.
IV. His qualifications.
1. Rude in speech. Some justification for this, though the phrase is the phrase of detraction and depreciation. The portrait drawn by an enemy must have some measure of resemblance. We know that he had deliberately refused to himself even the liberty to employ the aid of rhetoric to win attention and acceptance for his Master and his Message. Others, even his friend Apollos, might, blamelessly, use any rhetorical power, inborn or acquired, laying it under contribution for the service of Christ. Succeed or fail, he would not. [Too much must not be made of any supposed discouragement over a failure at Athens, just before coming to Corinth. The address on Mars Hill was not without its converts; nor was it specially ornate in form; it was, moreover, just coming to (very Evangelical) talk about Resurrection and Judgment, when it was suddenly broken off by the hearers outburst of laughter. It was not that he had tried the rhetorical method at Athens, and had failed to make converts; it was rather the imperviousness of the intellectual mood to serious appeal, manifest in the majority of his Athenian audience, which made so emphatic his determination that at Corinth nothing should even seem to aim at flattering the intellect or tickling the cultured ear of the Corinthians.] [See further, under 1Co. 2:13; and in Farrar, St. Paul, Appendix, Excursus I., II., III., are very full discussions and quotations of opinion, as to the style of Pauls writing (and so, probably, of his speaking also).] Ought we to call this rudeness rather a disqualification? No. He wished to make souls hear and love not his voice, but the voice of the Bridegroom. [Sometimes a preacher will preach so well, that, like John Alden pleading or Miles Standish, the pleader, all unintentionally, wins the ear and heart for himself, and holds them back from the Lord for Whom He pleads. So the execution and voice of the singer will sometimes make the very song to be almost unheeded. Cf. Eze. 33:32; the prophets message went for nothing.] A successful winner of souls may, should, bring every natural or acquired ability into the service of his Master. But always with a most watchful jealousy over himself lest he himself should thus corrupt his hearers from the simplicity and purity, and really do the work of the Tempter. Always with a completeness of consecration of all gifts to the supreme, sole, glory Christ; and this for some hearers, and with the personal liability of some preachers, may sometimes mean the disuse of some gifts, or their very sparing employment. The glory of success will then be manifestly due, not to the eloquence of the preacher, but to the power of God. [This all more fully under 1 Cor. ut supr.] The man who is willing to be nothing, that the Lord may be everything, is qualified for the work of bringing souls and Christ together. Provided that he be not rude in knowledge; for above all in the things of God, the man who is shallow and crude will only be a workman to be ashamed. No knowledge ever comes amiss to a preacher; like Sir Walter Scott, he will learn never to talk to any man without picking up something which he may turn to good account; he cannot know too well men and affairs and the world of nature or the arts, if only all his knowledge be laid before Christ as gifts upon the altar. But with or without this he must know the things of God. [The preacher who is well-read, well-informed, about everything except the very subjects which are the materials of his business, makes a mistake. The Bible is the text-book of his spiritual Medicine; Theology is the Science of his Art of Healing; men are cases of heart-sickness, for his physicianly study and help. So far as study and hard work can do it, he should qualify, with honours if he can, as a soul-physician. Poor talk to hear a preacher cry down theology; poor praise that he be better at everything than at soul-saving preaching.] No premium must be put upon coarseness or vulgarity of thought or expression; this is no qualification for a minister of Christ. But want of polish, or defective utterance, is consistent with real ability, deep knowledge, great success. Many of the least gifted are the very little children to whom is given entrance into, and foremost place in, the kingdom of God (Mat. 18:1-4). With what persuasive power do some, little qualified, speak of the blessedness of fellowship with Christ into which they desire to bring other men. How they know Christ, with a knowledge, an intimacy, only given to disciples whom Jesus loves. Not only is their motto, This one thing I do, but, This one thing I know. They are not rude in the experienced knowledge of Divine things. Paul was not. It is no empty boast in 2Co. 11:5. It is no boast, in any sense of self-assertion or exaltation. It is simple fact that, not only in comparison with the super-eminent (but false, sham) apostles at Corinth, but in competition with the true apostles of Christ, he has left his mark most deeply on the form of Christian revelation, or is only approached by John. More than any other, did he seem to know the mind and will of Christ. And, as always happens, there was a native, prearranged fitness in the vessel, to receive and convey the truth.
HOMILETIC SUGGESTIONS
2Co. 11:2. Espoused to Christ.
I. Your privilege;implies believing union with Christ; special duties and enjoyments; entire consecration as to one husband.
II. Your espousals effected by the grace of God; through the ministry of the Word.
III. Your obligations, to preserve your purity; that we may present you to Christ; for this we are jealous over you.[J. L.]
[Cautiously, use may be made of the experiences or memories of the days of engagement, to make vivid the nature and effects of the love for our absent, but real, Friend. Is there no engagement ring, and no marriage ring, between Christ and His soul-bride? A first pledge of love and a second given in the beginnings of their closer acquaintance and mutual affection; to be far outdone by another love-token which shall be given when first the Bride steps with Him over the threshold into the heaven which is eternally to be their Home together. How love works:There is the frequent interchange of messages by letter whilst apart. Each lives in the constant thought of the other; each is prompted to be thinking for, contriving little pleasures for, the other, even in absence. Each is trying to be, and to do, what the other would like. Also ask: Soul, has thy Lord had to give His Betrothed One a bill of divorcement, for any unfaithfulness to Him?]
2Co. 11:2. The work of the Ministry needs for its completeness
I. Winning souls for Christ.Yet some men, some Churches, do not follow this up by
II. Keeping and preparing them for Christ.[As Esther under the care of Hegai, was being got ready for the day of her actual marriage to the King.] By thorough training, educating, in holiness. Watching over them, watching against men, or habits, or books, which would corrupt. Never will minister say, or Church, It is finished, until
III. They are presented, none missing, all pure, to Christ. [Concerning some converts, many a minister says: I am almost thankful to hear they are gone to heaven. I never felt safe about them until now.]
2Co. 11:3. (Put on the Blackboard for an Address: S[atan]. S[ubtlety]. S[implicity.])
I. An adversary.Count on him as against you; against all your best interests; against all that is best in your character; against all which makes Christ look with complacency on His Bride that is to be. Practically believe in a devil. A fools Paradise for you if you dont. He comes even into a real Paradise. No place is sacred to him; no state of life, no work, no pleasure. Christian soldier is never doing a sham fight. Never can afford to stand at ease.
II. Favourite weapon and method.Not often open attack; but bush-fighting warfare. Secret aim; deadly shots before we know danger near. Resist the Devil? Yes, when he gives the chance. But often has done us mischief before we knew of the danger. Hidden behind a plausible suggestion of excuse for doing less for Christ, or behind a plea for breadth; lurking in some natural affection; hidden in the sensuous fiction, which everybody is reading. Having done all (Eph. 6:13),when the open attack has been foiled, the seen danger escaped, the obvious sin refused,when the battle seems over and the enemy has drawn off, and you, weary, want to rest from the strain of incessant watching,stand! Just then have a care of the subtlety. You have passed safely through the temptation of illness? Take care of the subtle temptations of recovery. Have outlived unpopularity or persecution? Take heed of the subtle temptations of popularity and honour! etc, etc.
III. Your defence, and so his point of attack, will be your simplicity. (See Homiletic Analysis.) Singleness of purpose, integrity, generosity, impartiality; that openness and sincerity of heart which repudiates duplicity in thought or action. No idea of simplicity in the ordinary use of the word, except simple concerning evil, simple in respect of any attachment which might seduce them from the singleness of devotion, the undivided homage and affection due to Christ. (Rev. W. Webster, M. A) A wonderful Ithuriel-spear-like touch has such a simplicity of thought and heart, in detecting sin in practice or proposal, and even such error in doctrine as would affect the glory or work of Christ. The little child has an instinct which unmasks the subtle Tempter. Let there be no touching or looking at the apple, lest the heart be drawn aside. In the face of Temptation you are undone if you reason; the swift, simple instinct will guide and save. Subtlety against subtlety,you will be no match for Satan. Simplicity against subtlety,you will conquer. Let the oldest Christian, with all the increase of knowledge and experience which years bring, keep the first tenderness of the little child stage; when the new-born love feared to do, or say, anything that would grieve Christ,in friendships, business, pleasures, books.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Butlers Commentary
SECTION 1
Unarticulative (2Co. 11:1-6)
I wish you would bear with me in a little foolishness. Do bear with me! 2I feel a divine jealousy for you, for I betrothed you to Christ to present you as a pure bride to her one husband. 3But I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ. 4For if some one comes and preaches another Jesus than the one we preached, or if you receive a different spirit from the one you received, or if you accept a different gospel from the one you accepted, you submit to it readily enough. 5I think that I am not in the least inferior to these superlative apostles. 6Even if I am unskilled in speaking, I am not in knowledge; in every way we have made this plain to you in all things.
2Co. 11:1-4 Unsophisticated: Although the word slander is not used in this chapter, that is the burden Paul addresses here. There is no lack of evidence that Paul was slandered throughout his life as a Christian (see Act. 22:30; Act. 23:28-29; Act. 24:2; Act. 24:8; Act. 24:13; Act. 25:5; Act. 25:11; Act. 25:16; Act. 25:18; Act. 26:2; Act. 26:7; Rom. 3:8). The word slander, in Greek, is diabolos, or devil, (see 1Ti. 3:11; 2Ti. 3:3; Tit. 2:3). The Greek noun is from the verb diaballo, to throw through, to thrust through, to accuse, slander, defame. There were false apostles at Corinth who had slandered Paul to the congregation there. These slanderers were probably Judaizers, who came from Jerusalem, claiming authority because of their origins. At the same time they were trying to deceive the Corinthians, by their cunning that Paul had not shown the proper credentials to be trusted as a true apostle. Their first slanderous innuendo seems to be that Pauls approach and his message was too simple (sincere 2Co. 11:3). Their accusation seems to be that Paul was unsophisticated and unarticulate. And how does Paul answer this slander? By a little foolishness!
In Pauls mind, he was acting foolishly when he had to boast about his accomplishments in the ministry. The Greek word translated fool or foolish or madman (2Co. 11:1; 2Co. 11:16-17; 2Co. 11:19; 2Co. 11:21; 2Co. 11:23) is aphrona which literally means, out of ones mind or brainless. Throughout these last four chapters Paul says he is doing what he despises. He apologizes every time he has to do so.
The only reason he now boasts of anything (he actually takes pride only in weaknesses) is that he knows the important point is not his own dignity, but the dignity and honor of Christ and his Church which is at stake. He is therefore willing to lower himself in his own eyes and do what was very distasteful for him in order to rescue these Christians from seduction by false teachers.
Satirically, he reminds the Corinthians they gladly bear with fools . . . even if a man make slaves of you, or preys upon you, or takes advantage of you, or puts on airs, or strikes you in the face . . . (2Co. 11:19-20). He begs them to grant him the same indulgence. He wants to spread only a little (Gr. mikron, microscopic, tiny) foolishness. While some people think of the humble, self-sacrificing and spiritually-minded preacher or missionary as a fool for giving up so much and being so holy, the same people bear with actual fools (false teachers) who tell them what they want to hear. Paul wrote to Timothy and explained why people are so silly as to willingly enslave themselves to exploiters, who seduce them with sophistry and insult (slap in the face) (see 2Ti. 3:1-9) them. It is incredible, but there are people eager to be fooled or follow fools (see Isa. 30:9-11; Mic. 2:6; Mic. 2:11; Mic. 3:5; 1Ti. 4:1-5; 2Ti. 4:3-5; 2Pe. 2:1 ff).
Paul was willing to stoop to the game of fools because he had a divine (Gr. theou, godly) jealousy for the Corinthians. He had betrothed (Gr. hermosamen, the word from which we get the English word harmony, harmonized, it means, join, unite, fit together, marry) them to Christ as a pure bride (Gr. hagnen parthenon, holy virgin). Paul had not merely engaged them to Christ, he married them. He had united them in the ultimate relationshiphumanity to deity, deity to humanity. There could be no better relationship to Christ. Certainly, the law of Moses could only enslave themnot marry them. If being foolish joining in the foolish game of comparing credentials and affectionate love would save the Corinthians from seduction, hesitant as he was, Paul would do so.
The spirit of the devil was at work in Corinth. That is the way Paul evaluated the situation. He knew the work of these super pseudo-apostles was like that of the old Snake (Satan) when he deceived (Gr. exepatesen, tricked, cheated, seduced) Eve in the Garden of Eden. The devil is cunning (Gr. panourgia, lit. all-working, adroit, dexterous, expert, artful, cagey). And notice where he attacks! He attacked Eve at the most crucial point of spiritualitythe mind, the thoughts. That is why Pauls statement about the weapons of spiritual warfare (2Co. 10:3-5) are so significant! They all deal with the mindoverthrowing arguments and proud obstacles to the knowledge of God and taking captive every thought to obey Christ. The devil led Eves thoughts astrayhe was about to lead the Corinthians thoughts astray from a sincere and pure devotion to Christ. The devil would deceive the Corinthians through his servants who disguised themselves as messengers of light (2Co. 11:12-15). John R. Stott says in his concise little book, The Mind Matters:
Faith is not optimism. Faith is a reasoning trust, a trust which reckons thoughtfully and confidently upon the trustworthiness of God . . . in Scripture, the deceit of the mind is commonly laid down as the principle of all sin. . . . Clear Biblical knowledge of Gods will is the first secret of a righteous life. . . . The battle is nearly always won in the mind. It is by the renewal of our mind that our character and behavior become transformed. . . . Self-control is primarily mind-control. What we sow in our minds we reap in our actions. . . . Mens minds need to be fed just as much as their bodies. . . . And the kind of food our minds devour will determine the kind of persons we become.
The word sincere is from the Greek word haplotetos which means, simple, sincere, open, elementary, unsophisticated. The devil was about to lead astray (Gr. phthare, seduce, beguile) the thoughts of the Corinthians from the simplicity of the gospel. this is the way the devil works. He does not now attack bodies. He brings no irresistible force to bear upon people. He plants cleverly twisted thoughts in peoples minds by words. And he is expert at turning a word to deceive. He is adroit at using words to make falsehood appear to be truth. What the devil told Eve was clearly false. Eve was not defenseless. Gods true word had been spoken to her. But what the devils words promised was immediate and pleasurable stroking of the fleshly nature and Eve chose that. Satan deceived her into believing that what God had said to her was too simple! And any preacher today who proclaims Gods word as the answer to lifes ultimate and most perplexing problems will be accused of being too simplistic! People have been seduced by the master-liar (Satan) that life is too complex, too ambiguous, too paradoxical, too sophisticated to be lived in conformity to the Bible. And this would have been the argument of the Judaizers. Paul taught that living free, under the compulsion and constraint of infinite grace, was sufficient for joy and fulfillment. Peter said that through a knowledge of Christ and his promises God had provided all things that pertain to life and godliness and even provided the way for man to become a partaker of the divine nature (2Pe. 1:3-5). But the Judaizers said that was too simplisticthat Paul was teaching people to sin (Rom. 3:8)that people need to be regimented under the laws of Moses to survive the complexities of life.
When the Corinthians were bearing with the super apostles, they were bearing with another Jesus (Gr. allon, another of the same kind). The Judaizers believed that Jesus was the Messiah, as Paul did. But they taught that Jesus came to establish Judaism, not to vicariously fulfill the law and abrogate it. The difference was not in the history of the person Jesus, but in the role he was to fulfill as Messiah. There are those today who do much the same thing with Jesus. While they admit his historical existence in the past, they reject his substitutionary death as atonement for mans sinsthey present him as an example to follow in living a life of self-righteous goodness in order to be justified before God. That is another Jesus! It is cunningly and deceitfully constructed.
They were also bearing with those of a different (Gr. heteron, from hetero- another of a different kind) spirit and a different gospel. It is interesting that Paul uses the word spirit (Gr. pneuma) in connection to his opponents. In the context he is talking about those who are as the serpent (the devil) was with Eve. In other words, the Judaizers brought with them (or in them) the spirit of the devil when they came to Corinth. It is possible, then, for people to have the evil spirit of the devil without being possessed in a miraculous way such as were the demon possessed in the Gospels and Acts. Demon possession was unique to the public ministry of Christ and the twelve apostles, but does not seem to have been a phenomenon lasting beyond the apostolic first century (see our Special Study on demon possession in The Gospel of Luke, pp. 153156, College Press). But the main thrust of the devils war against man has been to capture his mind (thoughts). If the devil can lead astray or seduce the mind of a person, he does not need to possess his body. The human body is doomed to return to dust. But the spirit (mind) is immortal and that is what Satan wants to bring down to hell with him. The devil can get into people without using demons!
There is no gospel of another kind in reality (see Gal. 1:6-9). Gospel means good news. What the Judaizers preached was a gospel of law. Law condemnsit does not show mercy and forgiveness. But the Judaizers claimed that what they preached was the gospel of God. They claimed it was the only true gospel. Paul called their gospel the dispensation of death (2Co. 3:1-18)!
While they were slandering Paul as unsophisticatedtoo simplistic in messageand those who accepted him as an apostle as fools, Paul was implying that those who accepted the message of the Judaizers were being fooled. They submitted (Gr. anechesthe, put-up-with, endure) readily enough to the foolishness of the spirit of the devil, and the preaching of another Jesus and another gospel, so they might well put-up-with a tiny bit of foolishness from Paul!
2Co. 11:5-6 Unskilled: Not only was Paul unarticulate because of the simplicity of his message, said the Judaizers, he was also unskilled in speech. The first thing Paul does to reply to this slander is state that he reckoned (Gr. logizomai, reason, think, reckon) he came behind in nothing (Gr. meden husterekenai, not inferior) compared to these superlative apostles (Gr. huperlian apostolon, from lian and huper, exceedingly-beyond, or super-duper). Either the Judaizers were representing themselves as super apostles because they were from Jerusalem and had some credentials they believed were lacking in Paul, or Paul was using sarcasm in calling them super. Perhaps it was both! Did they have credentials? Pauls were in no way inferior to theirs (2Co. 12:12). Did they say they cared about the church in Corinth? Paul had shown his care was undebatable (2Co. 11:2; 2Co. 11:7-9; 2Co. 11:28; 2Co. 12:13-15; 2Co. 12:19, etc.).
Next, Paul admitted he might be unskilled in speaking compared to the worlds adoration of oratorical eloquence, but he was not unskilled in knowledge. The word unskilled in Greek is idiotes (from which we get the English word, idiot, idiotic). This word began by meaning a private individual who took no part in public life. It went on to mean someone with no technical training. True, Paul was not a graduate of the Greeks schools of oratory. He was not a glib-tongued rhetorician who could entertain, mesmerize, or seduce with words. He was not in that business! They accused him of being inadequate, unschooled, inferior and therefore, not to be listened to.
Paul never pretended or claimed oratorial skill (see 1Co. 1:17-25; 1Co. 2:1-16). The gospel is actually emptied of its power by oratorical ostentation and philosophical sophistication. The gospel is fact, not oratory or myth. It is historythe eyewitnessed evidence of the incarnation of God. It needs simply to be reported, transmitted, announcednot orated! Jesus thanked God that his word was hidden from the wise but revealed to babes Mat. 11:25-30. Jesus loves me, this I know, for the Bible tells me so! That is the simplicity of the good news.
He was not unskilled or without technical knowledge of the gospel of grace! Paul had made plain (Gr. phanerosantes, manifested, cleared) all things (Gr. pasin) in every way (Gr. en panti) to the Corinthians. His First Corinthian letter alone makes plain every doctrine or practice or principle necessary to the Christian life! We know he must have preached and taught many more words to the Corinthians besides those he wrote. They should never have been deceived by anyone who would accuse Paul of being unarticulate! He was able to communicate the facts of the Gospel well enough to convert thousands of people.
One does not need skill or eloquence to communicate the gospel. There is a difference between being skilled in oratory and being skilled in knowledge. Preachers do not need eloquence, but they do need knowledge. People who are asking questions of the soul and spirit do not want entertainment or oratorical showmanship, they want soberness, seriousness, facts, reasonableness, concern, love and kindness. One may have eloquence with deficiency in knowledge and be inadequate for Gods use. On the other hand, one may have knowledge and be deficient in eloquence and still be very useful in the Lords work. Paul converted many people, though unskilled in speaking, because he went where people were who had not heard the gospel, and taught it. He was not afraid to declare it wherever he was (to kings, philosophers, rabbis, to the hostile and the heedful), and to whomever he confronted. He was bold, blunt and believable. He was captivated by Christ and concerned for the growth of the kingdom of God. He was urgent and unashamed! What did Paul preach? Read the book of Acts. He preached Christ, him crucified, risen from the dead, judgment, repentance, grace, baptism into Christ. He had no time to waste on mythologies, politics, economics, the weather, entertainment, or fads and fancies. He traveled a lot! He wrote a lot! He studied a lot! He worked (making tents) a lot! And he preached and taught when there were opportunities and made opportunities where there were none! Knowing the terror of the Lord, he persuaded men (2Co. 5:11).
Appleburys Comments
An Ironical Appeal
Scripture
2Co. 11:1-6 Would that ye could bear with me in a little foolishness: but indeed ye do bear with me. 2 For I am jealous over you with a godly jealousy: for I espoused you to one husband, that I might present you as a pure virgin to Christ. 3 But I fear, lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity and the purity that is toward Christ. 4 For if he that cometh preacheth another Jesus, whom we did not preach or if ye receive a different spirit, which ye did not receive, or a different gospel, which ye did not accept, ye do well to bear with him. 5 For I reckon that I am not a whit behind the very chiefest apostles. 6 But though I be rude in speech, yet am I not in knowledge; nay, in every way have we made this manifest unto you in all things.
Comments
in a little foolishness.It was really unnecessary for Paul to defend his apostleship since it had been established by the signs which he had performed in their midst. More than that, the Corinthians were thoroughly aware of the fact that their relation to Christ depended on the message which Paul had preached to them and which they had accepted. See 1Co. 9:1-2 and 2Co. 3:1-3. Consequently, Paul could say, I wish that you would bear with me in a little foolishness. That is, let him go on defending his apostleship which had come under attack from false leaders who had come to Corinth after his departure.
but indeed ye do bear with me.Paul knew from the report of Titus that the Corinthians had responded to the directions he had given them in his first letter. Thats why he said, Of course, you do bear with me. But in this particular issue in which my apostleship is being attacked by the super-apostles, I want you to let me restate the facts in answer to the charges that are now being brought against me.
For I am jealous over you.Pauls position in the Corinthians relation to Christ was that of a father who had espoused his daughter to the bridegroom. Paul had espoused them to Christ. Just as a father would be jealous of anyone seeking to usurp his position in such a case, so Paul expressed his jealousy over the fact that some of the Corinthians were listening to the Satanic teachers who were interfering with the arrangements that he had made in committing the Corinthian Christians to Christ.
a godly jealousy.Pauls attitude was like that of God toward those who would lead His people away from Him.
Jealousy can be, and often is, an evil thing. This is true when it becomes an expression of selfish envy. But no such element enters into the attitude of Paul in his relation to the church at Corinth.
The Old Testament frequently represents God as the jealous husband of a faithless wife who has forsaken her husband for another man. Israel kept forsaking God for the gods of the pagans. She was like a faithless wife, and God is said to be jealous in such cases. Thou shalt have no other gods before me is the basic principle on which the Law of God for the Israelites rested. He would not tolerate Israels running after idols and getting involved in all the sinful practices associated with idolatry.
The apostle of Christ with Godlike jealousy resented the defection of the Corinthian Christians to the false teachers whose true character Paul was about to point out as being Satanic.
to one husband.The marriage relationship presented a perfect illustration of the point Paul was making. From the beginning, the divine plan was that there should be one husband for one wife. See Studies in First Corinthians, chapter seven, for the instruction Paul had given the Corinthians on the divine standard of marriage. With that letter before them, they knew exactly the meaning of Pauls words when he said that he had espoused them to one husband that is, to Christ. In the Ephesian letter, Paul referred to the relationship between the church and Christ and called upon wives to be faithful to their own husbands as unto the Lord. See Eph. 5:22-23.
John wrote about the marriage supper of the Lamb as he anticipated the coming of Christ and the gathering of the saints unto Him. Let us rejoice and be exceeding glad, and let us give glory unto him: for the marriage of the Lamb is come, and his wife hath made herself ready. And it was given unto her that she should array herself in fine linen, bright and pure: for the fine linen is the righteous acts of the saints. And he saith unto me, Write, Blessed are they that are bidden to the marriage supper of the Lamb. And he saith unto me, These are true words of God (Rev. 19:7-9).
a pure virgin to Christ.Paul indicates that the purity of the bride who anticipates her wedding should symbolize the purity of the church as it anticipates the coming of Christ and the privilege of being with Him in the heavenly kingdom. Purity, of course, meant loyalty to Him and none other, abiding by the truth of His gospel, rejecting all falsehood, and keeping themselves unspotted from the sinful practices of the world. It meant faithfulness to Christ and His word in the Christian life which is the period of preparation for the marriage supper of the Lamb.
The term virgin in our language denotes purity. Since it had other connotations in the language of the Greeks, it became necessary for Paul to define his meaning by saying pure virgin so that no member of the church could mistake his meaning.
To further insure his readers against any possible misunderstanding, he illustrated exactly what he meant by calling their attention to Satans complete deception of Eve in the Garden.
But I fear.Paul had grounds for his fears, for the Corinthians were in real danger. They were gladly listening to the false teachers who were endeavoring to undermine the work of the apostle of Christ who had preached the gospel to them. And it was that gospel that had converted them to Christ.
as the serpent beguiled Eve.There isnt the slightest indication that the inspired apostle Paul believed that the account of Satans effort to deceive Eve was some mythological explanation of the presence of evil in the world. He presented it in exactly the same way that Moses did in the third chapter of Genesis, that is, as an historical fact. To complete his account, he identified Satan, the troublemaker at Corinth, with the serpent. John does the same thing when he refers to the old serpent as the one who is called the devil and Satan. See Rev. 12:9.
his craftiness.Paul had already warned the Corinthians against the schemes of the devil as he tried to take advantage of Gods people. His craftiness had succeeded in Eves case. Paul had his fears that Satan might also succeed in some instances at Corinth.
corrupted from the simplicity and purity that is toward Christ.In the epistle to the Romans Paul tells what happens to men who turn from the knowledge of God to the worship of idols and the sins that accompany such worship. When they did so, God gave them up to an unapproved mind. See Rom. 1:18-32. But since God has provided the means by which sins are blotted out, Paul could exhort his readers to be not fashioned according to this present age, but to be transformed by the renewing of their minds, so that they might approve the will of God, the thing that is good, acceptable to God, and complete. See Rom. 12:2. The plea of the message of the Bible is for men to straighten out their thinking in the light of the truth of God revealed Word.
Some of the Corinthians were in danger of having Satan corrupt their minds from the simplicity and purity of the truth by which their relationship to Christ was governed. The word simplicity suggests the single-minded devotion to the things God wants man to do. It is translated liberality in 2Co. 8:2. This singleness of purpose had led the Macedonians to give generously for the relief of the saints in Judea. But in 2Co. 11:3 it suggests the sincere dedication of mind and purpose to the service of Christ. It is coupled with purity of heart and mind in all this vital relationship.
Paul had good reason to fear that some of the Corinthians were being led astray from this devotion to Christ through the craftiness of Satan. Every Christian must be constantly on guard against this happening to him. Some things that help prevent it are: (1) A real knowledge of the Word of God. Jesus illustrated this when He said to Satan, Thus it is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. That individual who does not know what God has written may fall easy prey to the devices of Satan cleverly presented by false teachers. (2) Not only must one know the Word but he must also translate it into life. Anything short of active participation in the total program of Christ for His church places the Christian in jeopardy. Paul had written that it was necessary for him to buffet his body and bring it into bondage lest by any means after he had preached to others, he might be rejected. See 1Co. 9:27. There is more to Christianity than being present in the assembly on the Lords Day, keeping the Lords supper, and hearing the Word taught. The first business of the church is to seek and save the lost. Every Christian should be busily engaged to the extent of his ability in this work of Christ. The untaught, idle church member needs to be brought to the realization of the peril which he faces, the very real danger of being lost.
For if he that cometh preacheth another Jesus.Paul had been sent to Corinth to preach the Lord Jesus Christ. Lord indicated, in all probability, that Jesus was identified with the eternal living God. Jesus means Savior. Christ refers to the fact that He is prophet, priest, and king. Could the super-apostles who had come to Corinth preach another Jesus who was superior to Jesus whom Paul preached? It is true that they were preaching another Jesus but the Corinthians needed to learn that Jesus whom Paul preached was the only one in whom there is salvation, for there is no other name given among men in whom they must be saved. See Act. 4:12.
if ye received a different spirit.This is not a reference to the Holy Spirit. The Galatian churches had been corrupted by false teachers just as the Corinthians were being corrupted by the super-apostles. Paul asked them, Did you receive the Spirit that is, the Holy Spiritby the works of the law or by the hearing of faith (Gal. 3:2)? By receiving the Spirit in that context, Paul referred to the miraculous power which had been granted to those upon whom the apostles had laid their hands. This demonstration of power showed the Galatians that they should not follow the false teachers who wanted them to observe the works of the Law. Paul encountered a similar situation in the case of the disciples of John whom he found at Ephesus. They knew only what John had taught about Jesus. Paul asked them, Did ye receive the Holy Spirit when ye believed? They had heard nothing of the Holy Spirit, so Paul commanded them to be baptized in the name of the Lord Jesus. After he had laid his hands on them the Holy Spirit came upon them in the manifestation of miraculous power that enabled them to speak in foreign languages and to prophesy. See Act. 19:1-7.
Since Paul was referring to a different spirit which the Corinthians received through the work of false teachers who in no way could impart the miraculous power of the Holy Spirit, it becomes necessary to determine the meaning of his question in the light of what he has taught in his epistles. Paul wrote to the Romans explaining that those who are led by the Spirit of God, that is, led through the things said by the inspired apostles, are sons of God. Then he added, For ye received not the spirit of bondage again unto fear: but ye received the spirit of adoptionthat is, sonshipwhereby we cry Abba, Father (Rom. 8:14-15). The spirit that is received as a result of obeying the gospel is that frame of mind of the one who knows he is a child of God and can give expression to this knowledge by calling God Father. See also Gal. 4:4-7. It was this spirit which the Corinthians had received as a result of their obedience to the gospel which Paul preached.
What, then, was the different spirit which they received when they submitted to false teachers? It was a spirit of faction, jealousy, and deception that characterizes the children of the devil. See Joh. 8:44. It is no wonder that Paul was afraid lest they be corrupted from the simplicity and purity that is toward Christ.
a different gospel.Paul marveled at the Galatians who so quickly after their conversion to Christ were transferring their allegiance to a different kind of gospel which was not another gospel of Christ. See Gal. 1:6. The super-apostles were preaching a different kind of gospel to the Corinthians. It was not the Word of the Cross that had saved them when they believed in Christ.
ye do well to bear with him.A fine touch of irony in the same vein as that regarding foolishness of his boasting.
For I reckon.As Paul considered the issues, he was convinced that in no way was he inferior to these super-apostles.
But though I be rude in speech.An unfortunate translation, misleading in every way. Paul was never rude in our understanding and use of the term. This does not mean that he did not denounce false teaching in the severest of terms. Jesus had done the same thing in the case of the hypocrites with whom He dealt, but He was never rude.
The word translated rude simply means one who does not belong to the class of professional people, in this case orators. It is to be doubted, however, that the professionals were ever able to match the eloquence of Paul as he preached the gospel. He openly set forth Jesus Christ crucified before the eyes of his listeners. See Gal. 3:1. Festus, listening to his defense of the gospel, cried out, Paul, you are mad. Your much learning has turned you mad. Even the king said, With but little persuasion thou wouldest fain make me a Christian. While there are differences of opinion as to the interpretation of Agrippas words, it is evident that the eloquent defense of the gospel which Paul made that day really stirred the minds of all who heard him. See Act. 26:24-29. Not infrequently in Pauls writings do we find examples of his ability to express himself in excellent style. See Rom. 11:33-36; 1Co. 13:1-13; and 1Co. 15:51-58. Examples are also to be found in Second Corinthians.
not in knowledge.His knowledge came through the ability given him as an apostle by the Holy Spirit to understand the deep things which he received by revelation from God. See 1Co. 2:6-16. No super-apostle nor false teacher was superior to Paul in knowledge pertaining to the gospel of salvation through Jesus Christ.
we made this manifest to you in all things.When he was present with the church at Corinth and through his letters, Paul had clearly demonstrated the fact that his wisdom and knowledge came from God. See 1Co. 1:18-31; 1Co. 2:1-5; 1Co. 2:10; 1Co. 2:16.
Fuente: College Press Bible Study Textbook Series
XI.
(1) Would to God.As the words to God are not in the Greek, it would be better to treat them as the general expression of a wish: Would that ye could bear.
Ye could bear with me a little in my folly.There are two catch-words, as it were, which characterise the section of the Epistle on which we are now entering: one is of bearing with, or tolerating, which occurs five times (2Co. 11:1; 2Co. 11:4; 2Co. 11:19-20), and folly, which, with its kindred fool, is repeated not less than eight times (2Co. 11:1; 2Co. 11:16-17; 2Co. 11:19; 2Co. 11:21; 2Co. 12:6; 2Co. 12:11). It is impossible to resist the inference that here also we have the echo of something which Titus had reported to him as said by his opponents at Corinth. Their words, we must believe, had taken some such form as this: We really can bear with him no longer; his folly is becoming altogether intolerable.
And indeed bear with me.The words, as the marginal reading indicates, admit of being taken either as imperative or indicative. Either gives an adequate meaning, but the latter, it is believed, is preferable. It is one of the many passages in which we trace the working of conflicting feelings. Indignation prompts him to the wish, Would that ye could bear. Then he thinks of the loyalty and kindness which he had experienced at their hands, and he adds a qualifying clause to soften the seeming harshness of the words that had just passed from his lips: And yet (why should I say this? for) ye do indeed habitually bear with me.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Chapter 11
THE PERIL OF SEDUCTION ( 2Co 11:1-6 ) 11:1-6 Would that you would bear with me in a little foolishness–but I know that you do bear with me. I am jealous for you with the jealousy of God, for I betrothed you to one husband, I wished to present a pure maiden to Christ. But I am afraid, that, as the serpent deceived Eve by his craftiness, your thoughts may be corrupted from the simplicity and the purity which look to Christ. For if he who comes preaches another Jesus, a Jesus whom we did not preach, if you take a different spirit, a spirit which you did not take, if you receive a different gospel, a gospel which you did not receive, you bear it excellently! Well, I reckon that I am in nothing inferior to these super-apostles. I may be quite untrained in speaking, but I am not untrained in knowledge, but, in fact, in everything and in all things we made the knowledge of God clear to you.
All through this section Paul has to adopt methods which are completely distasteful to him. He has to stress his own authority, to boast about himself and to keep comparing himself with those who are seeking to seduce the Corinthian Church; and he does not like it. He apologizes every time he has to speak in such a way, for he was not a man to stand on his dignity. It was said of a great man, “He never remembered his dignity until others forgot it.” But Paul knew that it was not really his dignity and honour that were at stake, but the dignity and the honour of Jesus Christ.
He begins by using a vivid picture from Jewish marriage customs. The idea of Israel as the bride of God is common in the Old Testament. “Your Maker,” said Isaiah, “is your husband.” ( Isa 54:5). “As the bridegroom rejoices over the bride, so shall your God rejoice over you.” ( Isa 62:5). So it was natural for Paul to use the metaphor of marriage and to think of the Corinthian Church as the bride of Christ.
At a Jewish wedding there were two people called the friends of the bridegroom, one representing the bridegroom and one the bride. They had many duties. They acted as liaisons between the bride and the bridegroom; they carried the invitations to the guests; but they had one particular responsibility, that of guaranteeing the chastity of the bride. That is what is in Paul’s thought here. In the marriage of Jesus Christ and the Corinthian Church he is the friend of the bridegroom. It is his responsibility to guarantee the chastity of the bride, and he will do all he can to keep the Corinthian Church pure and a fit bride for Jesus Christ.
There was a Jewish legend current in Paul’s time that, in the Garden of Eden, Satan had actually seduced Eve and that Cain was the child of their union. Paul is thinking of that old legend when he fears that the Corinthian Church is being seduced from Christ.
It is clear that there were in Corinth men who were preaching their own version of Christianity and insisting that it was superior to Paul’s. It is equally clear that they regarded themselves as very special people–super-apostles, Paul calls them. Ironically Paul says that the Corinthians listen splendidly to them. If they give them such an excellent hearing will they not listen to him?
Then he draws the contrast between these false apostles and himself He is quite untrained in speaking. The word he uses is idiotes ( G2399) . This word began by meaning a private individual who took no part in public life. It went on to mean someone with no technical training, what we would call a layman. Paul says that these false but arrogant apostles may be far better equipped orators than he is; they may be the professionals and he the mere amateur in words; they may be the men with the academic qualifications and he the mere layman. But the fact remains, however unskilled he may be in technical oratory, he knows what he is talking about and they do not.
There is a famous story which tells how a company of people were dining together. After dinner it was agreed that each should recite something. A well-known actor rose and, with all the resources of elocution and dramatic art, he declaimed the twenty-third psalm and sat down to tremendous applause. A quiet man followed him. He too began to recite the twenty-third psalm and at first there was rather a titter. But before he had ended there was a stillness that was more eloquent than any applause. When he had spoken the last words there was silence, and then the actor leant across and said, “Sir, I know the psalm, but you know the shepherd.”
Paul’s opponents might have all the resources of oratory and he might be unskilled in speech; but he knew what he was talking about because he knew the real Christ.
MASQUERADING AS CHRISTIANS ( 2Co 11:7-15 ) 11:7-15 Or did I commit a sin in humbling myself so that you should be exalted, because I preached the gospel of God to you for nothing? I plundered other Churches and took pay from them in order to render service to you. And when I was present with you and when I had been reduced to want I did not squeeze charity out of any man. The brothers who came from Macedonia again supplied my want. In everything I watched that I should not be a burden on you, and I will go on doing so. As Christ’s truth is in me, as far as I am concerned this boast will not be silenced in the regions of Achaea. Why? Because I do not love you? God knows I love you. But I do this and I will continue to do it, in order to eliminate the opportunity of those who wish an opportunity to prove themselves the same as we are–and to boast about it. Such men are false apostles. They are crafty workers. They masquerade as apostles of Christ. And no wonder! For Satan himself masquerades as an angel of light. It is then no great wonder if his servants too masquerade as servants of righteousness. Their end will be what their deeds deserve.
Here again Paul is meeting a charge that has been levelled against him. This time the charge is clear. It was rankling in the minds of the Corinthian Church that Paul had refused to accept any support from them whatsoever. When he was in want it was the Philippian Church who had supplied his needs (compare Php_4:10-18 ).
Before we go further with this passage, we must ask, how could Paul maintain this attitude of utter independence with regard to the Corinthian Church and yet accept gifts from the Philippian Church? He was not being inconsistent and the reason was a very practical and excellent one. As far as we know, Paul never accepted a gift from the Church at Philippi when he was in Philippi. He did so only after he had moved on. The reason is clear. So long as he was in any given place he had to be utterly independent, under obligation to no man. It is hardly possible to accept a man’s bounty and then condemn him or preach against him. When he was in the middle of the Philippian community Paul could not be beholden to any man. It was different when he had moved on. He was then free to take what the love of the Philippians chose to give, for then it would commit him to no man or party. It would have been impossible for Paul, when in Corinth, to receive Corinthian support and at the same time maintain the independence which the situation demanded. He was not in the least inconsistent; he was only wise.
Why were the Corinthians so annoyed about his refusal? For one thing, according to the Greek way of thinking, it was beneath a free man’s dignity to work with his hands. The dignity of honest toil was forgotten, and the Corinthians did not understand Paul’s point of view. For another thing, in the Greek world, teachers were supposed to make money out of teaching. There never was an age in which a man who could talk could make so much money. Augustus, the Roman Emperor, paid Verrius Flaccus, the rhetorician, an annual salary of 100,000 sesterces, which, in present day purchasing power was the equivalent of a quarter of a million pounds. Every town was entitled to grant complete exemption from all civic burdens and taxes to a certain number of teachers of rhetoric and literature. Paul’s independence was something that the Corinthians could not understand.
As for the false apostles, they, too, made Paul’s independence a charge against him. They took support all right, and they claimed that the fact that they took it was a proof that they really were apostles. No doubt they maintained that Paul refused to take anything because his teaching was not worth anything. But in their heart of hearts they were afraid that people would see through them, and they wanted to drag Paul down to their own level of acquisitiveness so that his independence would no longer form a contrast to their greed.
Paul accused them of masquerading as apostles of Christ. The Jewish legend was that Satan had once masqueraded as one of the angels who sang praises to God and that it was then that Eve had seen him and been seduced.
It is still true that many masquerade as Christians, some consciously but still more unconsciously. Their Christianity is a superficial dress in which there is no reality. The Synod of the Church in Uganda drew up the following four tests by which a man may examine himself and test the reality of his Christianity.
(i) Do you know salvation through the Cross of Christ?
(ii) Are you growing in the power of the Holy Spirit, in
prayer, meditation and the knowledge of God?
(iii) Is there a great desire to spread the Kingdom of God
by example, and by preaching and teaching?
(iv) Are you bringing others to Christ by individual
searching, by visiting, and by public witness?
With the conscience of others we have nothing to do, but we can test our own Christianity lest our faith also should be not a reality but a masquerade.
THE CREDENTIALS OF AN APOSTLE ( 2Co 11:16-33 ) 11:16-33 Again I say, let no one think me a fool. But, even if you do, bear with me, even if it is as a fool that you do bear with me, so that I too may boast a little. I am not saying what I am saying as if talk like this was inspired by the Lord, but I am talking with boastful confidence as in foolishness. Since many boast about their human qualifications I too will boast, for you–because you are sensible people–suffer fools gladly. I know that this is true because you suffer it if someone reduces you to abject slavery, if someone devours you, if someone ensnares you, if someone behaves arrogantly to you, if someone strikes you on the face. It is in dishonour that I speak, because of course we are weak! All the same, if anyone makes daring claims–it is in foolishness I am speaking–I too can make them. Are they Hebrews? So am I. Are they Israelites? So am I. Are they the descendants of Abraham? So am I. Are they servants of Christ? This is madman’s raving–I am more so. Here is my record–In toils more exceedingly, in prisons more exceedingly, in stripes beyond measure, in deaths often; at the hands of the Jews five times I have received the forty stripes less one; three times I have been beaten with rods; once I was stoned; three times I have been shipwrecked; a night and a day have I been adrift on the deep. I have lived in journeyings often, in perils of rivers, in perils of brigands, in perils which came from my own countrymen, in perils which came from the Gentiles, in perils in the city, in perils in the wilderness, in perils upon the sea, in perils among false brethren, in labour and toil, in many a sleepless night, in hunger and in thirst, in fastings often, in cold and nakedness. Apart altogether from the things I have omitted, there is the strain that is on me every day, my anxiety for all the Churches. Is there anyone’s weakness which I do not share? Is there anyone who stumbles and I do not bum with shame? If I must boast, I will boast of the things of my weakness. The God and Father of our Lord Jesus Christ, he who is blessed forever, knows that I do not lie. In Damascus, Aretas, the king’s governor, set a guard upon the city of the Damascenes to arrest me, and I was let down in a basket through an opening through the wall, and escaped out of his hands.
All against his will Paul is forced to produce his credentials as an apostle. He feels that the whole thing is folly, and, when it comes to comparing himself with other people, it seems to him like madness. Nevertheless, not for his own sake, but for the sake of the gospel that he preaches, it has to be done.
It is clear that his opponents were Jewish teachers who claimed to have a gospel and an authority far beyond his. He sketches them in a few lightning strokes, when he speaks about what the Corinthians are willing to endure at their hands. They reduce the Corinthians to abject slavery: This they do by trying to persuade them to submit to circumcision and the thousand and one petty rules and regulations of the Jewish law, and so to abandon the glorious liberty of the gospel of grace. They devour them. The Jewish rabbis at their worst could be shamelessly rapacious. Theoretically they held that a rabbi must take no money for teaching and must win his bread by the work of his hands, but they also taught that it was work of exceptional merit to support a rabbi and that he who did so made sure of a place in the heavenly academy. They behaved arrogantly. They lorded it over the Corinthians. In point of fact the rabbis demanded a respect greater than that given to parents, and actually claimed that, if a man’s father and teacher were both captured by brigands, he must ransom his teacher first, and only then his father. They struck them on the face. This may describe insulting behaviour, or it may well be meant quite literally (compare Act 23:2). The Corinthians had come to the curious stage of seeing in the very insolence of the Jewish teachers a guarantee of their apostolic authority.
The false teachers have made three claims which Paul asserts that he can equal.
They claim to be Hebrews. This word was specially used of the Jews who still remembered and spoke their ancient Hebrew language in its Aramaic form, which was its form in the time of Paul. There were Jews scattered all over the world, for instance there were one million of them in Alexandria. Many of these Jews of the dispersion had forgotten their native tongue and spoke Greek; and the Jews of Palestine, who had preserved their native tongue, always looked down on them. Quite likely Paul’s opponents had been saying, “This Paul is a citizen of Tarsus. He is not like us a pure-bred Palestinian but one of these Greekling Jews.” Paul says, “No! I too am one who has never forgotten the purity of his ancestral tongue.” They could not claim superiority on that score.
They claim to be Israelites. The word described a Jew as a man who was a member of God’s chosen people. The basic sentence of the Jewish creed, the sentence with which every synagogue service opens, runs, “Hear, O Israel, the Lord our God is one Lord” ( Deu 6:4). No doubt these hostile Jews were saying, “This Paul never lived in Palestine. He has slipped away out of the chosen people, living in Greek surroundings in Cilicia.” Paul says, “No! I am as pure an Israelite as any man. My lineage is the lineage of the people of God.” They cannot claim superiority on that point.
They claim to be descendants of Abraham. By that they meant that they were Abraham’s direct descendants and therefore heirs to the great promise that God had made to him ( Gen 12:1-3). No doubt they claimed that this Paul was not of as pure descent as they. “No!” says Paul. “I am of as pure descent as any man” ( Php_3:5-6 ). They had no claim to superiority here either.
Then Paul sets out his credentials as an apostle, and the only claim he would put forward is the catalogue of his sufferings for Christ. When Mr. Valiant-for-truth was “taken with a summons” and knew that he must go to God, he said, “I am going to my Father’s; and though with great difficulty I am got hither yet now I do not repent me of all the trouble I have been at to arrive where I am. My sword I give to him that shall succeed me in my pilgrimage, and my courage and skill to him that can get it. My marks and scars I carry with me, to be a witness for me, that I have fought his battles who will now be my rewarder.” Like Mr. Valiant-for-truth, Paul found his only credentials in his scars.
When we read the catalogue of all that Paul had endured, the one thing that must strike us is how little we know about him. When he wrote this letter, he was in Ephesus. That is to say we have reached only as far as Act 19:1-41; and if we try to check this catalogue of endurance against the narrative of that book, we find that not one quarter of it is there. We see that Paul was an even greater man than perhaps we thought, for Acts merely skims the surface of what he did and endured.
Out of this long catalogue we can take only three items.
(i) “Three times,” says Paul, “I have been beaten with rods.” This was a Roman punishment. The attendants of the magistrates were called the lictors and they were equipped with rods of birch wood with which the guilty criminal was chastised. Three times that had happened to Paul. It should never have happened to him at all, because, under Roman law, it was a crime to scourge a Roman citizen. But, when the mob was violent and the magistrate was weak, Paul, Roman citizen though he was, had suffered this.
(ii) “Five times,” says Paul, “I received the forty stripes less one.” This was a Jewish punishment. The Jewish law lays down the regulations for such scourging ( Deu 25:1-3). The normal penalty was forty stripes, and on no account must that number be exceeded, or the scourger himself was subject to scourging. Therefore they always stopped at thirty-nine. That is why scourging was known as “the forty less one.” The detailed regulations for scourging are in the Mishnah, which is the book in which the Jewish traditional law was codified. “They bind his two hands to a pillar on either side, and the minister of the synagogue lays hold on his garments–if they are torn, they are tom, if they are utterly rent, they are utterly rent–so that he bares his chest. A stone is set behind him on which the minister of the synagogue stands with a strap of calf-hide in his hand, doubled and re-doubled, and two other straps that rise and fall thereto. The handpiece of the strap is one handbreadth long and one handbreadth wide, and its end must reach to his navel (i.e. when the victim is struck on the shoulder the end of the strap must reach the navel). He gives him one third of the stripes in front and two thirds behind, and he may not strike him when he is standing or when he is sitting but only when he is bending down … and he that smites smites with one hand and with all his might. If he dies under his hand, the scourger is not culpable. But if he gives him one stripe too many, and he dies, he must escape into exile because of him.” That is what Paul suffered five times, a scourging so severe that it was liable to kill a man.
(iii) Again and again Paul speaks of the dangers of his travels. It is true that in his time the roads and the sea were safer than they had ever been, but they were still dangerous. On the whole, the ancient peoples did not relish the sea. “How pleasant it is,” says Lucretius, “to stand on the shore and watch the poor devils of sailors having a rough time.” Seneca writes to a friend, “You can persuade me into almost anything now for I was recently persuaded to travel by sea.” Men regarded a sea voyage as taking one’s life in one’s hands. As for the roads, the brigands were still here. “A man,” says Epictetus, “has heard that the road is infested by robbers. He does not dare to venture on it alone, but waits for company–a legate, or a quaestor, or a proconsul–and joining him he passes safely on the road.” But there would be no official company “or Paul. “Think,” said Seneca, “any day a robber might cut your throat.” It was the commonest thing for a traveller to be caught and held to ransom. If ever a man was an adventurous soul, that man was Paul.
In addition to all this there was his anxiety for all the Churches. This includes the burden of the daily administration of the Christian communities; but it means more than that. Myers in his poem, St. Paul, makes Paul speak of,
“Desperate tides of the whole great world’s anguish
Forced thro’ the channels of a single heart.”
Paul bore the sorrows and the troubles of his people on his heart.
This passage comes to a strange ending. On the face of it, it would seem that the escape from Damascus was an anti-climax. The incident is referred to in Act 9:23-25. The wall of Damascus was wide enough to drive a carriage along it. Many of the houses overhung it and it must have been from one of these that Paul was let down. Why does he so directly and definitely mention this incident? It is most likely because it rankled. Paul was the kind of man who would find this clandestine exit from Damascus worse than a scourging. He must have hated with all his great heart to run away as a fugitive in the night. His bitterest humiliation was to fail to look his enemies in the face.
-Barclay’s Daily Study Bible (NT)
Fuente: Barclay Daily Study Bible
3. St. Paul’s apology for self-commendation; and exculpation from detailed charges, 2Co 11:1-12.
Our apostle, as if still dreading his purpose of bold measurement, begins another apology for the self-commendation it will embody, but loses the apology in an expression of his anxious affection for the Corinthians, for their pure consecration to Christ, and their rescue from deceivers.
Fuente: Whedon’s Commentary on the Old and New Testaments
1. Folly The apparent personal vanity of proclaiming his own personal qualities, his official dignity, or his eminent services.
And indeed bear Bloomfield understands this as an affectionate repetition: “Now, do bear with me.” More correctly, Alford makes the verb indicative: But, indeed, you do bear with me. He thus delicately acknowledges them not intolerant, and makes their forbearance thus far a hope for further indulgence.
Fuente: Whedon’s Commentary on the Old and New Testaments
Paul Continues His Defence. He Expresses His Concern For Them And His Fear Lest They Be Led Astray. He Defends His Policy Of Not Letting Them Maintain Him And Sums Up His Opponents As False Apostles. ( 2Co 11:1-15 ).
‘Would that you could bear with me in a little foolishness. Yes, indeed, do bear with me.’
In his defence of his Apostleship he admits that he is going to say things which appear a little ‘foolish’, and he trusts that they will bear with him. Indeed he repeats his request for their indulgence. It is not what they would expect to hear from ‘the wise’. But he puts on no pretence of being worldly wise, and somewhat mysterious. He speaks openly and honestly of himself like ‘a fool’.
He is aware that such talk is folly from someone like him, but he feels that he has been left with no choice. Yet he does want them to know that usually he does not like talking like this about himself, as he would rather speak of Christ, but they have left him no option if his message is to be vindicated. He must defend his position.
Fuente: Commentary Series on the Bible by Peter Pett
Paul Defends His Apostleship And Compares Himself With His Opponents ( 2Co 11:1-33 ).
An exact determination of who the visiting preachers were who constituted the new grave threat to Paul’s ministry, is not possible, but we may certainly discover many of their characteristics. ‘Are they Hebrews? Are they Israelites?’ (2Co 11:22) demonstrates that the intruders were Jewish Christians, but the lack of references to circumcision and the Mosaic law indicates that they were not like the Judaising opponents mentioned in Galatians, feeling bound by the Law. Rather they claimed special knowledge, and superior powers and super spiritual experiences.
It seems probable that they came from Jerusalem and cited the twelve as their authority, (without necessarily having justification), for Paul asserts his equality with the twelve (2Co 11:5). But he has no truck with the claim to Apostleship of the intruders themselves. They are ‘false Apostles’. Whereas the opponents in Galatians appear to have stressed their Jewishness, including the necessity for circumcision and keeping the Law, these may rather have been Hellenistic (affected by Greek civilisation) Jews, stressing experiences of the Spirit. They also stress that they are ‘Christ’s’ (2Co 10:7). This may suggest that they knew Him in His earthly ministry, or were disciples of those who had.
The absence of specific theological argument might suggest that doctrinal questions were not the main issue, unless he considers that he has already combated this (2Co 2:14 to 2Co 7:1), but he does refer to ‘another Jesus’, ‘another spirit’ and ‘another Gospel’ (2Co 11:4), and it is difficult to see how he could describe them as ministers of Satan if he saw them as orthodox (2Co 11:15). His comments on them there are most scathing. However, most of Paul’s efforts in 2Co 10:7 to 2Co 12:13 are spent in combating the suggestion that his credentials were inferior to theirs, and that might suggest lack of content to their message rather than specific gross unorthodoxy. Possibly they saw Jesus as a wonderworking teacher, mighty in the Spirit, just as they considered that they were, a diminishing of His deity.
For it is clear from the context that these intruders do lay great importance on such things as the outward display of the Spirit, and oratorical skills and heritage. “Signs, wonders and miracles” are “things that mark an apostle” (2Co 12:12), and “visions and revelations” are grounds for boasting (2Co 12:1). They pride themselves on eloquent speech (2Co 10:10; 2Co 11:6) and correct heritage (2Co 11:22). This might tie in with the portrayal of the intruders in chapters 1-7 as those who seek to legitimise their authority through letters of recommendation, and who take pride in what is outward rather than in what is in the heart (2Co 5:12), assuming they are connected. Those apparently saw the covenant made with Moses as of prime importance (chapter 3).
Part of their argument against Paul is that as well as not being an orator, he also has to work to support himself, unlike the true Apostles who could depend on those to whom they went for their keep (Mat 10:9-13). (Paul turns this argument against them). And they seek to demean his very appearance and the fact that he has a disability from which God does not heal him. He can clearly not be an Apostle.
Fuente: Commentary Series on the Bible by Peter Pett
Paul’s Boast of a Godly Lifestyle Lived Before the Corinthians: Mental Testimonies In 2Co 11:1-15 Paul presents his credentials as an apostle of Christ by first showing them his godly lifestyle. He lived among them for eighteen months, and they had well observed his sincere devotion to Christ and to their well-being. His apostleship over them is expressed in his character by him being jealous over them with a godly jealously (2Co 11:1-3). The Corinthians had been patient with others, so they should be patient with him (2Co 11:4-6). He now boasts in the fact that he took wages from other churches in order not to burden them (2Co 11:7-9). He made this sacrifice so that no one would have an occasion to accuse him of any wrong doing, especially these false apostles who are opposing him at this time (2Co 11:10-15). Thus, Paul is boasting about his character by discussing his lifestyle lived before them, always making decisions for their well-being, so that the proof of his apostleship over them is manifested in the mental realm by the many decisions he made to sacrifice his personal interests in order to care for those whom he is jealous over.
Paul’s First Visit to Corinth 2Co 11:7-12 refers to Paul’s first trip to Corinth in which he founded the church there. In this passage he emphasizes how he worked with his hands as an example and would not take anything from new converts. In these two verses he explains how he received offerings from other churches (2Co 11:8) and laboured with his hands in order not to be chargeable to them (2Co 11:9). We find a reference in Act 18:3 to Paul working as a tentmaker with Aquila and his wife Priscilla during his stay in Corinth. We have no other references to love offerings that came to him from other churches at this time.
Act 18:3, “And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.”
Paul refers to his willingness to work while planting churches in other epistles.
1Th 2:9, “For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.”
2Co 11:1 Would to God ye could bear with me a little in my folly: and indeed bear with me.
2Co 11:1
2Co 11:2 For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.
2Co 11:2
1Co 4:15, “For though ye have ten thousand instructors in Christ, yet have ye not many fathers : for in Christ Jesus I have begotten you through the gospel.”
2Co 11:3 But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.
2Co 11:3
The devil is ready to try anything to make Christians stumble and fall away. Satan beguiled Eve by taking advantage of a woman’s desire for a relationship, for communication (Gen 3:1-24, 1Ti 2:14). A woman listens better than a man because she is more interested in communicating in a relationship.
1Ti 2:14, “And Adam was not deceived, but the woman being deceived was in the transgression.”
Paul does not want the Corinthians to have their minds corrupted from the simplicity, or “sincere devotion” in Christ. Paul is referring to a Gospel without the religious baggage of tradition that complicates it and dilutes its purity. How does Satan corrupt their minds? Read on in verses 4 thru 15. He does it with false teachers proclaiming a false message.
2Co 11:2-3 Comments – Paul Compares the Corinthians to a Bride Espoused to Christ In 2Co 11:2-3 Paul illustrates his love and devotion for them by comparing himself to a father who has espoused them to Christ. I have two beautiful young daughters who get lots of attention. My goal is to get them to marriage as pure virgins; and to do this, I keep them from the seductive words of boyfriends and from indecent television. I do not want their passions inflamed at an early age. I have learned to let their life simple and pure, not complicated and exposed to so much activity and worldly entertainment. This is exactly what Paul was doing for the Corinthians. He was protecting them from exposure to the wrong information so that they could grow up with a simple, pure lifestyle.
2Co 11:4 For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.
2Co 11:4
2Co 11:4 “ye might bear will with him” Comments – That is, they handled these situations well.
2Co 11:4 Comments – In 2Co 11:4 Paul implies that the church at Corinth most likely allowed other traveling ministers to share words of exhortation with them. They patiently listened to anyone that proclaimed the name of Christ before judging their message and its truth. This seems to have been the method that Paul’s adversaries crept into the church, clocked as ministers of Christ.
The statement, “For if he that cometh preacheth another Jesus,” reveals that some false teachers came to Corinth preaching Jesus, but with a different message, much as in many denominational churches differ today. They may have been saved, but still have the wrong motive. In a similar statement in Gal 1:6 Paul tells them that they were hearing “another Gospel”, which referred to some Judaizers who were adding circumcisions and other traditions to the simplicity of the Gospel of salvation.
Scholars go so far as to suggest from 2Co 10:7 and 2Co 11:4 that Jewish emissaries came to Corinth with claims of having been with Jesus during His earthly ministry. This would account for Paul’s concern in 2Co 11:3 for the church being deceived and pulled away to follow another group or spiritual leader.
2Co 11:5 For I suppose I was not a whit behind the very chiefest apostles.
2Co 11:5
2Co 12:11, “I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles , though I be nothing.”
Gal 1:17, “Neither went I up to Jerusalem to them which were apostles before me ; but I went into Arabia, and returned again unto Damascus.”
Paul says in 2Co 11:5 that he is not less than the leading apostles of the Church in any area. His divine calling equaled their calling; for both were called directly by Jesus Christ. His commissioning and sending out recorded in Acts 13 was not inferior to theirs. Nor was his preaching inferior in its power and miracles. Nor, was he any less inferior in his abundance of divine revelations and visitations, which he will mention in chapter 12. Finally, his ministry was establishing churches in a way that outdid any other apostle of his time. Thus, Paul saw his ministry as matching up to any other apostolic ministry as equal or better. None could place him in an inferior position in any of these areas to the leading apostles.
2Co 11:6 But though I be rude in speech, yet not in knowledge; but we have been throughly made manifest among you in all things.
2Co 11:6
“yet not in knowledge” – Comments – Paul declares that his knowledge of the Lord far outweighs this weakness of speech. Now this “knowledge” of the mysteries of the Gospel of Jesus Christ came through a number of divine revelations and visitations. Paul will refer to these revelations later in 2Co 12:1-5 when he is placing emphasis upon his spiritual qualifications as a minister and apostle of Jesus Christ. The emphasis in 2Co 11:1-15 is on his mental qualifications. Therefore, Paul calls it knowledge rather than revelations.
“ but we have been throughly made manifest among you in all things ” Comments – Paul also explains how his manifested life with them outweighs any weaknesses seen by his accusers. He had lived and walked among the believers at Corinth for eighteen months. They knew his behaviour well. They had seen him at his best and at his worst, at work and at rest; in other words, Paul had been made manifest among them in every area of his life. In contrast, this was not the case with his adversaries who had encroached upon his territory. The Corinthians only knew them of recent by their speech and declarations, but not by their behaviour.
2Co 11:7 Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely?
2Co 11:8 2Co 11:8
[83] Alfred Plummer, The Second Epistle of St. Paul to the Corinthians, in The International Critical Commentary on the Holy Scriptures of the Old and New Testaments, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (Edinburg: T. & T. Clark, Ltd., c1915, 1985), 303.
Rom 2:22, “Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege ?”
Col 2:8, “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.”
2Co 11:8 Word Study on “wages” Strong says the Greek word “wages” “opsonion” ( ) (G3800) means, “rations for a soldier, his stipend or pay.” The Enhanced Strong says it is used four times in the New Testament, being translated in the KJV as, “wage 3, charges 1.” Alfred Plummer says this Greek word is derived from two words, ( ), which means, “(cooked) food,” and ( ), which means, “I buy.” He says that from the word we get “‘rations,’ or ‘ration-money,’ and hence a pay of any kind,” thus, “wages.” He says it is used in 1 Maccabees and often in Polybius “in the sense of pay,” and the word has been found “in an inscription of about 265 B.C. which records an agreement between King Eumenes I and his mercenaries.” [84]
[84] Alfred Plummer, The Second Epistle of St. Paul to the Corinthians, in The International Critical Commentary on the Holy Scriptures of the Old and New Testaments, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (Edinburg: T. & T. Clark, Ltd., c1915, 1985), 303.
2Co 11:8 Comments – Alfred Plummer says in 2Co 11:8 Paul uses “extreme” language to make his point. [85] His use of the word “rob” actually applied to the “false apostles, deceitful workers” (2Co 11:13) who were probably unhesitant to ask financial assistance for their labours among the Corinthians. Paul may have been accused of being a common man rather than an emissary of Christ because he laboured among the common men of the city. The Greek aristocracy would have distained the labouring class. The Roman hierarchy would have employed slaves to do their work. Paul chose to humble himself and labour without wages. Thus, his crime was that he declined to be treated like the other leading apostles. These Jewish emissaries took the opportunity to accuse him of being abnormal in this respect.
[85] Alfred Plummer, The Second Epistle of St. Paul to the Corinthians, in The International Critical Commentary on the Holy Scriptures of the Old and New Testaments, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (Edinburg: T. & T. Clark, Ltd., c1915, 1985), 303.
2Co 11:9 And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself.
2Co 11:10 2Co 11:10
2Co 11:11 Wherefore? because I love you not? God knoweth.
2Co 11:12 2Co 11:12
2Co 11:13 For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.
2Co 11:13
Thus, Paul attempts to tell the Corinthians rather bluntly that such emissaries are “false apostles,” meaning that they did not carry the true office of an apostle that Christ Jesus placed within the Church. Paul says that they were “deceitful workers” because their motives were not pure. Perhaps they were sent to unite the Gentile churches under the authority of one leading church in Jerusalem. We can only speculate as to who sent them. He explains that they were “transforming themselves into the apostles of Christ” because of the confusion brought when they attempted to identify themselves with the true office of an apostle. They too, were sent out from a church. They too, agreed with the Gospel message that Jesus Christ was the Messiah. I am sure these “false apostles” made their appealed to the believers in Corinth with many such comparisons. Thus, they attempted to transform themselves into apostles of Christ.
2Co 11:14 And no marvel; for Satan himself is transformed into an angel of light.
2Co 11:15 2Co 11:13-15
[86] Benny Hinn, This is Your Day (Irving, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.
1. They hide their secret shame and dishonesty (2Co 4:2 a). They have a secret life, doing things behind closed doors. A true minister will renounce the hidden things of dishonesty. However, their sins will find them out, for God will eventually reveal them publicly, whether in this life, or the life to come.
2Co 4:2, “ But have renounced the hidden things of dishonesty , not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God.”
2. They use the Word of God for their own personal benefit (“nor handling the word of God deceitfully” 2Co 4:2 c). They use the word to build themselves and their agenda. They do not focus on salvation and souls, but on how they can build their own ministry.
3. They look on the outward appearance, and not on the heart.
2Co 10:7, “ 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.”
4. They commend and promote themselves.
2Co 10:12, “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.”
5. They compare themselves with others, always competing (2Co 10:12). Many ministers compete with one another, but we are all working for the same Lord (Eph 4:4-6).
Eph 4:4-6, “There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all.”
6. They are greedy for income for themselves. However, Paul preached the Gospel freely, and not for his personal benefit (2Co 11:7-12).
2Co 11:8, “I robbed other churches, taking wages of them, to do you service.”
9. They seek personal glory.
2Co 11:12, “But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we.”
7. They always seek a higher office or position (2Co 11:13). They make themselves to be something that they are not.
2Co 11:13, “For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.”
8. They pretend to be righteous ministers.
2Co 11:15, “Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.”
10. They are boastful and self-exalting. They glory in things that are done in the flesh.
2Co 11:18, “Seeing that many glory after the flesh, I will glory also.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Paul Offers Reconciliation to the Church at Corinth Having explained his ministry of reconciliation in the previous section (1-7), Paul now tests the obedience of the Corinthians after calling them to be reconciled unto God. For those who answer his call, Paul gives them an opportunity to prove their loyalty to him by participating in the collection of the saints (2Co 8:1 to 2Co 9:15). For these church members Paul’s words are a sweet savour of Christ resulting in life (2Co 2:15-16) resulting in their edification (2Co 13:10). For those who reject his call, Paul launches into an apologetic message to defend his right as an apostle over the Corinthians (2Co 10:1 to 2Co 13:10). He then warns them of his upcoming visit in which he is ready to use sharpness according to the power which the Lord had given him for edification and for destruction (2Co 13:10). So, for the rebellious, Paul’s words are “the savour of death unto death” (2Co 2:15-16).
Outline – Note the proposed outline:
A. The Collection for the Saints 2Co 8:1 to 2Co 9:15
1. The Example of Christian Giving 2Co 8:1-6
2. The Exhortation to Give 2Co 8:7-15
3. The Arrangement to Give 2Co 8:16 to 2Co 9:5
4. The Benefits of Christian Giving 2Co 9:6-15
B. Paul Exercises Apostolic Authority 2Co 10:1 to 2Co 13:10
1. Paul Declares His Authority 2Co 10:1-18
a) Paul’s Defense Against False Charges 2Co 10:1-11
b) Paul’s Claim to Apostleship 2Co 10:12-18
2. Paul Boasts of His Credentials 2Co 11:1 to 2Co 12:21
a) Mental: A Godly Lifestyle 2Co 11:1-15
b) Physical: Jewish Ancestry & Christian Suffering 2Co 11:16-33
c) Spiritual: Revelations & Miracles 2Co 12:1-13
3. Paul Executes His Authority 2Co 12:14 to 2Co 13:10
Fuente: Everett’s Study Notes on the Holy Scriptures
Paul Defends and Exercises His Apostolic Authority 2Co 10:1 to 2Co 13:10 forms the third and last major division of the epistle of 2 Corinthians. In this section Paul defends his apostolic authority over the churches he had founded. Now, for those in Corinth who will be reconciled to Paul as their spiritual authority, he gives them a charge of giving an offering to the poor saints in Jerusalem in order to prove their sincerity and to steer them into a deeper, more sacrificial walk with the Lord (2Co 8:1 to 2Co 9:15). For those who are still rebellious, Paul will execute his divine authority over them in these last four chapters of his epistle (2Co 10:1 to 2Co 13:10). In this section Paul will declare his apostolic authority (2Co 10:1-18), then boast in his credentials (2Co 11:1 to 2Co 12:13), and finally execute his office as an apostle and set those who are rebellious in order (2Co 12:14 to 2Co 13:10).
Outline – Note the proposed outline:
1. Paul Declares His Authority 2Co 10:1-18
a) Paul’s Defense Against False Charges 2Co 10:1-11
b) Paul’s Claim to Apostleship 2Co 10:12-18
2. Paul Boasts of His Credentials 2Co 11:1 to 2Co 12:21
a) Mental: A Godly Lifestyle 2Co 11:1-15
b) Physical: Jewish Ancestry & Christian Suffering 2Co 11:16-33
c) Spiritual: Revelations & Miracles 2Co 12:1-10
d) Final Plea 2Co 12:11-13
3. Paul Executes His Authority 2Co 12:14 to 2Co 13:10
Identifying Paul’s Opponents In 2Co 10:1 to 2Co 13:10 Paul exercises his apostolic authority over those dissidents in the church at Corinth. The traditional view sees these opponents as Jewish emissaries sent from the Church of Jerusalem to bring all Churches under its leadership. (For example, we see the Jewish leaders sending servants to John the Baptist [Joh 1:19-28 ] and Jesus Christ [Joh 7:32-53 ] during their public ministries to inquire about them or to challenge them or to seize them. Saul of Tarsus was sent out to various cities with authority from Jewish leaders in Jerusalem to carry out instructions in foreign synagogues.) These Jews had accused Paul of being fickle when he changed his travel plans (2Co 1:17), of needing a letter of commendation as was commonly used by others (2Co 3:1), of being weak and of poor speech (2Co 10:1; 2Co 10:10) and of not having proper clerical credentials (2Co 10:12). Paul will reply by revealing them as those who corrupt the Word of God (2Co 2:17), as ministers of the old, less glorious covenant (2Co 3:1-18) while masquerading as ministers of Christ (2Co 11:23), as being bold and overconfident (2Co 11:21) and as someone who was overstepping into another’s domain (2Co 10:3-16).
It is interesting to note that when Paul gives evidence of his office of an apostle and authority over the Corinthians that he does not appeal to letters of commendation from men. Rather, he appeals to the sufferings he has endured for Christ’s sake as the seal of God’s hand at work in his life and to the visions and revelations that he has received from God.
These adversaries looked upon Paul’s outward appearance and as a result challenged his physical appearance and his speech (2Co 10:7-11). Paul warns them not to look at things as they appear, but according to the divine power entrusted unto Him by God to carry out discipline to the churches (2Co 10:1-6).
He does not rely upon letters of commendation from men (2Co 10:12), which implies that his adversaries had done so. This would suggest Jews, who sent representatives to their synagogues throughout the Empire with such letters. Nor does he boast about work started by others (2Co 10:13-15 a), which implies that his adversaries had encroached upon his work in the Lord. He hopes that the Corinthians will approve him (2Co 10:15 b-16), and he relies upon approval from the Lord (2Co 10:17-18).
Perhaps our clearest hint as to the identity of Paul’s adversaries is found in his statement, “Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.” (2Co 11:22). Thus, they prided themselves in being Jewish. His next statement, “Are they ministers of Christ?” (2Co 11:23) implies that these were Jews who had embraced Christ as the Messiah. These Jewish converts seem to have been on a mission; for the idea that they were Jewish emissaries is implied in the statement, “For if he that cometh preacheth another Jesus,” (2Co 11:4) and in Paul’s statement, “or need we, as some others, epistles of commendation to you.” (2Co 3:1) These Jews had apparently brought with them letters of commendation to Corinth, perhaps from the church at Jerusalem, or even some leading synagogue. When Paul says, “For such are false apostles,” (2Co 11:13) we sense that this group of Jews carried Christian titles with which they had been commissioned by those that sent them. They made some sort of claims to be ministers of righteousness; for Paul says, “Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness,” (2Co 11:15). They claimed in some way to be ministers of Christ; for Paul says, “Are they ministers of Christ?” (2Co 11:23) They seemed to be different in the Judaizers that troubled the Galatian churches in that we find no reference in 2 Corinthians to their interest circumcision, in the keeping of the Sabbath or other holy days and in laws of purification.
2Co 11:13 suggests that these adversaries of Paul entered the church of Corinth cloaked with letters of recommendation from those who sent them. They came with the titles of “apostles.” Within Jewish circles, an “apostle” was not a title used in the specialized sense of the word to mean a missionary who was anointed and sent out by the elders of a local Church to evangelize the heathen world; but rather, it was used in the normal, more general, secular sense of the Hebrew word “shaliah,” which was an agent of those who commissioned him. These Jews were originally given the charge to unite the Jews of the Diaspora with the religious circles seated in Jerusalem. These Jewish Christians came to Corinth cloaked with the title of an apostle while believing that they were sent with just as much, or more, authority as Paul carried in his ministry.
Thus, Paul attempts to tell the Corinthians rather bluntly that such emissaries are “false apostles”, meaning that they did not carry the true office of an apostle that Christ Jesus placed within the Church. Paul says that they were “deceitful workers” because their motives were not pure. Perhaps they were sent to unite the Gentile churches under the authority of one leading church in Jerusalem. We can only speculate as to who sent them. He explains that they were “transforming themselves into the apostles of Christ” because of the confusion brought when they attempted to identify themselves with the true office of an apostle. They too, were sent out from a church. They too, agreed with the Gospel message that Jesus Christ was the Messiah. I am sure these “false apostles” made their appealed to the believers in Corinth with many such comparisons. Thus, they attempted to transform themselves into apostles of Christ.
The Sorrowful Letter Many scholars suggest that 2Co 10:1 to 2Co 13:14 contains a part of an earlier letter that Paul wrote to the church at Corinth called the “Sorrowful Letter,” mentioned in 2Co 2:4; 2Co 7:8-9. They suggest that this portion of 2 Corinthians is out of place with the first nine chapters. The basis for this suggestion is that 2 Corinthians 10-13 is filled with criticism and abuse, while 2 Corinthians 1-9 is characterized by gratitude for a restored relationship with Paul and deep affection for the Corinthians. However, conservative scholars make a strong case for the unity of 2 Corinthians.
Fuente: Everett’s Study Notes on the Holy Scriptures
Paul Boasts of His Credentials as an Apostle In 2Co 11:1 to 2Co 12:13 Paul strengthens his argument as the rightful apostle over the believers in Corinth and all of Achaia by boasting in his credentials, or qualifications. His opponents had probably boasted before the Corinthian by bragging on their qualifications as men of God. So, if they have chosen boasting as a weapon, then boasting Paul will bring. The amazing part of this passage of Scripture is that Paul makes his boasts in his earthly weaknesses in a way that reveals his divine authority as an apostle of Jesus Christ. He makes three essential boasts, which reflect his mental, physical and spiritual levels of maturity in the Lord. His godly lifestyle reflects his character and decision making (2Co 11:1-15). He then boasts in his Jewish ancestry and physical sufferings (2Co 11:16-33). His final boast is in the divine revelations and miracles and have accompanied his apostleship (2Co 12:1-10). It is important to understand that none of Paul’s opponents could equal Paul in any of these three boastings; for in each of these three boasts, Paul emphasizes the sacrifice and hardships that he endured as an apostle to the Gentiles. His mental maturity as an apostle of Jesus Christ is demonstrated by him choosing to deny himself the privilege of taking wages from them, but rather, robbed other churches (2Co 11:1-15). In his physical qualifications as an apostle of Jesus Christ he boasted in his Jewish ancestry, yet his maturity is seen in the physical realm when he endured persecutions and hardships (2Co 11:16-33). In his spiritual maturity of receiving an abundance of divine revelations he suffered the thorn in the flesh, which from a spiritual perspective is understood to be messengers of Satan to buffet him (2Co 12:1-10). Thus, Paul is boasting in his mental, physical and spiritual qualifications as an apostle, while showing the Corinthians the sufferings and hardships he endures to maintain those qualifications. Thus, he was boasting in an area that his adversaries had not boasted, which was in the hardships and persecutions that accompany a true apostle of Christ. He concludes with a final plea for the Corinthians to accept his apostolic authority over them.
Outline – Note the proposed outline:
1. Mental: A Godly Lifestyle 2Co 11:1-15
2. Physical: Jewish Ancestry & Christian Suffering 2Co 11:16-33
3. Spiritual: Revelations & Miracles 2Co 12:1-10
4. Final Plea 2Co 12:11-13
Fuente: Everett’s Study Notes on the Holy Scriptures
The True Apostle and the False Teachers. 2Co 11:1-15
Paul censures the spirit which gives ear to false teaching:
v. 1. Would to God ye could bear with me a little in my folly; and indeed bear with me.
v. 2. For I am jealous over you with godly jealousy; for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.
v. 3. But I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.
v. 4. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him. The apostle had condemned the false boasting of the opponents that had come to Corinth and were threatening to spoil the effect of his work. Continuing now on the same topic and in much the same strain, he administers a rebuke to the Corinthians, introduced with great skill: I wish you could bear a little with me in some foolishness; yes, do bear with me! In his effort to destroy the influence which was acting counter to his wishes, and to undermine the work of the false teachers who disparaged him. Paul emphasizes his apostolic authority with passionate earnestness, while apparently holding it lightly. It may seem to some of them like nonsense what he is about to discuss, his appeal may seem like mockery to them, but it is, in truth, a defense of his position which is demanded of him by the sacredness of the obligation resting upon him. To vindicate his ministry, it would be necessary for him indeed to speak much of himself, of his sufferings, of his success: hut this was not vanity, as some might suppose; it was rather, under the circumstances, a most urgent necessity.
That is brought out by the very next words: For I am jealous over you with a godly jealousy; for I betrothed you to one husband to present you as a pure virgin to Christ; but I fear lest in some way, as the serpent deceived Eve in his craftiness, your minds should be corrupted from the simplicity toward Christ. Paul here does not refer to the jealousy of the husband, but to the official zeal of the paranymph, or bridesman, who, among the Jews as well as among the Greeks, arranged the betrothal and made it a point of honor to see that the virgins were properly educated and prepared for married life, who, above all, vouchsafed for the fact that their chastity was untarnished. Paul intimates, therefore, that the present state of affairs in Corinth reflected upon his honor, as though he had not done his work well, as though he had not been careful. He also implies that he resents the interference of rivals who were concerning themselves with matters not pertaining to their business. With godly zeal he was jealous, he was anxious on behalf of God. For as a part of his official duties he had betrothed or espoused the Corinthian Christians, as a Christian congregation, as a part of the Church of Christ, to their Lord, his intention and impression being thereby to present a pure, chaste virgin to Christ, undefiled by any false doctrine or unfaithfulness in life. Luther says of this: “Herewith he shows that the apostolate is nothing but the office of a wooer or bridesman that daily prepares and leads to Christ His bride.”
But Paul expresses a deep disappointment and fear, namely, that the purity and unsullied virginity, of which he was so proud, may have been corrupted through the work of the false teachers, that their minds may have been led away from simplicity and one-mindedness toward Christ, just as the serpent completely beguiled Eve by his many arts, Gen 3:1-24. As in the Garden of Eden, Satan, the tempter of mankind, is unceasingly active, deceiving and seducing into misbelief, despair, and other great shame and vice. This, Paul feared, had taken place in Corinth, for it seemed that the members of that congregation had shown themselves only too willing to listen to strange teachings; their minds were no longer directed toward Christ with singleness of heart, but they were rather giving heed to the voice of the tempter. Paul means to sap, in brief: “But something is worrying me and causing me care, yea, I am jealous and zealous about you (yet with godly zeal, not from anger or hatred), that I yield you to no one else; for I fear nothing so much as that the devil woo you away from Christ. Just as it happened to Eve in paradise, who also was a beautiful bride, decorated with manifold ornament, both external and spiritual, divine, and obedient, and subject to God. But the devil beguiled her and caused her to sin, so that she deserted God and followed the adulterer and led us all with her into the harm in which we are submerged. Thus, he says, I am anxious about you, who have once more been brought to Christ and become His bride. For the danger is great, since the devil attacks Christendom without ceasing, and since we are weak, and you must beware and be on your guard with all diligence, lest you, by the guile and craftiness of Satan, be led away from the Word and obedience of Christ, our Lord, who has loved you and given Himself for you.”
The apostle substantiates his suspicions: For, indeed, if he that comes were preaching another Jesus whom we have not preached, or you were receiving another spirit which you did not receive, or a different gospel which you did not accept, you bear with him well! Instability and gullible curiosity seem to be characteristics of newly founded congregations, since they are still lacking the solid doctrinal foundation so necessary to remain firm against temptations and persecutions of every kind. If any one comes, no matter who he is, and whether or not he has a call or authority, the Corinthians were exhibiting a tolerance and a willingness to hear him which certainly accorded finely with their assumed wisdom, as the apostle ironically remarks. For here were the false teachers, blandly insisting that they were really proclaiming the complete and perfect Christ, that their understanding of Jesus was so much more encompassing than that of Paul. But the latter tears the mask from their face and declares that the Christ whom they preached was not the Christ of the Gospel, but another Christ, a figment of their imagination; for Christ was not a new lawgiver. So the false teachers also alleged that they were imparting the Spirit properly and in the right measure, as befitted the city of Corinth with its traditions of culture and learning. But Paul calls that a different spirit, one having nothing in common with the true Spirit of holiness given through the pure preaching of the Gospel. The false teachers had proudly presented themselves as the true preachers of the message of salvation; but Paul declares their proclamation to be a different gospel, one which has nothing in common with the message of redemption through the blood of Christ. See Gal 1:6-9. Note: The description of the false teachers, as here given, in a most remarkable manner fits those teachers of our day who arise in the Church and calmly proclaim a new Christ, a different spirit, a social gospel. And, alas! they find many whose facile acceptance of novelty causes them to bear with the glittering phrases finely.
Fuente: The Popular Commentary on the Bible by Kretzmann
AN APOSTLE DRIVEN AGAINST HIS WILL INTO A SEMBLANCE OF BOASTING.
EXPOSITION
An apology for the “foolishness” of boasting (2Co 11:1-4). He is not afraid of comparisons (2Co 11:5, 2Co 11:6). He will not recede from his despised practice of teaching gratuitously (2Co 11:7-15). A second apology, drawn from the outrageous conduct of his opponents (2Co 11:16-20). His privileges, life, and labours (vers, 21-33).
2Co 11:1
Would to God; rather, would that!. You could bear; rather, ye would bear. In my folly; rather, in a little foolishness. Namely, in this foolishness of boasting. “Fool” and “folly” are here haunting words (2Co 1:16, 2Co 1:17, 2Co 1:19, 2Co 1:21; 2Co 12:6, 2Co 12:11). The article (the i.e. my folly) is omitted in , B, D, E. Bear with me. It is better to take this as an indicative. It would be meaningless to pass from an entreaty to a command. On the other hand, “Nay, ye do really bear with me” was a loving and delicate admission of inch kindness as he had received from them.
2Co 11:2
For. This gives the reason why they bore with him. It was due to a reciprocity of affection. I am jealous over you. The word implies both jealousy and zeal (2Co 7:7; 2Co 9:2). With a godly jealousy; literally, with a jealousy of God. My jealousy is not the poor earthly vice (Num 5:14; Ecc 9:1), but a heavenly zeal of love. For I have espoused you; rather, for I betrothed you; at your conversion. I acted as the paranymph, or “bridegroom’s friend” (Joh 3:29), in bringing you to Christ, the Bridegroom. The metaphor is found alike in the Old and New Testaments (Isa 54:5; Eze 23:1-49.; Hos 2:19; Eph 5:25-27). To one husband (Jer 3:1; Eze 16:15). Our Lord used an analogous metaphor in the parable of the king’s wedding feast, the virgins, etc. That I may present you. The same word as in 2Co 4:14. The conversion of the Church was its betrothal to Christ, brought about by St. Paul as the paranymph; and, in the same capacity, at the final marriage feast, he would present their Church as a pure bride to Christ at his coming (Rev 19:7-9).
2Co 11:3
I fear. Even now he would only contemplate their defection as a future dread, not as a present catastrophe. Lest by any means; lest haply (2Co 2:7; 2Co 9:4). As the serpent beguiled Eve. St. Paul merely touches on the central moral fact of the temptation and the Fall (Gen 3:1-6). He enters into no speculation about the symbols, though, doubtless, like St. John (Rev 12:9; Rev 20:2), he would have identified the serpent with Satan. Through his subtlety. The word means “crafty wickedness.” It is used in 2Co 12:16, and is found in 2Co 4:2; Luk 20:23. Your minds; literally, your thoughts (2Co 2:11). Should be corrupted (comp. Col 2:4-8; 1Ti 4:1). The simplicity. The apostles always insisted on this virtue, but especially St. Paul, in whose Epistles the word ( occurs seven times. That is in Christ; rather, that is towards (literally, into) Christ; as Cranmer rendered it, “The perfect fidelity Which looks to him above.”
2Co 11:4
He that cometh. Apparently an allusion to some recent and rival teacher. Another Jesus. The intruder preaches, not a different Jesus () or a different gospel (comp. Gal 1:6-8), but ostensibly the same Jesus whom St. Paul had preached. Another spirit another gospel; rather, a different spirit ()… a different gospel. The Jesus preached was the same; the gospel accepted, the Spirit received, were supposed to remain unaltered. Ye might well bear with him. This is not without a touch of irony. You are all set against me; and yet the newcomer does not profess to preach to you another Jesus, or impart a different Spirit! Had he done so, you might have had some excreta () for listening to him. Now there is none; for it was I who first preached Jesus to you, and from me you first received the Spirit.
2Co 11:5
For. It cannot be that you received this rival teacher as being so much superior to me; for, etc. I suppose. Again, like the Latin censeo or opinor, with a touch of irony. I was not a whit behind; in no respect have I come short of. The very chiefest apostles. The word used by St. Paul for “very chiefest” is one which, in its strangeness, marks the vehemence of his emotion. It involves an indignant sense that he had been most disparagingly compared with other apostles, as though he were hardly a genuine apostle at all. Yet he reckons himself to have done as much as the “above exceedingly”or, as it might be expressed, the “out and out,” “extra-super,” or “super-apostolic,” apostles. There is here no reflection whatever on the twelve; he merely means that, even if any with whom he was uufavourably contrasted were “apostles ten times over,” he can claim to be in the front rank with them. This is no more than he has said with the utmost earnestness in 1Co 15:10; Gal 2:6. There is no self-assertion here; but, in consequence of the evil done by his detractors, St. Paul, with an utter sense of distaste, is forced to say the simple truth.
2Co 11:6
Rude in speech; literally, a laic in discourse; see 2Co 10:10 and 1Co 2:13; and, for the word idiotes, a private person, and so “one who is untrained,” as contrasted with a professor, see the only other places where it occurs in the New Testament (Act 4:13; 1Co 14:16, 1Co 14:23, 1Co 14:24). St. Paul did not profess to have the trained oratorical skill of Apollos. His eloquence, dependent on conviction and emotion, followed none of the rules of art. Yet not in knowledge. Spiritual knowledge was a primary requisite of an apostle, and St. Paul did claim to possess this (Eph 3:3, Eph 3:4). We have been thoroughly made manifest among you in all things. This would be an appeal to the transparent openness and sincerity of all his dealings, as in 2Co 4:1-18 :20 and 2Co 12:12; but the best reading seems to be the active participle, phanerosantes (, B, F, G), not the passive, phanerothentes. The rendering will then be, In everything making it (my knowledge) manifest among all men towards you.
2Co 11:7
Have I? literally, or have I? An ironical exception to his manifestation of knowledge; “unless you think that I committed a sin in refusing to accept maintenance at your hands.” It is clear that even this noble generosity had been made the ground for a charge against the apostle. “If he had not been conscious,” they said, “that he has no real claims, he would not have preached for nothing, when he had a perfect right to be supported by his converts” (1Co 9:1-15). Abasing myself. The trade of tentmaker was despised, tedious, and mechanical, and it did not suffice to provide even for Paul’s small needs (Act 18:3; Act 20:34). That ye might be exalted; namely, by spiritual gifts (Eph 2:4-6). The gospel freely. Some of them would feel the vast contrast between the words. The gospel was the most precious gift of God, and they had got it for nothing. Compare the fine lines of Lowell
“For a cap and bells our lives we pay,
Bubbles we earn with our whole soul’s tasking;
‘Tis only God who is given away,
‘Tis only heaven may be had for the asking.”
To be a free and unpaid missionary was St. Paul’s pride (2Co 12:14; 1Th 2:9; 2Th 3:8, 2Th 3:9; Act 20:33).
2Co 11:8
I robbed; literally, I ravaged, or plundered. The intensity of St. Paul’s feelings, smarting under base calumny and ingratitude, reveals itself by the passionate expression which he here uses. Other Churches. The only Church of which we know as contributing to St. Paul’s needs is that at Philippi (Php 4:15, Php 4:16). Taking wages. The expression is again impassioned. It is meant rather ironically than literally. Literally it means rations (1Co 9:7).
2Co 11:9
And wanted. The aorist shows that this sad condition of extreme poverty was a crisis rather than chronic. Yet even at that supreme moment of trial, when from illness or accident the scanty income of his trade failed him, he would not tell them that he was starving, but rather accepted help from the Philippians, who, as he knew, felt for him an unfeigned affection. It is needless to point out once more how strong is the argument in favour of the genuineness of the Acts and the Epistles from the numberless undesigned coincidences between them in such passages as those to which I have referred in the foregoing notes. I was chargeable to no man; literally, I did not benumb you. The word katenarkesa, which occurs only here and in 2Co 12:13, 2Co 12:14, is ranked by St. Jerome among St. Paul’s cilicisms, i.e. the provincial expressions which he picked up during his long residence at Tarsus. Narke (whence our narcissus and narcotie) means “paralysis,” and is also the name given to the gymnotus, or electric eelin Latin, torpedo, the cramp-fishwhich benumbs with the shock of its touch. “I did not,” he indignantly says, “cramp you with my torpedo touch.” Perhaps in a less vehement mood he would have chosen a less picturesque or technical and medical term. That which was lacking to me the brethren which came from Macedonia supplied; rather, for the brethren, on their arrival from Macedonia; filled up my deficiency. This must have been the third present which St. Paul received from Philippi (Php 4:15, Php 4:16). These brethren from Macedonia accompanied Silas and Timotheus (Act 18:5). And so will I keep myself (2Co 12:14).
2Co 11:10
As the truth of Christ is in me. The strength of St. Paul’s feelings on the subject has already been expressed in 1Co 9:15. We have a similar appeal in Rom 9:1. The “as” is not in the original, but evidently the words are meant for a solemn asseveration”The truth of Christ is in me, that,” etc. No man shall stop me of this boasting; literally, this shall not be stopped as concerns me. The verb means literally, “shall be fenced,” and with that tendency to over elaboration which is frequent in commentators, some suppose that St. Paul referred to the projected wall across the isthmus of Corinth, etc. But the same word is used for simply stopping the mouth in Rom 3:19; Heb 11:33. In the regions of Achaia. He would not apply the rule to Corinth only, but seems to have felt the need for the utmost circumspection, and for cutting off every handle for suspicion or slander among these subtle, loquacious, intellectual Greeks. He could act more freely among the more frank and generous Macedonians.
2Co 11:11
Wherefore? Be cannot tell them the real ultimate reason, which is their whole character and nature. Because I love you not? He has already assured them of his deep affection.
2Co 11:12
Occasion; rather, the occasion. Wherein they glory, they may be found even as we. “These new teachers boast to you how disinterested they are. Well, then, I have proved myself to be equally disinterested.” But the words apparently involve a most stinging sarcasm. For these teachers were not in reality disinterested, though they boasted of being so; on the contrary, they were exacting, insolent, and tyrannical (2Co 11:20), and did not preach gratuitously (1Co 9:12), though they sneered at the apostle for doing so. Being radically false (2Co 11:12, 2Co 11:13), “while they were,” as Theodoret says, “openly boasting, they were secretly taking money,” and therefore were not “even as we.”
2Co 11:13
For such are false apostles. This, with 1Th 2:14-16 and Php 3:2, is one of St. Paul’s most passionate outbursts of plain speaking. “Now at length” says Bengel, “he calls a spade a spade.” They were “false apostles” (Rev 2:2), because a true apostle delivers the message of another, while these cared only for self (Rom 16:18). Deceitful workers. Workmen who cheat their employers (2Co 2:17; 2Co 4:2). Transforming themselves. The verb is the same as in 1Co 4:6 and Php 3:21, and does not occur elsewhere in the New Testament.
2Co 11:14
Even Satan .. angel of light. This is one of Satan’s devices (2Co 2:11). The allusion may be to the temptation (Mat 4:8, Mat 4:9); or to the appearances of Satan with the angels before God in the Book of Job (Job 2:1); or perhaps to the Jewish hagadah, that the “angel” who wrestled with Jacob was in reality Satan.
2Co 11:15
Whose end shall be according to their works. Whatever their fashion (schema), they shall be judged, not by what they seem, but by what they are, as shown by their works.
2Co 11:16-33
Apology by contrast.
2Co 11:16
I say again. St. Paul evidently feels an almost invincible repugnance to begin to speak of his own works. He has twice swerved away from the task (2Co 10:8; 2Co 11:1, 2Co 11:6) to speak of collateral topics. Now at last he begins, but only (to our grievous loss) to break off abruptly in 2Co 11:33, before the story of his past sufferings has been much more than begun. A fool boast. Here, again, we have the two haunting words of this section (see note on 2Co 11:1; 1Co 15:36; 1Co 13:3). “Boast” occurs sixteen times in these three chapters alone. That I; rather, that I also.
2Co 11:17
Not after the Lord. “Boasting,” or what might be stigmatized as such, may become a sort of painful necessity, necessitated by human baseness; but in itself it cannot be “after the Lord.” There is nothing Christ-like in it. It is human, not Divine; an earthly necessity, not a heavenly example; a sword of the giant Philistine, which yet David may be forced to use. Confidence; hypostasis, as in 2Co 9:4, where exactly the same phrase occurs.
2Co 11:18
After the flesh (see note 2Co 10:3; comp. Php 3:4). I will glory also. But, as Robertson admirably observes, he “does not glory in what he has done, but in what he has borne.”
2Co 11:19
Seeing you yourselves are wise; ye gladly tolerate the senseless, being intellectual. The irony would be very scathing to those whose minds and consciences were sufficiently humble and delicate to feel it.
2Co 11:20
For ye suffer, if a man bring you into bondage. The verse gives us an unexpected and painful glimpse of the enslaving (Gal 2:4), greed-loving (Mat 23:1-39. 14; Rom 16:1-27;18), gain-hunting (1Pe 5:2, 1Pe 5:3), domineering (3Jn 1:9). and even personally violent and insulting character of these teachers; whom yet, strange to say, the Corinthians seem to take at their own estimate, and to tolerate any extreme of insolence from them, while they were jealously suspicious of the disinterested, gentle, and humble apostle. If a man devour you. As the Pharisees “devoured” widows’ houses (Mat 23:14). Take of you; rather, seize you; makes you his captives. The verb is the same as “caught you,” in 2Co 12:16. Smite you on the face. They must have brought their insolence with them from Jerusalem, where, as we see, not only from the details of our Lord’s various mockeries, but from the accounts of the priests in Josephus and the Talmud, the priests made free use of their fists and staves! The fact that so many of the converts were downtrodden slaves and artisans would make them less likely to resent conduct to which they were daily accustomed among the heathen. Neither Greeks nor Orientals felt to anything like the same extent as ourselves the disgrace of a blow. That sense of disgrace rises flora the freedom which Christianity has gradually wrought for us, and the deep sense of the dignity of human nature, which it has inspired Christ had been so smitten, and so was Paul himself long afterwards (Act 23:2), and he had to teach even Christian bishops that they must be “no strikers” (1Ti 3:3; Tit 1:7). The “syllogism of violence” has, alas! been in familiar use among religious teachers in all ages (1Ki 22:24; Neh 13:25; Isa 58:4; Mat 5:39; Luk 22:64; 1Co 4:11).
2Co 11:21
I steak as concerning reproach, as though we had been weak. The sense is uncertain, but if with the Revised Version we render it, “I speak by way of disparagement,” the verse may be understood as an ironical admission that, if absence from these violent and self-assertive proceedings be a sign of weakness, he has been weak. He proceeds to correct the ironical admission in the next clause. The meaning can hardly be, “I admit the disgraces I have suffered”, because he is speaking of the Corinthians, not of himself. I am bold also. If they derive their right to this audacious and overweening line of conduct from any privileges of theirs, there is not one of these privileges which I too may not claim.
2Co 11:22
Hebrews. In the strictest sense those who still understood and spoke Aramaic, not Hellenists of the dispersion, who no longer knew the sacred language. (For the use of the word, see Act 6:1; Php 3:4.) Israelites. Jews, not only by nation, but in heart and feeling (see Joh 1:48; Act 2:22, etc.; Rom 9:4; Rom 11:1). The seed of Abraham. Alike literally and spiritually (see Joh 8:33-53; Rom 9:7; Rom 11:1). It may seem strange that St. Paul should have found it necessary to make this statement; but his Tarsian birth and Roman franchise may have led to whispered innuendoes which took form long afterwards in the wild calumny that he was a Gentile who had only got himself circumcised in order that he might marry the high priest’s daughter (Epiphan., ‘Haer.,’ 30:16).
2Co 11:23
I speak as a fool. Not merely as before aphron, but paraphronon,“ I speak as a madman.” It is downright insanity on my part to enter into this contest of rival egotism. The verb does not occur elsewhere in the New Testament; the substantive is used of “downright infatuation” in 2Pe 2:16. I am more. I may claim to be something beyond an ordinary servant of Christ. This is the “frantic” boast which he proceeds to justify in a fragment of biography which must ever be accounted as the most remarkable and unique in the world’s history. And when St. Paul lived the life was, as Dean Stanley says, “hitherto without precedent in the history of the world.” No subsequent life of saint or martyr has ever surpassed St. Paul’s, as here sketched, in self-devotion; and no previous life even remotely resembled it. The figure of the Christian missionary was, until then, unknown. In labours more abundant; literally, more abundantly. The best comment is 1Co 15:10. In stripes above measure. The expression is partly explained in the next verse. In prisons. St. Clement of Rome says that St. Paul was imprisoned seven times. The only imprisonment up to this date recorded in the Acts is that at Philippi (Act 16:23). The imprisonments in Jerusalem, Caesarea, and Rome all took place later. He says later,” The Holy Ghost witnesseth in every city that bonds and imprisonment await me” (Act 20:23). In deaths oft. He alludes to the incessant opposition, peril, and anguish which make him say in 1Co 15:31, “I die daily”. With the whole passage we may compare 2Co 6:4, 2Co 6:5.
2Co 11:24
Five times. Not one of these Jewish scourgingswhich yet were so severe that the sufferer often died under themis mentioned in the Acts. This paragraph is the most striking proof of the complete fragmentariness of that narrative, marvellous as it is. On the circumstances which probably led to these Jewish scourgings, see ‘Life of St. Paul,’ exc. 11.; and comp. Act 22:19; Act 26:11; Mat 23:34. The question arisesWas St. Luke entirely unaware of all these scenes of anguish and daily martyrdom? Had St. Paul, in his humble reticence, never cared to speak of them? or were the Acts only intended for a sketch which made no pretension to completeness, and only related certain scenes and events by way of specimen and example? Forty stripes save one (Deu 25:3). On this instance of Jewish scrupulosity, and for all that is known of the rationale of Jewish scourgings, see ‘Life of St. Paul,’ ubi supra.
2Co 11:25
Thrice was I beaten with rods. This alludes to scourgings inflicted by Gentile magistrates with the vitis, or vine stick, of soldiers, or with the fasces of lictors. Only one of these horrible scourgings, which likewise often ended in death, is narrated in the Acts (Act 16:22). We do not know when the others were inflicted. In any case they were egregious violations of St. Paul’s right of Roman citizenship; but this claim (as we see in Cicero’s various orations) was often set at nought in the provinces. Once was I stoned. At Lystra (Act 14:19). Thrice I suffered shipwreck. Not one of these shipwrecks is narrated in the Acts. The shipwreck of Act 27:1-44, took place some years later. A night and a day I have been in the deep. An allusion, doubtless, to his escape from one of the shipwrecks by floating for twenty-four hours on a plank in the stormy sea. We have no right to assume that the deliverance was miraculous. The perfect tense shows St. Paul’s vivid reminiscence of this special horror. “In the deep” means “floating on the deep waves.” Theophylact explains the words to mean “in Bythos,” and says that it was a place near Lystra, apparently like the Athenian Barathrum and the Spartan Caeadasa place where the bodies of criminals were thrown. The word does not occur elsewhere in the New Testament.
2Co 11:26
In journeyings often. In those days and in those countries journeys were not only perilous and fatiguing, but also accompanied with many severe hardships and discomforts. In perils of waters; rather, of rivers. In all countries which, like parts of Greece and Asia Minor, abound in unbridged mountain torrents, journeys are constantly accompanied by deaths from drowning in the sudden rush of swollen streams. In perils of robbers. Then, as now, brigandage was exceedingly common in the mountains of Greece and Asia. In perils from mine own countrymen; literally, from my race. These are abundantly recorded in the New Testament (Act 9:23, Act 9:29; Act 13:50; Act 14:5, Act 14:19; Act 20:3, etc.; 1Th 2:15, 1Th 2:16; Php 3:2) From the heathen. They were generally instigated by the Jews (Act 16:19-39, Act 17:5; Act 19:23-34, etc.). In the city. As at Damascus, Jerusalem, Philippi, Thessalonica, Beroea, Ephesus, etc.”in every city” (Act 20:23). In the wilderness. As, for instance, in travelling through the wild waste tracts of land between Perga and Antioch in Pisidia, or thence to Lystra and Derbe; or over the mountain chains of Taurus to the cities of Galatia. In the sea. Storms, leaks, pirates, mutinies, etc. Among false brethren. The word only occurs elsewhere in Gal 2:4.
2Co 11:27
In weariness and painfulness; literally, in toil and travail (1Th 2:9 2Th 3:8). In watchings; literally, in spells of sleeplessness (Act 20:34). In hunger and thirst (2Co 11:8; 1Co 4:11; Php 4:12). In fastings often. It is not clear whether this refers to voluntary fastings (2Co 6:5; Act 27:9) or to general destitution short of the actual pangs of hunger. In cold and nakedness. St. Paul’s ideal, like that of his Master Christ, was the very antithesis of that adopted by the wealthy, honoured, and full-fed Shammais and Hillels of Jewish rabbinism, who delighted in banquets, fine garments, pompous titles, domestic comforts, and stationary ease.
2Co 11:28
Those things that are without. The adverb thus rendered parektos only occurs in Mat 5:32; Act 26:29. It may either mean “trials that come to me from external and extraneous sources (quae extrinsecus accedunt) or things in addition to these (praeterea), which I here leave unmentioned.” The latter meaning is (as St. Chrysostom saw) almost certainly the correct one. That which cometh upon me. The word thus rendered is either episustasis (J, K), which means “hostile attack” or “tumult,” as we talk of “a rush of trouble or business;” or epistasis (, B, D, E, F, G), which may imply “halting, lingering thoughts; “attention,” and so “anxiety” (comp. Act 24:12, where there is the same various reading). Of all the Churches. No doubt he is thinking of his own Churches, the Churches of the Gentiles (Col 2:1).
2Co 11:29
Who is weak, and I am not weak? See, by way of example, 1Co 8:13; 1Co 9:22; Rom 14:21. Instead of stiffly maintaining my own prejudices, I am always ready to make concessions to weak brethren. Who is offended, and I burn not! That is, “who is ever caused to stumble without my burning with indignation?” In other words, “Is not the intensity of my sympathy whenever any scandal occurs an addition to the trials of my life?”
2Co 11:30
If I must needs. If boasting is forced on me as a moral necessity (). The things which concern mine infirmities. After all, St. Paul cannot keep up even for a few verses anything which can be regarded as “boasting after the flesh” (2Co 11:18). Practically his boasting has been only of those afflictions which to others might sound like a record of disgraces, but which left on him the marks of the Lord Jesus. His hairbreadth escapes were to him, as Bossuet said of the wounds of the Prince of Conde, “marks of the protection of Heaven.”
2Co 11:31
The God and Father of our Lord Jesus Christ. This solemn asseveration does not seem to be retrospective. It is used to preface what was perhaps intended to be a definite sketch of the most perilous incidents and trials of his life, which would have been to us of inestimable value. This awful attestation of his truthfulness was necessary,
(1) because even the very little which we do know shows us that the tale would have been “passing strange;” and
(2) because his base and shameless calumniators had evidently insinuated that he was not straightforward (2Co 12:16). (On the phrases used, see 2Co 1:23; 1Co 15:24; Eph 1:3.)
2Co 11:32
In Damascus. (For the incident referred to, see Act 9:22-25.) The governor; literally, the ethnarch. This is obviously the title given to the commandant of the city (whether an Arabian or a Jew), left in charge by Aretas. The word does not occur elsewhere in the New Testament, but is found in 1Ma 14:47; Josephus, ‘Ant.,’ 14:7, 2. Under Aretas the king. Hareth, the Emir of Petra, father-in-law of Herod the Great. He had either seized the city during his war with Herod, to avenge the insult offered to his daughter by Herod’s adultery with Herodias; or it may have been assigned to him by Caligula. His relations with Damascus are confirmed by coins (see ‘Life of St. Paul,’ exc. 8.). Kept with a garrison; literally, was guarding. It is said in Act 9:24 that the Jews did this; but they could not in any case have done it without leave from the ethnarch, and qui facit per alium, facit per se. Desirous to apprehend me. Both words are a little stronger in the Greek”determining to seize me.”
2Co 11:33
Through a window. A “little door,” or lattice in some house which abutted on the wall. In a basket (comp. Jos 2:15; 1Sa 19:12). The word used by St. Luke in Act 9:25 is spuris, which is a general name for a large basket. The word here used is sargane, which is defined by Hesychius to be a basket of wickerwork, but which may also mean a rope basket. This particular incident, no doubt, seems to be less perilous and trying than many which St. Paul has already mentioned. We must, however, remember that escape from a window in the lofty wall of a city guarded by patrols was very perilous, and also that such a method of concealment was very trying to the dignity of an Oriental rabbi, such as St. Paul had been. Further, it is clear that St. Paul only mentions this as the earliest incident in along line of perils which it had been his original intention to recount. But at this point he was interrupted, and laid aside his task of dictationan incident which has not unfrequently had its effect in literature. When next he resumed, the Epistle, he was no longer in the mood to break through his rule of reticence on these subjects. He had played “the fool” and “the madman,” as he says of himself with indignant irony, enough; and he proceeds to speak of other personal claims which he regards as more Important and more Divine. Of all “chapters of unwritten history,” not one is more deeply to be regretted than the one which we have them lost.
HOMILETICS
2Co 11:1-4 – Inviting men to Christ the supreme object of preaching.
“Would to God ye could bear with me a little,” etc. The purpose and spirit of this chapter are the same as the preceding one. The apostle proceeds against the charges which they had brought against him and the same breeze of irony breathes through all. These verses seem to be his defence against the charge of his foolish boasting, “Would to God” or rather would that ye could “bear with me a little in my folly,” or better, in a little foolishness. What I have said already you say is foolish boasting; be it so, bear with me whilst I proceed in the same strain of self-vindication; tolerate me a little further. It has been observed that no less than five times in this chapter does the expression “bearing with,” or” burden,” occur, and the word “folly” eight times; and the inference is that the expressions refer to something which he had heard of some of their remarks concerning him. Paul here seems to claim their continued attention on two grounds.
I. THE GREATNESS OF THE WORK HE HAD ACCOMPLISHED AMONGST THEM. “For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” He had “espoused,” or united them, to Christ, as the bride to the Bridegrooma relationship the most sacred, close, tender, and lasting. To unite men in supreme affection and supreme purpose is the grand work of the Christian minister, and what work on earth is so sublimely beneficent and glorious as to make men one with Christ? It is impossible to make men one with a creed or a Church, and were it possible it would be to the last degree undesirable. But to make men one with Christ is at once most practical and urgentpractical because God has established an infallible method, and urgent because souls disconnected from Christ are in a guilty and ruined condition.
II. THE DREAD WHICH HE HAD LEST THAT WORK SHOULD BE UNDONE. “But I fear, lest by any means, as the serpent beguiled Eve through his subtlety [craftiness], so your minds should be corrupted from the simplicity that is in Christ.” It would seem from this that the union of souls to Christ is nor absolutely indissoluble, that a separation is possible; and, in truth, were it not so, man would with the union lose his freedom of action, and would become a mere instrument. Angels fell from their primitive holiness, our first parents from innocence, and Peter for a time from connection with Christ. The holiest creature in the universe is conscious of a power by which he could break away from his orbit of purity and obedience; otherwise he would have no sense of personal virtuousness. The apostle here seems to ascribe the possible dissolution of the marriage of souls to Christ to Satan, whom he here represents as the “serpent,” implying his belief at once in the personality, moral maliciousness, and mighty spiritual influence of this superhuman intelligence. See how he does this.
1. By insidiously corrupting the mind. “I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.” There can be no union between a soul morally corrupt and impure, and Christ. The moment those who are united to Christ become corrupted, the union is at an end; the letter branch falls from the trunk. So Satan’s work is to “corrupt,” and thus undo the grandest of all works. This he does insidiously, or craftily, just as he dealt with Eve (Gen 3:1-24.). How craftily this huge enemy of souls pursues his soul-corrupting work! “Beware of his devices.”
2. By the agency of false teachers. “For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, Which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.” There is but one dissolute Christ, but as many subjective ones as call themselves Christians, and not a few of the subjective ones are pernicious caricatures of the true Jesus of Nazareth. These are preached, and the preaching of them corrupts souls and fulfils the purpose of the devil. There is as much difference between the Christ of the Gospels and the Christ of the creeds, as there is between the cedar growing in Lebanon and that cedar reduced to its primitive elements in the laboratory of the chemist; in the one form beautifully attractive, in the other hideously repulsive. Such Christs were preached in Corinth. Paul, perhaps, specially refers to some one who was preaching “another Jesus,” and ironically he intimates that such preachers they tolerated. “Ye might well bear with him.” As if he had said,” Such men who are doing the work of the devil ye would tolerate?
2Co 11:5-12 – The highest knowledge and the noblest generosity.
“For I suppose I was not a whit behind the very chiefest apostles. But though I be rude in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things. Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? I robbed other Churches, taking wages of them, to do you service. And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia. Wherefore? because I love you not? God knoweth. But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we.” Few things in human life are more distasteful than egotism or vanity. There are those in society whose chief delight is to parade their own imaginary merits and distinctions. We are wrong, however, if we regard the man who sometimes speaks about himself as an egotist. When a man is denied virtues which he knows he possesses, and charged with faults of which his conscience tells him he is not guilty, he is bound by the laws of his nature to stand up in self-defence. Every man is justified in fighting for his moral reputation, which is to him more precious than gold, and dear to him as life itself. This is just what Paul does here and in many other places in his letters to the Corinthians. He had slanderers at Corinth. Here he says, “For I suppose [reckon] I was not a whit behind the very chiefest apostles.” Two facts are here indicated which warranted his boasting.
I. He felt that, though he had not rhetorical accomplishments, HE HAD THE HIGHEST KNOWLEDGE. “Though I be rude in speech, yet not in knowledge.” He was not trained in all the rhetorical parts of Grecian oratory, his periods were not polished, his sentences were not tuneful, and, perhaps, his utterances lacked flow and his voice music. This he seems to have felt; but what of that? He had the highest “knowledge.” What is the grandest oratory without true knowledge? Clouds of golden splendour without water for the thirsty land. Paul’s knowledge was of the highest kind. He knew Christ; he knew what Christ was to him; what he had done for him, as well as what he was in himself and in his relation to the Father and the universe. This is the science of all sciences; the science of which all other sciences are to it the mere leaf, or stem, or branch, of which this is the root. “This is life eternal, to know thee the only true God, and Jesus Christ, whom thou hast sent.” “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.”
II. He felt that, though he consecrated himself to their highest interests, he RECEIVED FROM THEM NO REMUNERATION. What trials he endured for them! what perils he braved for them! what labours he prosecuted for them (see 2Co 11:24-27)! All this was done and endured for what? Not for selfish ends, not for worldly gain. “Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely?” Why did he not receive remuneration at their hands? Nay, why did he reject it?
(1) Not because he did not need such a recompense. “And when I was present with you, and wanted, I was chargeable to no man.” He was dependent upon such contributions for his subsistence. He had received them at Thessalonica before his first visit to Corinth.
(2) Not because he did not love them. “Wherefore? because I love you not? God knoweth.” It would have been a gratification to those whom he had spiritually saved, to have made some secular recompense for his labours, but he denied them this gratification, not because he did not love them. Why, then, did he reject their secular help?
1. To furnish in his own life a proof of the benevolent terms of the gospel. “I preach to you the gospel of God freely.” The gospel is a free gift of God, and I present it to you as a tree gift. The gospel should never be preached as a means of livelihood or for filthy lucre.
2. To silence the tongue of his slanderers. No doubt his enemies at Corinth sought in every way to degrade the apostle. The false apostles, no doubt, boasted that they did their work there as benefactors disinterestedly and without pay. Had Paul taken payment he would have given them some ground for boasting of their generosity.
3. To compel his enemies by his example to act from generous impulses. “That they may be found as we are.” “Notice,” says Mr. Beet, “the bitter irony of these words. Paul’s opponents boasted their disinterestedness whilst making gain of the Corinthians, and eagerly watched him to detect self-enrichment, that they might boast of their own superiority. These have been the tactics of demagogues in all ages. But Paul resolved to refuse just recompense for real and great benefits, that thus by his example he may compel those who boasted their superiority to come up to his own level of working without pay, so that when his conduct and theirs are investigated, they may be found to be as disinterested as he was.”
CONCLUSION. Truly that man might well exult who feels that, however deficient in mere verbal learning, he possesses the highest knowledgethe knowledge of Christ; and who also feels that he is rendering to men the highest service from kindly generous impulses without a desire for fee or reward, giving freely to men what God has given freely to allthe gospel of Jesus Christ.
2Co 11:13-15 – Self-misrepresentation.
“For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing it fits ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.” Three thoughts are suggested by these words.
I. MAN HAS THE POWER OF MISREPRESENTING HIS CHARACTER TO OTHERS. Naturalists tell us of animals which have the power to appear what they really are not. Some feign sleep and death. Be this as it may, man has this power in an eminent degreehe can disguise himself and live in masquerade. Hence our Saviour speaks of “wolves in sheep’s clothing.” In fact, throughout all circles and populations those who appear to be what they really are have ever been in a miserable minority. As a rule men are not what they seem.
II. IN THE EXERCISE OF THIS POWER MAN CAN INVEST EVIL WITS THE HIGHEST FORMS OF GOOD. The “false apostles,” to whom reference is here made, seem to have done so. Paul speaks of them as “deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light.” The worse a man is the stronger the temptation he has to assume the forms of goodness. Were corrupt men to show the state of their hearts to their contemporaries, they would recoil from them with horror and disgust, and they would be utterly unable to enjoy social intercourse or to transact their worldly business. As a rule, the worse a man is the more strenuous his efforts to assume the habiliments of virtue. Selfishness robes itself in the garbs of benevolence, error speaks in the language of truth. Hence it does not follow that a man is a true apostle or minister of Christ because he appears in the character. Some of the worst men on the earth have been deacons and priests, occupied pulpits and preached sermons. “No marvel,” says the apostle; “for Satan himself is transformed into an angel of light.” Hence it behoves us all to look well into the real moral character of those who set themselves up as the representatives of Christ and the teachers of religion. “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.”
III. HE WHO EXERCISES THIS POWER IN THIS WAY RENDERS HIMSELF LIABLE TO TERRIBLE PUNISHMENT. “Whose end shall be according to their works.” Of all characters the hypocrite is the most guilty and abhorrent. More terrible and more frequent were the denunciations Christ hurled against such than against the voluptuary, the gross sensualist, or the sordid worldling. “Woe unto you, scribes and Pharisees, hypocrites!” etc. (see Mat 23:13-33). As such are the greatest sinners, such will have the most terrible end; the “end shall be according to their works.” They will reap the fruit of their own doings.
CONCLUSION. Learn:
1. The duty of self-truthfulness. Let us seek to be such true men, so true to self, society, and God, that we may have no temptation whatever to play the hypocrite or to appear to others what we are not.
“To thine own self be true,
And it must follow, as the night the day,
Thou canst not then be false to any man.”
2. The duty of social caution. Do not let us estimate men by their appearances, ant take them into the circle of our confidence and friendship merely on account of what they appear to be. Often those whose outward garb is the most holy are inwardly the most corrupt, who outwardly move as angels of light are inwardly the greatest devils. Let us learn to take off the mask, to disrobe corruption of its external robes of purity, and to give neither our trust nor our sympathy until we are convinced that they have truth in the “inward parts.”
2Co 11:16-19 – Man talking about himself, and the limitation of apostolic inspiration.
“I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little. That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting. Seeing that many glory after the flesh, I will glory also. For ye suffer fools gladly, seeing ye yourselves are wise.” Observe here
I. MAN TALKING ABOUT HIMSELF. Paul had said a good many things about himself. Here again he takes up the subject, and his language suggests:
1. That the world is disposed to regard such talk as foolish. “Let no man think me a fool [or, ‘foolish’].” In this he recognizes the tendency of men to regard such self reference and self talk as weak and unwise. So in truth unsophisticated men do. When they hear a man talking about himself he impresses them with a sense of his folly. Inwardly they say, “What a fool that man is to be talking about himself!” It must be confessed that generally it is a very foolish thingfew things are more foolish.
2. That such conduct may become a duty. Paul felt it such an urgent obligation at this time that he begs them to bear with him. “Yet as a fool receive me, that I may boast myself a little.” He was on his defence, and he felt that such self references as he made he owed to himself, to the Christians at Corinth, and to the cause of his Master. Hence he seems to say, “Though you regard me as a fool whilst I thus talk about myself, yet do hear me.”
3. That to attention to such talk about himself the apostle had a special claim. “Seeing that many glory after the flesh, I will glory also. For ye suffer fools gladly, seeing ye yourselves are wise.” As if he had said, “The false apostles amongst you talk about themselves; they boast of their merits and achievements, and you listen to them. I have a special claim to your attention because of the proofs of my apostleship amongst you.”
II. THE LIMITATION OF APOSTOLIC INSPIRATION. “That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting.” As if he had said, “I do not talk of myself by ‘commandment;’ I have no special commission from Christ.” How frequently does the apostle, in his communications to the Church at Corinth, guard against the impression that everything he wrote was divinely inspired! Indeed, in one case he indicates an imperfection of memory. “I baptized also the household of Stephanas: besides, I know not whether I baptized any other” (1Co 1:16). “I know not.” What, an inspired apostle not knowing what he had done, forgetting the religious ordinances he had celebrated! In his letter to Timothy he himself says, “Every Scripture inspired of God is also profitable for teaching,” implying that all Scripture is not inspired. It is for us to find out which the inspired ones are, to separate the human from the Divine. Whatever agrees with the character and the teaching of the Spirit of Christ we may rest assured is inspired of God. Who but God himself can tell the enormous amount of injury that has been done to sacred truth by the dogma of verbal inspiration, regarding all the imprecations of David, all the reasonings of Job’s three friends, and even the utterances of Satan himself, as inspired by Heaven? The Scriptures contain the word of God, but they are not the word of God; the casket is not the jewel, the shell is not the kernel. This by a devout and earnest study we must find out for ourselves.
CONCLUSION. The subject teaches:
1. That we must not shrink from the discharge of a duty, however painful. Paul, as a humble and modest man, felt it a very painful thing to talk about himself. His native modesty shrank from it; yet, though he would be considered a “fool,” he did it.
2. That we must study the Scriptures with a discriminating judgment. We must penetrate through the “letter” that is human and reach the “spirit” that is Divine, “Open thou mine eyes, that I may behold wondrous things out of thy Law.”
2Co 11:20 – A picture of religious impostors.
“For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face.” This verse suggests five things concerning religious impostors.
I. THEY ARE TYRANNIC. “For ye suffer [bear] if a man bring you into bondage.” The reference is undoubtedly to those described in 2Co 11:13, who were false teachers in Corinth. They were enslaving the souls of men with their dogmas and rites. False teaching always makes men spiritual serfs. Heathens are slaves to their priest, fanatics are slaves to their leader, papists are slaves to their pope. True teaching makes men free men. Spiritual bondage is infinitely worse than physical or political. A man’s body may be in chains, yet he may be free in spirit; but if his spirit is enslaved, he himself is in captivity. The work of a false teacher is always to subdue souls to himself; the work of the true, to win souls to Christ. Even conventional Christianity is enslaving.
II. THEY ARE RAPACIOUS. “If a man devour you.” False teachers devour widows’ houses. They teach for money, turn temples and churches into shops. They shear the sheep instead of feeding them. Greed is their inspiration.
III. THEY ARE CRAFTY. “If a man take of you [taketh you captive].” The expression “of you” is not in the original. The idea to me seems to beif a man takes you in, deceives and entraps you. This is just what religious impostors dothey “take men in,” they cajole men, and make them their dupes.
IV. THEY ARE ARROGANT. “If a man exalt himself.” It is characteristic of false teachers that they assume great superiority. With this they endeavour to impress men by their costume, their bearing, and their pompous utterances. They arrogate a lordship over human souls.
V. THEY ARE INSOLENT. “If a man smite you on the face.” This is the last form of outrage; no greater insult could be offered to a man. The religious impostor has no respect for the rights and dignities of man as man. With his absurd dogmas and arrogances he is everlastingly smiting men on “their face,” on their reason, their consciences, and their self-respect.
2Co 11:21-33 – Paul’s avowal of his advantages and his history of his trials.
“I speak as concerning reproach,” etc. The two subjects for thought that stand out conspicuously in these verses are Paul’s manly avowal of his distinguished advantages and his historic sketch of his extraordinary trials.
I. HIS MANLY AVOWAL OF HIS DISTINGUISHED ADVANTAGES, There are three advantages which he here touches upon.
1. His superior character. “I speak as concerning reproach [by way of disparagement], as though we had been weak.” Hitherto I have spoken of myself as if all the disparaging things you have said of me were true. The idea of Paul’s language here seems to be this: “I have been speaking of reproach or disgrace, as if I was weak, i.e. as if I was disposed to admit as true all that has been said of me, as reproachful or disgraceful, all that has been said of my want of qualifications for the office, of my want of talent, my dignity of character, my folly. In all this I have been speaking ironically. I am superior to all; I am not ignorant, but learned; I am not foolish, but wise; not greedy, but generous; not proud, but humble; not ignoble, but dignified.” How far his character transcended that of his traducers, history shows.
2. His superior ancestry. “Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am His traducers, the false teachers, were, it would seem, Jews; probably boasted of their descent, and certainly implied that Paul was a mere Hellenistic Jew, born at Tarsus. If they gloried in their descent, so could he; the blood of Abraham quivered in his veins, he was a lineal descendant of the man who wrestled with Jehovah and prevailed, an Israelite.
3. His superior apostleship. “Are they ministers of Christ? (I speak as a fool) I am more.” They called themselves “ministers of Christ,” and belonged, perhaps, to the party in the Corinthian Church who said they were “of Christ”Christites. But he was more an apostle of Christ than they were. Of this he was conscious. In touching this Paul says, “I speak as a fool,” or as one beside myself. Here his great soul seems to flash out in the fire of indignant irony. There is an egotism here, say some. True, but it is a just, manly, necessary egotism.
II. HIS HISTORIC SKETCH OF HIS EXTRAORDINARY TRIALS. He was scourged “five times,” in “prisons frequent” and in “deaths oft,” thrice “beaten with rods,” once “stoned,” “thrice suffered shipwrecks,” in “perils in the sea” and on laud, midst foes and friends, in the “wilderness” and in cities, tried by “weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.” Besides all this, he refers to the trials that came “daily” upon him in “the care of all the Churches.” The Churches were dear to his heart, and all the dissensions, heresies, unchastities, immoralities, that appeared from time to time in the Churches would carry anguish into his heart. Why he should refer in the last Verse to the event that happened at Damascus, when he was let down “through a window in a basket,” has been a puzzle to commentators. But as it was amongst his first trials as an apostle, it, perhaps, made the greatest impression on his mind. The trials here sketched indicate several things.
1. The mysteriousness of God‘s procedure with his servants. One might have thought that the man inspired with supreme love to God, and receiving a commission from him, involving the salvation of souls, would have had his way made clear and safe and even pleasant for him; that in his path no enemy should appear, no peril should threaten, no pain should be endured, that all things would be propitious; that he who embarked in such an enterprise as Paul’s would sail in a bark absolutely secure, under a sky without a cloud, with every billow and every breeze propitious. But not so. The more important the Divine work entrusted to a man, and the more faithful he is in its discharge, the more trials will embarrass and distract him. For an explanation of this we must await the great explaining day.
2. The unconquerableness of Christly love in the soul. What stimulated Paul to embark in such an enterprise as this? What urged him on through innumerable difficulties and dangers? What bore him up under distressing and ever-thickening trials? Here is the answer: “The love of Christ constraineth me.” This is the love that is unconquerable and all-conquering, the love that makes the true hero.
3. The indelibility of the impressions which trials produce. The trials in this long catalogue, so varied and tremendous, had long since transpired, but they were fresh in Paul’s memory. Each one stood before the eye of his memory in living reality. It is a law in our nature that our trials make a deeper impression on us than our mercies. Why should this be so? Because they are the exceptions, not the rule.
4. The blessedness which the memory of trials rightly endured produces. In Paul’s case it did two things.
(1) It generated sympathy with the woes of others. “Who is weak, and I am not weak? who is offended, and I burn not?” No man can sympathize with the trials of others unless he has passed through trials himself. The sufferings that Christ endured qualified him to sympathize with the woes of the world. He who hungers for sympathy in his sufferings will go in vain to the man who has never suffered.
(2) It inspired the soul with true rejoicing. “If I must needs glory, I will glow of the things which concern mine infirmities.” The reminiscence of the trials he had endured, the foes he had encountered, the perils he had braved, in the cause of Christ were now for him subjects for congratulation and glorifying. They had exerted such a beneficent influence on his character, and were endured in such a noble cause, that he rejoiced in them. In declaring all this Paul makes a solemn appeal for its truth. “The God and Father of our Lord Jesus Christ, which is blessed forevermore, knoweth that I lie not?
HOMILIES BY C. LIPSCOMB
2Co 11:1-6 – Relations of the apostle to the Corinthians; ground of anxiety.
How shall we read this chapter? To read it aright it is certain that we must do more than exercise the understanding on its contents; more than treat it as an argument intended to set forth a definite conclusion; and, especially, more than a defence, on any private grounds, of St. Paul’s character and conduct. First of all, a general view of the situation is necessary. In this large, growing, and influential city, a bond of connection between Asia and Europe, a medium through which the most prominent agencies of the day operated over a very broad surface,in this active and aspiring city a Christian Church had been founded by St. Paul on his first visit. It was an era in his apostleship. Of Greek intellect and habits, he had learned enough at least to give a special bias to his style of preaching. Thrown among a population of Jews, Romans, Greeks, and adventurers from every quarter of the globe, he found a degree of skill and prudence necessary in the management of his work that had not been required in any previous stage of his career. Shrewd money lovers were all around him; he would practise his trade and support himself. Aquila and Priscilla had stood faithfully by his side and cheered his toil. He preached in the synagogue, trouble came, and he transferred his work to the house of Justus. A vision from God assured him of help and protection, and one of its fulfilments occurred when Gallio drove the apostle’s persecutors, the turbulent Jews, from “the judgment seat,” and, in the subsequent tumult, “cared for none of these things.” But it was more than an era in his ministry. It was an epoch in the history of the gospel. There had been something like a repetition of Pentecost. None of the outward symbols, and yet a mighty descent of the Holy Ghost in the number and variety of gifts. If the great Pentecost had been followed by sad lapses in the cases of Ananias and Sapphira, even by lying unto the Holy Ghost whose dispensation had just been inaugurated, could it be wondered at that disorder, misrule, heart burnings, strife, immoralities, had sprung up as tares among the wheat in this luxuriant harvest? It was Corinth out and out. It was the excitable emporium in one of those ferments, good and evil intermixed, which have happened at intervals in the history of the Church. To check the unhealthy excitement, to purify the Church from corruption, to suppress rivalries and animosities between parties, St. Paul had put forth all his wisdom, energy, and fidelity, and, in large measure, had succeeded. At this point, a closer view of the situation becomes necessary. Looking at St. Paul as the apostle to the Gentiles, we see at once the significance of his relation to the Corinthian Church. Humanly speaking, he had fought here his greatest battle and had won a grand victory. Where was there a Church potentially of such promise? Where such an array of brilliant endowments? Where such a manifoldness and plenitude of captivating gifts? Here, in the very city where the Jews had required a sign and the Greeks had sought after wisdom; here, in the very metropolis of Achaia, where learning and culture and Jewish traditions were so strongly entrenched behind wealth and social influence, he had chosen to lay a peculiar and profound stress on “the foolishness of preaching.” And the Christ crucified had suddenly revealed himself as the Christ glorified, had refulfilled his promise of the Holy Ghost, and a glorious Pentecostal season had been granted to Corinth. It was the miracle of all the miracles in his career. How personal it was to him as the apostle to the Gentiles is obvious. It was akin to the demonstration made before Jerusalem and her Sanhedrim in behalf of the twelve; and if that event gave St. Peter a commanding attitude at once, only second to that, if indeed second, was this outpouring of the Holy Spirit as an attestation from Christ the Lord of the special ministry of St. Paul. Amid these signs and wonders dissension and bitter strife had appeared at Corinth. Most alarming of all, Judaizers had come from Jerusalem to assail St. Paul’s authority and destroy his influence. They had been zealous, unscrupulous, persistent, malignant. At every point they had attacked him, and they had a sufficient following to make the apostle apprehend serious damage. The persecution, he had hoped, was checked if not ended. But it had broken out anew, and that, too, while writing this Second Epistle. It was a severe blow. He was not prepared for it. Could it be possible that his work here was to be undone, or, if not that, to be arrested by these unprincipled adversaries? Corinth was the key to the vast citadel of the West; should he lose it from his hand? It is in the light of these facts that we must read this eleventh chapter. And if we find him making a most vigorous and determined effort to reinstate his authority over the disaffected portion of the Corinthian Church, let us remember that it is not Paul as an individual, but St. Paul as an apostlethe apostle to the Gentileswho pleaded for a cause far dearer to him than reputation, honour, or life itself. It was not a party, however strong, but the Church he needed in his future work. The opening verse of the chapter indicates his sense of the embarrassing position. “Would that ye could bear with me in a little foolishness, nay indeed bear with me.” To commend himself to them by this frequent recital of his labours and sufferings must have been exceedingly painful to one of his sensibility. Only as a duty to his apostleship and to them could he do it, and hence he says, “I am jealous over you with godly jealousy.” The figure introduced is expressive of love and purity: “For I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” But what is the actual state of the Corinthian Church? Is it making ready for presentation as a bride to the Bridegroom when he shall appear in his glory? There is ground for his jealousy: “I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.” Deception is plainly stated as the danger threatening themno ordinary danger, for it had an infernal origin, one that had been successful even with Eve in Paradise; and as these new teachers were using just such insidious arts, he warns them lest they fall into the snare. The character to be maintained was virginal purity; the end to be kept in view was that Christ’s betrothed Church might be worthy of her Lord at the marriage supper; the peril was the deceitfulness of agents who, under the mask of instructors and authoritative guides, were acting in the interest of Satan; and the enforcement of the warning was the success of the serpent as Satan’s instrument in beguiling Eve. If Eve could be deceived in her purity, how great the danger to this chaste virgin! The “subtlety” had lost none of its persuasive arts; thorough the deception then, thorough would it be now, if they hearkened to these false teachers. To supplant the gospel by the Law, to sink the Christian Church in the Jewish Church, to rob him of his disciples and degrade them into the slaves of Pharisaic superstitions already in their dotage,this was the mercenary aim of these emissaries of Satan. Such they were, as he would presently show. And what were the evidences of imminent danger? If this new preacher come to you preaching another Christ, another Spirit, another gospel, how would you receive him? Would you refuse to hear him? Nay; you would “bear with him,” dallying with temptation, blinded, fascinated, opening your hearts to the “subtlety” of the “serpent.” On this account he was unhappy. The chaste virgin should listen to no hints of another love. Aside from such conduct, as most evil in itself, what consistency had it with their relation to him as their apostle? He it was who had espoused them to Christ as the Bridegroom, and therefore his jealousy lest they should be “corrupted from the simplicity that is in Christ.” The passage is very difficult to understand, and we are by no means sure that we have caught the true meaning. But these seem to be the main points, viz.:
1. St. Paul claims that he has espoused them to Christ, and that he was anxious to present the Church as a chaste virgin to him.
2. There was great danger of their losing this virginal purity.
3. If this purity were lost, it would be through the subtlety of Satan acting by means of human agency.
4. This agency threatened the Corinthians even now, some of whom were inclined to reject his authority and become the disciples of these arrogant and self-sufficient teachers.
5. His authority was indisputable. “Not a whit” was he “behind the very chiefest apostles,” and this had been demonstrated most signally by his apostolic labours in Corinth. “Rude in speech,” according to the Grecian standard of rhetoric, but “not in knowledge;” so that if some of the Corinthians went after another preacher with a different Christ and Spirit and gospel, and would “bear with him” and “might well bear,” it would be in contempt of him who had been “made thoroughly manifest” among them as “not a whit behind the very chiefest apostles,” and that, too, “in all things.” “Bear with him,” the new teacher, weaning you away from your former love? Then “bear with me a little in my folly: and indeed bear with me.” If you accede to his claims who comes to you with such a novel, presumptuous, and overbearing manner, then surely you can tolerate me in the little folly of lowering myself to a comparison with him. I condescend to it for your sakes and for my own. The equal of any apostle, I let myself down to this folly, and “would to God ye could bear with me” in it!L.
2Co 11:7-12 – Questions asked and answered.
His enemies had charged that, if he were an apostle, he would have claimed a support from the Corinthians. Instead of that, he had worked at his trade as a tentmaker, and done what he could to gain a livelihood. It had been used against him. Was it, then, beneath the dignity of an apostle to labour with his own hands? What his right was to a maintenance he knew and they knew. But he had waived this right for reasons most satisfactory to himself. Had he committed a sin in this voluntary abasement that they might be exalted by his preaching gratuitously the gospel of God? Was this at variance with his statement that he had been “thoroughly made manifest” among them “in all things,” and was not “a whit behind the very chiefest apostles”? In coming to Corinth, and while labouring there, he had “robbed other Churches,” and what he lacked in sustaining himself had been supplied from Macedonia. This was done that he might not be “burdensome” unto them. Would his opponents say that he would claim remuneration for the future, or that he was running up a debt against them? Nay; the future shall be as the past. “So will I keep myself.” Speaking in accordance with Christ’s truth in him, he would avow a fixed determination that this boasting should never be denied him in Achaia. But would they misinterpret this language and accuse him of wanting kind feelings towards them? “God knoweth.” To be suspected of such a motive would do him wrong, since he meant it to be a proof of the sincerity and earnestness of his ministry in their behalf. No one should charge him with selfishness; he would be disinterested in all the services rendered to Corinth, that he might “cut off occasion from them” who were always eager to find or make an “occasion” against his apostleship. Had he, then, descended from the ordinary level of the apostolic office, and abased himself, that the Corinthians might be exalted by a special proof of his disinterested love? Further than this, he would protect the Church against these money-loving partisans, who, while standing in a hostile attitude towards him and his work, were looking after their own sordid interest, and intent on making a gain of godliness. “Wherein they glory, they may be found even as we.” It was the spiritual intelligence of love. It was the prudence of sanctified worldly experience; and the wisdom of the serpent and the harmlessness of the dove were never more happily blended.L.
2Co 11:13-15 – Character of these teachers.
Indications of a marked change in the apostle respecting these intruders at Corinth appear in the tenth chapter. Recent circumstances had aroused his attention to their acrid and persistent hostility as directed against him and the spiritual welfare of the Church. From the first he had not misjudged them. Under all their specious arts he had detected a low and carnal spirit, calculated to affect these volatile Corinthians and obstruct the progress of his ministry. Meantime they had increased in boldness and audacity, and assailed him with more impetuous virulence. Evidently, then, there was a growth in his convictions as to their mischief-making power, and of late these convictions had become very strong. The growth is apparent both in his thought and feeling, and in such a mind as St. Paul’s it could not be long in reaching his will and shaping itself in a resolute purpose to put down the evil. So long as it was mainly a personal vexation, he had borne it patiently; but the hour had come when, while true to “the meekness and gentleness of Christ,” he must show “the rod.” Very clearly is the military attitude of his mind exhibited in the previous chapter, he speaks of “weapons,” of their might to overthrow “strongholds” and “cast down imaginations,” and of his readiness at the proper moment “to revenge all disobedience.” This deepening intensity finds utterance in the paragraph now under consideration. Unable to repress his feelings any longer, he gives them expression in the most forcible form his language could assume as it regarded the religious pretensions of these men. They are “false apostles, deceitful workers, transforming themselves [by their own act] into the apostles of Christ.” Looking at the matter from St. Paul’s point of view, nothing worse could be said of them. What his description involved quickly appears. “No marvel;” how could there be any room for surprise? It was characteristic of him, the great adversary, to send just such “apostles;” for “Satan himself transforms himself into an angel of light.” Perfectly natural; sender and sent are one; and the union is seen in the transforming power. No great thing if “his ministers” should so fashion themselves as to seem “ministers of righteousness.” And having stated who and what they were, he announces their future doom: “whose end shall be according to their works.” We see now why he mentioned his fear in the opening of the chapter, and referred to Eve as led into sin by the subtlety of the serpent, and we see also why he spoke of their bearing with these hypocrites. Hitherto some of the Church had been deceived by the plausible devices of these persons. But he had opened their eyes to the danger, and, if they continued to listen to these ministers of Satan, they themselves would be willing dupes and participants in their guilt “whose end shall be according to their works.” The passage has a deep spiritual meaning. It shows us the great power of Satan in adapting himself to circumstances and using means suited to times and occasions. It shows him versatile, adroit, untiring in inventiveness as well as in energy, and able to impart to others this transforming or fashioning power which he pre-eminently possesses. Not only does the Pauline theology recognize the inherency of sin in our nature, but in addition thereunto it recognizes a mighty agent who employs the utmost skill and a prodigious strength of will and passion to call out and direct this indwelling evil. And it shows this Satanic agency working in the Church, and even counterfeiting the apostleship. The passage is full and explicit. Its force cannot be evaporated in rhetoric; its truth is the sternest reality in most earnest speech. A critical occasion had arisen, one of momentous interest in the history of Christianity, one that presented a turning point in St. Paul’s career, and he met this occasion by exposing the diabolical source of their conduct. From his course of action we may learn a very useful lesson. His way of dealing with. sin looked to a personal agent beyond the sinnerone with the sinner and yet distinct and separate, and this agent exerting his tremendous ability in exciting all the latency of evil as unconscious to the sinner, and with it all his conscious susceptibility, so as to accomplish his eternal ruin. Too often with us this Satanic power in men is not duly estimated. In trying to save men, we should remember from whom we are delivering them, and what an awful hold Satan’s tyranny has upon their souls. As a practical fact, this is a matter of vast importance. And, accordingly, we find the Lord Jesus impressing on the apostles that the Holy Ghost was not only to convince the world of “sin” and of “righteousness,” but also of “judgment””because the prince of this world is judged.” How else, indeed, could the work of conviction be consummated? Precisely here the Spirit perfects his gracious office as the Divine Convincer; and precisely here we must labour with all diligence and prayerfulness in order to convince men that they are by nature the subjects of this prince, and that only Christ, who has “judged” him, can deliver them from his bondage. No closeness of contact with man as mere man will meet the requirements of the case. It is man, the servant of sin because the slave of the devil, with whom the preacher of the gospel has to do, and unless he realize as far as may be the fearful import of Christ’s words, “Ye are of your father the devil,” it is not likely he will cooperate with the Holy Ghost in bringing men to that depth and thoroughness of repentance which go tar to determine the stability and worth of future Christian character. Depend upon it, our danger at this point is real and serious. What is the human nature with which we are struggling in the daily endeavours of thought and in special sabbath efforts, praying, wrestling, agonizing, that it may be rescued from unbelief and restored to its Father? Inspiration is never content to portray it as merely far gone from original righteousness, dead in trespasses and sins, but the very phraseology takes its deepest import from ideas and images originally associated with Satan. If detached from Satan, such terms as “subtlety,” “blindness,” “deceitfulness,” “bewitched,” “craftiness,” “beguiled,” “wiles,” “snares,” “captivity,” “bondage,” would lose the peculiar force which always accompanies them in the Scriptures. And with this use of language the spirit of the New Testament accords when its writers are setting forth human depravity in its special relations to Christ’s mediatorial work. Is Judas about to negotiate for the betrayal of Jesus of Nazareth? “Satan entered into him.” Is St. Peter over confident, proud of his devotion to Jesus, full of daring? “Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat.” St. John: “he that committeth sin is of the devil.” St. Peter: “Your adversary, the devil.” St. James: “Resist the devil.” St. Paul: “Recover themselves out of the snare of the devil.” Surely, then, this uniform tenor of scriptural language, coupled with Christ’s most emphatic declaration as to man’s incapacity to see Satanic agency in its true light except through the convicting office of the Holy Ghost; surely, we say, this should impress us very deeply as to the urgent need of making prominent in our preaching and teaching the fact of Satan’s enormous power over the human soul. Time was when this truth was felt far more profoundly than now, or at least when it filled a much larger space in pulpit thought and Christian literature. And the fruits of it appeared everywhere, not only in a higher order of religious sentiment, but in the amenability of folly and vice to that moral fear which no community can afford to lose. Wickedness abounded then, as now, and yet wickedness was open to the probing of its conscience and to the disturbance of its sensibilities, nor did it commonly have the complacent hardness and the defiant attitude towards the solemn hereafter which it now wears as its familiar aspect. Communities had convictions then on moral and religious subjects, but only sections of communities (speaking generally) have such convictions now. Men of convictions were sure of an audience. Savonarola could not but be heard. Luther had an intense realization of an evil spirit; less of it would have made him less of a reformer. Milton and Bunyan, the two names that Englishmen would choose as the finest representatives of English genius and manhood in the literary spheres they filled, wrote as men who realized that Satan was something more in the affairs of the world than a subject for artistic treatment. We have come to the closing quarter of the nineteenth century, and within the century the land of Luther has given us ‘Faust’ with Mephistopheles, and the England of Milton and Bunyan has gives us ‘Festus’ with Lucifer. Insensibly to itself, the pulpit has caught the effeminate spirit of the age, and it discusses sin much more than it grapples with Satan in sin. “For this purpose the Son of God was manifested, that he might destroy the works of the devil.” If the most tender and loving soul among inspired thinkers could lay such an emphasis on this truth, assuredly there is a way for this doctrine to be strenuously preached, free from every taint of extravagance and morbid imagination. Depend upon it, when we throw this doctrine into the background of set purpose, or when we let it lapse from our grasp by casual infirmity, we have nothing left but a fragmentary Christ and a depleted ethical Christianity.L.
2Co 11:16-20 – Comparison of himself with his opponents.
The weapons of his warfare were not carnal, and yet he must use, under protest and with undissembled humiliation, the weapons of his enemies. Boasting was their favourite art. Would they think him a fool? Let him not be so considered. If, however, they would regard him in this light, nevertheless he must “boast a little.” Only he would pray to be heard by the Corinthians, but, at the same time, he wished it understood that he was speaking as a man, not as an apostle. “That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting.” St. Paul is careful to state when he speaks from his own mind, and he is equally concerned to let his readers know that, if others boasted from mean and selfish motives, he boasted in a very different spirit from theirs. “Many glory after the flesh,” referring to his adversaries, and “I will glory also,” but not as they do. “After the Lord” and “after the flesh” are contrasted, and yet in doing this (boasting), if he imitated the manner of these “false apostles, deceitful workers,” there was nothing false or deceitful in his conduct. What he boasted of was matter of fact; and then he remarks, continuing the ironical vein in which he had been arguing, that the Corinthians were well able to bear with his foolishness, since they suffered fools gladly, seeing that they were wise. “Wise,” verily. Then he cites what they had endured from these new teachers. Where was their freedom? They had been brought into “bondage”moral and ecclesiastical: submission to tyrannical rulers. Where was their self protection against imposition and craftiness, their discernment of men and motives? They had been taken in, captured, devoured, by these designing men. Where was their self-respect? These “fools,” whom they suffered “gladly,” had exalted themselves and humiliated a Church abounding in special endowments. Where, finally, was their manliness? They had borne insolence, personal ill treatmenthad been smitten on the face. Such was his arraignment of these “false apostles,” such his indictment of those Corinthians who had allowed themselves to be dominated by these insulting pretenders. Such, too, was the background for a vivid picture now to be sketched.L.
2Co 11:21-33 – What St. Paul was and what he had suffered as an apostle of Christ.
If, indeed, the standard of strength which the deceiving ministers of Satan had set up among them were a correct one, then he must say that he had been weak in his intercourse with them on his visit to Corinth. He had not abused them as slaves, nor been avaricious, nor offered them insults. Yes; he must admit that they were strong and he weak, they wise and he foolish, and he confesses the shame he felt. The sharp irony is now dropped, and he proceeds to show what reasons he had for genuine boasting. If he had to vindicate his claims against these men who had transformed themselves into “ministers of righteousness,” it was extremely abasing, but he would be bold (boastful), since there was no escape from the painful task. And, as we shall see, he would do it with great deliberation, item by item, the points clearly made, and only such points as were capable of easy verification.
I. AS TO NATIONALITY. These Judaizers, seeking to prop up a sinking theocracy by means of a perverted Christianity, and putting a most inordinate and carnal estimate on their prerogatives as members of an elect race, had made on this score a very earnest appeal to the Corinthians, and especially to the converted Jews. “Are they Hebrews?” By this general race title the chosen people had been early known, and it was still in vogue. If they are Hebrews, St. Paul says, “so am I.” Again, “Are they Israelites?” That name was derived from Israel, the name given to Jacob after wrestling with the angel at Peniel, and designated, originally, the union of the tribes as one community under Jehovah’s rule, and set apart to bear witness against all idolatry. “Israelite” carried in its import a reference to the nation as representative of the Divine unity, and was, therefore, distinctively religious. St. Paul responds again, “So am I.” Finally, as to nationality. “Are they the seed of Abraham? so am I.” One by one the honourable distinctions are mentioned, closing with the highesta son of Abraham, and in them he claims equality with these pretentious teachers. There was an evident reason for this mode of procedure. No one suspected his devotion to the Gentiles and his zeal in behalf of the apostleship of the uncircumcision. But there were prejudices, strong and bitter, against him on his supposed want of fealty to his nation, and hence his anxiety to show on all occasions that he prized his blood and loved his people. We see from our standpoint that he was an ideal Jew, the truest and most sagacious Jew of his age; and yet it was a memorable part of his discipline, anti a main factor in his fortunes, to be subjected to all sorts of vexations and persecutions on the ground of disloyalty to his nation. Other uses he subsequently made of these and similar facts, giving them an enlarged application (Php 3:1-21.), and directing them with exclusive intent to objects then engaging his thought; but, at present, he only individualizes far enough to prove that the “false apostles” had no advantage over him as to national ties.
II. AS TO THE MINISTRY OF THE LORD JESUS. Do these men claim to be Christ’s ministers? Whatever they might assume to be in this regard, he (speaking as one beside himself) “was more.” And what evidence shall he give of the fact that he was more? Shall he point to his wonderful successes? “He proceeds to mention, as the reason for his pre-eminence, no illustrious achievements or wonderful results he had accomplished, but difficulties, troubles, conflicts, perils” (Kling). Could more be condensed in the same number of words than he compresses in one short verse? The “more” means “in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.” But he will furnish particular illustrations of the statement just made. His own countrymen head the list, for “of the Jews five times received I forty stripes save one,” thrice was he “beaten with rods,” once stoned, thrice ship wrecked, “a night and a day in the deep.” Yet this is only a partial account, and he offers other instances of his superior devotion as a minister of Christ. There were his frequent journeys, and what a history of perils!perils of waters, perils of robbers, perils by his own countrymen, perils by the heathen, perils in the city, perils in the wilderness, perils in the sea; did not this enumeration exhaust the sad experience? Nay; one pictures him pausing at this point and falling into a mood. of most touching reflection. To one who loved the name of brother in Christ as he did, who recalled how Ananias had come to him at Damascus and addressed him as “Brother Saul,” and who remembered how often it had cheered him to be recognized and honoured as a brother in the ministry, what could be more oppressive to his spirit than to write at the last, “perils among false brethren“? Thus closes the account of perils. Have his sorrows all been catalogued? The outward sufferings have been generalized in classes of peril and in forms of physical torture. Enough has been said to make good his claim to pre-eminence in affliction for the cause of Christ. Outside of the duties he was discharging as the Lord’s servant, not one of these evils had befallen him. It was the cross of Christ, and only the cross, which had brought all these upon him. But he had more to say. A man of feeble health, of acute nervous sensibility, struggling with disease and infirmity; who among us can enter into all he meant by “weariness and painfulness, watchings often, hunger and thirst, lastings often, cold and nakedness”? It is only a rude outline; imagine the details. But what were details to him? The rapid summation shows why he writes. Artistic effect offers him no temptation. Literary motives are impossible to his imagination and tastes. The eagerness of his spirit, approaching a topic most dear to his soul, hurries him to “the care of all the Churches.” Ah! that was something transcendent. Daily it came upon him amidst weariness, painfulness, and other ills, and daily it came as a crowd pressing upon him with anxieties beyond utterance. Sympathy is incapable of complete expression. It cannot make itself known. It can only make itself felt, and therefore contents itself with hints. “Who is weak,” sympathy asks, “and I am not weak?” And who is overcome by temptation (made to stumble), and I burn not? The sympathetic man is now deeply moved, and his heart breaks forth, “If I must needs glory, I will glory of the things which concern mine infirmities [my weakness].”
III. THE TRUE NATURE OF HIS BOASTING. Examine this fragment of St. Paul’s biography, and what do you find as the shaping thought? It is the idea of suffering as expressive of human infirmity. Suffering for a moral purpose is continually kept before the mind, and, agreeably to that end, it is suffering that not only humbles its subject in a spiritual point of view, but humiliates him in the eyes of the world. Hence the conclusion to which he brings the mournful narration, “If I must needs glory, I will glory of the things which concern my weakness.” No doubt it seemed very strange to many that he should boast of these things, but this was its justification. Had it not appeared as “folly,” it would not have vindicated him against the malicious taunts of his adversaries; for it is exactly such a “folly” as identifies his life and experience with the “foolishness” of the gospel, the preaching of Christ crucified, on which, at the outset, he had laid a very distinctive stress. Boast he must to meet the low state of intellect and spirituality in those of the Church who had fallen under the influence of these self-aggrandizing “apostles.” Boast he would in defence of himself, of his motives and intentions. Yet, while stooping to such a worldly method, he would do so in no carnal spirit, but as one who had a profound sense of his own unworthiness. What did the Jewish world think of his apostleship? Let the five times “forty stripes save one” answer. What did the Roman world think of it? The thrice “beaten with rods” was the reply. No allusion is made to his having been a “blasphemer” and “persecutor,” for this had no bearing on the question at issue. It is a contrast throughout of himself with the “deceitful workers.” And, finally, to make the contrast as perfect as possible, he refers to “the care of all the Churches” among the Gentiles. This point reached, he shows why he had made these concessions to the folly of certain Corinthians, and his true heart exclaims, “If I must needs glory, I will glory of the things which concern my weakness.” Here, then, we have the first distinct appearance of one among those great thoughts that we find frequently in various forms in his subsequent writingsthe idea of glorying in his infirmities. Not enough is it for him to accept it as a burden and tolerate it as a thing providentially ordained to be borne. From this hour he enters on a higher experience, for he has learned to cherish a sentiment as well as find a duty and a principle in his infirmities. He will welcome them, he will press them to his heart as a treasure, he will “glory” in them. And if, hereafter, we shall often listen to his exultation when he rejoices in tribulation and glories in the cross, we can revert to the time and circumstances that first made this experience an era in his career. No wonder that he appeals with such solemnity to God for the truths asserted. It is a moment of impassioned thought which brings the past most vividly before his eye, and lo! the opening scene in a long series of afflictions for the gospel. There it wasthe far-off Syrian city of the Damascenes, and the beginning of that persecution which the Jews had continued so unrelentingly. And there, too, it had been announced to Ananias in a vision that the Lord had made Saul of Tarsus “a chosen vessel” unto himself, and would show him “how great things he must suffer.” Straightway the revelation of sorrow began, for the stay at Damascus was interrupted by a conspiracy of the Jews, and he sought refuge in Arabia. All the intervening years had been years of suffering, the first link of the unbroken chain forged by the hatred of the Jews at Damascus, the last up to this period forged by the same hands at Corinth, and the issue of his experience was that he had learned to glory in his weakness.L.
HOMILIES BY J.R. THOMSON
2Co 11:4 – A different gospel.
That the apostle was pained, distressed, and mortified by the partial success with which the false teachers, his opponents, had met at Corinth, is very obvious from his bitter and sarcastic language. He reproached the Corinthians that, indebted as they were to his labours, and grateful as they had shown themselves for the benefits conferred upon them through him, they were nevertheless ready to forget the lessons they had learned and the teacher they had revered, and to allow themselves to be led away into false and delusive doctrines.
I. THAT IS A DIFFERENT GOSPEL WHICH PROCLAIMS ANOTHER JESUS. The Judaizing teachers acknowledged that Jesus of Nazareth was the Messiah, but they seem to have represented him as merely human, as merely a prophet, as destitute of Divine claims upon the faith and reverence of men. The form of error changes, whilst the substance remains. In our own day there are public teachers who commend Jesus to the admiration and the imitation of men, but who ridicule or despise the notion that he is the one Saviour, that he is the rightful Lord, of humanity.
II. THAT IS A DIFFERENT GOSPEL WHICH BREATHES ANOTHER SPIRIT THAN THAT OF THE NEW TESTAMENT. The Judaizers taught the doctrine of the letter, the doctrine of bondage to the Law. In this their religion was contradictory to the religion of Jesus, of Paul, of John, who upheld the religion of liberty, who taught that the heart inflamed with Divine love will itself prompt to deeds of obedience, who discountenanced the merely formal and mechanical compliance with the letter of the Law, as altogether insufficient. In our own day there are those who lay all stress upon the form, upon that which is external and bodily; these proclaim a “different gospel.”
III. THAT IS A DIFFERENT GOSPEL WHICH NEGLECTS TO OFFER THE FREE SALVATION OF GOD TO SINFUL MAN. Whether this be the consequence of a defective view of man’s sinful condition, or of a failure to enter into the glorious counsels of Divine compassion, or of an unworthy desire to retain a priestly power in their own hands, the result is that, if there be anything that can be called a gospel, it is a different gospel. In truth, there is but one gospelthat which is the power of God unto salvation to every one that believeth, a gospel which is worthy of all love and of all acceptation.T.
2Co 11:7 – Gratuitous ministry.
It has been usual for all communities who possess religious ordinances and organizations to set apart an order of men to officiate as the representatives of the people generally, and to maintain them either by voluntary offerings or by public provision. The Lord Jesus sanctioned the maintenance of the Christian ministry by his general principle, “The labourer is worthy of his hire.” And no one has more vigorously vindicated the right of spiritual teachers and preachers to live at the expense of those whom they benefit than has the Apostle Paul. Yet for himself, as the text and context prove, he was determined to waive this right, and to preach the gospel of God for nought. Why was this?
I. THE PRINCIPLE OF GRATUITOUS MINISTRY IS THE BENEVOLENCE AND SACRIFICE OF CHRIST. Of our Lord Jesus we know that, though he was rich, yet for our sake he became poor, that he had not where to lay his head, that he had no possessions in this world which was yet his own. The spirit of the Master has in a greater or less measure penetrated the disciples. They have felt the force of the appeal, “Freely ye have received, freely give.” No other religion has a supernatural power mighty enough to overcome the selfishness and self-seeking so characteristic of human nature.
II. THE AIM OF GRATUITOUS MINISTRY IS THE SALVATION OF MEN. It is not expected that men should labour without fee or reward in order to supply the ordinary bodily and social wants of their fellow men. The apostle preached at Corinth amidst weakness, weariness, discouragement, and ingratitude, because he sought the spiritual welfare of the population of that wealthy, intellectual, but profligate city. His heart was moved by the spectacle of vice and idolatry which encumbered him on every side, and, being in possession of the true and only remedy, he sought to bring it within the reach and urge it upon the acceptance of all.
III. THE SPECIAL PURPOSE OF GRATUITOUS MINISTRY IS TO REMOVE THE MINISTRY ABOVE THE SUSPICION OF INTERESTED MOTIVES. It is upon this that the Apostle Paul in this passage lays such stress. There were professing Christians who were ready enough to bring the charge of covetousness against the apostle of the Gentiles, and so to undermine his credit and authority. There was one way in which such designs might be surely and conclusively defeated, and, although this was a way involving self-denial to himself, Paul adopted it. He laboured with his hands, he accepted help from the poor Christians of Macedonia, so that he might hold himself altogether flee from any suspicion of working at Corinth for the sake of anything he might receive from the Corinthians. Herein he exemplified his own axiom, “All things are lawful, but all things are not expedient.”
APPLICATION.
1. Learn the wonderful and unique power of the Christian religion, which alone is capable of vanquishing the sinful selfishness of human nature.
2. Learn the importance of so acting as not to leave room even for suspicion or calumny to injure Christian character and cripple Christian usefulness.T.
2Co 11:13-15 – Hypocrisy.
Like his Divine Master, the Apostle Paul, although compassionate to the penitent, was severe with the hypocritical. The vehement language he here uses with reference to his opponents and detractors is not to be attributed to personal resentment, but to a stern and righteous indignation against those who sought to undermine his just influence, and so to hinder the progress of his gospel.
I. THE MANIFESTATIONS OF HYPOCRISY.
1. What these hypocrites professed to be: “ministers of righteousness,” and “apostles of Christ.” They posed as such, and with many of the guileless and unwary they passed as such. As far as profession, pretension, and language went, all was well.
2. What they really were: “false apostles,” and “deceitful workers.” They had no real grasp of Christian truth; they gave no real evidence of Christian principle; they consequently could do no real spiritual work for the good of the people.
II. THE MOTIVE OF HYPOCRISY. Some characters seem to find a pleasure in dissimulation and deception for their own sake; but usually the motive is
(1) to gain influence over others, and enjoy their respect and support; and
(2) in this way to exalt themselves and secure their own selfish ends.
III. THE GREAT PROTOTYPE OF HYPOCRISY. This is to be found in Satan himself, who “fashioneth himself into an angel of light.” It is the wont of the tempter, the adversary of souls, to proceed by fraud, to invent specious pretexts for sin, and to give to vice the semblance of virtue. It is wise to bear in mind that, whilst we have sometimes to resist the devil and his open assaults, we have at other times to be wise as serpents, that we may “not be ignorant of his devices.”
IV. THE DISCOMFITURE AND EXPOSURE OF HYPOCRISY. Hypocritical teachers of religion and pretenders to authority may for a time escape detection by their fellow men, and may for a time be suffered by an overruling Providence to lead astray, if possible, the very elect. But the day is coming which shall test every man and shall try every man’s work. The earthly course of the hypocrites may be according to their words, according to appearances. But their “end shall be according to their works.” By these they must be judged, and, since these are evil, by these they shall be condemned.T.
2Co 11:23 – Ministers of Christ.
It was not congenial to St. Paul’s nature to beast. He would have preferred to keep himself in the background, that his Lord might be prominent and might attract the attention and the admiration of all men. But his apostolic authority and consequently the value of his life work, the credibility of his doctrines, the soundness of the Churches he had founded, were all at stake. As to his national position, that was comparatively immaterial. But the great question was thisWas he, or was he not, a true minister of Christ? His adversaries made great pretensions; he had no choice but to overwhelm them with his own unrivalled credentials: “Are they ministers of Christ? I more!”
I. TRUE MINISTERS ARE APPOINTED BY CHRIST. Whatever be the human, the ecclesiastical agency by which men are summoned to, prepared for, employed in, the ministry of the gospel, all true Christians are agreed that the real appointment is by the Divine Head of the Church. It is he who, from the throne of his glory, places one minister in this position, and another in that, holding the stars in his right hand.
II. TRUE MINISTERS ARE WITNESSES TO CHRIST. It was Paul’s justifiable boast “We preach not ourselves, but Christ Jesus the Lord.” His ministry had for its one great theme the character, the life, the sacrifice, the redemption of the Divine Saviour. A ministry which, professing to be Christian, is concerned with anything rather than with Christ, discredits and condemns itself. Inadequate as is all human witness to our Lord, it is required to be sincere and outspoken.
III. TRUE MINISTERS ARE FOLLOWERS OF CHRIST. Upon this the apostle lays great stress. His own ministry was, in many of its circumstances, a copy of his Lord’s. His labours, privations, and sufferings were all akin to those of the Lord whose spirit he shared, and in whose steps he trod. The outward circumstances of the ministerial life may vary, but the temper, and aim must ever be those of the Divine Master.
IV. TRUE MINISTERS LOOK FOR THEIR REWARD TO CHRIST. Had the apostle expected an earthly recompense for all he undertook and underwent, bitter indeed would have been his disappointment. But he and every faithful minister must have one supreme desire and aimto receive the approval and the acceptance of the Divine Lord himself.T.
2Co 11:23 – Labours and prisons.
This is one of those passages which enable us to institute a comparison between the Book of the Acts and the apostolic Epistles. It is true that some of the circumstances alluded to in the context have nothing corresponding with them in St. Luke’s narrative. But this exception proves the independence of the documents, whilst the coincidences, which are numerous and striking, confirm our faith in the authority and validity of both.
I. THE VARIOUS ENDURANCES INVOLVED IN THE APOSTOLIC LIFE.
1. Labours abounded, both of body and of mind; almost incessant toil was continued throughout long years. Journeyings, preaching, writing, were a constant strain upon his whole nature.
2. Hardships, sufferings, perils, and persecutions were even more painful to endure. There are many, especially in the prime of life, to whom toil and effort are congenial; but none can do other than shrink from pains and imprisonments. Paul’s enumeration of his privations and afflictions shows how deep an impression they had made upon his nature.
II. THE AIM OF THE APOSTOLIC LIFE IN VIEW OF WHICH THESE EXPERIENCES WERE CHEERFULLY ACCEPTED. His purpose was, not his own exaltation, but the spread of the gospel and the salvation of his fellow men. His benevolent heart found in the extension of that kingdom, which is “righteousness, peace, and joy in the Holy Ghost,” an object worthy of all his devotion and all his endurance.
III. THE MOTIVE OF THE APOSTOLIC LIFE. If it be askedHow came St. Paul to voluntarily engage in a service which involved experiences so bitter? there is but one solution of the problem, but that is a sufficient and satisfactory one: “The love of Christ constrained” him. No inferior motive can be relied upon for the production of such results.
IV. THE PRACTICAL ADVANTAGES ACCRUING TO MANKIND FROM THIS APOSTOLIC LIFE.
1. It has an evidential value. Why should such a man as Saul of Tarsus have lived a life of obloquy, poverty, and suffering? Is any other explanation credible than thisthat he knew and felt that he was witnessing to the truth?
2. It has a moral value, both in the beneficent results of the ministry and in the illustration afforded of the power of the gospel and of the Spirit of Christ to raise a true Christian above the control of influences and interests merely earthly and human.T.
2Co 11:28 – Anxiety for the Churches.
Bodily labour and even suffering are sometimes felt to be less oppressive than mental anxiety and care. The Apostle Paul was familiar with all alike; and in his case a peculiarly sensitive and sympathetic nature caused him to feel more keenly and constantly than others might have done the pressure of daily anxiety for the welfare of the converts he had made and the Churches he had founded.
I. THE REASONS FOR ANXIETY WITH REGARD TO THE CHURCHES.
1. Their immaturity. They had been in existence but a few years, and were subject to the natural disadvantages of youth and inexperience. They needed diligent watching and tender, fostering care.
2. Their exposure to the insidious efforts of false teachers. Some of these sought to lead the Christians of the first age back into Judaism, others strove to introduce licence and lawlessness.
3. Their constantly recurring needs. Some needed the visits of evangelists or the appointment of pastors. Others needed the instructions or counsels which circumstances might render appropriate.
II. THE PRACTICAL PROMPTINGS OF APOSTOLIC ANXIETY. We see the evidences of Paul’s sincere solicitude for the Churches in:
1. His frequent visits, by which he brought his personal influence to bear upon those whose welfare he sought and who naturally looked to him for help.
2. His Epistles, full of clear statement, convincing reasoning, earnest persuasion, and faithful warning.
3. His selection and appointment of devoted fellow labourers to assist him in the superintendence and edification of the youthful communities.
4. His fervent prayers, which abounded on behalf of all in whose spiritual well being he was interested.
III. THE PROFITABLE LESSONS OF APOSTOLIC ANXIETY.
1. A general lesson of mutual interest and sympathy. Who can read this language without feeling to what an extent it enforces the scriptural precept?”Look not every man upon his own things, but every man also upon the things of others.”
2. A special lesson of mutual helpfulness as the duty and privilege of all who occupy positions of influence and authority in Christ’s Church. Some forms of Church government tend rather to isolate Christian communities than to draw them together. This tendency may be happily counteracted by compliance with the precept implicitly contained in this declaration of the apostle.T.
HOMILIES BY E. HURNDALL
2Co 11:2, 2Co 11:3 – Pastoral anxiety.
How little understood by most believers! What strange notions many form of ministerial experience! To not a few the pastor appears a monarch with a minimum of duties and cares, and whose lot has thus fallen in singularly easy and pleasant places. But what a heavy burden is carried by the most prosperous minister! He who seems to be surrounded by all that can make his ministry cheering and his life happy is agitated by a host of disquieting thoughts and pressed upon by innumerable anxieties. So was it with that amazingly successful minister, the Apostle Paul Following his line of thought, we may gain some knowledge of a true pastor’s experience.
I. THE PASTOR‘S EARNEST DESIRE.
1. That his testimony may not be ineffective. Sorely burdened is that pastor’s heart whose words seem to fall to the ground. He has a great object in his earnest appeals; if these fail, his strength has been spent for nought, his life fails. To preach on and on, and yet to see no spiritual result, strains his heartstrings till they threaten to snap. Hope deferred makes the heart sick, and, if the people of his charge are merely interested or amused by his preaching, he cries, “Woe is me!”
2. That those to whom he preaches may be truly converted. He desires that they may be united to Christ as a bride to her husband (2Co 11:2). He is not satisfied with their thinking or speaking well of Christianity, or with their outward observance of religious duties; his longing is for their real redemption and for their thorough consecration to Christ. If he be faithful, he aims to attach them, not to himself, but to his Master. His joy is full only when they are married to Christ, and live as those who are no longer their own. For this he longs, prays, labours, agonizes.
3. That at last they may appear in holiness before Christ. “That I might present you as a pure virgin to Christ” (2Co 11:2). The true pastor desires, not only that his people should start in the Christian race, but that they should continue, and at last attain to the “crown of righteousness.” Flash-in-the-pan conversions please none but fools. Pastoral anxiety is largely the anxiety of watching development. The man of God has the toil and care of building up spiritual life. He counts that labour lost, so far as the objects of it are concerned, which has no abiding effects. The merest flash of thought will reveal the multitude of disappointments certain to crowd upon his soul.
II. THE PASTOR‘S CONSTANT DREAD. This dread is lest his converts should fall away. Lest it should be made evident that the good seed has, after all, fallen upon the wayside, or into stony places, or amongst destructive thorns. He remembers:
1. The power of the tempter. Perhaps, like Paul, he calls to mind the fall of Eve, and remembers how much the children are like their mother. He feels the power of temptation in himself; he sees others fall; he wonders whether his own converts will yield. They are his crown of rejoicing when they stand fast; his crown of thorns when they fall.
2. The weakness of the human heart. He remembers the old nature still within themtheir infirmities, their tendencies to trust to their own strength. They seem to be easy prey for the devil.
3. The subtlety of false human teachers. So many other gospels besides the true will be preached to themadroitly contrived, it may be, to pander to the carnality still remaining within them. Called by seductive namesbearing the name of Christ possibly, and yet inimical to his kingdom and person. Philosophies falsely so called, and philosophers as full of confidence and conceit as of emptiness, and yet presenting to shallow judgments the appearance of the fulness of wisdom.
III. THE PASTOR‘S JEALOUSY.
1. A watchful jealousy. He will have to give account of the souls entrusted to his care, so dares not be careless. He loves his flock, and therefore watches over it. He watches for the approach of peril, if peradventure he may avert it. tie jealously scrutinizes all influences affecting his charge. His Master is the shepherd; he is the watch-dog.
2. A warning jealousy. His keen feelings lead to solemn admonitions when needed. He barks, and, when occasion arises, even bites; faithful are the wounds of such a friend. A short shrift is the desert of a pastor who is but a dumb dog. Pity it is if our feelings are so fine that we cannot rebuke men to save them from perdition. Silver bells are all very well for seasons of festivity, but when the fire blazes forth we must swing lustily the rough alarm bell in the turret. He is a poor surgeon who is too tender hearted to use the knife, if we love people very much we shall be willing to hurt them that we may heal them. An unwarning jealousy is not worth a farthing a bushel, it is a poor sham.
3. A godly jealousy. (2Co 11:2.)
(1) Jealousy which centres in the welfare of others rather than in gratification at their attachment to the minister of Christ.
(2) Jealousy which is concerned pre-eminently with the honour of God. The falls of professed Christians bring dishonour upon the cause of Christ.
(3) Jealousy wrought in the heart by God himself. A right feeling, since God has given it place in the pastor’s heart.
(4) Jealousy which allies with God. Leading to prayer, communion with God, dependence upon him in every strait.H.
2Co 11:7-12 – Misinterpretation.
I. OUR BEST ACTS MAY BE MISINTERPRETED. Acts of the greatest nobility and unselfishness have often been. The world’s greatest benefactors have tasted the bitterness of being misunderstood.
1. We should not judge of our acts by man’s estimate of them.
2. We should not be surprised by any interpretation put on them.
3. We should not be dismayed by any interpretation.
4. We should rejoice that we have a higher, wiser, and more impartial tribunal than the human. Our Master said, “Woe unto you when all men shall speak well of you!” (Luk 6:26)a pregnant warning to those who live upon the approval of men!
II. MISINTERPRETATION SHOULD NOT HINDER US FROM CONTINUING IN A RIGHT COURSE.
1. We have not to give account to men, but to God.
2. To change our conduct might not avoid misinterpretation, but rather give occasion for it (verse 12).
III. MISINTERPRETATION MAY BE MET AT SUITABLE TIMES BY EXPLANATION AND JUSTIFICATION OF CONDUCT.
1. It is well to take away occasion for misinterpretation. Misinterpretation, like martyrdom, should not be courted. Both should be borne heroically when they meet us in the path of duty.
2. It is often well to show that misinterpretation is misinterpretation. We should not forget that misinterpretation may
(1) injure our usefulness;
(2) injure those who misinterpret us;
(3) bring dishonour upon Christ.
In this matter we have need to be wise as serpents and harmless as doves.H.
2Co 11:14 – A very beautiful angel.
I. A STARTLING FACT. We learn from Paul that the most sable of Ethiopians can change his skin and the fiercest beast of prey throw off his warning garb. The blackest devil can appear as the brightest angel. This is, indeed, a transfiguration, the most marvellous of transformation scenes. As an angel of wisdom Satan appeared to Eve; as an angel versed in theology, to Christ, glibly crying, “It is written.” Satan was an angel of light. He thus knows well how to play the angel. Herein is he to be feared. It is not the ugly devil we need dread so much as the pretty devil. The old Scotchman’s comment on the horned and hoofed Satan of a celebrated picture of “The Temptation” is full of point: “If that chiel cam’ to me in sic an ugly shape, I think he wud hae a teuch job wi’ me too.”
II. AN EXPLANATION OF SOME MYSTERIES.
1. The power of temptation. Men frequently fall before white temptations rather than black ones. Satan is an adept at whitewashing the sepulchre. The voice that calls us to sin sounds often more like the voice of an angel than the voice of a devil. The great adversary transforms his temptations as well as himself.
2. That wrong often seems much like right. Satan is a clever editor.
3. That folly often seems wisdom. A most dexterous counsel is the devil; as we listen to him, folly is evidently wisdom, and wisdom certainly folly. His splendid intellect overmasters ours when we cope with him alone.
III. AN IMPRESSIVE WARNING.
1. To ever be on our guard. We need have our wits about us whilst we have such an enemy about us. To be careless in such peril would be suicidal. Our guard should be severe; none should be admitted within the gates but proved friends.
2. Not to judge by appearances. Our tendency is to do so, and therefore the devil transforms himself. “There is a way which seemeth right unto a man, but the end thereof are the ways of death” (Pro 14:12). We must get below the surface of things. We must take pains to ascertain the right and the good. Every trap is baited, and the fool who concludes that there can be no difference between a bait and a meal, is soon caught.
3. To seek true wisdom and discernment. Conceit in our own unaided powers is just what delights the devil, and he often preaches to us an angelic discourse upon the pleasing theme of our wonderful faculties, before demonstrating our unutterable folly and weakness. We need know that we are know nothings. Self-distrust baulks Satan. When a man is on the pinnacle of pride he can easily deal with him, but when he is in the valley of humility and self-abnegation the enemy gets sorely perplexed. Let us empty ourselves of the wind of conceit and self-sufficiency, that God may fill us with his own wisdom.
4. To ever abide with Christ. Thus alone can we be truly safe. Here alone shall we secure the victory. Christ overcame the devil when he spake least like a devil, and, if we are truly with Christ, no disguise of Satan shall deceive us, and no might of his shall overthrow us. The cress of Christ is Ithuriel’s spear, which, touching the tempter, reveals him in his true character.H.
2Co 11:23-33 – Apostolic experiences on earth.
I. THESE EXPERIENCES, AS NARRATED HERE, ASSUME A GLOOMY CHARACTER.
1. Painful.
(1) Bodily suffering. Excessive toil, prison privations, scourgings, stoning, shipwrecks, a night and day in the deep, sleeplessness, coldness, foodlessness, nakedness.
(2) Mental suffering.
(a) Persecution from Jews as well as Gentiles. His “own countrymen” hated him more fiercely than any.
(b) Hostility of false brethren. Peculiarly painful to such a noble nature as Paul’s.
(c) Anxieties respecting the numerous Churches.
(d) Acute sympathy with the weak and hindered ones (2Co 11:29).
2. Perilous. What a catalogue of perils in 2Co 11:26. how extreme the one instanced in 2Co 11:32, 2Co 11:33! how pathetic and suggestive the expression, “in deaths oft” (2Co 11:23)! Paul lived on the margin of the next world. Of him was it peculiarly true that he knew not what a day would bring forth.
II. MUCH OF THE PAINFUL AND PERILOUS EXPERIENCE OF THE APOSTLE AROSE FROM HIS MARVELLOUS ZEAL AND ENTERPRISE. He might bare avoided not a little by:
1. Being only moderately active. That delightful “mean” coveted by so manyit was too mean for Paul!
2. Being more compliant. If he bad been a man of expediency, and not, as he was, a man of principle. If he had bent to the storm; but he intended that the storm should bend to him, or rather to those God-truths which he proclaimed.
3. Placing God‘s honour in the second place. The servant was persecuted so vindictively because he would talk so much of his Master. It was not Paul that Jew and Gentile hated so much, but Christ; but where Paul was there men could hear of nothing but the contemned Nazarene;
4. Loving himself more than a perishing world. It was a question which should suffer, Paul or the world; Paul said, “I will.” In his sphere he thus imitated his Lord, who, though he was rich, for our sakes became poor.
III. NO SUFFERING OR PERIL SUCCEEDED IN DAMPING THE APOSTOLIC ARDOUR. How keen must have been his love for Christ and for his fellow men! Ever before him he had the future exaltation of Christ and the “saving some.” We haste here a marvellous triumph of mind over matter, and a still more marvellous one of spirituality over carnality. The life of the apostle was so vigorous that he could bear to die daily. What little aches and pains stop us! An avalanche of grief and trial failed to arrest Paul!
IV. IT WAS ONLY WHEN SUBJECTED TO GREAT PRESSURE, AND THEN ONLY UNDER PROTEST, THAT THE APOSTLE ALLOWED HIMSELF TO DWELL UPON THIS PERPETUAL MARTYRDOM. He rejoiced in it; yet he did not like to speak about it. He almost calls himself a fool for doing so. The martyr has sometimes sullied his crown by pride; but the apostolic affliction seemed strangely sanctified to him. Some are not great enough to suffer much for Christ. God does not allow it. It would make them so intolerable that prayer would ascend on all hands for their transference to a world where they would have a humble opinion of themselves. Paul went through all the privation, anguish, peril, catalogued here, and came out from it with the spirit of a little child.H.
HOMILIES BY R. TUCK
2Co 11:3 – The simplicity in Christ.
“So your minds should be corrupted from the simplicity that is in Christ.” Some manuscripts read, “simplicity and chastity.” By the term “simplicity” is first meant “singleness of affection,” “single-minded devotion to Christ,” and the word is used in connection with the marriage figure of 2Co 11:1, 2Co 11:2. It should be remembered that, in the East, the time of espousal is regarded as sacred, and any infidelities during the time of espousal are treated as adulteries are after marriage. In St. Paul’s conception the Church is the espoused bride of Christ, and he had been the means of arranging the espousal in the case of the Church at Corinth. “What the apostle now urges is that it is as natural for him to be jealous for the purity of the Church which owes its birth to him, as it is for a father to be jealous for the chastity of the daughter whom he has betrothed as to a kingly bridegroom.” The older theocratic figure of idolatry as adultery, which so often appears in the books of the prophets, should be compared with this. The term “simplicity” may, however, be more full and suggestive to us, and mean singleness of devotion to Christ, entireness of service to him, unmixed love for him. F.W. Robertson says that the expression, “the simplicity of the gospel,” is constantly mistaken. “People suppose simplicity means what a child or a ploughman can understand. Now, if this be simplicity, evidently the simplicity of the gospel was corrupted by St. Paul himself; for he is not simple. Who understands his deep writings? Does one in a thousand? St. Peter says there are things hard to be understood in St. Paul’s Epistles. We often hear it alleged as a charge against a book, a lecture, or a sermon, that it is not simple. If we are told that what we are to preach must be on a level with the most inferior intellect, so that without attention or thought it may be plain to all, we are bound to disclaim any obligation to do this; if it is supposed that the mysteries of God, of which we are the stewards, can be made as easy of comprehension as an article in a newspaper or a novel, we say that such simplicity can only be attained by shallowness. There must be earnestness, candour, patience, and a certain degree of intelligence, as well as a sort of sympathy between the minds of the preacher and his hearers, and there must be a determination to believe that no man who endeavours to preach the gospel will deliberately and expressly say what he knows to be false or wrong. ‘Simple’ means, according to St. Paul, unmixed or unadulterated.”
I. THE PLACE OF CHRISTIAN THE CHURCH. It is as unique as that of the husband in relation to the wife. A place that can know no rivalry. Christ is Head, Lord, Husband. “One is your Master, even Christ, and all ye are brethren.” The old testimony is renewed for the Christian spheres, “Hear, O Israel, the Lord your God is one Lord.” “One Lord, one faith, one baptism.” No earthly teachers may push into his place. No claim of Judaic ceremonies may spoil the trust in and devotion to him. “Him first, him midst, him last, him all in all.” The bride has but one Husband, even Christ.
II. THE SPIRIT OF THE CHURCH TOWARDS CHRIST. It is that full loyalty which follows upon setting our whole affection on Christ, and which finds expression in all loving submissions and obediences. It is precisely set before us by the great apostle when he says, “To me to live in Christ.” “I live, yet not I, but Christ liveth in me.”
III. THE TEMPTATIONS TO WHICH THE CHURCH IS EXPOSED. Answering to the disloyalty of a wife. And such temptations may take forms of subtlety, like those presented by the serpent to Eve. In every age there are things which tend to take the mind and heart from Christ. Nowadays it is worldliness, self-indulgence, the beautiful in art, and the fascination of scientific knowledge. We want now to love and serve so many things much and Christ a little, and still the old message sounds forth, “If a man forsake not all that he hath, he cannot be my disciple.” St. Paul counted “all things loss for Christ,” and would have nothingMosaic rite, human philosophy, or aught elsecome between him and his one Lord.R.T.
2Co 11:4 – One Jesus, one Spirit, one gospel.
Evidently St. Paul recognized a vital distinction between the Christ whom he preached and the Christ preached by the teachers of the Judaic party. The Christ whom he preached was the “Friend and Brother of mankind, who had died for all men that he might reconcile them to God.” The Christ whom they preached was the “head of a Jewish kingdom, requiring circumcision and all the ordinances of the Law as a condition of admission to it.” St. Paul could see no gospel, no good news, in such a Christ as that. By “another Jesus” we may understand Jesus otherwise presented; “another spirit” is something opposed to the spirit of liberty in Christ from Mosaic ordinances; and by “another gospel” the apostle means something different from the good news of God reconciled to faith. “His gospel was one of pardon through faith working by love; theirs was based on the old Pharisaic lines of works, ritual, ceremonial and moral precepts, standing in their teaching on the same footing.” Here St. Paul makes distinct claim to be the authorized teacher of the truth, and we consider this claim.
I. THE SENSE IN WHICH APOSTOLIC TEACHING WAS FINAL. In relation to this modern opinion differs from the older opinion, and therefore the subject needs to be treated with extreme care and prudence. When the generally received doctrine of inspiration was that known as the verbal theory, which affirmed the direct communication from God of every word of Scripture, the apostles were regarded as inspired forevery detail of Gospels and Epistles, and appeal to their expressions was regarded as final. We now more clearly see that they were inspired to guide men’s thoughts, but not to fetter them, or force them into precise moulds. The apostles do fix the lines along which Christian thought may safely run, but they leave full room for the diversities and idiosyncrasies of men to find free expression. They make a firm stand, and plainly show the boundaries of Christian thinking, but within the lines they leave us free. We properly use our own cultured Christian judgmentin the leadings of the Holy Ghostupon the value of their arguments, and the precise applications of their counsels. And this appears to us quite consistent with a becoming reverence for these divinely endowed men, and necessary to that personal leading of the Holy Ghost, which we are permitted to realize as well as they. God’s truth for the race can be set within no permanent bonds, even though men may call them apostolic.
II. THE LIMITS WITHIN WHICH DIVERSITY CAN BE PERMITTED.
1. There can be no dispute with regard to the great Christian facts.
2. There can be no attempt to alter the supreme position of Christ in his Church and relation to his Church. There is nothing so essentially Christian as the truth of the direct relation of the soul to Christ, a relation that is independent of doctrine, creed, ceremonial, or priesthood, though these all have their place.
3. There are great foundation truths and principles which may be stated in simple and comprehensive terms, but outside of which, or contrary to which, Christian thought cannot safely run. None may take from us our “liberty in Christ,” but we may wisely “hold fast the form of sound words.”
III. THE WAYS IN WHICH APOSTOLIC TEACHING MIGHT BE IMPERILLED. Unfold and illustrate the following ways.
1. By overloading it with the old.
2. By overstraining it to tit the new.
3. By applying it in a spirit that is out of harmony with its principles.
4. By the pressure of the peculiarities of men who are strongly self-willed.
5. By translating the claims into the things we should like to do, rather than into the things which we ought to do.
6. By permitting the common philosophy and sociology of men to give tone to the Christian revelation, rather than to make Christianity tone them.
IV. THE TESTS BY WHICH SUCH PERVERSIONS OF APOSTOLIC TEACHINGS MIGHT BE DISCOVERED. The all-sufficing tests of any teaching, under the influence of which we may comewhether it be teachings of the pulpit or of the pressare these.
1. Is it in harmony with the first truth of the Christian revelationthe fatherhood of God?
2. Does it uphold the honour, and the supreme administrative rights in souls, of the Lord Jesus Christ?
3. And does it practically tend towards the things that are pure, and true, and holy, and good? Everything, godly is helpful to godliness. In conclusion, argue this pointCan we still safely receive truth upon the authority of men? and if so, are there any limitations under which such reception is properly placed? And are we still open and exposed to the persuasions of self-interested or self-deluded teachers? We have to find out for these times in which we live what is the scorer of “holding fast the faith once delivered to the saints.”R.T.
2Co 11:10, 2Co 11:21-30 – Apostolic boastings.
This is a most reproachful passage, and the intensity of St. Paul’s feeling can only be accounted for by some knowledge of the bitter and shameful treatment he was receiving from the antagonistic Jewish party at Corinth. Archdeacon Farter, in a very vivid and forcible manner, presents the kind of things that were being freely said at Corinth about the apostle. “He had shown feebleness in his change of plan; his personal appearance, feeble and infirm, did not match the authoritative tone of his letters; his speech had nothing in it to command admiration; he threatened supernatural punishments, but he did not dare to put his threats to the proof. What right had he to claim the authority of an apostle, when he had never seen the Christ in the flesh? Was it certain that he was a Hebrew, a Jew of the pure blood of Palestine, or even that he was of the seed of Abraham? Who was this Paul, who came without credentials, and expected to be received on the strength of his everlasting self-assertions? Was there not a touch of madness in his visions and revelations? Could he claim more than the tolerance which men were ready to extend to the insane?” “Conceive all these barbed arrows of sarcasm falling on the ears, and through them piercing the very soul, of a man of singularly sensitive nature, passionately craving for affection, and proportionately feeling the bitterness of loving with no adequate return; and we may form some estimate of the whirl and storm of emotion in which St. Paul began to dictate the Epistle.” As a rule, boastings are only evil both for him who boasts and for those who hear the boasting; but no rule is without exception, and there are times when a man is absolutely driven to boastingit is the one thing that he can do, and that he ought to do. It becomes the plain duty of the hour. A man may never boast until he is thus driven to it, and then his boastings will have their foundation in his humility. The apostle’s boastings had direct reference to the accusations made against him.
I. THERE WERE BOASTINGS OF HIS JEWISH BIRTH AND RIGHTS. These had been assailed. He was a foreign-born Jew, and the Palestine Jews rather looked down upon all such. It was easy to raise prejudice against the apostle on this ground. He therefore pleads the facts of his pure birth, his Pharisaic relationships, his Jerusalem training, and his manifest Jewish sympathies. He was proud of the fact that no Jew could plead superior Jewish birthrights to his. So far he did but boast of facts of his life that were beyond his own control
II. THERE WERE BOASTINGS OF SUFFERINGS BORNE IN MINISTERING FOR CHRIST. See 2Co 11:21-30, the most amazing catalogue of woes ever written. One wonders how so frail a body could have endured them all. But even this record we feel is holy boasting, for one can but feel that, under all the intensity of the utterance, there is a great sadness of heart in being thus compelled to speak of such things. He never would have said one word about them had it not been that attacks upon his apostleship meant dishonour to Christ, and mischievous hindrance to Christ’s work. St. Paul never would have boasted if he had not thus been compelled to boast for Christ‘s sake. And this is the one law for us. Never put self in the front unless so putting self will glorify our Master. We may even boast if it is clear that our boasting will serve him.R.T.
2Co 11:14 – Satanic subtleties.
“Satan himself is transformed into an angel of light.” This expression suggests that the Judaic party at Corinth laid claim to some angel manifestations or revelations, and set these off against St. Paul’s claim of apostolic inspiration and authority. He really asserts here that they are deluded. It is not Divine revelations which they have received. These things in which they boast are Satanic subtleties and transformations, by which they are deceived and ensnared. There may, however, be a reference to what was so evidently in St. Paul’s mindthe serpent’s deception of Eve (2Co 11:3). The mode in which reference is made to the incident in the garden of Eden suggests to us that St. Paul thought the serpent put on some form of beauty, or that he, in a very subtle way, explained his superior wisdom and intelligence by the fact that he fed on the fruit of that forbidden tree.
I. THE SATANIC POWER OF DISGUISE. Illustrate the very various ways in which evil is made attractive. Apply to the temptations of vice and self-indulgence, to mental error, to religious wanderings and backslidings. He said a great thing, who, knowing much of the evils of Christian and Church life, exclaimed, “We are not ignorant of his [Satan’s] devices.”
II. SUCH POWER ILLUSTRATED IN RELIGIOUS LEADERS. Such as Joe Smith, the Mormon leader. All who seek to delude men for self-seeking ends are really Satanic; they are doing Satan’s work. According to the standpoint of the preacher, it may be shown that the methods by which men are deluded still are
(1) mental,
(2) ritual,
(3) moral.
Therefore we have the very earnest advice, “Prove [test and try] all things; hold fast that which is good.”R.T.
2Co 11:23-30 – The evidential value of sufferings borne for Christ’s sake.
Recall Paley’s use of the labours and sufferings of the early Christians as an argument for the truth of Christianity. Carefully observe under what limitations such an argument must be set. There have been martyrs of all sorts of opinions. Men intense on any subject are usually willing to bear much for its sake; and the enthusiast or fanatic does not shrink from giving his life for his faith, though his faith may be unreasonable or absurd. We can only go so far as to say that willingness to bear suffering proves
I. PERSONAL SINCERITY. Men’s hearts must be in that which they will maintain at cost of toil, sorrow, disability, and pain. Christianity must be true to the man who can die for it; but it is not therefore proved to be absolutely true.
II. A DIVINE CALL OR COMMISSION. It is one of the indications of such a call. Not sufficient if it stands alone, but very helpful as a buttress to other arguments and considerations.
III. THAT THERE IS A FINE MORAL STRENGTH CULTURED BY CHRISTIANITY. This, perhaps, is its chief value. The noble endurance illustrates Christianity, and shows what the almighty grace in it can do. That must be worthy, and it may be Divine, which nerves men to such heroic labour, such patient submission, and such triumphs over ills and death. So, when kept within due limits and carefully combined with other considerations, the sufferings and martyrdoms of the Christian saints become an evidence of the Divine origin of Christianity.R.T.
Fuente: The Complete Pulpit Commentary
2Co 11:1. Would to God ye could bear Would you could bear. St. Paul modestly calls his speaking in his own defence folly. From this verse to the 6th he shews, that the pretended Apostle, bringing to them no other Saviour or gospel, was not to be preferred before him. See ch. 2Co 5:12-13.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 11:1 . Would that ye would bear from me a little bit of folly! The connection of thought is this: after the principle just expressed in 2Co 10:18 , I am indeed acting foolishly when I boast of myself; but would that you became not angry on that account! Irony ; the apostle’s was not, like that of his opponents, idle self-exaltation, but a vindication enjoined by the circumstances and accordant with his duty, in order to drive the refractory boasters at length quite out of the field. Flatt and Baur would insert an also (from me also as from mine enemies), but quite arbitraril.
] see on 1Co 4:8 .
] Hellenistic form with the simple augment (Piers. ad Moer. p. 176) instead of the common . in the older writers (Buttmann, Ausfhrl. Sprachl. II. p. 189 f.; Blomfield, ad Aesch. Choeph. 735). The imperfect is not: have borne (Erasmus, Calvin, and others), but: ferretis, would bear . Comp. with imperfect: “ubi optamus eam rerum conditionem quam non esse sentimus,” Klotz, ad Devar. p. 516; Ellendt, Lex. Soph. I. p. 499; Buttmann, neut. Gr. p. 185 [E. T. 215].
] does not belong to (Hofmann), so that its position standing apart and prefixed would be emphatic, which, however, does not at all suit the enclitic form, but, as genitivus subjecti , to ., so that . has two genitives with it. Comp. LXX. Job 6:26 : . See in general, Khner, 542. 3; Lobeck, ad Aj. 309; Stallbaum, ad Plat. Rep. p. 329 B. With the reading (see the critical remarks) it would have to be attached to . (would that ye endured me a little as to folly), not to , as Fritzsche, Diss. II. p. 53 f., contrary to the simple order of the words, prefers, and would have to be taken either of time, or, with Reiche, of degree: paulisper , “non nimio fastidio.”
] corrective: yet this wish is not needed, ye really bear patiently with me . The imperative interpretation of (Vulgate, Pelagius, Castalio, Beza, Calvin, Grotius, Estius, Bengel, Hofmann), according to which Paul would proceed from wish to entreaty, would be quite tame on account of the preceding wish, and in the corrective form unsuitabl.
] also , i.e. in reality . See Hartung, Partikell. I. p. 132.
] governs either the accusative , as in the case of before (and this is the more common construction in Greek authors), or, as here, the genitive (so usually in the N. T.), which is also found in Greek authors when the object is a thing (Hom. Od. xxii. 423, and later authors, such as Herodian, viii. 5. 9, i. 17. 10), but very seldom with persons (Plat. Protag. p. 323 A), without a participle standing alongside , as Xen. Anab. ii. 2. 1; Plat. Pol. ii. p. 367 D, or without a simple participle, as Plat. Pol. viii. p. 564 D, Apol. p. 31 B; Herod. v. 89, vii. 159.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
XIV.HIS OWN BOASTRAST IN CONTRAST WITH THAT OF OPPONENTS. REASONABLE DEMANDS UPON THEIR FORBEARANCE .SEVERE DESCRIPTION OF HIS OPPONENTS. PREEMINENCE OF THE APOSTLE
2Co 11:1-33
1Would to God [Would that] ye could bear1 with me a little in my folly [a little 2folly in me]:2 and indeed [ye do] bear with me. For [me; for] I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may presentyou as a chaste virgin to Christ. 3But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, Song of Solomon 3 your minds should be corrupted from the simplicity4 that is in Christ. 4For if he that cometh preacheth another Jesus, whom we have not preached [a Jesus whom we preached not], or if ye receive another spirit, which ye have not received [received not, ], or another gospel, which ye 5have not accepted [accepted not, ], ye might well bear with him5 For6 I suppose I was not a whit [in any respect] behind the very chiefest [these super-eminent,] 6 apostles. But though I be rude in speech, yet not in knowledge; but we have7been thoroughly [in every respect] made manifest7 among you in all things. Have [among all with respect to you. Or have, ] I committed an offence in abasing myself 8that ye might be exalted, because I have preached to you the gospel of God freely? I robbed other churches, taking wages of them, to do you service. 9And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. 10As the truth of Christ is in me, no man shall stop me of this boasing [this boasting shall not 11be closed against me, ] in the regions of Achaia. Where fore? because I love you not? God knoweth. 12But what I do, that will I [also] do, that I may cut off occasion from them which desire occasion; that wherein they glory, 13they may be found even as we. For such are false apostles, deceitful workers, transforming themselves into the [om. the] apostles of Christ. 14And no marvel;8 for Satan himself is transformed [transforms himself, ] into an angel of light. 15Therefore it is no great thing if his ministers also be transformed [and become] as the ministers of righteousness; whose end shall be according to their works. 16I say again, Let no man think me a fool [foolish, ]; if otherwise [but if it cannot be so, ], yet as a fool receive me, that I [too, ] may boast myself a little.9 17That which I speak, I speak it not after [the manner of, ] the Lord, but as it were foolishly, in this confidence of boasting. 18Seeing that many glory after the flesh, I will glory also. 19For ye suffer fools gladly, seeing ye yourselves are wise. 20For ye suffer [it patiently], if a man bring you into bondage, if a man devour you, if a man take of you [insnares you, ], if a man exalt himself, if a man smite you on the face. 21I speak as concerning reproach [By way of disparagement, I speak] as though we had been [were] weak.10 Howbeit [but], whereinsoever any is bold, (I speak foolishly,) I am bold also. 22Are they Hebrews? so am I. Are they Israelites?so am I. Are they the seed of Abraham? so am I. 23Are they ministers of Christ? (I speak as a fool [as though beside myself, ]), I am more; in [by, ] labours more abundant, in [by] stripes above measure, in [by] prisons more frequent,11 in [by]deaths oft. 24Of the Jews five times received I forty stripes save one. 25Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night 26and a day have I been in the deep; In [by] journeyings often, in [by] perils of waters [rivers], in [by] perils of robbers, in [by] perils by [from] mine own countrymen, in [by] perils by [from] the heathen, in [by] perils in the city, in [by] perils in 27the wilderness, in [by] perils in the sea, in [by] perils among false brethren; In [by] weariness12 and painfulness; in [by] watchings often, in [by] hunger and thirst, in [by] fastings often, in [by] cold and nakedness. 28Beside those things that are without [Beside other things which take place, ], that which cometh13 upon me14 daily [day by day], the care of all the churches. 29Who is weak, and I am not weak? who is offended, and I burn not? 30If I must needs glory, I will glory of the things which concern mine infirmities. 31The God and Father of our Lord Jesus Christ, which [God, the Father of the Lord Jesus,15 who] is blessed for evermore, knoweth that I lie not. 32In Damascus the governor under Aretas the king, kept [guarded, ] the city of the Damascenes with a garrison [om. with a garrison, desirous16] to apprehend me: 33And through a window [a small opening, ] in a basket was I let down by [through, ] the wall, and escaped his hands.
EXEGETICAL AND CRITICAL
2Co 11:1-4. Would that ye could bear a little folly from me. Nay, indeed, ye do bear with me; for I am jealous of you with a godly jealousy.The Apostle now felt compelled, in order to recover the respect he had once enjoyed in Corinth, and to destroy those influences which were utterly inconsistent with it, to maintain that his position in the Church was not only equal but far superior to that of those who disparaged him. This commendation of himself, to which he stooped in condescension to them and as a matter of duty to himself and the cause of truth he ironically calls a folly because it seemed to give undue importance to that which was insignificant and connected only with outward appearances. He therefore entreats them to bear with him, although he might seem for a while to contradict the principle he had just laid down. 1Co 4:8. [The word a shortened form of the Imperfect for (which some MSS. have instead), and in the later Greek it was used as an interjection like , to express a wish. Its tense implies an incomplete action still in its course and not yet come to its perfection (Webster, p. 88, Winer, 42, n. 2). It is connected with verbs in the Indicative, here with the Imperfect]. is the Hellenistic, and the classical form.The imperfect (not equivalent to the pluperfect) is an expressed, and implies that he could hardly expect its realization.If we read (with de Wette, Fritzsche) , would have to be governed by , a construction common in the New Testament, though unusual in the classic writers. has the sense of: a little, and the dative signifies: in respect to foolishness. But according to the best supported reading is not dependent upon but upon , before which it is placed that it may become emphatic [my small degree of folly]. Such an emphasis makes insertion of an also unnecessary. In there is probably a slight reference to the great folly of those boastful opponents which they had already endured, [ is one who does not rightly use his powers. Hence Bengel says that it is a milder word than which implies a folly of a perverse or wicked kind. The fault of the () is imprudence or rashness (Mar 7:22)].The doubt which after all is apparent in (that ye could or would bear) supplies an occasion for the expression of confidence when he adds, but indeed ye do bear with me. The object of is to correct the impression, which the wish he had just expressed might have produced as if there were any doubt on the point: I need have no such desire, for you are already doing this very thing. has an intensive force: even in fact. is not in the Imperative [but in the Indicative: but you are in fact bearing etc.] for as a request it would be feeble and as a command unsuitable to the spirit of the context.In 2Co 11:2 a reason is given for the expectation he had just expressed in 2Co 11:1. They had good reasons for the inasmuch as the folly alluded to had its origin not in a regard for his own interest or in pride but in a Divine zeal for their welfare and for Christs honor. (Bengel: (amantes videntur amentes lovers usually seem out of their wits]; comp. 2Co 5:13). The word refers here to the jealously of love the object of which is in the accusative ( Num 5:14 : Ecc 9:1). He was jealous of the Church in behalf of Christ (to whom he as the one who had made the match, had espoused it) lest it should prove unfaithful and be drawn off by seducing teachers from the simple dependence on Christ which his gospel had awakended in their hearts. He calls this feeling a zeal of God ( ) which signifies here not as in Rom 10:2 a zeal in behalf of God (gen. obj.) for the feeling was properly in behalf of Christ; not merly one which came from or was produced by God; and still less qualitatively a very great or holy zeal; but such a zeal as God has (gen. subj.). This zeal was felt by God inasmuch as He was exceedingly desirous that the bride whom He had provided for the Son who acts in His name should remain constant in her attachment; and it was of course felt also by those ministers through whose in strumentality this Divine work had been accomplished. With respect to this zeal of God (among men, jealousy) as the Husband of His people comp. Isa 54:5; Isa 62:5; Jer 3:1. etc.: Eze 16:8 etc.; Eze 23:1 etc.; Hos 2:19.The reason for his use of this expression he now proceeds to give when he adds (2Co 11:2)For I have espoused you to one Husband that I might present you as a chaste virgin to Christ.The word when applied to the conjugal relation signifies to betroth to marry.The middle voice in other places signifies to betroth ones self; but among the more recent writers it has the same meaning as the active and especially denotes the act of him who was instrumental in forming the engagement and who among the Jews always continued the medium of intercourse between the contracting parties. Comp. Joh 3:29 [and Chrysostoms epithet on the Apostle: (Stanley)] (not the guardian who had the charge of the education of the maiden as if were equivalent to prparare, ornare; nor the father who made the contract for her);The word to one husband are emphathic in contrast with their dependence upon their party leaders. The design which the espousal was intended to accomplish was to present to Christ a chaste virgin. He here gives the name of the one husband. The idea of virginal purity is especially prominent in the epithet chaste, on which the emphasis must be placed. The presentation refers to the period of the second advent (parousia), when the union of the Church with Christ will be completely realized (the marriage Supper of the Lamb). It is one part of this exclusive devotion of the Bride to her Lord, that she should remain chaste (). [The ancient Fathers had much to say of the virgin purity of the Church, and of the duty of each Christian as a part of Christs betrothed Church to maintain virginitas mentis, which Augustine defines to be integra fides, solida spes, sincera charitas. Such views were striking in distinction from the spiritual polygamy and pollutions of heathenism and ancient heresy. Comp. Wordsworth]. In contrast with this endeavor on the part of the Apostle, he now mentions the danger which had awakened his fears:but I fear lest, peradventure, as the serpent completely beguiled Eve by his many arts, so your minds might be led away from the simplicity which is in Christ (2Co 11:3). occurred also in 2Co 3:14; 2Co 10:5, and here signifies the mind itself, especially those faculties by which we think and will; for in the present case the reference is evidently to an impurity both in the intellect and in the willa departure from the pure Gospel and a disturbance of their entire surrender of themselves to Christ. Beck (Seelenl. 52f.) makes it the corruption of all the spiritual powers of the soul, inasmuch as the thoughts and purposes are drawn away from the simplicity of truth by deluding the understanding with sophistries and the heart with vain hopes. The words are a constructio prgnans, and signify, to be led astray, i.e., to be brought off from any thing. The verb is significant, for it was not unfrequently appropriated to the destruction of virginal chastity (vitiare). In the present instance this spiritual chastity is called a simplicity in respect to Christ ( ) because it implied a simple dependence upon Christ. He illustrates this by a comparison with the temptation of Eve by the Serpent; in which the points of comparison are: 1, the feminine character of the Church (), and 2, the influence of Satan in both instances. He presumes that his readers were well acquainted with, and believed in, the seductive influence of Satan through the Serpent upon the woman, Genesis 3; comp. Joh 8:44; Rev 12:9; Rev 12:14-17; Rev 20:2; 1Jn 3:8. [Wordsworth finds in 2Co 11:3 a clear assertion of the reality of the appearance of Satan in the form of a Serpent to Eve in Paradise, and we may add that we have the Apostles sanction to the historical nature and accuracy of the history in Gen 3:1 ff. In , which the Apostle uses both here and in 1Ti 2:14, the strengthens the idea of the deception. He thus expresses the thorough deception which passed upon the woman and which he feared might take place among the Corinthians. Comp. Ellicott on 1Ti 2:14]. But those who had seduced the Corinthian Church are expressly called the ministers of Satan in 2Co 11:15. suggests the various arts of deception and the false shows made use of by the Judaistic teachers, when they substituted their doctrine of the law for the pure Gospel Paul had preached. (Whether a Gnostic element was mingled with their instructions, and whether rhetorical and dialectic arts were employed in enforcing them, may be left undecided.For if indeed he who is coming were preaching another Jesus whom we preached not, or ye were receiving another Spirit which ye accepted not, ye might well bear with him (2Co 11:4). This verse presents more than common difficulties, especially with reference to its connection with what precedes and what follows it. Some contend that the Apostle is here ironically giving the reasons for the solicitude he had expressed in 2Co 11:3. For if my opponents teach and work among you things which are entirely new, you might well be pleased with them. The idea expressed in plain terms would then be: ye would, in fact, have reason to be much displeased with such novelties. By his ironical reproach he would thus show what reason he had for anxiety on account of their complaisance toward those false Apostles. His reason for reproving them for such a complaisance he presents in 2Co 11:5. Thus Meyer. In like manner Osiander though he explains to mean: you endure them finely; you find much delight in them, imagining perhaps that you will acquire some honor from them; and he makes the Apostle give in 2Co 11:5 the reason for the ironical reproach in 2Co 11:4, by directly denying there the hypothesis on which they had claimed superiority over him, viz., because they had first preached the true Jesus and brought among the Corinthians the true Spirit and the true Gospel: If, therefore, my opponents could claim superiority over me on this account, you might well be pleased with them. But such a claim is an empty assumption; for, etc. On this interpretation, has a more appropriate meaning, and the connection with the preceding context is more obvious, but the idea of denying what had been supposed in 2Co 11:4, has something artificial in it. If no such irony is allowed in 2Co 11:4, its connection with 2Co 11:5, is still more difficult: if he who presents himself preaches another i.e., a better Jesus, etc. you may very properly be pleased with him; but this is not so. In this case the connection with 2Co 11:3 is not plain, unless we add yet further: such an endurance is not well and I have good reason for my solicitude. The reason for his implied assertion that this was not so, would then be given more fully in 2Co 11:5.In we have an apparent reference to the of 2Co 11:1. In the first place he tells them what reason they had for bearing with him: (2Co 11:2, his reason for this he then gives further: .)Now he says that after seeing how they had acted toward others, he surely had reason to expect such a forbearance from them. If the man who had come to them (among them) was preaching another Jesus, altogether different from the one he had preached, etc., they might well find the greatest delight in him, i.e., they might find the utmost conceivable pleasure in his adversaries. But if this were so, he surely had reason to expect that they would tolerate him and a little folly on his part; since he was in no respect inferior to these super-eminent Apostles (2Co 11:5). In this case we only need to retain a constant recollection of what had been said in the leading sentence (2Co 11:1) to gain a consistent connection for the whole passage. No actual occurrence would be introduced by , but only a supposable though extreme case: an alteration of the fundamental principles of Christianity. In the apodosis or conclusion, he introduces a sentence of a different construction (), but one which not unfrequently is found in classic writers. In such an apodosis the falls away, if the object is to imply that there was something surer and necessary, unless some circumstances to prevent it should take place, or if nothing is spoken of except what must have taken place according to the supposition (Passow, , D. 1.). [Winer, 43. 2.] Had he said in the protasis: , etc., he would have implied that the whole supposition was an impossibility, and this is an assertion which he does not wish to make. The idea is: in the case supposed, you would indeed have been well pleased. He thus intimates that such a case was not an actual reality.The present tense in the protasis does not compel us to take as a simple prterite: you made yourselves well pleased, thus expressing a real displeasure or only a compulsory satisfaction; nor as a question (have you reason to be pleased with him?) [The leading verbs in the conditional clauses ( ) were each in the present, and we should naturally have expected that in the conclusion (apodosis) the verb would have been in the present also: (, ye bear with him). But instead of this the Apostle designedly softens the expression by saying (): ye might well bear with him. In this way he avoids saying directly that they had actually borne with the assumptions of their false teachers.] in this connection does not signify that he who comes first must of course be the best, but simply that he who comes makes his appearance; the presence of his opponents is conceived of as the coming forward of a single person (Meyer). [Wordsworth: is, he who cometh, i.e., he who is not sent with a regular ordination and mission. This is the true character of an unauthorized teacher. This one sends himself, in contrast with the Apostle who is sent by another, viz. by Christ.] as applied to Jesus, is a mere denial of identity and the meaning therefore is: if he so preaches that the Jesus preached does not seem the same as the one before preached. (Not: , for then he would imply that same other one than Jesus was the true Messiah.) on the other hand, as applied to the gospel, signifies something different in nature or kind, comp. Act 4:12, Gal 1:6-7 has not the same meaning with (to receive), but it signifies to accept, and refers to the time when they were converted. [Bengel says that this change of verbs was because man is passive in receiving the Spirit but active in accepting the gospel.]As in the relative sentence the emphasis lies upon the negation, there is no .In the words , and it is implied that the subjects compared are entirely different from one another, and not that the thing spoken of was more excellent in the estimation of the Apostles opponents. By we are also not to understand the spirit produced in the heart by the preaching of the law, viz., the spirit of fear (Rom 8:15), or the spirit of the world (1Co 2:12) or more definitely the earthly spirit of a party; and by . (scil. ), those institutions or instructions which came wholly from men, etc.[He had given two reasons for bearing with him viz. the jealousy which he, as the friend of Christ (the paranymph) might reasonably be expected to feel for them and their easy toleration of those who were preaching something like another gospel; and] he now proceeds in 2Co 11:5 to show that if they could take such extreme pleasure in his opponents, they had some good reason for enduring him (comp. above) since he was in no respect inferior to them. He now specifies some particulars.
2Co 11:5-6. For I think that in no respect have I been behind these very superior apostlesThe word denotes the result of careful reflection and probably has in this place still a delicate ironical tinge (Osiander).In the negative (the perfect reaching forward into the present) there is a modest reserve inasmuch as he really had reason to boast of a positive superiority. But the forbids a limitation of the expression to anything of a partial nature. The words , however both in this place and in 2Co 12:11, must apply to his opponents, previously designated by and afterwards more particularly characterized in 2Co 11:13-15. According to Neander the Apostle intended by this compound word () to designate the extravagant importance which was attributed to or assumed by these false teachers, comp. 2Co 11:13. The whole connection is inconsistent with the interpretation prevalent in the ancient church which applied the phrase to the principal Apostles Peter James and John (Gal 2:9) and which the Protestants very generally accepted in their controversy with the Romanists on the subject of Peters primacy. Even if the expression contained nothing but praise rather than a bitter reproach, it would be entirely out of place in the argument.But though I be perhaps rude in speech I am not so in knowledge; but in every respect in regard to you we have been thoroughly made manifest among all men (2Co 11:6).The Apostle here introduces a detailed explanation of what he had said in 2Co 11:5 with a concession that in one respect there might be an exception to what he had just said inasmuch as his opponents might pride themselves on a kind of eloquence gained in the schools. This concession however he would not extend beyond the manner of discourse subordinate to that which ought to be the main point with an Apostle, viz., the the knowledge or perception of Divine truth (2Co 10:5; 2Co 2:14). The word , 1Co 14:16, signifies a beginner a bungler an uneducated one who has no skill for the work in hand. [It does not deny any amount of education or skill on other or general matters. It signifies rather a man not professionally acquainted with that which he undertakes (Alford). Such a one might possibly perform the part assigned him even better than those who were trained to it but he would do it in ways not taught in the regular schools. Paul was in reality a powerful speaker (Act 19:12; Act 22:1; Act 24:10; Act 26:2; Act 17:22) but he did not speak in the methods usually practised by professional orators. Websters Synn. p. 215, and Trench, Synn. 2d Part, p. 152]. The occasion for such a reproach may be seen (comp. 2Co 10:10) in 1Co 1:17; 1Co 2:1; 1Co 2:4. The Apostle was an impressive but not an artificial orator. When he says, we have been thoroughly made manifest, etc., he passes as he often does in this epistle and in his other writings (e.g. 2Co 5:11; 2Co 10:11; 1Th 3:4-5) from the use of the singular to that of the plural (); from the individual to the collective or collegial form of expression. If be adopted as the true reading () must be understood. [The recent addition of the authority of the Sinaiticus to that which before was so strong in favor of this reading almost compels us to adopt it. Alford accepts of it and renders the clause thus: But in every matter we made things manifest, i.e., he made the things of the Gospel (not as our author suggests, his knowledge itself) known among all men].The connection with 2Co 11:7 will not permit us to refer to for what is there presupposed as well as what is implied in (in the sense of: in every respect, not: at all times) requires a more general assertion. We see no need of supplying: as an Apostle and an upright man or anything of a similar kind to define more particularly what he meant by ; for the specification of what he intended was very obvious. In every respect, so far as you are concerned we have been quite manifest among (with) all men; i.e. what we are to you and what advantage you have derived from us is well known to every one (Meyer). [The phrase cannot mean among you, as in the A. V., for that would have required (Hodge)].The second introduces not a second conclusion or apodosis, but something contrasted with and it is called for by the transition to a more general assertion which includes the possession of the .Mistaking this some have connected it with 2Co 11:5 in such a way as to include in a parenthesis. This is not only unnecessary but it deprives what is asserted in the parenthesis of all appropriate signification. After we may supply from the context so that the general meaning will be: not however with respect to knowledge, for in every respect are we manifest; or, we are plainly known, etc. after is in the masculine and not in the neuter: [i.e. in all things among all men].From the he now proceeds to select and give special prominence and vividness to one point viz., the unselfishness of his whole life while he was at Corinth, 2Co 11:7 ff. [It would have been natural for him now to have gone on to speak of his knowledge by means of Divine revelations etc. but the use of had suggested to him one of the charges made against him at Corinth, and he now proceeds immediately to answer this, leaving his boast of knowledge in spiritual things to be pursued afterwards (chap. 12). This charge was that he had taken no money from the Corinthians but had supported himself by his own labors; and from this his enemies had insinuated: 1, that if he had been a real Apostle he would have claimed a support as his right; 2, that it indicated a want of confidence in his brethren there; and 3, that he was now making his former disinterestedness a cover for large collections under Titus, ostensibly for the poor, but really for himself. The first two of these objections as they bore on his affection and open dealing with the Corinthians he answers immediately but the third he does not notice till further on 2Co 12:15-18. See Stanley].
2Co 11:7-12. Or have I committed an offence in abasing myself that ye might be exalted because I preached unto you the gospel of God without charge?[The particle is not rendered in our Eng. versions and yet it is expressive as marking a transition to a new objection by his oppenents (Hodge)]. The Corinthians would necessarily understand the Apostle when he asserted that he had been made manifest among them as in every respect maintaining that he had behaved himself honorably among them. This induces him to raise the question given in 2Co 11:7. As the object of this question is to ward off from himself a very foul reproach it implies a very painful and bitter reproof. His opponents probably represented his gratuitous labors and his earning of his own support by his daily toil as a letting down of his apostolic dignity, not merely a defect and a violation of decency, but as an [a transgression of established law] as a refusal of the dignity and position which God had assigned him, and perhaps also as a contempt for the Corinthians themselves by scorning to receive any thing from them. The relation of the following sentences to the principal proposition and to one another has been variously explained. The two sentences, etc., and may be cordinated [so as to be two forms of expressing the same thought] and may be thus regarded as a misrepresentation: 1, of the Apostles humility; and 2, of his disinterestedness. On the other hand the first sentence may be taken as the essential part of his offence and the second as an epexegesis of the first. Or finally, may be regarded as the proper substance of the objection, and , etc., as describing in a parenthesis or in a transposed or hyperbatic sentence the character of the act of preaching the Gospel without support (as if he had said: because humbling myself I preached the Gospel without charge). The correct way undoubtedly is to make the one sentence subordinate to and not cordinate with the other; and then the best and probably the easiest way is to take the participial sentence as a parenthesis [Have I committed an offence in abasing myself, because I preached etc.]. It is, however not to be resolved into: while I was abasing myself (Meyer). By the words abasing myself that ye might be exalted which he brings forward to the earlier part of the sentence he shows how he thought his gratuitous preaching might be and ought to be regarded. His opponents looked upon it as an act of self-degradation whereas it deserved to be esteemed an act of affectionate self-renunciation an abstaining from the assertion of an acknowledged right (1Co 9:4) and a supporting himself by the work of his own hands (Act 18:3) to which he submitted for their good ( ). The exaltation at which he aimed was not merely that of general prosperity but a spiritual elevation from the depths of a sinful corruption to the heights of a Christian salvation. In the words preaching the Gospel without charge we have a refined contrast between what is gratuitous and what is of the utmost possible cost and value ( is here the gen. auctoris). [Meyer: observe the collocation of the words … .: the Divine or most precious Gospel for nothing.]I spoiled other churches receiving wages from them that I might minister to you (2Co 11:8). The idea contained in he here more fully carries out; and he places in contrast with the Corinthian Church some churches (the Macedonian comp. 2Co 11:9) on whom he had made demands in order that he might serve them (officially ). is a strong expression and calculated to awaken shame in the hearts of those to whom he wrote inasmuch as it implies that others in straitened circumstances had been reduced to want in order to do them a favor (comp. 2Co 8:2). The word is more particularly explained when he comes to say (1Co 9:7), which signifies wages for service performed for a livelihood. This he received while he was doing service for the Corinthians; it was contributed, not for the poor like that mentioned in 2Co 8:4; 2Co 9:1 but for the promotion of their spiritual welfare. [Chrysostom: he did not say took but robbed i.e. I stripped them bare and made them poor. And what is surely greater it was not for superfluities but for the supply of his necessities; for when he says wages he means necessary subsistence. And what is more grievous yet to do you service]. He first speaks of what was needful during his journey to Corinth and while establishing himself there. Immediately afterwards he speaks of his condition while residing there.And when I was present with you and was in want, I was chargeable to no man (2Co 11:9 a). When I also suffered want ( ) when I became destitute ( in Luk 15:14, concessive), when, particularly, what I had brought with me was exhausted and what I could earn was not sufficient. (I was chargeable lo no one) occurs also in 2Co 12:13-14). [Wordsworth: The metaphor is from the fish , or torpedo which attaches itself to other creatures and produces torpor in that to which it attaches itself, and then endeavors to derive nourishment from it. I was not says Paul like a torpedo to any among you]. According to Hesychius, the word has the sense of , properly to grow torpid and so to press down upon any one. Jerome speaks of it as a Cilician expression meaning gravare; in this place to be a burden to any one by relying upon him for support. Others regard it as meaning here: to be inactive in my duties. in the sense of: to no ones disadvantage [i.e. not enough to injure any one] would not be appropriate in this passage (comp. 2Co 11:9), nor in 2Co 12:13-14.For that which was lacking to me the brethren which came from Macedonia supplied. (2Co 11:9 b.)This was the way in which he avoided being burdensome. The words need not be regarded as a parenthesis [as in Alford and Stanley]. occurs also in 2Co 9:12. As in all this connection no allusion is made to the Apostles supporting himself by his own earnings we may reasonably doubt whether the in this compound verb contains any hint of the kind as if it implied an addition to what he earned. We rather understand by it an addition to the small amount which he perhaps yet possessed or that which was necessary to complete what he lacked. The brethren here mentioned were possibly Silas and Timotheus who we know actually came to him from Macedonia (Act 18:5) and may have brought with them additional means for his support. The Corinthians knew very well whom he meant. Php 4:15 has no reference to this transaction. It is very likely that he had some reference to such means of support when he goes onin every thing I have kept myself from being burdensome to you, and so will I keep myself. (2Co 11:9 c.)That is he had always kept from being burdensome to them in any way and he now announces that this would be his principle of action for the future ( ). This was said that they might not think he was reminding them of these things in order to induce them afterwards to contribute to his support or to establish some claim upon them for another time. This assurance he further confirms by a solemn affirmationAs the truth of Christ is in me this boasting shall not be closed against me in the regions of Achaia (2Co 11:10). A similar expression is found in chapter 2Co 1:18 and Rom 9:1. He pledges the truth of Christ which dwelt within him and which was pure truthfulness in opposition to all hypocrisy or falsehood, as the security or warrant for what he was asserting, viz. that this boast (about keeping himself free in future , should never be suppressed; i.e. that he would always so conduct himself that no one would be able to contradict him when he confidently maintained that his life had been and should be unselfish. [Alford (with whom Dr. Hodge agrees) maintains that there is no oath or even solemn affirmation here but that the expression is exactly analogous to that in Rom 9:1 and signifies: the truth of Christ is in me, that, etc.; i.e. I speak according to that truth of which Christ Himself was our example, when I say that etc.]. The metaphor in is essentially neither that of a road hedged in nor of a stream dammed up but a i.e. a stopping of the mouth, inasmuch as is talking in a loud tone (comp. Rom 3:19; Heb 11:33; Psa 107:42; Job 5:16; 2Ma 14:36). The personified. Its mouth shall not be stopped it shall never be put to silence. is here simply, in respect to me, not adversatively, as if he had meant, for my injury or in spite of me. In also may be perceived a silent contrast to those with whom it would be very different. The truth of Christ is in me contains nearly the same idea with that which asserted that the life of Christ was in him, and other expressions of a like nature Gal 2:20; 1Co 2:16; Rom 8:9-12) Olshausens interpretation: as truly as I am a Christian is not in accordance with the spirit of the words. Rckerts explanation, on the other hand: This assertion, that my boasting shall never be taken from me, is the truth of Christ in me, i.e. is as surely true as if Christ Himself asserted it, is rather forced. Instead of saying he more solemnly and beautifully says, in the regions of Achaia ( . Meter). means a district or a region of country and it occurs also in Rom 15:23; Gal 1:21. It was very possible for Pauls readers to explain this assertion so as to make it an indication of his aversion to them and estrangement from them inasmuch as love usually receives with readiness what is offered by a beloved one and even what is done from a different motive. He guards against such a construction when he subjoinsWherefore? Because I love you not? God knoweth (2Co 11:11).He calls God to witness that his resolution to receive nothing from them, sprung not from any defect of love toward them. He then proceeds (in 2Co 11:12 a). to explain positively the object he had in view, and the reasons which moved him in this whole affair.But what I thus am doing I will also continue to do that I may cut off the occasion from those who desire an occasion.He refers once more to this matter in , which is not a single proposition, corresponding to and in 2Co 11:9 for in that case or would have to be understood. The assurance refers to his future course and this makes it necessary that should be the concluding proposition of the sentence (Meyer). A before it can very well be dispensed with. He thus testifies that he had had his eye upon his opponents in this affair and that his object had been that no one should be able to allege that he thus showed that he had no affection for the Church. This he expresses in a final sentence: that I may cut off the occasion etc. By he designates the particular matter with respect to which his adversaries wished to assail him; the occasion for making an attack upon him. According to the context this must refer to his disinterestedness. When he took nothing from the Corinthian Church his object had been to deprive his opponents of all power to disparage him for his want of this disinterestedness. In the article implies this precise occasion. The last without the article signifies any occasion in general.that wherein they glory, they may be found even as we (2Co 11:12 b).Some connect this second final sentence with the first and regard as a parenthesis referring to . [This goes on the supposition that they themselves took money of the Corinthians and desired that the Apostles should do so in order that (in this matter on which they boasted) we might be found even as they]. In opposition to this it must be recollected that they pretended to be superior to Paul. It may however be said that his opponents regarded the reception of money as an apostolic prerogative and hence that this was the object of their (1Co 9:7 ff.) [:from those who desire occasion that in this apostolic right of which they boast they might be found even as we, i.e., they desired that we should receive money as an apostolic right that thus they and we might stand before the people on the same level of apostolical authority in the matter of receiving a maintenance (Stanley). But in whatever way this second final clause is made dependent upon the first and thus expressive of the desires of Pauls antagonist] the whole passage assumes an ironical tinge and implies that although they would willingly allow him to participate in their boast, it was only that they might thus conceal their own shame, and deprive him of his just fame (Olshausen). But such a view of the passage is justified neither by what is said in 1Co 9:7 ff. (where no allusion is made to any such assertions of his opponents) nor by our context. In such a case also the words ought to have been . The correct construction would seem to be to cordinate the second final sentence with the first [i.e. regard both as expressive of the Apostles design in keeping himself as he was] and yet this seems to imply that these opponents actually received nothing from the people, and prided themselves upon that fact and endeavored to make it a ground for triumphing over the Apostle. Paul in this case says that he had given such a direction to his conduct that in this respect they should be found like himself i.e. that they should have no reason for preference to himself. Such an explanation, however, is opposed to what is contained in 2Co 11:20, 1Co 9:12 and to our context (2Co 11:13), even if we pass over the necessity of giving to the strange meaning of no better than. Besides how could he urge upon their consideration his own gratuitous services among them if his opponents were in the same position. [Alford proposes another interpretation. He finds the clue to it in 2Co 11:18 ff., where he thinks this is again taken up and described as being and the is taken up by ; etc. From this he thinks it manifest that the meaning of the present clause is: that in the matters of which they boast they may be found even as we i.e. that we may be on a fair and equal footing. This, he thinks affords a natural connection with the next verse, since the Apostle implies by the there that this would end in their discomfiture; for realities they had none no weapons but misrepresentation they being false apostles etc. The objection to this is, that before and after this verse the Apostle is not speaking of general apostolic claims but only of the specific pointthat he had received no support from the Corinthians, and that he had declined to receive it that he might cut off occasion etc.]. The correct presumption is that they boasted of their own disinterestedness without reason and that Paul was determined by a course of actual disinterestedness not only to cut off all occasion for imputing to him mercenary motives but to compel them to assume a position in actual practice like his own (Meyer). The sordid spirit which is ascribed to them in 2Co 11:13 shows that they had no good ground for boasting of their disinterestedness and we need not therefore with do Wette assume that the point on which they made their boast was their performances as apostles, for such a claim would have been too vague (comp. Meyer). He now shows (in 2Co 11:13-15) by his representation of their true character, that he had had good reasons for such precautions with respect to them.
2Co 11:13-15. For such persons are false apostles deceitful workers transforming themselves into Apostles of Christ.In a very arbitrary manner some who interpret in 2Co 11:12 to mean no better than we interpolate in this place the thought: but rather worse, for etc. (Rckert.). The same must be said of the interpolation of the sentence: I doubt not that they employ such artifices (as pretending that they receive no remuneration), for etc. (Billroth). Probably also the connection with which Meyer proposes: not without reason do I make it my object that they may be found even as we in those things on which they make their boast; for the part these persons are acting is that of falsehood and deceit is rather too intimate.The words (such persons) form the subject and (false apostles) the predicate of the sentence. It is only in this way that they receive their proper force as a discovery of the true character of these teachers and they thus form a harmonious whole with the remaining predicates. If . be taken as the subject of the sentence the object of would be what the course of the argument does not call for to distinguish them from other false apostles, and the subject would be brought into too close contact with the predicates (Osiander). By such persons the Apostle intended the same as those who in 2Co 11:12 are said to desire occasion and to boast. The false apostles were such as wished to be regarded as apostles as men who had been commissioned perhaps as Paul was, by Christ Himself, and who therefore assumed the name and claimed to be called apostles. Whether they claimed to have seen Christ or only to have been the true founders of the church at Corinth, is uncertain. In either case their claim was without foundation and contrary to actual facts since they were obviously contending for their own interests and not for Christs cause (comp. Osiander).The second designation, deceitful workers, (not workers of deceit or such as busied themselves with deceit), has reference to their influence upon the people leading them astray by deceptive arts, having no care for the welfare of their hearers but pursuing their own selfish ends, and organizing parties in opposition to the Apostle, and to the true interests of the congregation (perhaps also corrupting the doctrines of the gospel, comp. 2Co 2:17; 2Co 4:2). occurs in Php 3:2 and the opposite in 2Ti 2:15.[The middle part. , signifies, changing for themselves their form into (as far as to) Apostles of Christ. Rev 2:2.] In saying that these pretended apostles did this, he intimates that their proper form was a very different one and rather that of messengers of Satan, comp. 2Co 11:14-15, (Osiander says: emissaries of men and of human factionsin opposition to the context) and of course that their representation of themselves as the messengers of Christ was a mere pretence assumed for the occasion.W. F. Besser says: They disguised themselves a. in respect to doctrine inasmuch as they retained many words and names which belonged to Christianity, but which were only like empty husks wrapped around some seeds which belonged not there; b. in respect to conduct inasmuch as they outwardly imitated the works which Christs Apostles wrought, but they were destitute of that benevolence which constituted the perfection of a Christians doings (2Co 5:12).And no marvel; for Satan himself transforms himself into an angel of light. (2Co 11:14 a).The Apostle finds it altogether natural ( ) that they should thus disguise themselves inasmuch as it was a matter of notoriety that their Master was wont to assume a garb altogether opposed to his proper character. [Milton has made use of the hint here given in Par. Lost. B. III. 2 Co 11:6, 3444.] The relative is in contrast with of 2Co 11:15.Good angels are called angels of light because their purity is a participation in Gods light (1Jn 1:5). This light has sometimes become perceptible to men when such angels have made their appearance on earth (Mat 28:3, Act 12:7 et. al.). Satan, on the other hand is a dark power (comp. Eph 6:12, Act 26:18). We have no reason to maintain that the Apostle had his eye at this time upon any particular event like the temptation of the first man or of Christ; much less that he was thinking (like the later Rabbins and others) of magical appearances of angels in radiant forms. The only explanation which is probable is that which refers it to certain moral and spiritual influences of a seductive character under some splendid semblance of truth and goodness.It is no great thing therefore if his ministers also should transform themselves so as to seem to be ministers of righteousness (2Co 11:15).In this way he draws a conclusion from the greater to the less: if such is the conduct of the prince of darkness it is no great matter ( 1Co 9:11) and therefore nothing remarkable or extraordinary (therefore 2Co 11:14) if his ministers undertake to do a similar thing. His ministers are those who prove to be his agents by their efforts to corrupt the work of God and to disturb the churches. is equivalent to: . Righteousness represents in this passage a power in opposition to Satan and his dark and unholy influence (comp. 2Co 6:7 14).Whose end shall be according to their works (2Co 11:15 b).He thus finally refers solemnly to the doom which such sinners must ultimately meet inasmuch as the end of such servants of Satan must be according to their works, comp. Php 3:19 Rom 6:21, 1Pe 4:17. The saintly form they have here assumed will hereafter be removed and they will suffer the doom of those hypocrites who under a fair exterior are opposed to every good cause and are in harmony only with Satans designs.
2Co 11:16-20. I say again let no man think me foolish, but if it cannot be so, yet as a foolish man receive me that I may boast myself a little (ver 16).The Apostle here commences a more extended comparison with his opponents. In the first place lie demands that they would not regard what he was saying upon this subject as foolish (); but in case they could not grant this request he entreats them to extend to his foolish boasting that indulgence which they had learned so willingly to yield to the more extravagant demands his opponents had made upon it. The (again) in connection with what immediately follows awakens some surprise and hence some have been disposed to refer it entirely to his request to be received as a fool ( ) camp. 2Co 11:1. But there is no necessity for passing over such an interval inasmuch as the word has reference to both these expressions. It must have been evident from the whole tenor of his discourse that he had spoken in 2Co 11:1 quite ironically of his , and of course that he really did not regard his boasting as a folly.[ signifies by an ellipse of : if it be not; and thence by the addition of it takes a force adversative to the preceding context: but if otherwise (Jelf 860, 5. c). The indicates that the whole is in the mind, implying a wish and a will and an opposition in the mind alone]. (Mat 6:1) even in the classic writers sometimes follows a negative proposition where it is intended that a positive wish is not to be gratified. The idea here is: I desire that no one should think me a fool, but if this wish is not complied with then etc. The makes the negation more striking and is equivalent to even if not truly if not. (also in Mar 6:56; Act 5:15) is an elliptical mode of expression equivalent to receive me even though you receive me as a fool; provided you extend to me the forbearance usually allowed to a fool. In he refers back to in 2Co 11:1 as if he would say receive me, give me a hearing; and his object is to obtain from them what is needful for that which he immediately afterwards declares that he intended to do viz., that I also may boast myself a little. The phrase I also () has reference to the boasting of his opponents, comp. 2Co 11:12; 2Co 11:18.But under a clear conviction of what became an Apostle of Christ he wished them to understand that this boasting in which he put himself on a level with his opponents was not a style of address to which he had been led by the Lord (Christ) or by the Divine Spirit. It was not a way conformed to our Lords pattern in His spirit (Matthew 11:39; Luk 17:10) or as His servant might be expected to do but it was an expression of Pauls own feelings as a man.What I am speaking, I am speaking not after the Lord, but as if in foolishness (2Co 11:17).In he has in mind; in this confidence of boasting; what he had already arranged in thought and what he had already begun to express in some introductory words. [Stanley draws attention to Pauls use of o , my language my general strain in distinction from or my words. In classical usage appears to have had the sense of a continuous flow of talk, comp. Lat. lallo. Germ. lallen and Eng. lull. Eupol. Bern. 8; . Plut. 2. 909 A.: , . The word is in the future present because the Apostle was already thrown forward into the discussion (Osiander)]. With respect to comp. in 2Co 7:9; Rom 15:5 and analogous expressions in 1Co 7:10 25, 40; comp. Bengel Meyer Osiander.17 as if in folly as one who is in a foolish state of mind.The concluding words; in this confidence of boasting. ( )must be joined with the which must be supplied to but I speak as if in folly in the confidence of boasting. Meyer connects them with , I speak this not according to the Lord but as a fool with this confidence etc. Such a construction seems rather constrained and harsh. , has here the same meaning as in 2Co 9:4, i.e. confidence not matter object (in this matter etc.) still less circumstance (since we have come to boasting). [Stanley: The whole phrase refers to the boasting not of himself but of his opponents or at least of himself and his opponents conjointly; and it is intended to limit the justification of his boasting to this particular occasion].Inasmuch as many boast after the flesh I will boast also (2Co 11:18).He here more fully develops what he meant by the of 2Co 11:16 and puts himself in direct contrast with his opponents, whose boasting according to the flesh he implies had led him to these self-laudations. According to the flesh is in contrast with according to the Lord( ) in 2Co 11:17 and corresponds with as if in foolishness ( ). It designates here either (1) the object of these self-commendations (external advantages) such as are in other places (esp. Php 3:3 etc.) declared to be ; or (2) the objective rule according to which one judges; or finally (3) the subjective turn or determination of the mind under the influence of such sensual and selfish motives as pride vanity etc. Our explanation of the phrase will depend upon the answer to the question whether in the succeeding clause the Apostle carried forward the same idea, as seems to be intimated by the and by the connection with 2Co 11:17; 2Co 11:19. The third method, however, seems unsuitable if we are obliged to conclude that the Apostle was determined by sinful and selfish motives. The best way is probably to unite the third and the first in such a way that the self-commendation intended was one which sprung from his higher spiritual nature and yet took the direction of the flesh because it was concerned with such external advantages as genealogical descent (2Co 11:22) and individual position (2Co 11:23). Paul had done and experienced many things which might incline him to speak of such things (2Co 11:24 etc.). Such carnal boastings are here represented, though perhaps in an ironical manner, and confessed to be on the part of the Apostle foolishness () [As . (the article much strengthens the expression and makes it mean according to their flesh) cannot be made to signify in carnal things, and as it can be made to mean nothing but according to unsanctified human nature (as opposed to of the preceding verse) we see not how we can adopt any interpretation which makes Paul declare his determination . . . It would not be possible to make it consistent with Pauls character or a Christian spirit. Nor does the language strictly require it. Hodge: There is no necessity of supplying after the last clause. What Paul says is As many boast from unworthy motives I also will boast. If they did it from bad motives ( ) he might well do it from good ones].For ye who are wise suffer fools with pleasure (2Co 11:20). He here tells them what it was that strengthened or at least encouraged him in this purpose. It was their toleration of such persons, and, in fact, their pleasure in fools. [People usually tolerate the chatter of fools, as they do the petulance of children]. The reason for this he assigns in a sudden turn of his discourse, ironically reminding them that they must be wise men (comp. 1Co 4:10). is not here by way of concession in order that the force of the reproach might be increased and their guilt aggravated; but its object is to suggest the reason for their indulgence, though in a way to inflict a severe reproof in connection with the irony. As intelligent people can have no pleasure in the vaunting talk of fools, they should not by their indulgence encourage others in their folly.For ye suffer it, if one brings you into bondage if one devours you, if one enslaves you, if one exalts himself, if one smites you in the face (2Co 11:20). He here illustrates further what he had said by reminding them of the extraordinary degree to which they had carried their indulgence when they had taken pleasure in even the most unworthy treatment, yea, abuse of themselves (how much more, therefore, might he expect them to endure his ). In the first place, he recalls to their recollection the complete subversion of their freedom under the arrogant exercise of power which these false Apostles had put forth among them ( ). In this we must understand not so much the imposition of the yoke of the law and the loss of evangelical freedom, as a tyrannical assertion of authority, a sacerdotal guardianship of their consciences, and a requirement of a blind obedience. In the next place he reminds them of the selfish, avaricious practices to which they had submitted: if a man consumes you and wrests from you all you have, comp. Psa 53:5; Mat 23:13. The word has the sense of devorare (not, to destroy by grief, nor, to disturb the Church by breaking it up into parties). There is no necessity of introducing here the idea of an inordinate fondness for luxurious food and good living, in order to distinguish from for this latter word means not simply to take (as when one receives a present or reward, or secretly conveys something away; for this would require something like after it, and as a feebler expression would not be needed after the preceding verb), but to catch, as in 2Co 12:16, by craft by sly contrivances to get one in his power (as in hunting), by such means as would readily be supplied by ambition or avarice. [Hodge: Our version, by supplying: of you, alters the sense and makes this clause express less than the preceding; devouring is a stronger expression for rapacity than taking of you. As after of the preceding clause, must be supplied after : if any take you, i.e., capture you or ensnare you]. He closes this account by mentioning some insolent () and disgraceful treatment they had received. Whether by (sc. ) we are to understand the assertion of some advantage which these Jews pretended to have over the Gentile Christians (Osiander), must be considered uncertain, indicates that their rule over the Church was characterized by violence, intimidation, and even insolence. [The ancient interpreters agree that this expression refers not to a literal blow with the fist, but only to those abusive reproaches which one heaps upon another to his face (Jerome: Si quis etiam prsentes objurgat). The immediately following words were supposed to call for this modification of meaning (Theodoret). The highest possible insolence is implied; for in Oriental countries such a blow was intended for the utmost contempt (1Ki 22:24; Mat 5:39; Act 23:2). Stanley suggests that ecclesiastical rulers must sometimes have resorted even to corporeal buffetting, since even the Apostle found it needful to forbid such a thing (1Ti 3:3; Tit 1:7), and the Council of Braga (A. D. 675) orders that no bishop at his will and pleasure shall strike his clergy. Wordsworth: perhaps fanatically, with a pretence of Divine enthusiasm and prophetic zeal, comp. 1Ki 22:24; Neh 13:25; Isa 58:4]. Ewald: e.g., by the reproach, as among the Galatians, that those who had been converted and instructed by Paul were not, in fact, Christians.
2Co 11:21-27. I say it with shame, that we have been weak. (2Co 11:21 a)The Apostle here passes on to his commendation of himself; and he here compares his own preminent endowments and sufferings with the pretentions of the boastful false apostles. He first draws attention to the fact that when he was in Corinth he had been weak in comparison with these powerful men (comp. 1Co 2:2). This is said in words of forcible irony (): I confess it with shame, for if it were true, it must be a deep dishonor, and much disgraces me ( with an abstract noun, I say it with shame, i.e., as though it were a circumlocution for an adverb). [Winer, Gram. 58, Webster, p. 169]. In strong contrast with this ironical concession respecting his earlier weakness, we have immediately after it an assertion of his right to be as bold as any one in his claims. By means of the before he implies that what he had just conceded as a shameful thing, was a circumstance conceived of only in the mind as in 2Th 2:2 (Meyer). In the sentence , we have the same change of persons as in 2Co 11:6. Osiander: he puts himself and his companions in direct contrast with their whole company. In this way we obtain a good and consistent meaning in accordance with the signification of the words and the connection. This, however, would not be the case if we regarded as referring to the preceding verse: I say this to your shame (because ye are pleased with such things); or I say this with reference to the disgraceful manner in which you have been treated, for both of these remarks would be entirely foreign to his discourse. We may add that on this construction not only would the ironical character of the whole passage be interrupted, but the words ought to have been: Without some such more particular definition, it would be most naturally referred to the subject of and of , especially as the latter verb includes within itself the notion of an . Moreover there would be a harshness in taking in the sense of , as if we had been weak. The indefiniteness of the phrase is opposed to an explanation of the words, which should make them signify: To your shame I say that we were not as strong as they were, and that we never attained as much respect among you; and also to that advocated by Rckert: on this point, indeed, I must concede to your disgrace, that I was weak.But in whatsoever respect any one is bold (I speak it foolishly) I am bold also (2Co 11:21 b)He here begins his boasting in the proper sense. The idea is: I confess it with shame, that I have been weak in comparison with them, but now when the occasion calls for boldness (boasting), I put myself on a level with any of them in every respect. occurs in 2Co 10:2, and in Php 3:3. is an ironical concession (Meyer) to what he knew would be the judgment of his opponents respecting these claims (comp. , etc., in 2Co 11:16), or (Osiander) an expression of his feeling of humiliation on account of this self-commendation, with an implied reproach of his opponents for compelling him thus to speak. The first point on which he would match his opponents in this self-commendation, is brought forward in 2Co 11:22, and had reference to genealogical descent.Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.This was a matter of especial boast with those Judaizing teachers, in whose eyes Christianity was nothing but a continued Judaism, which should give to the Jewish people a decided preference above all nations, comp. Php 3:5. The three following sentences should probably be read, in accordance with the ardent feelings of the Apostle at this time, interrogatively, and we may notice in them an ascending climax. The first honorable appellation, , may be looked upon as the designation by which foreign nations usually distinguished the ancient and venerable nationality which derived its name either from Eber, Abrahams ancestor (Gen 11:16), or from its migration from the other side of the Euphrates.18 Some, however, have contended that this name designated a Palestinian in distinction from a Hellenistic Jew; and they explain the by attempting to show that Paul was born at Giscala in Galilee (according to Jerome, but in opposition to Act 22:3) or by supposing that his parents resided there before his birth, or that they removed to Jerusalem at an early period, and gave him there a purely Hebrew education. The first explanation is certainly to be preferred, since even if the facts on which the opinion is based were completely proved, the Apostle would hardly say of himself, without any further explanation, that he was no Hellenist, but a Hebrew, and hence a Jew of the purest stamp. The second appellation, , designates a higher position, inasmuch as it indicates a participation in the honor of the sacred and important name of Israel, or a membership of the theocratic nation. Finally, designates the highest external distinction, inasmuch as it signifies a participation in the exalted promises given to that ancestor.Are they ministers of Christ? (I speak as one beside himself) I am more (2Co 11:23 ).The second point on which his opponents prided themselves, was, that they were ministers of Christ. To the question whether they were such ministers, he does not return a directly negative answer, but he declares that on this important matter he was superior to them, and he proceeds to produce a catalogue of sufferings and conflicts, in the endurance of which he was far in advance of them. The words (I speak as one quite beside himself), which are placed before , are much stronger than those he had used in 2Co 11:21, and yet they are of a similar import. They may be supposed to express an opinion which he anticipated his opponents would form respecting what he was saying (Meyer), or [more probably, Alford] as the protest which his own humble consciousness of unworthiness urged him to make against these high self-commendations (Osiander). In the latter case the reference is, not to what he had just, said, as if it were a sign of madness to call such people by the name of Christs ministers (Rckert), but to the words, I am more ( ), and the further development of the idea which he was about to make, and in which he felt that there was a more than common boasting. The may refer to the idea contained in X, as if he would have said, I am more than that; if they are such servants, I am more. This would be a withdrawal of the apparent concession that they were such servants, and would be inconsistent with what he had said in 2Co 10:13-15 (Meyer). The words may also be referred to his opponents, and be made equivalent to : I am such a minister in a higher degree than they are. The latter seems the simpler construction, and more correspondent with the particulars afterwards mentioned and the spirit (not ironical) which pervades the passage. We must also remember that he had not intended to decide whether they were in fact servants of Christ, and the sense would therefore seem to be: granted that they are such servants, I am more, etc. ( is used as an adverb only here). And yet he proceeds to mention (in 2Co 11:23 b) as the reason for his preminence, no illustrious achievements or wonderful results he had accomplished, but difficulties, troubles, conflicts, perils.By labors more abundant, by stripes above measure, by imprisonments more abundant, by deaths frequently.The word introduces us to the state in which he actually was, and in consequence of which he should be reckoned a servant of Christ in a much more eminent sense than they. The adverbs, , etc., should be construed as adjectives belonging to the nouns with which they are connected, though they are placed after those nouns (comp. Php 1:26; Gal 1:13). In opposition to the construction which explains them as adverbs [qualifying , which is to be understood before each member of the sentence], we have , before which we could not continue to understand the phrase. I am more than they a servant of Christ. Even if we might supply there some such phrase as: I have been, or I have experienced the fortune of, a servant of Christ; or I have been found by actual experience to be one, the relation of the several expressions to would be destroyed, and yet would be required again in 2Co 11:26. are the labors he had performed as an Apostle, while preaching the Gospel, saving souls and contending for the truth (comp. Act 20:19-20; Act 20:31). In such labors he well knew that he had far surpassed his opponents, even though he might concede that they were not deficient in an active zeal from impure motives. It was not perhaps easy to say anything of the stripes and imprisonments they had suffered, unless possibly their fanatical proceedings had involved them at some time in such sufferings. , more exceeding, an interruption of the use of the comparative, as in the next clause by . , Clemens Rom. in his first Ep. ad. Cor. chap. 5. says that Paul suffered bonds seven times. By is signified every kind of peril of death. Comp. 2Co 4:11, and 1Co 15:31. To show in what way he had experienced these stripes and deadly perils, he here introduces a parenthetical passage (2Co 11:24-25).Of the Jews five times I received forty stripes, save one.In the first place he mentions the abuse he had endured from his own countrymen, the Jews. II. These five times were the repetitions of this kind of punishment at different times. This must have been the scourging which was inflicted for minor offences in the synagogues, and which was never to exceed forty stripes (Deu 20:3). [The manner in which this punishment was inflicted is thus described in the Mishna: The hands of the criminal are bound to a post, his clothes are then removed till at least his breast and shoulders are bare. With a scourge made of leather in four strands he is then scourged in a stooping posture, one-third of the stripes on his breast, another third on the right shoulder, and another third on the left shoulder (Clarke). Paul doubtless remembered, under these inflictions, how he had subjected Christians to the same treatment when he was himself a persecutor. Act 22:19]. The probability is (though others explain the reason otherwise) that the number of these blows was limited to thirty-nine, lest by any wrong numbering the precept should be violated. II designates an approximation toward an extreme point; until to, until upon (Passow, 2Co 3:1. c.) This whipping was so terrible that many died under its infliction, and it is therefore numbered among the .Thrice was I beaten with rods. signifies, a Roman kind of punishment by scourging with rods (slender staves), Act 16:22. But although in the previous case he had designated the authors of his punishment by the phrase and had placed this designation by way of emphasis at the commencement of the sentence as if it were especially grievous to him (perhaps also as peculiarly disgraceful to his Judaizing countrymen), he here says nothing expressly of the persons by whom the punishment was inflicted. Indeed no specification was necessary.Once was I stoned; thrice I suffered shipwreck; a night and a day have I spent in the deep. (2Co 11:25).On consult Act 14:19.With respect to the three shipwrecks nothing is said in the Acts (that mentioned in Acts 27. was at a later period).The (24 hours) must have been the consequence of some shipwreck. Not that he had been preserved that length of time in some wonderful manner under the water, but that he had been driven about upon some board or piece of timber or wreck in the midst of the sea, and probably been overwhelmed by the waves. here signifies, not a pit or a deep prison, but the depth of the sea, as in Psa 107:24, et. al. here signifies to pass away time, as in Act 15:33 et. al. The perfect indicates a lively representation of the past in the mind of the writer [Winer, 41, 4. p. 214].In 2Co 11:26-27 he resumes his proof that he was a servant of Christ in a higher sense than his opponents, and mentions first his frequent journeys and the manifold dangers through which they led him, and then the hardships and privations of all kinds he had been obliged to encounter.By journeyings often, by perils of rivers, by perils of robbers, (2Co 11:26). is not to be supplied in these several clauses, for the dat. instrum. is here made use of. [Hodge: Our translators have throughout this passage supplied the preposition in. But as in the preceding verse is used instrumentally, so here we have the instrumental dative, by journeyings, by perils, etc. It was by voluntarily exposing himself to these dangers, and by the endurance of these sufferings that the Apostle proved his superior claim to be regarded as a devoted minister of Christ.] After the parenthesis of 2Co 11:24-25, there is a return to the former construction (2Co 11:23). Rivers () perils which proceeded from streams of various kinds (according to the classical usage of language). He had in his mind those inundations and difficult fordings, etc., [common, especially on the road frequently travelled by Paul, between Jerusalem and Antioch, comp. Alford]Robbers () were very common in those regions which were the scene of most of his journeys.By perils from my own countrymen by perils from the heathen. (2Co 11:26 b).The words , from the Jews who not only themselves laid snares for him, but at Corinth and in other places stirred up the Gentiles ( ) against him; otherwise in Gal 1:14.He now proceeds to mention the scenes in which these perils had been encountered.By perils in the city, by perils in the wilderness, by perils in the sea, by perils among false brethren. (2Co 11:26 c).The words are contrasted with , as we sometimes say: city and country. He had before his eye such cities as Jerusalem, Damascus (2Co 11:32-33) Thessalonica, Philippi and Ephesus.In desert, uninhabited countries () he was in danger from robbers, from wild beasts, from losing his way, etc.The words are closely connected with for the perils of the sea were not merely those extreme cases mentioned in 2Co 11:25.He finally notices that which was the most painful of all, among false brethren, ( , comp. Gal 2:4). He has reference to those hostile Judaizers, whose fanatical hatred impelled them so far as to threaten the life of the Apostle to the Gentiles, and thus made it evident that the name of brethren had no proper application to them. (Others think that these were not really Christians, but only such as pretended to be, that they might more easily lay their hands upon him and remove him out of the way!).After this enumeration of various kinds of peril, he now proceeds to mention first his hardships:By labor and weariness, by frequent watchings, by hunger and thirst, by frequent fastings, by cold and nakedness.(2Co 11:27).The word is an advance in signification upon . Very probably he had in mind here the manual labor he went through when he was at Corinth, and which not unlikely consumed some of his nights (1Th 2:9, 2Th 3:8), and so gave occasion for watchings () in immediate connection with his official duties.The word in distinction from must signify voluntary fastings, comp. 2Co 6:5, 1Co 9:27. On hunger, thirst, nakedness, consult 1Co 4:11.We thus have before us on the one hand such voluntary self-denials as were required for his official duties that he might have time to devote himself more unreservedly to prayer and intercession; and on the other the want of those absolute necessities of life which could not always be obtained during the hasty journeys which his work and his safety sometimes required. The thirst () also could not always be avoided in seasons of extreme heat in desert lands.
2Co 11:28-30. Besides the things not enumerated, the business which comes upon me day by day the anxiety for all the churches.The Apostle now turns from a particular recital of the various perils, pains, etc., which he had been obliged to endure, to those more general burdens and cares which came upon him every day in his official duty. signifies the things besides, i.e., those which take place beside (not, what are to be met with from without, outside of the church, or, what occurs out of the regular order; for both these expressions would be inconsistent with the usages of demonstrative discourse). He had reference to further details, in addition to those he had just given, but which he was about to leave unmentioned. X therefore has the sense of: without, irrespective of.It would seem an unnecessary harshness to regard the following nominatives as in irregular apposition with so that the sense would be: all that I have thus mentioned come upon me only in the regular course of things, in addition to, or irrespective of, that which is beyond that course, viz., the daily matters of attention, etc. The same may be said of the attempt to connect with that which precedes, according to which would be a very abrupt commencement of a new sentence. Nothing need be understood but in the sense of: takes place. If the reading, , which has considerable authority in its favor, be adopted, the meaning of the words must be either: an insurrection, a collecting together in troops against me (comp. Act 24:12); in which case the fact mentioned would belong rather to the and certainly could not be a daily occurrence; or the burden which came upon him in consequence of the perverted doctrines and disorderly practices of those around him (Bengel). The idea of a concourse, a great crowd of people or even of importunities every day, is not altogether sustained by the meaning of the word (even in Num 26:9, has the hostile sense of rising in opposition to one). which is sustained by better authority gives us a signification which is appropriate to the context, for we may take it either in the sense of delay (hinderance), that which causes me delay every day; or in the sense of attention, having the care of something, an intense straining of the thoughts to determine what is to be done or how a thing is to be arranged. The latter sense seems most consistent with what follows. If we adopt the reading , sustained by B. F. G. [and Sin.] instead of , it will not be difficult to bring it into agreement with the which we have supplied, in the sense of, takes place for me. With this also may be closely connected the immediately following sentence, the care of all the churches; though in that case we must not make that the subject of () etc. [my daily care is anxiety etc.] (Meyer). By all the churches are probably to be understood those which had been founded by the Apostle and his school or which had come under his influence, i.e. those beyond the limits of Palestine. The care he exercised over them, was for the preservation of Christian usages and order, in doctrine and practice.The trouble which this involved, he describes (2Co 11:29), with reference to the particular department of his pastoral work (comp. Act 20:18-19; Act 20:31);Who is weak and I am not weak? Who is offended and I do not burn? refers here not to physical infirmities but to moral imperfections, defects of judgment and of faith, intellectual and moral weakness.A climax is reached in (1Co 8:13), which signifies, to be perplexed or led astray. does not imply that he condescended to enter into all the infirmities and prejudices of his brethren (like 1Co 9:22), but that ho so sincerely sympathized with others, that he made their weakness his own, and to a great extent became one with those who were feeble. [Chrysostom: He says not, And I share not in his sorrow, but I am thrown into the tumult and agitation which I should have if I were under the same trouble or infirmity.] This is the reason that no expressed before , although it is subsequently used, because he feels himself not so intimately connected with those who were offended (). [He so identified himself with those who were weak, that he spoke as one with them, as though he were himself the church throughout the world; but when he came to speak of those who had been stumbled or led astray he separates himself from them in their wanderings, but is fired with indignation for their sake and speaks for them]. Thus Osiander; but otherwise Meyer, who observes that the negation in the former case had reference to the verb itself, who is feeble without occasioning a weakness also in me? whereas in the latter the negation had reference rather to the person: who is stumbled, and I do not burn? [He sympathized with the weak, he glowed with the strong]. has a different meaning here from that which it had in 1Co 7:9, for the idea here is either that he was violently displeased with the one who had misled his brother, or (more probably) that he was deeply and acutely pained for the brother who had been offended and misled. Of course it would have been inappropriate for him to have written , and we should altogether miss the Apostles thought if we took in the sense it bears in 1Co 7:9 (in relation to incontinence). But very feeble and quite aside from the sense of the passage would it be to explain the verse so as to make it signify: who suffers if I do not suffer ? i.e. I suffer more than any other one (this would call for an also before ).If I must boast, I will boast of the things which concern my infirmities (2Co 11:30).He here finally draws a conclusion from what he had been saying, with respect to the nature of the boasting to which his opponents had driven him (); and he reminds his readers how unlike it was to that of his opponents, inasmuch as it referred entirely to matters connected with his infirmity, and it made him appear rather like a feeble man subject to ordinary passions (sufferings and afflictions of every kind).He was about to mention some additional particulars of a similar kind, as matters of which he might boast ( ).In he has no allusion to in 2Co 11:29, since the word there indicated merely a feeling which identified him with others, and shows that he had reference here to that which was to follow, [not exclusively, however, for he had already been boasting of such things, and was now only continuing the recital. Such futures in a narrative or in an argument often signify the purposed continuance of an action].
2Co 11:31-33.God, the Father of the Lord Jesus, who is blessed forever-more, knoweth that I lie not.The affirmation here given is rendered peculiarly solemn by the unusually full and Christian designation it gives to God (comp. 2Co 1:3) and the ascription of praise it contains (). It must not be connected with the enumeration commenced in 2Co 11:23, for 2Co 11:30 stands between the two sections. We should rather refer it to the purpose which he had announced in 2Co 11:30, inasmuch as it might seem incredible to many that he would boast of his suffering condition rather than of his achievements, his manifestations of power, and the results of his actions. The main fact mentioned in the two next verses appears of too small importance to call for such an asseveration. It seems only a poor evasion of the difficulty to suggest that the fact was not generally known and that it could not then be proved without great difficulty; or that it seemed hardly credible that the Jews would be guilty of such an atrocity; or finally that his escape must have seemed very wonderful, and hence that the Apostle might feel called upon to make the assertion especially solemn. We must either conclude that he here commenced a historical account of his personal sufferings, which was immediately interrupted and never completed (Meyer), or we must connect it with 2Co 12:7-8, where he begins again to speak of his (Osiander, who is inclined to make it refer to both the preceding and the following verses). What he mentions in 2Co 11:32-33, took place when he first commenced his work, and it had therefore made a deep impression upon his mind as his first deliverance from imminent danger. It does not seem likely that this circumstance is mentioned merely to authenticate what he had said in 2Co 11:23, etc., because it came first in the order of his deliverances, nor as a supplementary account of a persecution which had come upon him out of the ordinary course of what he had been recounting, and separated, far back in the very commencement of his course. According to Osiander, this incident was mentioned with so much prominence because in time and character it was closely connected with 2Co 12:2. Ewald suggests that there can be no doubt that Paul throughout this whole picture had his eye especially upon those calamities and afflictions which had their origin in the hatred of those Jews and Jewish Christians from among whom his Corinthian opponents had arisen, and that this will explain why he could not refrain from heightening the colors of that picture by this account of a special danger into which that deadly hatred had brought him soon after his conversion.In Damascus, the governor under Aretas the king guarded the city of the Damascenes that he might apprehend me (2Co 11:32). We have here either a pleonasm or an anacoluthon. Perhaps he had intended at first to write (comp. Act 9:24), and afterwards did not notice that he had already written . [Barnes: Our translation implies that there was a body of men stationed (a garrison), in order to guard the city. The true idea is that there were men (perhaps a guard of hostile Jews gathered for this purpose only) to keep watch of the gates, lest he should escape them. The word signifies to sentinel, to keep guard over. Wordsworth thinks that the phrase the city of the Damascenes implies that the city was not altogether subject to Aretas, but had some independent jurisdiction left at the same time that Aretas had an Ethnarch there. It may have been nominally free, but under the protection of a superior power. As the Jews in some cities had a special ruler under the title of Ethnarch, it has been suggested by some that this governor was in a special sense over them]. The Ethnarch () was the same as a prefect or governor, though this precise title was used but little, and only in the Septuagint and among the Byzantines. Aretas was a king of Arabia Petra, and the father-in-law of Herod Antipas. After the death of Tiberias, he must have taken advantage of the circumstances of the moment for gaining power in the city of Damascus. The incident here related took place during the period of this brief ascendancy there. What is here ascribed to the governor is in Act 9:24 ascribed to the Jews; but this apparent discrepancy is explained by the supposition that the governor acted under the instigation and possibly through the instrumentality of the numerous and influential Jews who are known to have resided there. Comp. Meyer, Osiander, Winer, Zeller (Aretas). On 2Co 11:33 comp. Act 9:25.And through a window I was let down in a basket through the wall, and escaped his hands, (2Co 11:33).The word [is a diminutive form of ], and signifies, probably, a small opening overhead in the wall of the city, perhaps in the house of some Christian. [He-sychius tells us that was defined by some to be a rope twisted of rushes; by others, any thing woven together of rushes; but Suidas makes it the same thing as in Act 9:25, i.e., a basket. From this incident Paul was ridiculed by infidels of a later period, as . He was, however, so far from being ashamed of it, that he gloried in it. In Acts and in our passage the phrase is , which our English A. V. translates by the wall, but which should probably be, through the wall, as more consistent with the radical meaning of the preposition. As the aperture, however, was probably from some such building as is even now seen overhanging the walls of Damascus (see a representation of such a house in Conybeare and Howson, Vol. 1, p. 100), either expression may be consistent with the actual fact. Smiths Diet. Art. Window; also Stanley. Comp. Jos 2:15, and 1Sa 19:12. On the chronological relations of this incident see Alford on Act 9:25].
DOCTRINAL AND ETHICAL
A minister of Christ should meet the spirit of sect and of faction with all the resistance of which he is capable. For by that spirit Satan often succeeds in drawing the Church away from her Bridegroom, and in causing her to prove unfaithful. Gradually he brings her under the tyranny of men, who assume to be ministers of Christ while they are in truth the servants of Satan, arrogate to themselves every kind of power, and by every art and outrage enslave the souls of men. Their object is by such means to make Gods people dependent entirely upon them, and to get complete possession of all persons and property in the Church, under the pretence that it is needful for the good cause and for the salvation of souls. A hierarchy which has usurped the name of the Catholic Church, or any other name which promised to serve its corrupt purpose, whether of prophets, messengers of Christ, men of the Spirit or restorers of the true Church, has been practising such arts in every age, but always openly or covertly depreciating the system of faith and order which the true Prophets and Apostles once established, and now, as the great apostasy draws near, threatening to become more insolent. Every true servant of Christ is sacredly bound, for his Masters sake, to contend against such practices by every means within his reach, that the purity of the Church may be secured or maintained, that her dependence upon her only Head may be sincere, and that her devotion to Christ may be unreserved and pure. While he freely rebukes wickedness and calls it by its true names, he must denounce with severity, and, if advisable, with gentle or keen irony, the weaknesses and follies of those who have allowed themselves to be led astray. In extreme cases he must cheerfully endure for the cause of his Lord all those sacrifices, self-denials, sufferings and conflicts which that Lord Himself endured. Though he thus humbles himself in the presence of a meek and lowly Master, and feels that he can never do too much, he should not hesitate to make use of what he has done and suffered to confound those who assume the credit of what others have done, or by fancied or pretended merits seek to obtain influence at the expense of more deserving persons. In such circumstances he must bring to notice things which he would rather have concealed, and make his own virtues the means of saving those who have been wickedly seduced from the way of truth. In this way the esteem in which Christs ministers are held may be used to preserve these weaker brethren from becoming the slaves of Satans ministers.
[2. Our Lords relation to the Church is not only most endearing, but most permanent and secure. Whatever his relations to angels and other beings may be, his connection with his church is like that of a monarch with his queen. Until her number and her graces are completed, she remains only espoused and in a state of preparation. Gods ministers are now, as it were, filling His place, as His ambassadors, proxies, or paranymphs (Isa 62:4. 5), but it is only to bring her into a true conjugal relation to him (comp. a sermon of Pres. Edwards on The Churchs Marriage; Works, vol. vi. p. 192). But when this preparation is completed, Christ will invite His Spouse to enter with Him into the palace of His glory, prepared for her from the foundation of the world, and will lead her in with Him; and this glorious Bridegroom and Bride shall ascend together, with all their shining ornaments, into the heaven of heavens, the whole multitude of angels waiting upon them: and this Son and daughter of God shall, in their united glory and joy, present themselves together before the Father; and they both shall, in that relation and union together, receive the Fathers blessing: and shall thenceforward rejoice together in consummate, uninterrupted, immutable and everlasting glory, in the love and embraces of each other, and joint enjoyment of the love of the Father. Edwards: vol. VI. p. 205.
3. Our religion has cost much suffering. We have here a detail of extraordinary trials and sorrows in establishing it. It has always advanced, amidst sufferings, persecutions and martyrdoms. How many such men as Brainard and Martyn have sacrificed their lives to extend it round the world. All that we enjoy is the fruit of such toils and sacrifices, and we have not one Christian privilege which has not cost the life of many a martyr.
4. We may infer the sincerity of such men and the truth of the cause in which they are engaged. They had nothing to gain by such sufferings, if they did not believe the facts on which their religion was founded. And as they could not be mistaken with respect to such palpable facts, their religion must be true. Barnes, abridged].
HOMILETICAL AND PRACTICAL
Starke:
2Co 11:1 Hedinger:The commendation of ourselves solely for the honor of God, to confound blasphemers or to defend truth and innocence, is in fact wisdom, although envious and uninformed persons may not so regard it or so represent it. When we see one boast of his person and of his merits from a spirit of pride, covetousness, or selfishness, and another only of his office, of the grace which has been shown to an unworthy sinner, or of what he has done entirely through grace, we cannot but see that the latter is a very different act from the former; for Satan has obtained no small advantage when he has deprived a Christian of his credit.Hedinger:Never be grieved, if your doings and your zeal are evil spoken of. Know you not that most men carry a pope within themselves, i.e., wilfulness, prejudice, passions? What hope can there be before such judges? Pray carnestly that God would rule in your heart, and keep you from all corrupt affections and views, and then go forward (1Th 2:4).
2Co 11:2. As the high-priest under the Old Testament was forbidden to marry any one but a chaste virgin (Lev 21:13), so Jesus will have only those who are pure and who will not play the harlot with the world (2Co 7:1; 1Pe 1:22; Eph 5:26-27). True ministers are Christs paranymphs, to bring men to Christ, and to confirm them in spiritual wedlock,
2Co 11:3. When we see men turn away from Gods Word, wrest it from its true meaning, or disbelieve its promises or its threatenings, we may be sure that Satan is at work among them, and corrupting them (Luk 8:12).
2Co 11:4. We to such as teach their fellowmen to come to God by any other way than that of faith in Christ, for they are preaching a new and a false gospel.
2Co 11:5. Hedinger:When Gods honor and the welfare of your neighbor is suffering, do not hesitate to check the vile devil, and defy him, however lofty his pretentions.
2Co 11:17. Better be poor and unknown than to harm the church and its work. The more humble, the more likely to be sincere!
2Co 11:8. Churches should assist one another, as members of the same great body.
2Co 11:9. Preachers should be ashamed to beg, but not to be poor.
2Co 11:11. One of the best marks of a spiritual shepherd, is a fatherly love to his people. God knoweth, is a real oath, and we need not be afraid to use it in attestation of the truth, but only when the cause is important, and nearly connected with Gods honor.
2Co 11:12. How many sins would never be committed, if we were more careful to remove all occasions for sin.
2Co 11:13-15. Hedinger:Satan can put on the face of an angel, and hypocrites can prate smoothly of righteousness. To speak, to teach, and to preach fluently are no great things; but to work faithfully and zealously, and to have a right spirit, are of the utmost importance. Try the spirits! (1Jn 4:1). Trust nothing to mere appearances, though angelic. Be satisfied with nothing but Gods own Word, for that contains all you need for salvation. The damnation of heretics and of factions never slumbers (2Pe 2:3).
2Co 11:16. Preachers have the best of reasons for defending the honor of their office and their personal character against all who vilify them, for in this way good men are much aided, and bad men are effectually thwarted.
2Co 11:19. Hedinger:We often bear more from those who deceive and seduce us, than from those who are faithful to us, and it is in this way that God punishes us for our sins (Amo 5:13).
2Co 11:20. People are often obliged to yield to the devil a thousand fold, what they have withheld from Christ and His faithful ministers (Hos 2:8).
2Co 11:21. If those who preach the Gospel, faithfully perform their duties, they will often be obliged to speak unwelcome truth, and expose errors, that those who oppose themselves may be put to shame.
2Co 11:22. It is a great mercy, for which we cannot be too thankful, to belong to a good family.
2Co 11:23. The highest glory of a minister and of every Christian, is to suffer and to be afflicted much for righteousness sake (Rom 5:3).
2Co 11:25. Let us never cast away our confidence in God!
2Co 11:26. You can never get away from perils; therefore, fear God and pray! Gods best servants must not unfrequently experience severe trials from their own countrymen, and even from those of kindred faith.
2Co 11:27. The more neglected a congregation has been, the severer the labor it will need for its spiritual cultivation. But let the servant of God be faithful, and the Lord will be his portion and his reward. The cares of a faithful minister will doubtless give him many a sleepless night; but groaning and weeping before the Lord will at last restore him to rest and sleep.
2Co 11:28. Gods true servants have frequently not an hour which is not occupied with preaching, instructing, counselling, visiting, comforting, praying, studying, etc.
2Co 11:29. Those who have themselves acquired strength, skill, and experience, should sympathize with and strengthen those who are still weak in faith and practice. An earnest minister will have his righteous indignation and holy zeal enkindled when his people are made to stumble before his eyes.
2Co 11:30. Hedinger:We should never boast of our sins, but if we have endured afflictions, and experienced Divine consolations, let these be our glory.
2Co 11:31. A solemn affirmation or an oath, is in truth a prayer. If, therefore, it is right to pray, it is right to take an oath, if the honor of God, the good of our neighbor, and the cause of truth and righteousness demand it.
2Co 11:32-33. Even in extreme perils, and when every way and opening seems closed against us, God knows how to deliver us. But we should never rely upon extraordinary methods, as long as a way of escape, however singular, is possible to our own efforts.
Berlenb. Bible.
2Co 11:1. God has such a zeal for souls, that He will have them entirely to Himself. Christ has purchased them with His own blood and now He sends His servants to bring them to Him.
2Co 11:3. There is no better preservative of our virginal simplicity and innocence, than a perpetual consciousness of our great perils. The devil, having crept like a serpent, into the inmost soul and poisoned it with corrupt imaginations, throws out from that central point, over every object some deceitful excitement to evil. He always has free access to our minds as long as our wills and inclinations are not in subjection to Christ. He can corrupt us only by turning us from our simplicity with respect to Christ; i. e., from looking with a steady eye upon Him alone, as to our true and only Husband. This is that genuine chastity of the soul which depends upon Him alone, and allows nothing in the world to rival Him.
2Co 11:12. It is no small part of our religion to guard against the assaults of the devil.
2Co 11:13. Honesty and simplicity are characteristics of a genuine laborer. Those who fear no danger never try the spirits, for they have never proved their own selves.
2Co 11:14. Had not Satan succeeded in concealing his own wickedness under forms of a self-imposed devotion and a worship adorned with every thing to flatter the human heart, he would never have kept the people for so long a time in fancied security and false peace. The light of God he has often withheld from the people under the pretence of some good intention or of communicating some higher knowledge.
2Co 11:15. When godless men preach, and are heard and tolerated perhaps with delight, the devil has none to hinder him, and he comes as an angel of light and in the name of Christ, to destroy souls by the thousand.No man can be a minister of Christ who is not himself a righteous man and who does not utter with his life what he speaks with his lips.
2Co 11:19. Cunning men love most those who are like themselves.Men are so blind that they would rather have bondage and a galling yoke of their fellowmen, than the sweet liberty of Christ. Those who enslave them to some human system, acquire more importance, authority and power than those who commend the easy yoke of Jesus.
2Co 11:23. God brings out how much His saints endure, that men may see the difference between such sufferings, and those of which many boast, no small part of which were brought upon themselves by their own fault, and others were only imaginary.
2Co 11:25. In Jesus Christ shame has been made honorable, pain awakens joy, and toils refresh us.
2Co 11:26. The more an instrument is used in Gods hands, the more polished it becomes, and when it needs repair He sharpens it by sufferings.(Spiritual hints:) 2Co 11:26. Perils of murderers: the world, the flesh, and the devil, who endeavor to rob us of grace; in the city: from intercourse with every kind of men; in the wilderness: temptations of solitude.
2Co 11:27. Troubles, for the sake of wisdom; hunger and thirst after God and his righteousness; fastings (Mar 2:20), want of comfort; cold, the warmth of the Divine presence gone; nakedness, (within).
2Co 11:28 : It is a vain excuse when any allege that they cannot give themselves to prayer because they have so much to do.
2Co 11:29. It should grieve me to hear of anothers distress, and in his afflictions I should be afflicted.When God is dishonored by prevailing wickedness and sins, it should be a fire in our hearts to consume us.
2Co 11:30. The world is so much given to lying, that even an Apostle feared he would not be believed, unless he called God for a witness.
Rieger:
2Co 11:3. We may see in the fall of our first parents, as in a glass, how much our souls are in danger of being seduced by lies. Without a direct intention to do wrong, one may be so utterly crazed that in the first place his understanding and then his heart is taken as it were by storm, his entire dependence upon Christ, and the supply of his fruitful energy from Christ is interrupted, and he imagines that he can make more rapid progress in some other way than by a simple dependence upon Christ.
2Co 11:4. We always make a very different thing from the gospel when we attempt lo improve what Christ has given us.
2Co 11:7 ff. The gospel of the heavenly kingdom can never be preached without a heavenly mind and a low estimate of earthly things.
2Co 11:10-11. The heart can be judged only by Him who searches the heart.
2Co 11:12 ff. The world never gives a good name to those who zealously oppose prevailing errors. The only virtue it sees in a minister is a moderation which is generally nothing but lukewarmness which is loathsome to our ascended Lord! But even if no one acknowledges the propriety of his course, he will consider it an honor that he cannot endure them that are evil, and that he is allowed to expose deceitful workers and to show that they are liars.
2Co 11:16 ff. It is very difficult for a Christian to understand how he is bound by the spirit of Christ to esteem others better than himself, when he finds that he is abused by deceitful and arrogant persons, for this very lowliness of spirit, and is obliged to separate himself from them.
Neander:
2Co 11:30. The mental elevation of a Christian has its origin not like that of the Stoics in self-confidence but in the consciousness of human infirmity.Ewald: A Christian is more inclined to glory in his infirmities than in his strength.W. Hofacker: 2Co 11:23-30. The picture here given of the Apostles life, is full of instruction, for the direction of our own hearts and lives: 1. In our own calm and peaceful times for the church of Christ, we should thankfully remember, the hard struggles, the bloody conflicts and the faithful constancy which others had to maintain, to secure for us this costly possession. 2. What an amount of painful privation and distressing experience was brought within the narrow limits and the feeble capacity of a single life. In such a light how pitiable and contemptible do we appear in our effeminate horror at suffering and our perpetual recoil from every cross. 3. The disciple of Christ can accomplish great and glorious things, if he will only make good use of his day of grace, and be thoroughly what he professes to be;
Very appropriately our motto might be: No rest for the flesh! 4. In the outer man the Apostle was feeble and frail, and yet through this very weakness Christs power was wonderfully glorified; on the same principle Christ now dispenses His Spirit and His gifts.
Heubner:
2Co 11:1. It is indeed foolish to boast. No wise and humble man will condescend to it, but from necessity, for the cause of God and for the welfare of others.
2Co 11:2. The holy zeal a pastor feels for his people, has its source in a pure love to God and not in personal vanity, etc.None but the pure, deserve the bridal honor, and the figure of a virgin, beautifully expresses the idea of a soul which loves none but Christ.
2Co 11:3. Men listen with far greater pleasure to those corrupters who befool them and flatter their selfish passions, than to those who honestly tell them the truth. The simplicity which is in Christ, is that disposition which desires and believes in nothing but what Christ teaches and which gives no heed to any professed improvements upon this.
2Co 11:4. Let no one wrest from thee a pure Christianity, for what better system can you have in its place?
2Co 11:6. Fine words are not wisdom and are never enough to make a preacher. We must have something deeper for that.
2Co 11:7. There is no surer way to mortify the pride of some persons than to make sacrifices in their behalf.
2Co 11:13. Christianity has suffered more from unworthy professors, erroneous teachers, and hypocrites, than from open enemies. But by the side of every teacher of the truth, we shall always find some teacher of falsehood under the semblance of truth.
2Co 11:14. If the evil spirit presented himself to men in his true form, they would be struck with horror. He therefore assumes some brilliant form that he may be received as an angel of light. His vilest ministers put on the face of saints, base pleasures assume the mask of love, eclipses of faith take the name of enlightenment, and an antipathy to the atonement puts on the semblance of a regard for strict morality. God permits the evil spirit in this manner to conceal his real form that his children may be trained to watchfulness and conflict.Those who propagate error are Satans real though often unconscious ministers.
2Co 11:15. Satans servants make use of the same tricks as their master; and as in the end their mask must be torn from them and they must be judged by God Himself, we may be sure that their punishment will be terrible.
2Co 11:19. An honest and profound love feels its keenest torture when it sees its objects unconscious of their own corruption.
2Co 11:20. False preachers leave to others the hard part of their work and then claim the credit and the benefit of its performance. They flatter and amuse men with the pretence of a better Christianity, and then wish to rule over and make a gain of Gods people. But their object is the fleece and not the flock. And yet many are greatly pleased with just such preachers, because their selfish passions are gratified, and they are displeased with those who are in earnest and present the truth with earnestness. Accordingly those who mislead and deceive men find ready listeners while genuine preachers lose their power and influence, and true friends are easily mistaken and sacrificed for false.
2Co 11:22. Those who esteem all things but loss for Christ, may yet when circumstances call for it, without inconsistency make use of every advantage of birth or fortune.
2Co 11:23. In the performance of our duties there are various degrees with respect to the amount of service, the abundance of the labors, and the completeness of the performance. Some are satisfied when they do what is customary, indispensably necessary, or essential to their office; while others do that which is extraordinary. There are both phlegmatic and sanguine temperaments; and yet there can be in the sight of God no works of supererogation (Luk 17:10). It is one of the best marks of a faithful minister to be always in earnest and attentive to his duties.
W. F. Besser:
2Co 11:2. The church consists of not many brides, but she is herself the only bride of Christ. The churches to which the Spirit spoke (Rev 2:7), wore the Bride which, immediately after the Spirit, said, Come (Rev 22:17)! Individual Christians and individual churches are allowed to remain together in the bridal chamber where Christ graciously dwells by the dispensation of his word and sacraments; and there they are all organized as distinct members into one great body, to be nourished and cherished by him as a wife by her husband and head (Eph 5:29). Every division, whether among Christians of the same congregation, or among different congregations, is a division in this great body (1Co 12:25) and impairs the bridal purity of the virgin to be presented to Christ.
2Co 11:13. Those who wickedly resolve to see nothing in the world but black, shall have their reward in seeking nothing but black. The slanderous disposition of the enemies of truth, is a sure sign that their damnation slumbers not.
2Co 11:14. Tertullian called Satan Gods ape. All the mysterious names which the god of this world (Eph 2:2) has written upon his forehead, such, as enlightenment, progress, freedom, equality, education, etc., are only new forms of the old serpents words.
2Co 11:15. The only security against wandering into unrighteousness and a godless life, is a faithful adherence to the righteousness which is by faith in Christ Jesus.The voice of the Spirit, through our Epistle, speaks not to the Corinthian Church alone but to every church and to every age of Christendom. It is a perpetual call upon the Brido to be ever on her guard against the plausible insinuations of the old serpent, lest her mind should be corrupted from the simplicity into which Christ has called us by His Gospel. Oh happy he who yields himself unreservedly to Christ and follows Him with all the heart!
2Co 11:20. In every instance where men have been led away from the church and from Christ its head, God has visited upon the apostate people the evils which are mentioned in this passage. In every age, just as in Corinth, false teachers endeavor to alienate the people from Gods true ministers, by accusing these, of crimes which are calculated to destroy their influence. But no sooner do they succeed in making their dupes completely dependent upon them, than they are themselves guilty of the very crimes which they had falsely charged upon others.
2Co 11:23-27. Drones are seldom seen where the working bees are collecting honey.
[Pauls personal vindication of himself. Introduction: apology for pursuing the subject, 2Co 11:1 to 2Co 4:1. His love for them, and his jealousyhe had brought them to Christ, 2Co 11:2, and he had grounds for apprehension, 2Co 11:3. 2. He had no reason to expect they would gain by the change, 2Co 11:4. I. His claim, 2Co 11:5; 2Co 6:1. Equality with the best, 2Co 11:5. 2. Especially in knowledge of Divine things, 2Co 11:6 a. 3. In those practical proofs which demonstrated his Apostleship, 2Co 11:6 b. II. His proofs, 2Co 11:7-33. Not in great dignities and shining qualities, 2Co 11:7, but in, 1. His disinterested love to the Church, 2Co 11:7-21, (1) he had given up his rights to a support, (and to supply their defect, had (a) exhausted himself, Act 18:3, and (b) robbed others, 2Co 11:8; (2) he had been actuated by a sincere love to them, not by indifference nor pride, 2Co 11:11-12, and (3) his course was in favorable contrast with that of his opponents, 2Co 11:13-22 (for notwithstanding their outward show, they were no better (much less) than he, 2Co 11:12, and they were as bad as they accused him of being, 2Co 11:20-21). 2. His relations to the covenant people of God, 2Co 11:22. 3. His conduct as a minister of Christ, 2Co 11:23-33; here he was superior to them, not in things of which men usually boast, but in labors, 2Co 11:23, in sufferings, 2Co 11:23-27, in cares, 2Co 11:28, in zeal for those in peril, 2Co 11:29, and in the humble use of means for his deliverance, 2Co 11:31-33],
Footnotes:
[1]2Co 11:1.The best attested reading is . Several MSS. have [and this was the reading which our A. V. adopted], to which some [Ital. Vulg.. and Lat. Fathers) add . The var. [which Stephens adopted from some less important MSS., and Chrys. Theodt.], and are probably corrections with the view of restoring the regular construction.
[2]2Co 11:1.The Rec. is but feebly sustained [only a few cursives of no great authority, one MS. of Theophyl.]. The var. [which is a little better sustained, i.e., by B. (Birch) K., a number of cursives, Theodt., and one MS. of Chrys.] originated in the same word near the close of the verse. [Cod. Sin. gives instead of . as a var.lect.].
[3]2Co 11:3. before is probably not genuine; it is wanting in the best authorities. [B. D. (1st hand), F. G. Sin. Copt. Arm. and some Greek Fathers, Tisch. Bloomf. and Words. with the Rec. retain it, but Griesb. Lachm. Alf. Stanley and Meyer omit it].
[4]2Co 11:3. is a gloss which is to be accounted for by in 2Co 11:2; it was placed either before or after . [It is inserted by B. F. G. Sin. (3d hand brackets it) and several versions. Alford suggests that it would naturally arise from its ending being so similar to that of ., while Tisch. and Bloomf. reject it as a gloss to explain . Epiphan, p. 275 adds: X , which, perhaps, confirms the conjecture of a gloss].
[5]2Co 11:4.Lachm. has , but on inferior authority. It appears to be a correction [on account of the apparent necessity of the present tense in the apodosis to correspond with the pres. of the potasis; but comp. 2Co 11:1. and Exeg. obss.].
[6]2Co 11:5.Lachm. has instead of , but on the sole authority of a reading in B., which appears to have originated in an attempt to lighten the severity of the expression.
[7]2Co 11:6.Lachm. and Tisch. have ; it probably originated in the attempt to explain by , which words some copies actually have, [and they were regarded as especially appropriate to , of which, however, the reading involves a very harsh ellipse]. The var. , found in some copies, is also in favor of the Receptus. [Lachmanns reading, however, is sustained by B. F. G. and the later Sin., though the 3d hand has . Alford thinks it much more likely that the harsh should have been changed into the easy , than that the contrary should have occurred, especially as the latter word could so naturally be suggested by 2Co 5:11. It probably became . and then ].
[8]2Co 11:14.Rec. has , but it has less authority than , and it is probably a gloss.
[9]2Co 11:16.Rec. has ; but Kayto is much better sustained.
[10]2Co 11:21.Lachm. has , but it has the authority of only . and 80. [also more recently of Sinait. and a Vat. MS. of a recent date].
[11]2Co 11:23.Lachm has . . before . . on the authority of B. D. (1st hand) E., the Vulg. Goth. and Ethiop. Versions, and many Latin Fathers. Sinait. has . ; the 3d hand, however, agrees with the Receptus].
[12]2Co 11:27.Rec. has before , but in opposition to the best authorities, and conformed apparently to the following.
[13]2Co 11:28.Rec. has ; Lachm. and Meyer, with some excellent authorities [with B. D. F. Sin., et. al., and 4 cursives], have . The former was probably derived from Act 24:12, [and yet the same variation of reading is found there. The two words are often used in the same sense, but . can be taken only in a hostile sense, which the connection certainly seems to require, [so Chrysost.: , , : the tumults, the disturbances, the assaults of mobs, the onsets of cities. So also the Greek expositors generally. This word, too, as Tisch. suggests, seems much less likely to have been changed for . than the contrary].
[14]2Co 11:28.Instead of some MSS. have (Rec.); but it was probably an emendation.
[15]2Co 11:31.The after , and after are probably both additions to the original. [B. F. Sin. smit both; and others omit one of them].
[16]2Co 11:32.After , some MSS. add . It is probably an exeget. addition [and yet Sin., et al., and some Greek Fathers have it, while B. the Vulg. Syr. and Arm. versions, and a few of the Lat. writers omit it, and some MSS. and versions place it before ].
[17][As the phrase in our passage has been generally brought into discussions respecting the Apostles inspiration, we should carefully notice its meaning. Literally it signifies, according to the Lord. Of course, here as every where else in Pauls own writing, the Lord means the Lord Jesus. But was it, (1) according to the example of the Lord who was lowly and never boasted; or (2) according to the Lords command or direction (for sometimes; as in 1Co 7:6; 1Co 7:10; 1Co 7:12, Paul refused to lay a Divine command on his brethren and only gave them human advice which they were at liberty to follow or decline); or (3) according to the Lords inspiring Spirit? Evidently it was not the last, for Paul claimed always to be under the Spirits influence, and the preposition would not have been with an accus., but , or (Winer 51. 5. k. 3). The analogy of 1Co 7:6 ff., would favor the second method. In this case it would be no denial of his general , but rather an assertion of it; for his present exception would prove the general rule. Indeed we are under no necessity of supposing an exception in this particular instance, for even the inspiring Spirit might direct Paul to leave men unlettered by authority in matters of social expediency as in marrying or boasting. But the contrast implied by between the matter here spoken of in and , shows almost conclusively that the Apostle was here speaking of something which was not according to a boastful manner. So Chrysostom; who thinks that Paul here condemns boasting in form and in general as not after the Lord, and yet goes on to boast because the good intention which led him to do so made it right in the present case. We are led therefore by the preposition here used and the connection to adopt the first method of interpretation mentioned above. Comp. Hodge, Stanley, and especially Lee on Inspiration, Lee. VI. pp. 2978.
[18][Robinsons Heb. Lex., Kittos Encyc., and Smiths Dict. of the Bible. Art. Hebrew. The name is now generally regarded not as a Patronymic, bnt as an appellative noun from , one from the other side (Gen 14:13 Sept., =transitor). It seems to have been originally a Cis-Euphratian word applied to Trans-Euphratian immigrants, but afterwards used by the Israelites themselves as the name best known to foreigners. There is no evidence that the Israelites attached any special value to their descent from Eber, which, indeed, they shared with a number of Oriental nations (Gen 10:21, probably means simply: the Father of the nations beyond the river.)]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The Apostle in this Chapter, is defending himself, and his Ministry, against some that opposed him. He modestly speaks of his Trials, and Afflictions.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
(1) Would to God ye could bear with me a little in my folly: and indeed bear with me. (2) For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. (3) But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.
I would pass over every consideration of a private nature, as it relates to the person of the Apostle, to attend to those important points we meet with in this Chapter, which are of general moment to the Church. It is indeed to be lamented, that faithful servants of the Lord Jesus in all ages, like Paul, have been, for the most part, evil treated; while time-serving hirelings have been caressed, and often laden with worldly honors. But as the Apostle himself remarked, so the faithful of God ought to know, that no man should be moved by these things, for they are appointed thereunto, 1Th 3:3 . But, leaving the consideration of such subjects, it will be more to our purpose, to attend to what Paul hath here said, within the compass of these verses, on the jealousy of his soul, for the stedfastness of the Church in the true faith of Christ. This opens to a most interesting point of the Gospel, and I beg the Reader’s earnest attention to it.
There is somewhat very lovely, in the midst of all the unkindness, Paul received from the Corinthians, in what he saith of himself, of his godly jealousy over them. What a charming representation it gives, of the Apostle’s mind. Their ill requital of his friendship, did not keep back his labors, for their welfare. The salvation of their souls was dear to him. And yet more the love of Christ constrained him. Say what they might of him, yet his regard for them should not lessen. Reader! do not fail to observe, how grace prompts the soul to act, and to rise above resentments. Oh! what a blessed thing would it be, if men possessed of grace, were to manifest, upon every occasion, the superiority of that grace, in returning good for evil, towards those whose natural tempers, unrestrained by grace, act improperly.
But while I notice this by the way, in relation to the Apostle’s godly jealousy, I beg the Reader’s attention to a yet far higher subject, brought before us in those words, in the cause of that jealousy; namely, lest the minds of the people (Paul saith) should be led away from the simplicity that is in Christ. I hardly know in the whole Scripture, a sweeter, and more comprehensive manner of expression than this, of the plainness to be observed in the apprehension of Christ. The Apostle considers the whole of the subject, concerning Christ and his Church, though infinite in itself, and extending to infinite blessings in its consequences; yet in the outlines of it, so simple, so plain, and so easily understood, under divine teaching; that the wayfaring man, though a fool, shall not err therein. And in proof of it, the Apostle calls upon the Church, to consider it, under the similitude of Christ’s marriage of his Church; in which he shews, that she is espoused to her Lord for the express purpose of being presented to him finally, and compleatly, as a chaste virgin. I beg the Reader to look at the subject in this point of view, under two or three leading particulars, in confirmation.
First. It is one of the sweetest, highest, and most blessed truths, of our most holy faith, that from everlasting, the Son of God betrothed, or, (as it is here expressed,) espoused, his Church to himself, in an union, and Covenant, not to be broken, Hos 2:19-20 . For when Jehovah, in his threefold character of Persons, willed into being, from his everlasting love, the Church of God; this Church was chosen in Christ, and given to Christ. So that in the same moment, (let that moment be called by what name soever it may, in the language of heaven and eternity,) that Christ became the Head, and Husband of his Church; the Church became the body, and spouse of Christ: and was betrothed to her Lord: Hence all those precious Scriptures, Eph 1:4 ; Isa 54:5 ; Jer 3:14 ; Eph 5:25 to the end; Joh 17:2 ; Joh 17:6 ; Joh 17:9-10 etc. In this sweet point indeed, is contained the whole blessedness of the Church, for time and for eternity. All is founded upon this union. The Church of Christ had this secret grace-union with Christ, before she received her open nature in Adam. And, as Christ had in himself an infinite fulness of all blessings, both spiritual and eternal, for his seed, his spouse, his children, the Church; so, from their being chosen in him, and considered one with him, for receiving all communicable grace, during their time-state upon earth, and all communicable glory, when brought home to Heaven; it was impossible, that their after-connection with Adam should subject them to the loss of those blessings, bestowed upon them before in Christ, and preserved in Christ; which were to be brought forth for their recovery from the Adam-nature of sin, in what in scripture language is called, the fulness of time, Gal 4:4 . As this view of the subject runs it up to the fountain-head of mercy, so is it very blessed at all times, to trace it to this source; in order to discover, how effectually in this union and espousing of Christ’s, the Church is secured, from the woeful consequences of the fall, and everlasting ruin; the power and means of recovery, being securely laid, in the Person, work, and offices, of the Church’s Husband, the Lord Jesus Christ.
Secondly. Jehovah, in his threefold character of Persons, having thus from all eternity given, both Being, and well-being, to the Church in Christ; was pleased, for the accomplishment of his own sovereign, and gracious purposes, to go forth in acts of creation; and call into existence Adam the first man in nature, and with him, and from him, multitudes of his race, from whence the Church of Jesus might be gathered, during the time-state of the Church’s existence upon earth. And the Lord was pleased, for the same wise, and blessed purposes, that the Church, being alike involved with the whole race of Adam in the ruins of the fall, should feel the awful consequences of her apostacy; and her glorious Head, and Husband, raise her up from those deplorable circumstances, and make her meet for to partake with him, in all his communicable grace and glory, both in time, and to all eternity.
Thirdly. We learn from this view of the subject, how in the incarnation of the Son of God, when he came, and openly tabernacled among us, all those great purposes were accomplished. He assumed our nature: in that nature paid the dreadful debt we had fallen under, both to law, and justice: cancelled the hand-writing of ordinances which was against us, taking it out of the way, and nailing it, to his cross: and having made our peace, by the sacrifice of himself; he returned to glory, to prepare a place for all his redeemed, until he shall come again to bring home his spouse to the everlasting enjoyment of himself in glory: that where he is, there his Church, shall be.
These are the outlines of what the Apostle meant to teach the Church, concerning their being espoused to Christ; and from the simplicity of which, he felt a godly jealousy; that they might not be tempted to depart. But we must observe what the Apostle saith, with the caution he himself intended it, and agreeably to the general tenor of Paul’s preaching and ministry, when he talks of having espoused them to one husband; and that he might present them; as a chaste virgin, to Christ. everyone knows, that even in the common transactions of human marriages, it is the Bridegroom himself which espouseth the Bride, and not the friend of the Bridegroom. And, in this act of divine grace, which marks the Lord Christ, in his marrying our nature, Jesus speaks of it as his own act I will betroth thee unto me forever, Hos 2:19 . And the day of the Lord’s manifestation to everyone of his people, is called, the day of their espousals. Thus saith the Lord, I remember thee, the kindness of thy youth, the love of thine espousal, when thou wentest after me in the wilderness in a land that was not sown, Jer 2:2 . And in like manner, the Church is spoken of collectively, as crowning the Lord Jesus, in the day of his espousals, Son 3:11 .
So also, when the Apostle speaks of presenting the Church as a chaste Virgin to Christ; it is well known, that neither the first presentation of the Church to her Husband in grace, nor the final presentation of the Church in glory, is the act of men, or angels. All is from Christ himself, to himself; and, in every act of grace here, and glory hereafter, it is the Lord which worketh in his people, both to will, and to do, of his good pleasure. The Holy Ghost, by the Apostle, refers the whole, and every act, into Christ. He gave himself, it is said, for his Church, having loved it that he might sanctify and cleanse it, and present it to himself a glorious Church, Eph 5:24-26 .
Neither can it be said, in the present time-state of the Church, that Christ’s Church is presented as a chaste virgin; for though, from everlasting she is married to the Lord, and Christ is her first Husband; Hos 2:7 , yet as a treacherous wife, when the Lord called her by his grace, she was departed from the Lord, and He brought her back. Jer 3:20Jer 3:20 . But the Apostle’s meaning is evidently in allusion to his labors in the ministry among them, when the Lord the Spirit owned and blessed the labors of Paul in his aim to allure them to Christ. And perhaps, in a more limited and confined sense the Church may be called chaste, when after her recovery from the Adam-fall of sin, she became cautious in the principles of faith, not suffering a corruption from the minglings of human invention, but through grace was enabled to preserve a virginity in the pure doctrines of the Gospel, which at regeneration she received. We have a similar relation in this sense in the book of the Revelation: Rev 14:3-5 .
When the Reader hath duly attended to those proper distinctions, I would request a moment’s notice further, to what I humbly conceive the Apostle had in view, when he called the faith, the simplicity that is in Christ. It is a beautiful, though short account, of the pure faith of Christ. And in an age like the present, deserves the more particular regard.
The simplicity that is in Christ, implies, (what in truth is the exact description of it,) that it is a, plain, sweet, simple, and impossible to be mistaken plan, under divine teaching, of Jehovah’s own providing, for the recovery of the Church, from the ruins of the fall. In which, each glorious Person of the Godhead comes forward in his office-character of love, and grace, to make the highly favored objects of that love happy in time, and happy to all eternity. So that everything in it is full of a beautiful simplicity. The everlasting love of God the Father to the Church in Christ, is expressed, in all the innumerable instances of it, in the most plain, gentle, tender, and affectionate manner. One Scripture contains in its bosom the sum and substance of every other: God so loved the world that He gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life, Joh 3:16 . In like manner, the everlasting love, of God the Son to the Church, is revealed in terms of equal simplicity, and grace. For He is said, so to have loved the church as to have given himself for it, an offering and a sacrifice to God for a sweet smelling savor, Eph 5:2 . And no less, the everlasting love of God the Holy Ghost to the Church, comes home endeared to the heart with equal clearness, in that, it is said: After that the kindness and love of God our Savior toward man appeared, we were saved by the washing of regeneration and renewing of the Holy Ghost, which he shed upon us abundantly through Jesus Christ our Savior, Tit 3:5-6 . And what can be more plain, more simple, or more perspicuous, when we discover, that all our mercies flow from this united source, in the joint love, good-will, and unceasing affection of all the Persons of the Godhead.
Reader! do not hastily pass away from this view, of the simplicity that is in Christ! The Serpent beguiled Eve by his subtlety, in doing what? Even in seducing her to believe, that the simple act of faith, of believing in God, and depending wholly upon him, was to simple to give credit to; and, likening to his devilish, devices, she fell. And what is the artifice of the Arch-fiend now? To tempt men to swerve from the simplicity that is in Christ, by supposing that Christ’s Person, work, righteousness, and blood shedding, are but procuring causes; and that our faith, sincerity, repentance, and the like, must he added, in order to render it effectual. And thus, the simplicity that is in Christ, the minds of some men are corrupted from the beautiful whole of Christ, in Christ, and from Christ, becomes mingled with creature-attainments. And, instead of accepting Christ, as the One only Ordinance of Heaven for salvation; men of this description teach their hearers, that their faith, their sincere endeavors in, obedience, and their sorrows for occasional departures, the Lord will accept; and in consequence bestow upon them grace, mercy, and favor, through, Jesus Christ. How might the congregation exclaim against such false doctrines, there is death in the pot? 2Ki 4:40 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
A Plea for Simplicity
2Co 11:3
There are some words that have a tragic history. To the hearing ear and to the understanding heart they whisper strange secrets about human progress. Now one of the words that has a pitiful history is that word simple. It has wandered far from the simplicity of Christ. It has so changed its dress, and lost its early character, that we are almost ashamed to keep it company.
I. If we have ever studied history at all, we must have been struck with a certain sweet simplicity about the characters of the very greatest men. There is something of the child about the greatest; a certain freshness, a kind of sweet unconsciousness; a happy taking of themselves on trust; a sort of play-element throughout the drama. And all the time, powerfully, perhaps silently, they were swaying and steering this poor tossed world. Did you never feel that simplicity in Martin Luther? And did it never arrest you in George Washington? It is that simple element that has charmed the world. And I cannot think of any better witness to the abiding charm of true simplicity than the way in which vice has always tried to imitate it.
II. Now the most casual student of the life of Jesus must have noted the simplicity of Christ. (1) Think of His mode of life: was it not simple? It puts our artificial lives to shame. There is a music in it, not like the music of the orchestra, but like the music of the brook under the trees. (2) Think of His teaching: was not that simple too? It puts our sermons and our books to shame. Some cynic once said a very bitter thing about the style of Gibbon the historian. He said that the style of Gibbon was a style in which it was impossible to tell the truth. With the deepest reverence for our ascended Lord, I should venture to say just the opposite of Him the style of Jesus the Teacher was a style in which it was impossible to tell a lie. It was so clear, so pure, so exquisitely truthful. (3) But the simplicity of Christ comes to its crown in the feast of the Lord’s Supper. A cup of wine and a piece of broken bread these are the seals and symbols of the Gospel. The cross is, as the greatest only are, in its simplicity sublime. I want you all then to feel again, still more I want you all to practise, the true simplicity that is in Jesus Christ.
G. H. Morrison, Sunrise: Addresses from a City Pulpit, p. 124.
References. XI. 3. Newman Smyth, Christian World Pulpit, vol. xliv. p. 120. A. Maclaren, The Wearied Christ, p. 148. F. Brown, Christian World Pulpit, vol. xlvi. p. 99. Expositor (6th Series), vol. vii. p. 393. XI. 4. Ibid. (5th Series), vol. ii. p. 116; ibid. vol. vii. p. 107; ibid. (6th Series), vol. i. p. 30; ibid. vol. viii. p. 76. XI. 5. Christian World Pulpit, vol. 1. p. 303. Expositor (6th Series), vol. vii. p. 454. XI. 5, 13. Ibid. vol. viii. p. 73. XI. 7. G. W. Brameld, Practical Sermons (2nd Series), p. 163. Expositor (4th Series), vol. x. p. 298; ibid. (5th Series), vol. x. p. 196. XI. 9. Ibid. (6th Series), vol. viii. p. 424. XI. 10. Ibid. vol. viii. p. 31. XI. 12. Ibid. vol. i. p. 395.
The Transformation of Evil
2Co 11:14
If the evil that assails us were as frightful in its aspect as it is in its essence, we should run little danger from its assaults; but too often it besets us in fair forms and in dazzling colours, and herein lies our peril. We now propose to distinguish several ways in which this transfiguration of evil is effected, and to indicate the path of safety amid these dangerous illusions.
I. The transfiguration of evil. (1) Evil is transfigured by imagination. Imagination is ever active in many ways and in many places, lending to evil things a fictitious splendour. Bates found on the Amazon a brilliant spider that spread itself out as a flower, and the insects lighting upon it seeking sweetness, found horrors, torment, death. Such transformations are common in human life; things of poison and blood are everywhere displaying themselves in forms of innocence, in dyes of beauty. (2) Evil is transformed by philosophy. (a) In matters of faith and worship we may be misled by philosophy, (b) In matters of conduct we may be misled by philosophy. (3) Evil is transfigured by society. Through ages society has gained an exquisite skill in enjoying the pleasures of sin whilst still stripping that sin of its grossness. Pride, lust, selfishness, indolence, gluttony, dishonesty, abound in the social circle, but the revolting features of these vices are lost under the paint and powder of fashion, the blandishments of taste, the lustre of gold, the affectations of courtesy, philanthropy, and piety.
II. We indicate the path of safety amid these dangerous illusions. (1) Let us not forget that the chief danger of life lies in this moral illusion. We need ever to be on the watch, seeing that Satan conceals his fell purposes under fair pretences, as the Greek assassins concealed their swords in myrtle branches. (2) Let us be sincere in soul. The single-hearted are clear-eyed, and without blindness, presumption, confusion, haste, they find and keep the pathway of life. (3) Let us respect the written law. The Bible is a wonderful book for destroying the glamour of sin, for exposing its sophistries and lies. Revelation makes palpable the sophistry of sin. Revelation makes palpable the horror of sin. Revelation makes palpable the fruits of sin. (4) Let us constantly behold the vision of God. And we are speaking of no abstract, mystical thing when we speak of the vision of God. We see the glory of God in the face of Jesus Christ, and to Jesus Christ must we bring whatever thing or theory may solicit us. In His light we shall know exactly what is true in riches, liberty, greatness, honour, pleasure. Oh, how the false and rotten shrivel in His presence! What a penetrating glance He has! What a revealing touch! What a convicting word! The eye that looks on Him cannot be deceived.
W. L. Watkinson, The Transfigured Sackcloth, p. 67.
References. XI 14. C. D. Bell, The Power of God, p. 227. W. H. Evans, Short Sermons for the Seasons, p. 91. XI. 15. Expositor (4th Series), vol. i. pp. 20, 35; ibid. vol. ii. pp. 66, 67, 382. XI. 20. Ibid. (5th Series), vol. x. p. 149. XI. 22, 23. J. Parker, The Gospel of Jesus Christ, p. 131. XI. 23. Expositor (5th Series), vol. vii. p. 15. XI. 23-27. Ibid. (6th Series), vol. xi. p. 205. 2Co 11:24-28
Raymond Lull thus reviewed his life: ‘Once I was rich; I had a wife and children; I led a worldly life. All these I cheerfully resigned for the sake of promoting the common good and diffusing abroad the holy faith. I learned Arabic; I have gone abroad several times to preach the Gospel to the Saracens; I have, for the sake of the faith, been cast into prison; I have been scourged; I have laboured during forty-five years to win over the shepherds of the Church and the princes of Europe to the common good of Christendom. Now I am old and poor, but I am still intent on the same object, and I will persevere with it until death, if the Lord permit.’
References. XI. 25. Expositor (4th Series), vol. ii. p. 324; ibid. (5th Series), vol. vi. p. 41. XI. 26. G. G. Bradley, Christian World Pulpit, vol. xlix. p. 1. Expositor (6th Series), vol. viii. p. 76.
2Co 11:29
Cardinal Vaughan was only twenty-one when he wrote: ‘Unless a priest’s heart overflow how can he attend to any other’s heart? Unless he be all on fire, how can he inflame the hearts of men? I fear that I am too much wrapped up in myself I am not sufficiently “all to all”. I cannot with sincerity exclaim, “Who is weak and I am not weak? Who is scandalised and I am not on fire?…” I do indeed feel these words they go through me, they set me on fire. But when the moment, the cold, un-sought-for moment comes for throwing myself into the weakness of others, for sympathising with them, for going with them, in a word, for assimilating myself to them I do not, I cannot, do it. I am closed up in myself. I am simply Herbert Vaughan. O my sweetest Jesus, I have lost all patience with myself. When shall I put off the old man and clothe myself with the new? When shall I think and act with St Paul?’
The Educative Power of Weakness
2Co 11:30
I. Why does St. Paul Glory in the Things that Belong to his Weakness? Not, I imagine, in themselves. But he gloried in his weakness, surely, because of the use, when it came to him in its different forms, he put it to. It is because all these things poverty, distress, failure, sickness throw the soul back upon God; they all demand and cry out for faith in God.
II. There are two Ways in which to Bear Trial and Weakness. (1) The one is to let them drive us into ourselves, to dwell on our own sufferings, our own sorrows, the things that we have lost and the shadows that close slowly round us. That is the way to increase unhappiness, not to lighten it. (2) The one way to find happiness, however much you suffer, is always to look out for the good points in other people, always to think the best of them; for after all, if you are honest, you know the worst about yourself. That, indeed, is the second way in which we may bear trial and weakness, the way which St Paul knew when he said that he was ‘sorrowing, yet always rejoicing,’ that if he gloried, it was his weakness which gave him the cause.
III. There is a Wonderful Power that conies with Weakness and Loss. Your time of weakness may bring you to see clearly what is real goodness, real work, real duty. Only let your true desires be set on character, duty, goodness, and God will bring you to them through the weak things that are temporal to the things of power that are eternal. That is the lesson of the cross.
W. H. Hutton, Church Family Newspaper, vol. XIII. p. 922.
References. XI. 30. R. W. Hiley, A Year’s Sermons, vol. i. p. 96. XI. 31. J. Budgen, Parochial Sermons, vol. i. p. 150. XI. 32. Expositor (5th Series), vol. ix. p. 118. Expositor (6th Series), vol. viii. p. 231. XI. 32, 33. Ibid. vol. vii. p. 126. XII. 1-5. Expositor (6th Series), vol. viii. p. 232. XII. 2. Ibid. (4th Series), vol. v. p. 115. XII. 2-4. W. H. Brookfield, Sermons, p. 13. Expositor (5th Series), vol. x. p. 268; ibid. (6th Series), vol. iv. p. 387. XII. 2-6. Ibid. vol. iii. p. 340.
Fuente: Expositor’s Dictionary of Text by Robertson
Paul’s Self-vindication
2Co 11:22Co 122Co 12
It was difficult for some of the Corinthians to believe that Paul was an apostle. That comes of a man making himself too familiar with his people. Preachers should hardly ever be seen by some people; they cannot understand the mystery of reaction, they do not comprehend all the suggestiveness and blessedness of free, genial, generous intercourse. Some people can only understand a little of religion when it is written in polysyllables. It would be possible to destroy the faith of some men by destroying their superstition. If their religion were written in modern English they would not know it; because we have instead of “loves,” “loveth”; instead of “hears,” “heareth”; instead of “understands,” “understandeth”: it is in these archaic endings of words that many people find what small piety they have. They cannot follow apostolicity itself in its stoopings and condescensions and variations, and in its adaptation of immediate instruments to the accomplishment of the supreme purpose of the Christian ministry. Paul stoops to talk to such people: but even when Paul stoops his attitude is greater than the elevation of other men. In Paul’s self-vindication there is no egotism, no vanity, no taint of mere personal conceit; it is heroic individualism, a broad, generous projection of himself from the Cross and towards the Cross: a mysterious action not to be understood in mere letters. It will be interesting to be present when he holds conference with Corinthian doubters.
They assail his apostolicity. He first defends himself by his record of work. Having given an account of his pedigree, he leaves that, and he says,
“Are they ministers of Christ?” [then in a parenthesis “(I speak as a fool)” because I am talking to fools] “I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Beside those things that are without, that which cometh upon me daily, the care of all the churches.” ( 2Co 11:23 , 2Co 11:28 )
Paul’s argument is this: Would any man undergo such sufferings and privations but for an impulse that must have come from eternity? Saith he, I will tell you what my wages are:
“Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was 1 stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.” ( 2Co 11:24-27 )
These wages were regularly paid: nothing was begrudged: the remuneration was handed to him with a lavish generosity. What else could I be, Paul would continue, than an apostle, to have undergone all this discipline, pain, privation, and excommunication from the security and delights of civilised life? That argument will be hard to answer. While he was dealing with his pedigree it seemed as if some man might arise and say, My parents were born a hundred and fifty years before yours: but when he came to his record of work there was great silence in the Church. Suppose that an opportunity were given for a man to outrival this citation of labour, you can imagine the melancholy, suggestive, humiliating pause that would follow a challenge so broad and striking. We never know what this record is until we try to put our own record side by side with it Would any man know how far he has gone in the direction of religious progress and heavenly attainment? Let him read 2Co 11:23-28 , let him write that record on one side of the page, on the other let him write what he himself has done.
We all suffer from occupying the position of mere critics: It is when we come to attempt the emulous work of rivalry that we find how feeble we are. A man shall sit and criticise an oratorio by Handel; whilst he criticises he seems to know something about the matter: now let him produce a composition of his own and put it into the hands of the musician whom he has criticised. There are those who have disputed the apostolicity and consequent authority of Paul: here is the man’s own record. Where is the record of his critics, then, his despisers? No apostolicity is to be tolerated for a moment that is not backed up, certified, and glorified by hard work. Yet the record must go farther, for even hard work is not enough. There are some men magnificent in work, who are contemptible in suffering. Give them enough to do, and they will do it with a strong, steady hand; they like work, they like publicity, they like motion: call upon them to give, to expend, to suffer, to see excisions completed upon patience, strength, property, friendship, and the like, then you see their true quality. We are Christians: how then does our record run? “Of the Jews five times received I forty stripes save one” ( 2Co 11:24 ). What line do we put down in juxtaposition with that? When did we receive forty stripes? That line must be a blank. “Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep” ( 2Co 11:25 ). How shall we match that record? “beaten with rods,” that must go; “stoned,” that must go; “thrice I suffered shipwreck,” that must go; “a night and a day have I been in the deep,” that must go. Two blank lines. “In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren” ( 2Co 11:26 ). What perils have we ever been in for Christ’s sake? None. Three blank lines. “In weariness and painfulness” the suffering that has got no words to express it adequately; a sense of depletion, exhaustion, utter nothingness “in watchings often,” till our eyes have been sore with looking, “in hunger and thirst, in fastings often, in cold and nakedness” and all for Christ. If Christ were not in a man he could not undergo this discipline. Let the Church be judged by its works. Pay no heed to its articles of belief, regard not its mere ministry in words, do not look even at its works; go beyond and ask whether it has worked up to the point of pain, weariness, feebleness, extremity; ask whether it has suffered for its faith. I should say about any faith that it ought to be revered in the degree in which its devotees have suffered. This is true of the faiths of paganism, of the faiths of twilight thought. Only earnest men can nobly suffer, only souls that are charged with the inspiration of God can accept penalty, infliction, loss, and all manner of evil patiently, uncomplainingly.
But did the Apostle Paul receive his lot in life in a merely negative condition of mind? Did he say, We must not complain: this was promised or predicted, and therefore nothing has happened to us not of the usual course: we cannot murmur against such providences? The Apostle Paul got far beyond that; he wrote a sentence that has in it all the poetry of heroism, he said, “Yea, we exceedingly glory in tribulation also.” He did not accept it, he gloried in it; his sufferings were his crown in forecast.
In writing his record Paul does not forget some of the more or less amusing circumstances that occurred in the course of so varied and tumultuous a life. There are circumstances that do not look amusing at the time, but as the days come and go, such circumstances show the underlying comedy. Paul says, Once through a window in a basket was I let down by the wall, and escaped from the hands of the governor of the city of the Damascenes ( 2Co 11:32-33 ). What a fall in the nobility of the record! Beaten with rods, stoned, shipwrecked, wearied, pained to agony, watching to blindness, hungered to starvation; and yet this man consented to escape, by getting into a basket and being let down like a load from a window. Paul makes no apology for this; he does not say, I know the contrast is very striking and startling: I ought not to have done it. You cannot tell what you ought to have done. Let us hear what you did in reality. Sometimes we have only a moment in which to think and to decide. Paul, the basket is ready, the window is open, danger is imminent! He does not say, I must take three days to think about what course I shall pursue. The Lord trains us by making extemporaneous demands upon us. He expects us sometimes to answer in a moment. You and I have done many things which we would not do again. I am not aware that Paul ever went anywhere else in a basket, or was let down by the wall, or escaped by the back-door. Yet it was well that he did this. If he had always been on the star-line he would have been out of our way wholly; but he tells us with the frankness of sincerity that he has been as weak as other men, and oftentimes has felt the weariness which is akin to despair.
But he will not rest his authority upon his hard work and his sufferings alone. He says I will give you the spiritual aspect of my apostolicity, “I will come to visions and revelations of the Lord.” There is an outside record, of action, of suffering, an obvious and public record, which everybody can read. We ourselves live a newspaper life. We are paragraphed into momentary publicity. Paul says, I will tell you something that nobody else could tell you, I will take you into my confidence, I will let you see a little of my subjective and most profoundly spiritual experience; I will come now from suffering, loss, and defeat to visions and revelations of the Lord. Now we shall enter into the sanctuary of the soul. Paul would not make these things public but in vindication of his apostolicity; nor would he vindicate his apostolicity but to acquire the kind of influence which he could most successfully employ in doing good. “I knew a man .” That is cold; that is whipping up recollection to supply an incident; the literal reading would be, “I know a man.” There is a good deal of meaning in this change of tense: I knew a man who has become a memory, a shadow, a thin outline on the horizon of the heaven. We do not want to hear about such outlines, we want to live in the present. Paul therefore said literally in his own grammar, I know a man in Christ: that man is living now, though the incident I am about to relate occurred fourteen years ago: and how it occurred I cannot tell; whether the man was in the body I do not know; whether he was out of the body I do not know. There are times when the body is nothing to us, and has no record in the fight, the rapture, the realised heaven. Blessed are the hours when a man can get rid of his body, the death-doomed flesh. We have had experiences of this happy disseverance, when we have been all soul, free emancipated spirit, and have had masonic entrance through the stars into the very glory of God. We shall come to understand this drag of a body better by-and-by, this cursed flesh. “I knew a man” I know a man “in Christ” the larger man, the truer, completer, tenderer man. The words “in Christ,” must not be omitted from the poetry of the expression; the spirituality and divinity of the utterance, you will find in the words “in Christ.” God knoweth whether he was in the body or out of the body. We are afraid of rapture, ecstasy, contemplation, that kind of spiritual absorption which leaves time and space and all the landmarks which indicate exactness of material position and relationship. Probably it is well that we should be on our guard against false rapture; that, however, ought not to exclude the possibility of lofty, pure contemplation; that sweet, tender, ineffable consciousness of nearness to the Cross and the Sufferer, the throne and the King, which constitute the very beginning and the truest enjoyment of heaven. “How that he was caught up into paradise” the place of blessed spirits, the home of the white-robed and the free, the abiding place of those who have not known sin, or who having known it shall know it no more for ever, because they have lost the sin in losing the body “and heard unspeakable words, which it is not lawful for a man to utter.” The pedant would find here a striking contradiction in terms. The pedant is always in search of such small game; let him fill his bag with them, he may eat them all, and he will be the leaner for his feast. “Unspeakable words, which it is not lawful for a man to utter,” which it is not possible for a man to utter: incoherences, wave of music rolling on wave, billow interlapping with billow, shoutings, exclamations, whisperings hardly breaking silence, minor tones which children or child-angels might utter in a state of fear or reverent expectancy, and great thunderings that shook the sanctuary of the heavens: what the music said I cannot tell. It is poor music that can be shut up in the prison of words. Music takes words as a starting point; music leaves the point of articulate origin and flies away, talks all languages. Paul says “Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.” (2Co 12:5 .) And yet he was talking all the time about himself. But a man has many selves. He has a past self, a dead self, a blessed self, a mean, sneaking, infamous, detestable self, and sometimes a heroic and majestic self. Here the pedant would be at home again. If the pedant can be at home anywhere do not begrudge him a lodging. “For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me” ( 2Co 12:6 ). I will not have my reputation founded on things that cannot be tested: in other words, If the part of my life that can be tested is not real, solid, criticism-proof, then I will not ask you to accept any ghostly pretensions I may have to offer: judge the internal by the external: where you cannot follow me in my ecstasies follow me in my endurances: if you give me credit for having been and having suffered all that I have just detailed, then you will have no difficulty in following me into the mystic region that you may hear what I have passed through in my passage into the eternal sanctuary.
“And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure” ( 2Co 12:7 ).
A “thorn” seems a very slight thing; but the word “thorn” is not the word which the Apostle used, There was given to me a stake in the flesh, a great beam sharpened at one end was set upon me and driven in, until my body was impaled. The Apostle Paul had a body that was hardly manageable. All his writings contain subtle references to this fact. We speak of Paul’s raptures and ecstasies, and we say if we were only like Paul, what we would be and do in relation to the age in which we live. No man had such a fight of it as the Apostle Paul. He was all fire. His blood was ablaze night and day. He dared hardly look in some directions. This is to be found out by a careful and critical perusal of his writings. He says, I find a law in my members warring against the law of the spirit; he says O, wretched man that I am, who will cut off this dead carcase; it will damn me; is there no knife sharp enough to cut this body? He says, I keep myself under, I strike myself in the eyes, lest having preached to others I myself should be a castaway. Every morning Paul had a controversy to settle with his body; every night he had a battle to fight with his flesh; all the day long the devil sprang upon his passions, and sought to drive him to hell. There have been spiritualisers who have found various interpretations of this image of the thorn or the stake in the flesh. It can only be understood by reading the whole of the Pauline experiences as subtly and indicatively written in the Epistles themselves. Some have said that the Apostle suffered in his eyes. All this seems to me to be frivolous and trifling. The Lord gave him work enough at home to do, and because be battled well himself he battled well with the world. Men who have never been in hell are not fit to speak of heaven. Beware of your little dainty epicurean confectionery preachers, who have never been scorched in perdition. The greatest souls are they who have been their three days in hell as well as their three days in heaven.
What became of this fray? “For this thing I besought the Lord thrice, that it might depart from me.” That was a mean prayer. Yet now and then we must be mean even in our supplications, because we are still in the flesh, and we are still human. Paul the majestic, the royal, once uttered this mean petition “that it might depart from me.” What was the answer? The answer was greater than the prayer. God’s answers always humble our petitions by their excess of donation, inspiration, and blessing: And the Lord said unto me, “My grace is sufficient for thee: for my strength is made perfect in weakness.” It is better to wrestle under the inspiration of the grace of God than to live a merely negative life, of having no temptation, and no thorn in the flesh, and no difficulty in the life. Yet we want to pray God day by day that we may have nothing to do. Our prayer would seem to be run into this mean form; Lord, kill the devil; take away temptation: let me know no more of the solicitude that plagues my life; but give me perfect immunity from all the disasters and assaults and perils that have hitherto beset my struggling life. That is meanness. The great bold heroic prayer is Lord give me grace to fight this also; in thy power I can trample down a thousand; I am but a little one, but if thou wilt fight in me, I shall put ten thousand to flight, I shall burn the gates of the city of the enemy, and come back laden with spoil taken from the hand of the foe; give me more suffering, if by it I can do better work; let the controversy increase in urgency, if by thy grace I can conquer the temptation and become mellow, tender, richer in all spiritual experience, and in all religious and sympathetic utterance. But we cannot begin with that prayer: such prayers are to be grown up to; the next thing after such prayers is music, triumph, heaven.
Now the Apostle passes out of the negative condition altogether, and says: “Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong” ( 2Co 12:10 ). I have again found myself in a paradox. You Corinthians and you Galatians will always think me paradoxical: I am crucified with Christ; nevertheless I live: yet not I, but Christ liveth in me, and the life I now live in the flesh I live by the faith of the Son of God it is not a flesh life at all: and now when I am weak, then am I strong; when I have nothing, I have all things. To the pedant, these are paradoxes, literal contradictions, fine food for the dainty stomach of ill-favoured and ill-natured criticism: but in the higher ranges of experience they are the commonplaces of the spiritual life; for now the Christian is as low as earth, and now high as heaven; now midnight is midday, and now midday is midnight.
Then the Apostle takes himself to task and says,
“I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing. Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. For what is it wherein ye were inferior to other churches?” ( 2Co 12:11-13 ).
He turns upon the Corinthians now. When a man has treated himself in a right way his back-stroke upon the foe is like the stroke of a battering-ram. Let me see, as if the Apostle would say, wherein did I get wrong: I know it: I myself was not burdensome to you; I took no salary, I took nothing from you; I did not ask you to give me of your carnal things in return for my spiritual things “forgive me this wrong.” What a man he was! How many his moods! A man of a thousand faces, a man of a thousand tones of expression. He comes to this, that at last he sees where he got wrong. He says, I took nothing from you, I gave you my soul; and you gave me nothing “forgive me this wrong.” “I seek not yours, but you,” and therefore yours. What a statesmanlike conception! “I will very gladly spend and be spent for you; though the more abundantly I love you the less I be loved.” There the Apostle parts company with us. But such deeds have been done by our elder brother, the Apostle Paul. We have not yet begun that course of high athletics. The more I love you, the less I be loved. I have laid down my very soul for you, yet you never gave me a crumb from your tables. I was wrong in not asking for it forgive me this wrong.
Note
“The particular nature of this Epistle, as an appeal to facts in favour of his own Apostolic authority, leads to the mention of many interesting features of St. Paul’s life. His summary, in 2Co 11:23-28 , of the hardships and dangers through which he had gone, proves to us how little the history in the Acts is to be regarded as a complete account of what he did and suffered. Of the particular facts stated in the following words, ‘Of the Jews five times received I forty stripes save one; thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep,’ we know only of one, the beating by the magistrates at Philippi, from the Acts. The daily burden of ‘the care of all the churches’ seems to imply a wide and constant range of communication, by visits, messengers, and letters, of which we have found it reasonable to assume examples in his intercourse with the Church of Corinth. The mention of ‘visions and revelations of the Lord,’ and of the ‘thorn (or rather stake) in the flesh,’ side by side, is peculiarly characteristic both of the mind and of the experiences of St. Paul. As an instance of the visions, he alludes to a trance which had befallen him fourteen years before, in which he had been caught up into paradise, and had heard unspeakable words. Whether this vision may be identified with any that is recorded in the Acts must depend on chronological considerations: but the very expressions of St. Paul in this place would rather lead us not to think of an occasion in which words that could be reported were spoken. We observe that he speaks with the deepest reverence of the privilege thus granted to him; but he distinctly declines to ground anything upon it as regards other men. Let them judge him, he says, not by any such pretensions, but by facts which were cognizable to them ( 2Co 12:1-6 ). And he would not, even inwardly with himself, glory in visions and revelations without remembering how the Lord had guarded him from being puffed up by them. A stake in the flesh ( ) was given him, a messenger of Satan to buffet him, lest he should be exalted above measure. The different interpretations which have prevailed of this have a certain historical significance, (1) Roman Catholic divines have inclined to understand by it strong sensual temptation. (2) Luther and his followers take it to mean temptations to unbelief. But neither of these would be ‘infirmities’ in which St. Paul could ‘glory.’ (3) It is almost the unanimous opinion of modern divines and the authority of the ancient fathers on the whole is in favour of it that the represents some vexatious bodily infirmity (see especially Stanley in loco). It is plainly what St. Paul refers to in Gal 4:14 : ‘My temptation in my flesh ye despised not, nor rejected.’ This infirmity distressed him so much that he besought the Lord thrice that it might depart from him. But the Lord answered, ‘My grace is sufficient for thee, for my strength is made perfect in weakness.’ We are to understand therefore the affliction as remaining; but Paul is more than resigned under it, he even glories in it as a means of displaying more purely the power of Christ in him. That we are to understand the Apostle, in accordance with this passage, as labouring under some degree of ill-health, is clear enough. But we must remember that his constitution was at least strong enough, as a matter of fact, to carry him through the hardships and anxieties and toils which he himself describes to us, and to sustain the pressure of the long imprisonment at Csarea and at Rome.” Smith’s Dictionary of the Bible.
Fuente: The People’s Bible by Joseph Parker
XXXI
EXPOSITION PAUL’S REPLY TO HIS ENEMIES
2Co 10:1-12:21
This discussion, commencing at 2Co 10 , closes up the second letter to the Corinthians. This closing section of the book is so utterly unlike the preceding part, that a great many people try to make it a part of a different letter, but they are very much mistaken. The difference arises from the fact that the first nine chapters were addressed to the working majority of the church, and these last chapters refer to the incorrigible minority. The object of the last section is to defend the apostleship and gospel of Paul from the charges made by certain Jewish emissaries who came from Jerusalem to that place, as at other places where he had been, and endeavored to wreck his Work. We have considered this matter somewhat in our exposition of the former letter. We will consider it much more in the next two letters Galatians and Romans. In these four letters the great controversy is discussed.
The charges of these Jewish brethren with their letters of recommendation were about these: First, he was not coming to them; he kept saying he would come, and even if he should come, he would be very humble when present, though bold in his absence. Second, that he boasted too much of his apostolic authority, trying to overawe the people with his letters, though when present his person was insignificant and his speech contemptible. Third, that he was not in his proper sphere not a true apostle, not even a true Jew; that he virtually confessed he was not an apostle by not asserting his apostolic authority, as Peter in killing Ananias and Sapphira; that he confessed it in not exacting support from the people to’ whom he preached, but that while he did not exact any money while he was there, he was arranging for a very large collection. Why should those poor people at Corinth be taking up a collection for some interest away off yonder, unless Paul wanted to scoop the money into his own hands? Of course, his not taking money when he was there was that be might send Titus, his henchman, and take a big collection for himself. In other words, being crafty, he caught them with guile to make gain of them.
Of course, these charges are inferred from his defense. We see into his very heart, so sensitive and so deeply wounded, that he is forced to the seeming folly of boasting. We, in our day, rejoice that their assault led to so many rich disclosures of his life and heart that otherwise his modesty would have concealed. It is never a pleasant thing to expose rascality. But we have this pleasure if these men had not preferred these charges, we never would have had the statement in these chapters which are of imperishable value to the world.
He commences by making his reply to the charges that be was a very humble, modest man when he is present, but when he is absent he is bold: “Now I, Paul, myself entreat you by the meekness and gentleness of Christ, I who in your presence am lowly among you, but being absent am of good courage toward you; yea, I beseech you, that I may not when present show courage with the confidence wherewith I could be bold against some, who count of us as if we walked according to the flesh.” In other words, he did not want to assume this boldness, because God did not give him this power except for the purpose of building up. Only with great reluctance did Paul ever use his apostolic power to vindicate himself, and never unless the gospel was jeopardized and needed vindication. He had this power, which was not carnal, but was of God. In the exercise of this power he could reach any wicked imagination of their hearts; he would pull down any strong- hold of opposition. He had but to speak the word and God would attest the truth of the word. But for himself, in his love for them, he deprecated such use of the power. They had judged according to the external appearance when they concluded that because he was a modest and humble man, therefore he did not have the apostolic power. Some people parade their authority and want to show it off. Paul preferred to reach men by persuasion, to govern by gentleness, always to win and not to drive.
With reference to his personal appearance and his speech, he uses this language: “That I may not seem as if I would terrify you by my letters. ‘For, his letters,’ they say, ‘are weighty and strong; but his bodily presence is weak, and his speech is 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.” They made the mistake of using the wrong standard of measurement, and this gives us a fine text to preach from. In the King James Version it reads: “They, measuring themselves by themselves, and comparing themselves among themselves, are not wise.” Whenever any fallible test is made a standard of measurement we are certain to bring about a wrong result.
When I was a young preacher I preached on that text. I stated that I decided to put up a picket fence around my place, and as I needed exercise, I thought I would saw the pickets for myself. I sawed off one just long enough to measure by, then the next one by that, and the third by the second, and so on. When I put up my pickets I found there was an inch and a half difference in the height. Every variation that you make repeats and magnifies itself. We must have one fixed standard of measurement and use that standard every time we saw a picket. God has given one standard.
We don’t say that everybody must come up to the measure of Sam Houston or Daniel Webster. When we hear religious experiences we do not say that they must all be alike. We may not have had the same length of despondency as someone else. All we have to do is to tell our experience and let it be measured by God’s Word. No human standard can be good. Some people imitate others. Some preachers select an ideal preacher, and try to imitate him. There used to be a Negro preacher that tried to imitate Dr. Burleson. He would enter the house carrying his big silk hat, bow, and sit down like Dr. Burleson, and strange to say, measuring by human standards, people more often imitate the follies than the excellencies. Paul says, “These men have come here on the field of my labor and set up an arbitrary standard of measurement, and they want to make me fit it. I will only be measured by God’s standard, not man’s.”
Continuing his argument, he says with reference to the sphere, “But we will not glory beyond our measure, but according to the measure of the province which God apportioned to us as a measure, to reach even unto you. For we stretch not ourselves overmuch, as though we reached not unto you; for we came even as far as unto you in the gospel of Christ.”
I think the greatest missionary sermon I ever preached was from that text: “We came even as far as you in the gospel of Christ, having hope that, as your faith groweth, we shall preach the gospel in the regions beyond you.” I drew an histopical picture of the progress of the gospel, commencing at Jerusalem, until at this time it had reached Corinth in Europe. It represented many long journeys and varied experiences of Paul. Paul’s rule was when he reached a place not to conduct all of his campaign from the original base, but to make the new church a new base: “I have this hope, that I shall establish a missionary church at Corinth, and that through that missionary church, I shall reach out to the region beyond, and establish other missionary churches beyond you, and use them as a base to reach others yet beyond.” That discloses Paul’s method of work. That province had been assigned to him by the Lord Jeans Christ. They claimed that he was out of his sphere. Peter and James recognized that God had sent Paul to the Gentiles. They gave him the right hand of fellowship on that. God’s providence had met him there. God’s Spirit had blessed him there, and he was not building on any other man’s foundation.
The next chapter commences this way: “Would that ye could bear with me in a little foolishness.” They claimed that he was foolish. “Well, hear a little foolishness. You bear with people who are more foolish.” Notice what he says about what they had borne. If one should even slap them in the face they would bear it. “Now bear with me. I am indeed jealous over you, but it is a godly jealousy. I haven’t that envy and jealousy that one preacher has for another preacher lest the one beat me preaching. My jealousy is one that God approves. There come preachers to you who do not preach the true gospel, who come in another spirit and preach another Jesus, and as the serpent beguiled Eve with subtlety, so will they seduce you. For if he that cometh preacheth another Jesus, whom we did not preach, or if ye receive a different spirit, which ye did not receive, or a different gospel, which ye did not accept, ye do well to bear with him. For I reckon that I am not a whit behind the very chiefest apostles.” Their next objection was that Paul was not a trained orator: “But though I be rude in speech, yet I am not in knowledge.”
As to that question of support, he says, “Did I commit a sin . . . because I preached to you the gospel of God for nought? I did receive wages from other churches. Part of the time I supported myself and part of the time the Macedonian churches supplied my necessities while I preached to you. Instead of being led to refrain from claiming support because I distrusted my apostolic right to do that, my object was an entirely different one. I had a number of lessons I wanted to teach you. One reason was that I might take away from anybody who sought occasion to object to my ministry on that account. I wanted to teach you lessons as I taught the Thessalonians, that men ought to work; that industry is a good thing.” He says, “It was wrong I did you and I ask you to forgive the wrong.”
It is a sin for the gospel to be preached contrary to the declaration of Christ that “they that preach the gospel should live of the gospel.”
Every enterprise should pay its own expenses and yield its fruits to the laborer. “I made you inferior in this, that I took away from you the dignity of paying for the gospel preached to you.”
I discussed that question before the Southern Baptist Convention once when there was such a hue and cry against agents. I told this anecdote: An Irishman had only one load of powder and shot, and he had to have something to eat. He saw a coon up a tree and fired at it. The coon fell out and hit the ground so hard that it burst open. The Irishman said, “Faith, and what a fool I was to waste that load of ammunition; the fall would have killed him.” There are people who talk about a waste of ammunition, but coons don’t fall out of the tops of trees unless someone wastes a load of shot on them.
Let us look at 2Co 11:20 : “For ye bear with a man, if he bringeth you into bondage, if he devoureth you, if he taketh you captive, if he exalteth himself, if he smiteth you on the face.” Those fellows with those letters of recommendation were very exalted beings, and demanded high recognition; there was no humility about them. They claimed money, and they got money, and they brought the people from gospel freedom into bondage, and they would even insult them by slapping them in the face. There are some people who are never influenced by gentle means. The old Webster spelling book tells us that a man may talk softly to a boy up an apple tree and he won’t come down. He may throw turf at him and he won’t come down. He has to rock him to get him down. There are some people who want a leader that will knock them down and drag them out, and they have no respect for a leader that can- not fight and call somebody a liar. The one who shot down the most men in western towns used to be a hero. Paul says that these people were like those who cringe before their masters like dogs. That reminds me of Aesop’s fable of King Log.
As to the charge that he was not a Jew, here is his reply: “Are they Hebrews? So am I. Are they Israelites? So am I. Are they seed of Abraham? So am I. Are they ministers of Christ? I am more.” Now follows a passage of Scripture that ought to be written in letters of gold and carried with every preacher. It shows what Paul had suffered for the gospel up to this time: “In labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep; in journeyings often, in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in labor and travail, in watchings often, in hunger and thirst, in fasting often, in cold and nakedness. Besides those things that are without, there is that which presseth upon me daily anxiety for all the churches.” I suppose if we put together the labors and sufferings of all the other apostles, they would not equal the sufferings of this one man. When we read the book of Acts, we do not read about any of these shipwrecks, and only one on the scourgings, the one at Philippi by the Roman lictors. Scarcely any of the other perils are mentioned.
No wonder John Mark got scared when they left the Isle of Cyprus and went on to the mainland. Up those mountains, and swimming those river torrents, and meeting those robbers, Paul’s every step was into the jaws of death, always the Spirit of God bearing witness with his spirit that bonds and imprisonments awaited him. He counted it the same as breathing, and more certain than food, for often he did not know he would get any food. How many times do we preachers suffer real hunger in doing our duty as preachers? Do we ever swim creeks? How many times have we been in jail and whipped by the magistrates?
They used to whip Baptist preachers in Virginia, and in ungodly New England it was a devout exercise to banish Quakers and whip Baptists. I have the history of the old Philadelphia Association. Within four years of the time that the battle of Lexington was fought, and almost within sight of the battleground, a large community of Baptists were taxed to build a meeting house for the Congregationalists in a community where there were no Congregationalists. Whenever they did not pay the tax readily, law officers came and attached the center acre of their farms or gardens, and then under forced auction sales, their enemies would bid in their property for a song.
We are living in a good, easy time. But our fathers have been tested. It is certainly true that throughout the dark ages whoever was true to the gospel of Jesus Christ walked at least somewhat in the steps of Paul. There are historians who are unable to see any connection between the Baptists of the fifteenth and sixteenth centuries and the preceding sufferings for Christ, but they are very dim-eyed. The gospel is always transmitted by men. Paul says, “What I commit to you, do you commit to faithful men who shall come after you.” Somebody carries the gospel, and it always broke out in the places where these faithful preachers went. They could not publish books and preach in houses. They had to preach in the caverns of the earth, and even in pious Switzerland where John Calvin laid the foundation of Presbyterianism, the men who insisted on immersion as baptism were condemned to be drowned: I you will dip, we will dip you.”
In 2Co 12 he comes to another proof of his authority the revelations made to him. We have read nothing of this in the preceding history. It occurred during his Cilician ministry, to which there are only two New Testament references: “I know a man in Christ, fourteen years ago (whether in the body, I know not; or whether out of the body, I know not; God knoweth) ; such a one caught up even to the third heaven. And I know such a man (whether in the body, or apart from the body, I know not; God knoweth) how that he was caught up into paradise, and heard unspeakable words, which it is not lawful for man to utter.” In other words, “You say I am not an apostle. This is only one of the many experiences that I have had with my Lord.” This man was selected as a special medium of divine revelation, and God honored him by catching him up to the third heaven the paradise of God. The word “paradise” occurs here, and where the Saviour spoke it on the cross: “This day shalt thou be with me m paradise,” and in the third chapter of Revelation: “To him that overcometh to him will I give to eat of the tree of life, which is in the paradise of God.” These are the only three places where the word occurs in the New Testament, and from these passages it is easy to see where Paul was carried. The tree of life was in the midst of the paradise of God, and the last of Revelation locates that tree of life: “And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.” That is paradise regained the paradise that the original paradise typified. The first Adam lost the type, and the Second Adam gained the antitype. Paul says, “I do not know whether it was just my spirit taken out of my body and carried up there cannot answer that psychological question but I know that God caught me up into the paradise of heaven. I heard things not proper to tell now.” Notice that Lazarus told nothing as to his experiences the other side of the grave. Our revelation must come from God.
Now Paul says, “By reason of the exceeding greatness of the revelations, that I should not be exalted overmuch, there was given to me a thorn in the flesh, a messenger of Satan to buffet me.” Of course, everybody wants to know what that thorn in the flesh was, but we can only conjecture. I infer from some statements in the letter to the Galatians that it was his weak eyes. He had to be led around, and have his letters written. He wrote the letter to the Galatians with his own hand, and calls attention to the “sprawling letters.” He says the Galatians were so much in love with the gospel he preached that they would have plucked out their own eyes and given him. So I infer that the devil was permitted to afflict him. He prayed three times that the affliction might be taken away. There are two other cases where three prayers were made to God like this case, and where those praying did not get the request in the form they asked for it. God did not take away the thorn in the flesh, but he answered Paul’s prayer by giving him grace to bear it.
In regard to that money business he says, “I did not myself burden you, but, being crafty, I caught you with guile.” We must understand these words as quoted by him. It was the charge of his enemies to which he replies: “Did I take advantage of you by any one of them whom I have sent unto you? I exhorted Titus, and I sent the other brother with him. Did Titus take any advantage of you? Walked we not in the came spirit? Walked we not in the same steps?” I don’t suppose any man ever acted more prudently than Paul did in the management of money.
QUESTIONS
1. What can you say of the closing section (2 Corinthians 10-13) and from what does the difference arise?
2. What is the object of this last section, and where may we find the discussion extended?
3. What are the charges of the Judaizers, and how did they say that he acknowledged that he was not an apostle?
4. What is Paul’s reply to the charge that he was humble and modest when present, but bold when absent?
5. What is his reply to the charge that his letters were weighty and strong, but his bodily presence was weak, etc.?
6. What the mistake of the accusers on this point, what illustration from the experience of the author, and what the application to the Christian experience?
7. What is Paul’s reply to the accusation that he was out of his sphere, what great missionary text in this connection, what was Paul’s method of work as revealed in this reply, and what recognition was given Paul in this sphere?
8. What his reply to the charge that he was foolish?
9. What his answer to the objection that he was not a trained orator?
10. What his reply to the charge that he did not demand a support?
11. What is the teaching here on ministerial support? Illustrate.
12. What is the character and methods of Paul’s Judaizing accusers, and how does this method seem to fit some people? Illustrate.
13. What is his reply to the charge that he was not a. Jew, and, briefly, what were Paul’s sufferings for the gospel up to this time?
14. How does this paragraph from the life of Paul fit our case, and what, briefly, some of the sufferings of our forefathers?
15. What proof of his authority does Paul present in 2Co 12 , and how does it prove it?
16. What three passages in the Bible contain the word “paradise,” and where is paradise?
17. What was Paul’s “thorn in the flesh,” and why was it given him?
18. What God’s answer to his prayer respecting it, and what other similar cases in the Bible?
19. How did Paul reply to their charge respecting the money matter?
NOTE: For the first part of the discussion of the revolt against apostolic authority, see 1Co 16:1 .
Fuente: B.H. Carroll’s An Interpretation of the English Bible
1 Would to God ye could bear with me a little in my folly: and indeed bear with me.
Ver. 1. In my folly ] How foolish were the Pharisees, Joh 7:49 , and after them the Gnostics, the Illuminates, and now the Jesuits, that boast themselves to be the only knowing men! Palemon the Grammarian, that bragged that all learning was born with him, and would die when he died! Epicurus, that he first found out the truth! (Sueton.) Richardus de S. Victore, that gave out that he knew more in divinity than any prophet or apostle of them all! These were fools to purpose; the apostle was put upon a necessity of commending himself, so to vindicate his ministry from the contempt cast upon him by the Corinthians.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
1 4. ] apologetic introduction of it, by stating his motive, viz. jealousy lest they should fall away from Christ .
Fuente: Henry Alford’s Greek Testament
1. ] is the Hellenistic form, . the Attic, not ‘utinam tolerassetis ,’ as Calv., al.: the imperfect is put after , , , &c., ‘ubi optamus eam rerum conditionem, quam non esse sentimus:’ Klotz ad Devar. p. 516, cited by Meyer.
and are not both genitives after , as Meyer: nor is it so in the passage quoted by him, Job 6:26 , LXX: ( , ) . In both cases the personal pronoun is governed by the verb , as indeed here in immediately following and is the accusative of remote reference, as in the double accus. construction.
.] But (why need I request this? for ( you really (see note, ch. 2Co 5:3 ) do bear with me . The indicative is much better than the imperative rendering (as Vulg., Beza, Calvin, Grot., Estius, Bengel, al.), which, after ., is very flat, and gives no account of the . He says it, to shew them that he does not express the wish as supposing them void of tolerance for his weakness, but as having experienced some at their hands, and now requiring more .
Fuente: Henry Alford’s Greek Testament
CHAP. 2Co 10:1 to 2Co 13:13 . ] THIRD PART OF THE EPISTLE. DEFENCE OF THIS APOSTOLIC DIGNITY, AND LABOURS, AND SUFFERINGS, AGAINST HIS ADVERSARIES: WITH ANNOUNCEMENT OF HIS INTENDED COURSE TOWARDS THEM ON HIS ENSUING VISIT.
Fuente: Henry Alford’s Greek Testament
2Co 11:1-4 . HE BEGS THEM TO BEAR WITH HIM IF HE STATES HIS CLAIMS AT LENGTH; IT IS NECESSARY TO DO SO BECAUSE OF THEIR READINESS TO ACCEPT NOVEL TEACHING.
Fuente: The Expositors Greek Testament by Robertson
2Co 11:1 . . . .: would that ye could bear with me in a little ( only here and 2Co 11:16 ; cf. Heb 2:7 ) foolishness . = “nonsense” (see ref. and cf. Rom 2:20 , 1Co 15:36 , Eph 5:17 ). He thus deprecates his insistence on his claim to apostolic authority, and at the same time introduces with great skill a passionate statement of it. . : nay indeed bear with me; i.e. , he not only utters a wish, but entreats them directly. Others ( e.g. , R.V. marg.) take . as indic., i.e. , “but indeed ye do bear with me”.
Fuente: The Expositors Greek Testament by Robertson
2 Corinthians Chapter 11
The apostle loved to spend himself in the service of Christ or the saints, and begrudged a word about himself even when the occasion demanded it, at least when it might look like self-defence. His wisdom as his joy was to testify of Christ. To speak of himself even as His servant he counts “folly,” however needful. But it is part of the enemy’s tactics to undermine and lower, and destroy if possible a true servant of the Lord, no less than to cry up those that serve their own belly and by their fair speech and speciousness deceive the hearts of the guileless. For can anything be more calculated to frustrate testimony to Christ than to blacken the bearer of it in his motives, ways, and aims? Hence, as thus the object of unceasing detraction to the saints at Corinth by self-seeking men who were really Satan’s instruments in dishonouring Christ and corrupting the church, the apostle addresses himself, however reluctantly, to the necessary task of vindicating His name assailed in his own person and ministry.
“Would that ye might bear* with me in some little* folly;* but even bear with me. For I am jealous as to you with a jealousy of God; for I betrothed you to one husband to present a chaste virgin to Christ. But I fear lest by any means, as the serpent deceived Eve by his craft,** your thoughts should be corrupted from the simplicity** that is towards Christ. For if indeed he that cometh preacheth another Jesus whom we preached not, or ye receive a different spirit whom ye received not, or a different gospel which ye accepted not, ye might well bear with [it]. For I reckon that I am in nothing come short of those surpassingly apostles; but if even ordinary in speech, yet not in knowledge, but in every [way we were] made manifest [or, manifested it] in all things towards you. What! did I commit sin in humbling myself that ye might be exalted, because I gratuitously announced the gospel of God to you? Other churches I spoiled, receiving hire for service towards you. And when present with you and in want, I have not been a burden to any one (for my want the brethren on coming from Macedonia supplied); and in everything unburdensome to you I kept and will keep myself. There is Christ’s truth in me that this boasting shall not be stopped unto me in the quarters of Achaia. Wherefore? Because I love you not? God knoweth. But what I do I will also do that I may cut off the occasion of those desiring an occasion, that wherein they boast they may be found even as we. For such [are] false apostles, deceitful workers, transforming themselves into apostles of Christ: and no wonder,*** for Satan himself transformeth himself into an angel of light: [it is] no great thing then if his servants also transform themselves as servants of righteousness, whose end shall be according to their works.” (Vers. 1-15.)
* Steph. with the most and best, . Elz. . but, rightly (for Steph.) and (though wrongly ).
** is added by the Text. Rec. with many witnesses, but not B D F G P, etc.; added by m B F G, etc, and so Lachmann and Alford.
p.m. B Fgr G, etc. corr. Dcorr. E H L P, etc. Dp.m. etc.
. the error of a few cursives with Steph.; Elz. has rightly .
*** B D F G P R, etc. for of Text. Rec. supported by most later copies.
He apologises first of all for having to speak, not of Christ only, but of himself. Yet if any one might be jealous over the Corinthian saints, he surely who betrothed them (such is his expressive figure) to one husband, to present in them a chaste maiden to Christ. Such is the destiny of the saints; they are loved, washed, sanctified, justified, in view of this intimate relationship to Christ, which was most real and sure to the apostle, not so to those who lowered the standard of future hope and present separateness and conscious nearness in love and holiness to Christ by allowance of ease in this life, and of association with the world in its objects and ways, its philosophy or even religion. It is not only that here have we no continuing city and seek the coming one, but that we are now espoused to one husband even Christ, and are called to judge not conduct only but unsuitable thoughts and feelings. And as Paul had thus espoused the saints at Corinth, could he be otherwise than jealous at the creeping in of so much that was inconsistent with presenting them a chaste virgin to Christ?
For it was not merely failure through unwatchfulness: false principles were being instilled, and some relished the poison. So he continues, “I fear lest by any means, as the serpent deceived Eve by his craft, your thoughts should be corrupted from the simplicity that is towards Christ.” In proportion as Christ is a living person to the soul, the reality of Satan’s counterworking will be owned. Insensibility to the wiles of the enemy as a true and active adversary to be resisted is the awful indication of an unbelief common and growing in Christendom. How many Christians there are who think and talk slightingly enough of the Corinthian saints, themselves more lax still, not in ways only, but in faith! Satan is to them scarce more than an abstraction, an ideal expression of the power of evil. So far were those addressed, poor as they might be spiritually, from such incredulity, that the apostle could refer without hesitation to the serpent beguiling Eve. The history of the fall in Genesis was as yet indisputable truth to all who called on the name of the Lord; even the manner of the tempter’s approach proved no difficulty, as it has to many a soul since, and this to their no small loss. Scripture recorded the simple, sober, solemn truth, which all heathenism attests in a traditional form more or less moulded into fable. And the latent enemy who employed the serpent is active still as ever, and now under Christianity is corrupting the thoughts of saints from the simplicity of the truth as to the Christ. For the merely professing mass the end will be the apostasy, and the man of sin revealed, whose coming is after the working of Satan in all power and signs and wonders of falsehood, and in all deceit of unrighteousness to them that perish.
And what had they got to warrant slight or alienation? “For if indeed he that cometh preacheth another [] Jesus whom we preached not, or ye receive a different [] spirit which ye received not, or a different gospel which ye accepted not, ye might well bear with [it].” For none of these blessings were they indebted to any channel but the apostle; him they had lightly esteemed whilst ready to honour the self-exalting men who had set up to teach on his foundation, crying up the twelve only to depreciate Paul. “For I reckon that I am in nothing come short of those surpassingly apostles; but if even ordinary in speech, yet not in knowledge, but in every way we manifested [it, or, were made manifest] in all things towards you.” They had all had the amplest experience of the apostle in everything; and as in power so in knowledge, they knew that he was behind none, unless it were in the rhetoric of the schools which the Greek mind overvalued.
But low-minded men misunderstand and despise that humility and love of which they are themselves incapable; and some there were at Corinth who cringed to position and means as they were insensible to the apostle’s grace in working with his own hands, or at least receiving no aid from rich Corinth. “Did I commit sin in humbling myself that ye might be exalted, because I gratuitously announced the gospel of God to you? Other churches I spoiled, receiving hire for service towards you. And when present with you and in want, I have not been a burden to any one (for my want the brethren on coming from Macedonia supplied); and in everything unburdensome to you I kept and will keep myself.” Ready to evangelise at all cost to himself everywhere, the apostle in some places felt free and happy to receive, not only from individuals but from assemblies, going on with God in grace and humility: when the world’s spirit prevailed, he was reserved and would receive nothing. The general principle remained intact: “the labourer is worthy of his hire;” “the Lord hath ordained that those that preach the gospel should live of the gospel.” But the apostle whilst laying down what is right could and did go beyond it in grace, not using it for himself but for Christ wherever His glory called for it. From the poor Macedonian brethren he received; from the wealthy Corinthians nothing. O what a contrast is this day in Christendom! Nor did he thus speak to draw out their liberality in future, for as he had kept himself, so would he in future. “There is Christ’s truth in me that this boasting shall not be stopped unto me in the quarters of Achaia.” Was he disappointed and bitter now? “Wherefore? Because I love you not? God knoweth.” It was indeed to deny his uniform life in Corinth and since.
His true motive he explains. “But what I do I will also do that I may cut off the occasion of those desiring an occasion that wherein they boast they may be found even as we” – a cheap boast where men have plenty and need no self-denying devotedness. “For such [are] false apostles, deceitful workers, transforming themselves into apostles of Christ.” The beginning of those evil ways was then at work which soon formed a clerical class, dispensing even with the claims to gift from Christ under the fabulous pretension to apostolic succession. Such men then opposed the apostle in person, as now they oppose his doctrine. Is this wonderful, when. as the apostle reminds us, “Satan himself transformeth himself into an angel of light? It is no great thing therefore if his servants also transform themselves as servants of righteousness,” though he solemnly adds, their “end shall be according to their works.”
Having turned aside to warn of pseudo-apostles, their high pretensions, and their low realities, the apostle comes back again, reluctantly as we see, to speak of himself, his “folly” as he calls it. In truth no task could be to him more repulsive, for he loved to speak only of Christ and the wondrous grace of God in Him. But what he so much disliked was a necessity; and at length the duty is faced of confronting their pretensions with his own reality. If in the previous chapter he shrank from pressing on the rich care for the poor saints, still more did he shrink now from self-vindication. But the Lord’s glory was concerned and the saints were endangered; and so he again takes up the disagreeable task.
“Again I say, let not one think me to be a fool; but if otherwise, even as a fool receive me, that I also may boast some little. What I speak, I speak not according to the Lord but as in folly, in this confidence of boasting. Since many boast according to flesh, I also will boast, For ye bear fools pleasantly, being wise. For ye bear if one bring you into bondage, if one devour you, if one receive, if one exalt himself, if one bout you on the face. As to dishonour I speak, as though we had been weak; but wherein any one is bold (I speak in folly) I also am bold.” (Vers. 16-21.)
It was impossible to treat the assailed ministry of Christ without speaking of himself and his service; and of these how could he speak to unfriendly ears without apparent boasting? So we have effort and apology and circuitous approach, all characteristic of the man, but the work done thoroughly and the word of God dealing with their consciences. Boasting was certainly not the way of the Lord; boasting in the Lord is what becomes every believer; and the apostle shrank perhaps more sensitively than any other man from boasting in aught else. But the false apostles were dishonouring the Lord and damaging the saints by putting forward their fleshly advantages; such as a fine personal presence, power of mind, play of fancy, readiness of speech, rhetorical artifices, independent fortune, family connection, social position, and the like. Therefore does he feel it necessary to put forward what God had wrought according to the ability He bestowed; and this not merely in positive spiritual power, but in every kind of labour and suffering for the Lord’s sake. It is humbling yet instructive to contrast the apostle’s pain at having thus to speak, and the too evident pleasure with which many a servant of Christ goes off into personal narratives, which seem to have no aim but to prove his own cleverness at the expense of poor Mr. This or Mr. That, the great sacrifices he has made for the truth, or the surpassing excellence of his line of things in the testimony of Christ. Indeed it is well in these days of fleshly pretension, which claims high and exclusive spirituality, if our ears escape the deliberate effort to lower such as are resolved by grace to exalt Christ only and to love all that are His, abominating therefore all party-work, whether in leaders or in followers.
Still, he is instinctively averse to everything which might look like self-exaltation, and which necessarily involved speaking of himself or of his work. He deprecates their thinking him a fool; but if they would not concede this to him, “Receive me even as a fool, that I too may boast some little.” They, being deceitful workers, sought their own glory; the apostle wrote only to deliver the saints from that which undermined the Lord and puffed up the flesh. Nevertheless it was not Christ; and not to be wholly occupied with Him was distasteful. “That which I speak, I speak not after the Lord, but as in folly, in this confidence of boasting.” He had ample matter and real substance; still it was not directly the Lord, and this tried him, however necessary it might be. This seems to be the true meaning; not at all that he was writing as an uninspired man, but that, by inspiration, he was writing what was painful to a heart wholly devoted to the Lord’s glory, but indignant at the trickery of these spurious ministers, and at the ready ear given to their insinuations by many of the saints. And certainly the Corinthians who permitted and enjoyed the lofty talk of those who detracted from Paul had no right to complain of the rapid glance at his work and sufferings, as well as power and office.
“Since many boast according to flesh, I also will boast, for ye bear with fools pleasantly, being wise.” The false teachers without scruple flattered the saints, as they flattered themselves. The irony of the apostle is the most cutting reproof of self-complacency. Where the folly really lay was neither doubtful, nor far to seek. He who has Christ for his wisdom can afford to be counted, and to count himself, a fool; it is really the truest wisdom, which they wholly miss, who exalt a favourite teacher into the place of Christ, and claim the character of obedience for such abject and perilous folly. Among the Jews, to say “there is no God” was to be a fool, in the worst sense of the word; among Christians, to set the servant practically above the Master, to give the servant the homage due only to Him, is real folly, and commonly as at Corinth it is the acceptance of Satan’s ministers to the disparagement of those who are truly serving Christ.
Nor can any sight be more remarkable than the way in which flesh displays itself in these circumstances. The same saints, who were restive under the authority of a true apostle, were all submission to those who were false. “For ye bear if one bring you into bondage, if one devour you, if one capture, if one exalt himself, if one beat you on the face.” Such was the degradation into which many at Corinth had fallen, hugging the chains which they saw not; for flesh is blind as well as foolish, and loves its own things, not those of Jesus Christ. It likes a director of faith and duty – not conscience in God’s presence, subject to the word. It submits to bondage to man, if it be allowed sometimes licence. It never really knows and enjoys liberty in the Spirit. It ignores and endures wrongs, through indulgence to its favourites, to the last degree of injury and insult, as if all this were a high degree of religious merit, instead of the lack of faith and power which must bow down to a human priest or pontiff. The history of Christendom is but the filling up of the sketch the apostle has drawn of what Satan had wrought to a certain extent at Corinth.
Now at length the apostle comes once again, however slowly, to himself and his ministry. “As to dishonour I speak as though we had been weak, but, wherein any one is bold (I speak in folly), I also am bold.” It was the apostle’s glory to be weak that the power of Christ might rest upon him. This his adversaries turned to his reproach, and he bowed to it; he was far from affecting that high spirit which imposes on the vulgar used to it in the world, and is ever of price to the fleshly mind. But he apologises for speaking folly, and he adds, “wherein any one is bold, I also am bold.” He was pained and ashamed to allude to his own things, however true and blessed; whilst they blazoned with the utmost vanity their advantages, however petty or really despicable in comparison.
The fleshly pretension of those who opposed the apostle prided itself on its Jewish extraction, as clericalism and ecclesiastical corruptions are apt to do virtually if not naturally as here. Knowing that the apostle turned every eye to Christ in heaven as dead and risen, they seem to have forgotten how easily he could dispose of such claims to superiority. “Are they Hebrews? I too. Are they Israelites? I too. Are they Abraham’s seed? I too.” (Ver. 22.) It is a climax from the external designation of the chosen nation, through the internal name (clearly enough distinguished in such scriptures as 1Sa 13:3-7 , 1Sa 13:19 , 1Sa 13:20 ; 1Sa 14:21-24 ), to the name in virtue of which they inherited the promises; yet each appropriated to himself with a curtness very galling to his vain-glorious rivals. It was low ground in comparison of Christ, and the apostle treating it with scant respect turns to a higher claim.
“Are they ministers of Christ? (Beside myself I speak) I above measure;* in labours very abundantly, in prisons very abundantly, in stripes exceedingly, in deaths often. From Jews five times I received forty [stripes] save one, thrice was I beaten with rods, once I was stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; by wayfarings often, by dangers of rivers, by dangers of robbers, by dangers from countrymen, by dangers from Gentiles, by dangers in town, by dangers in desert, by dangers at sea, by dangers among false brethren, by toil and trouble; in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Apart from things without [or, besides], my pressing care day by day, the concern for all the churches. Who is weak, and I am not weak? Who is stumbled, and I burn not? If I must boast, I will boast in the matters of my infirmity. The God|| and Father of the Lord Jesus, he that is blessed for ever, knoweth that I lie not. In Damascus the ethnarch [or, prefect] of Aretas the king garrisoned the Damascenes’ city** to seize me; and through a window I was let down in a basket by the wall and escaped his hands.” (Vers. 23-33.)
* Lachmann gives : it is hard to say why.
Lachmann and Treg. follow B D E, etc. . . . .; Tisch. prefers p.m. Fgr. G, etc. . . . .
Text. Rec. adds with the later uncials, cursives, Vulg., etc.; but p.m. B D E F G and Gothic do not read the preposition.
B E F G, several cursives, etc.; Text. Rec. supported by most of the later uncials and cursives, apparently also by the Greek and Latin expositors. The more ancient copies give instead of the vulgar .
|| Verse 31 has been strangely tampered with by copyists. Thus the Clermont and St. Germain’s (now St. Pet.) MSS. to add . Again they and two other uncials with very many cursives add to . , as still more add to .
** The more ancient copies read . . rather than . . and have no as in Text. Rec.
It is hardly exposition that is needed here, but thanksgiving for the grace bestowed of God on a man of like passions with ourselves, when the eye surveys such a roll of suffering labour for Christ, when the heart seeks to realise what it actually means so to be poured out as a libation, as he says to Philippi, where he could rejoice and rejoice in common with all the saints, not as here where the folly of the Corinthians wrung out of an outraged heart the reluctant tale, so profitable for us and all, which we should never otherwise have had recounted. We may well be humbled as we read that which puts our lukewarmness to shame.
Nevertheless, though the summary is as brief as it is plain in the main, the wounded modesty of the apostle, forced to withdraw the veil from a life of unequalled suffering, enters on the task with apologetic words which let out the pain it cost him to speak of his own things. He puts the question as to his adversaries, “Are they ministers of Christ?” and answers, not now as a fool () but as raving, “I above measure.” The, commentators, ancient and modern, will have it to be a comparison. This is the very thing be seems studiously to avoid by the use of the preposition used adverbially and by other means afterwards. It is impossible to conceive an answer more spiritually wise and conclusive. For he does not even notice here the extraordinary power which the Lord had given him in the Spirit to deal with disease, death, or demons; nor yet the immense range and success of his work in the gospel; but he turns from his very abundant labours to the excess of stripes which had befallen him, his very abundant imprisonments, and his frequent exposures to death. Those who sought to undermine him might boast of their learning or their originality, their logic or their imagination, their depth of thought or their piquancy of illustration. They might appeal to their adherents numerous or intelligent, to their high favour with women, to their popularity with men; for they sought above all to draw away the disciples after them. What did they care for the poor and despised? What for the interests of Christ and the church?
The phraseology of the apostle (as in , and also the sense of ) may be now and then difficult to seize or convey from the brevity and abruptness of one who could not bear to dwell on such a theme in view of unworthy adversaries who stood high in the esteem of many a saint. But he assuredly does not mean that any service here was more than the ministry of Christ, for this to him was the highest glory; and the Lord Himself had said that whosoever would be great among them should be their minister, and whosoever would be first should be slave of all. Nor would he merely intimate that he was more devoted and laborious than his detractors, as some have supposed. He was really comparing himself with none; but apologising for so speaking as contrary to a sound mind, he could not but own himself Christ’s minister beyond measure. No doubt the comparative occurs both with “labours” and with “prisons,” and even Bengel thought the false apostles experienced these like Paul, but less. But it was overlooked that the Greek tongue often uses the comparative without any object of comparison in a merely intensitive sense,* where we should employ the positive qualified by “very,” “rather” or the like, meaning (if we attempted to fill up the ellipsis) “more than usual,” or “ordinary,” etc.; and the context confirms this as well as the moral bearing. For or would have been more natural to express comparative superiority, while and just afterwards oppose the idea. We see in 2Co 10:12 what the apostle felt of comparing, which was their way, not his who was altogether above a habit so far beneath Christ or the Christian.
* Winer (Gr. N.T. Gr. iii. 35, Moulton’s ed.) seems to deny this, so far as the N.T. is concerned; but hardy assertion is no proof. I do not say that it is ever used for the positive; nor would the superlative suit, but just what is found. Were there only the two comparatives employed, it would be strange to depart from the literal meaning “more abundantly.” But as the context stands before and after, and taking account of the moral considerations, as well as the delicate dignity of the apostle, I incline to the version given as. preferable.
The apostle next glances at particulars thus far in his course, to which others had compelled him who can have little anticipated such an answer to their vain-glory. He puts them to shame with (not miracles but) sufferings. “From Jews five times I received forty [stripes] save one, thrice was I beaten with rods, once I was stoned, thrice I suffered shipwreck, a night and day I have been in the deep.” This last danger was of course, like the three shipwrecks, previous to that which is so graphically described in Act 27 , though Grotius by a singular oversight speaks of it as if included. The one stoning at Lystra is related in Act 14 . Paley notices the remarkable accuracy of the inspired historian as compared with the apostle’s statement. There is the nearest approach to a seeming contradiction without giving the least real ground for it. The same chapter which gives the case of stoning mentions at the beginning that an assault was made on Paul and Barnabas at Iconium, “to use them despitefully and to stone them; but they were ware of it and fled unto Lystra and Derbe.” “Now had the assault been completed; had the history related that a stone was thrown, as it relates that preparations were made by Jews and Gentiles to stone Paul and his companions; or even had the account of this transaction stopped, without going on to inform us that Paul and his companions were aware of their danger and fled, a contradiction between the history and the apostle would have ceased. Truth is necessarily consistent; but it is scarcely possible that independent accounts, not having truth to guide them, should thus advance to the very brink of contradiction without falling into it.” (Horae Paulinae. Works, v. 120, 121, ed. vii.) In the Acts we have but one of the three beatings with rods, and not one of the five scourgings by Jews.
And what a picture of ceaseless, unselfish, suffering toils is despatched in the next few words, before which the great deeds of earth’s heroes grow pale with ineffectual light, attended as they were with heavy blows on others and clever schemes to screen themselves! “By wayfarings often, by dangers of rivers, by dangers of robbers, by dangers from countrymen, by dangers from Gentiles, by dangers in towns, by dangers in desert, by dangers at sea, by dangers among false brethren, by toil and trouble; in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.” Yet this is the man who deprecates it as “folly” to speak of himself, who practised as he exhorted “but one thing!” “Forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” Forget his failures, his sins, he did not; it is good and wholesome both for self-judgment and as a witness of sovereign grace and faithfulness on God’s part. But his progress, his trials, his sufferings, others only by their folly constrained him to recall, in meekness setting right those who opposed, if God per. adventure might sometime give them repentance to the acknowledgment of the truth.
Yet it is not only the endurance of cruel usage from time to time from open enemies that tests the heart; it is shown out yet more by the unwearied and constant going out, no matter what the labour and the danger, from country to country among strangers whom the Jews could readily influence when they themselves took fire at the gospel, added to the manifold trials of the way. “in journeyings often, in perils of rivers, in perils of robbers, in perils from countrymen, in perils from heathen, in perils in town, in perils in desert, in perils at sea, in perils among false brethren; in toil and trouble, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.” How poor the lengthy tales of the most devoted labourers in ancient or modern times compared with these living strokes from the heart of the great apostle!
Nor was it by any means an exhaustive account. Apart from the things besides” (, possibly without,” as in the Vulgate, Calvin, Beza, Authorised Version, etc.), “the pressure on me day by day, the concern for all the churches.” There is little doubt that an early confusion crept into the text, and that the true word here is one signifying “urgent attention,” as in Act 24:12 it is rather one signifying “faction” or “tumultuous concourse,” though the more ancient copies support the former word (, not ) in both; and they are followed in this by Lachmann, Tischendorf, Alford, and Tregelles. Mr. T. S. Green is one of those who fall into the opposite extreme of reading the latter word in both. It is one of the few instances where Scholz has in my opinion shown better judgment, reading “concourse” () in Acts and “pressure of attention” () in the passage before us. Anxiety for all the assemblies is the appended explanation of that care day by day which pressed on the apostle. And of this he gives us a sample. “Who is weak, and I am not weak? Who is stumbled, and I [emphatic] burn not?” If they were sorely troubled by scrupulosity, he could and did enter into their difficulties; if any one was stumbled by the unworthy bearing of others, his soul was on fire, filled with love for Christ and the saints, and abhorring selfishness and party with thorough hatred.
Was this self-praise? “If it is needful to boast, I will boast of the matters of my infirmity. The God and Father of the Lord Jesus, who is blessed for ever, knoweth that I lie not. At Damascus the prefect of Aretas the king garrisoned the Damascenes’ city to seize me; and through a window in a basket was I let down by [or through] the wall, and escaped their hands.” No doubt, it was a remarkable escape at the beginning of his ministry; but it was just the last thing one who sought his own glory would have repeated and recorded for ever. No angelic visitors opened the bars and bolts of massive doors, nor blinded the eyes of the garrison: the apostle was let down in a basket through a window in the city wall. Truly he gloried, not in the great deeds or sayings of his ministry, but in his weakness and the Lord’s grace. It is the more remarkable from the way in which he proceeds immediately after to speak of his being caught up to the third heaven.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: 2Co 11:1-6
1I wish that you would bear with me in a little foolishness; but indeed you are bearing with me. 2For I am jealous for you with a godly jealousy; for I betrothed you to one husband, so that to Christ I might present you as a pure virgin. 3But I am afraid that, as the serpent deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Christ. 4For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you bear this beautifully. 5For I consider myself not in the least inferior to the most eminent apostles. 6But even if I am unskilled in speech, yet I am not so in knowledge; in fact, in every way we have made this evident to you in all things.
2Co 11:1 “I wish that you would bear with me” This is an imperfect middle indicative. The middle voice matches the emphatic personal introduction to chapter 10. The Imperfect tense can mean (1) repeated action in past time or (2) the beginning of an action. Number two fits this context best. See fuller note on “bear” at 2Co 11:4.
“in a little foolishness” Paul has previously stated that physical comparison is foolishness, but the false teachers had used him as the object of ridicule. Therefore, he uses the Sophist’s rhetorical style (i.e., boasting) against them (i.e., a sarcastic parody). He had to defend himself before this church for their own good. He felt silly in having to do this as 2Co 11:17; 2Co 11:21 affirm.
“indeed you are bearing with me” This is either a present middle indicative (NASB, NKJV, NJB) or a Present middle imperative (NRSV, TEV). There are three reasons stated in 2Co 11:2; 2Co 11:4-5 why they should listen. Each of these reasons is introduced in English by the word “for” (gar).
2Co 11:2 “I betrothed you to one husband, so that to Christ” Paul, as the founder of this church, is acting like a parent to betroth them to Christ (cf. Eph 5:22-33; Rev 19:9; Rev 21:2; Rev 21:9; Rev 22:17). The OT idea of God as husband is found is Isa 54:5; Isa 62:5; and Hosea 1-3; Hos 11:1-4.
“I might present you as a pure virgin” This is the OT terminology for a marriage ceremony. Paul repeats this same theme in Eph 5:25-27. Paul is subtly rebuking the Corinthian Christians for even listening to the itinerant false teachers. In a sense those who supported them had become spiritually unfaithful (i.e., OT spiritual adultery).
2Co 11:3 “as the serpent deceived Eve by his craftiness” This refers to the temptation account found in Genesis 3 (cf. 1Ti 2:14). Remember the serpent led Eve away from YHWH in small steps leading to self-assertive independence!
The term deceived (exapata) is used only by Paul in the NT (cf. Rom 7:11; Rom 16:18; 1Co 3:18; 2Co 11:3; 2Th 2:3; 1Ti 2:14). The unintensified form, apata, is used in the Septuagint of Gen 3:13 of Eve. Paul uses it in Eph 5:6 and 1Ti 2:14 (twice). Deception comes both from without and within. Believers must be constantly on guard.
The term craftiness (panourgia) is a compound from “all” (pan) and “work” (ergon). Paul has used it twice before in his Corinthian letters (cf. 1Co 3:19; 2Co 4:2). Paul understood the spiritual warfare which believers had to face (cf. Eph 4:14). He states the results of evil on mankind clearly in Romans 1-3 and on believers in Romans 7; Eph 6:10-19. Paul’s theology begins with angelic and human rebellion.
See SPECIAL TOPIC: SCHEMES at 2Co 2:11.
“your minds will be led astray” The verb phtheir is an aorist passive subjunctive. In a further allusion to Genesis 3 Paul used this term for “ruin” or “spoil” in a moral sense several times (cf. 2Co 7:2; 2Co 11:3; 1Co 3:17; 1Co 15:33; Eph 4:22). See Special Topic at 1Co 15:42. Believers can be tricked, manipulated, and defeated by evil!
“from the simplicity” See note at 2Co 1:12.
“and purity” There is a Greek manuscript variant which adds “and purity.” It is found in MSS P46, *, B, and G (cf. NASB, NRSV, TEV, NIV). It is absent in MSS c, Dc, H, K, and P (cf. NKJV, NJB, REB). The MS D* has the longer reading also, but the terms are in reverse order. Textual scholars are split on which is original. The inclusion of “purity” picks up on 2Co 11:2 and is included in some very good and geographically diverse ancient manuscripts.
NASB”of devotion to Christ”
NKJV”that is in Christ”
NRSV, TEV,
NJB, NIV”devotion to Christ”
The ablative preposition, apo, introduces three objects.
1. from simplicity
2. from purity
3. from “to Christ”
What is the referent in 2Co 11:3? Several English translations supply “devotion,” but it could refer to “in Christ,” which is Paul’s famous phrase of personal faith in Christ.
2Co 11:4 “For if one comes” This a first class conditional sentence, which is assumed to be true from the author’s perspective or for his literary purpose. “One” seems to refer to the chief false teacher alluded to in 2Co 10:7; 2Co 10:10.
“another Jesus whom we have not preached” These false teachers were not disagreeing over some peripheral, minor matter, but over the person and work of Jesus Christ (cf. 1Co 3:11). It is obvious in putting all the evidence together that these false teachers were a mixture of both the Judaizers as in the book of Galatians and the Hellenists (i.e., Sophists). These surrogates from Jerusalem had dropped the circumcision emphasis, probably because of the Jerusalem Council’s findings in Acts 15, but they continued their Jewish legalism somehow combined with or refined by Hellenistic (i.e., Sophists) thinking.
It is possible that Paul is using the false teachers’ charges against him. They may have accused him of “preaching another gospel.”
Those of us who believe the Bible is the inspired word of God have several questions to answer.
1. Do we read the NT through the eyes of the OT or does the NT have interpretive preeminence?
2. Are the words of Paul (or any NT author) as inspired as the words of Jesus?
3. Does the presence of “some” diversity among NT authors allow modern interpreters some “wiggle room” on some issues? Do we allow this same thing among the early church interpreters (i.e., Greek and Latin Church Fathers; later church leaders [Augustine, Aquinas, Luther, Calvin, etc.])? Or to put it another way, how does one understand (define, limit) orthodoxy?
“or you receive a different spirit which you have not received” Some see this as a reference to the Holy Spirit (cf. Gal 4:6; TEV), but it seems preferable to relate this to either (1) the “spirit of fear and slavery” (cf. Rom 8:15; 2Ti 1:7) or (2) “the spirit of peace and joy” (cf. Rom 14:17). For a fuller note on “spirit” see 1Co 2:11.
The term “different” is heteros, which means another of a different kind. Paul is contrasting the messages of the false teachers and himself (cf. Gal 1:6). There is much similarity between the problems mentioned in Gal 1:6-9 and here.
“received. . .accepted” The Greek verbs lamban and dechomai are synonymous. Both basic meanings are to take hold of something. The two notes in Louw and Nida’s Greek-English Lexicon, vol. 1, are helpful.
1. “to receive or accept an object or benefit for which the initiative rests with the giver, but the focus of attention in the transfer is upon the receiver” (p. 572).
2. footnote 31, “There may be some subtle distinction in meaning between dechomai and lamban with the latter implying more active participation on the part of the one who receives the gift, but this cannot be determined from existing contexts” (p. 572).
For me as an evangelical Christian, these terms are crucial in an appropriate response to the gospel (cf. Joh 1:12). The promises of God, the works of Christ, and the wooing of the Spirit must be responded to both initially and continually. This forms the basis of the covenant concept (i.e., God initiates, but humans must respond).
Lamban is recurrent in this context (cf. 2Co 11:4; 2Co 11:8; 2Co 11:20; 2Co 11:24; 2Co 12:16).
NASB”you bear this beautifully”
NKJV”you may well put up with it”
NRSV”you submit to it readily enough”
TEV”you gladly tolerate”
NJB”and you put up with that only too willingly”
This is either a present middle imperative or a present middle indicative. This is biting sarcasm directed at the Corinthian Christians’ willingness to listen to these false teachers.
Paul uses this term, anechomai, several times in this chapter (cf. 2Co 11:1; 2Co 11:4; 2Co 11:10; 2Co 11:20). In 2Co 11:1 it is used in the sense of “endure” (cf. 1Co 4:12), but in 2Co 11:4; 2Co 11:19-20 it is used sarcastically in the sense of “tolerate.”
2Co 11:5 “For I consider” In this literary unit Paul uses this verb, logizomai, often (cf. 2Co 10:2; 2Co 10:7; 2Co 10:11; 2Co 11:5; 2Co 12:6). It may have been a catch-word or often-used term of the Sophist’s false teachers.
“not in the least inferior” The verb in this phrase is a perfect active infinitive. At no time, past or present, did Paul think of himself as less than these supposed authoritative representatives from Jerusalem (cf. 2Co 12:11). This perspective is also discussed in Gal 1:11 to Gal 2:14, where Paul also defends his apostleship.
NASB, NKJV”to the most eminent apostles”
NRSV”to these super-apostles”
TEV”to these very special so-called apostles of yours”
NJB”to the super-apostles”
This sarcastic description is a combination of two Greek terms, huper (i.e., over and above) and lian (i.e., great or exceedingly). This descriptive phrase is rare and Paul uses it only here and in 2Co 12:11. 2Co 11:5 is contextually and grammatically linked to 2Co 11:4, which obviously refers to the false teachers (cf. 2Co 11:13-15). Paul is using the term “apostles” sarcastically in its two senses: (1) the Twelve and (2) messengers sent from churches (cf. 2Co 11:13). Apparently these false teachers had some connection with the church in Jerusalem (cf. 2Co 11:22 shows by inference that they claimed a Jewish background; 2Co 12:1 shows that they claimed charismatic experiences).
“most eminent” (huperlian) See Special Topic: Paul’s Use of Huper Compounds at 1Co 2:1.
2Co 11:6 “But even if” This is a first class conditional sentence. Paul admitted to them that Greek rhetoric was not his strength. His strength was the inspired content of his messages.
“I am unskilled in speech” This term is used in the sense of “untrained” or “amateurish” (cf. Act 4:13, where it is used of Peter and John or 1 Corinthians 14, where it is used of those who are unlearned in spiritual gifts). It seems to be related to Paul’s confession that he was not skilled in rhetoric (cf. 2Co 10:10; 1Co 1:17).
This comment, apparently from the false teachers, shows that they honored rhetorical speaking. This implies a Hellenistic (i.e., Sophists) background. See Bruce W. Winter, Philo and Paul Among the Sophists.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Would to God. See 1Co 4:8.
bear with. Gr anechomai. See Luk 9:41.
folly. Greek. aphroaunt. Only here, verses: 2Co 11:17, 2Co 11:21, and Mar 7:22. Compare 22Col 11:16.
bear = ye do bear.
Fuente: Companion Bible Notes, Appendices and Graphics
1-4.] apologetic introduction of it, by stating his motive,-viz. jealousy lest they should fall away from Christ.
Fuente: The Greek Testament
Let’s turn to II Corinthians, chapter eleven.
Paul’s authority as an apostle has been challenged in the Corinthian church by certain Jewish teachers who had come in behind Paul, as they so often did, seeking to put the people under the bondage of legalism. Knowing Paul as we do, we know the emphasis of his ministry was the grace of God. And there were those who really could not handle the grace of God as Paul taught it, and they would come in following Paul and tried to discredit Paul. And they would seek to, as I said, put the people under legalism saying that you could not be a Christian unless you were circumcised and were obedient to the law of Moses. And they espoused a righteousness through works which Paul disdained, preaching the righteousness which is through the faith of Jesus Christ.
And so in order to bolster their own position among the people, they would seek to tear down Paul. Now, Paul was the one that founded the church. Paul went out and did the groundwork. He was the one who went into a heathen, pagan city and shared Christ with them and brought the people into the glorious knowledge of Jesus Christ. These men were parasites. They would come in after Paul and seek to profit off of Paul’s work bringing the people into bondage.
So they would bolster themselves. They’d say, “We are real Jews. Paul isn’t a real Jew. We’re the real Hebrews. We’re the real Israelites.” And the rabbis in those days would often yell at their students, and if they thought they weren’t getting a point, they would start slapping him in the face. And evidently some of these fellows were following some of the typical rabbi customs, for Paul will get to that in a moment as he talks about his ministry and the difference between his ministry and those who came in after him.
Now having put Paul down, trying to destroy Paul’s credibility, Paul feels that it is necessary that he re-establishes his credibility, though it shouldn’t be necessary. That he should answer some of the charges that these persons had made against him and against his own character. And so Paul says,
Would to God ye [I wish that you] could bear with me a little in my folly [for just a moment] ( 2Co 11:1 ):
And he talks about this boasting as folly. This boasting of the things that he endured for Christ. It was forced upon him. He really didn’t delight in waving his own banner. But it was something that was necessary because of the way that these false teachers were trying to build their own stock by tearing Paul down. So, “I wish that you would bear with my folly,” Paul said,
and indeed bear with me ( 2Co 11:1 ).
So he makes a presumptive clause here: “I wish you would, now do it.”
For I am jealous over you with a godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ ( 2Co 11:2 ).
Now marriage in those days was by arrangement, and the parents would get together and say, “You know, you’ve got a pretty daughter; I’ve got a handsome son. Why don’t we marry my son and your daughter, you know.” There were three aspects to marriage. There was, first of all, the engagement. Now this could take place as early as three or four years old. You have friends? Been friends for a long time? They’ve got a little girl; you got a little boy. Well, why don’t we marry them off when they get old enough. They’re engaged to each other. So little kids in kindergarten, “Who are you engaged to?” You know.
As they grew up and the time came for them to get married, a year before the marriage they would enter into an espousal, which was a total commitment much as marriage. It was necessary to get a divorce from an espousal. However, the marriage was not consummated until the marriage ceremony. It was during this year of espousal that Mary conceived of the Holy Spirit the child Christ. That’s why it was such a problem with Joseph.
Now the espousal lasted for one year and was more equivalent to our engagement period today. Where the commitment has been made, but not yet consummated. And then, of course, the seven-day wedding ceremony and the conclusion of the seven-day ceremony, the consummation of the marriage.
So Paul is talking now as a father, “And I have espoused you. I’m your spiritual father. You came to know Jesus Christ through my ministry among you. I have a jealousy for you like a father has for his own child, for his own daughter. And I have espoused you unto Jesus Christ, and it is my desire to present you unto Him a chaste virgin.”
They had some interesting customs with their marriage. When the marriage was consummated, then they would have to show what they call the tokens of virginity. The father would keep this as proof in years to come that his daughter was a virgin. It was an extremely important thing.
In fact, just the other day in Israel, a girl was put to death by her family because she had relations with a boy before she was married. And the family honors was at stake, and they put the daughter to death. It’s a Bedouin tribe. They’re carrying on the old customs from way back. And it’s very severe and Bedouins still practice this today. If a girl is not a virgin when she is married, then that comes back on the family, the honor of the family and the father, because it’s the father’s responsibility to make sure that she remains a virgin until the time of her marriage. And I mean, they take that as an awesome kind of a responsibility and honor thing. And to them that is so very important.
And so Paul says, “Hey, I’m like a father. I’m jealous for you. My desire is that I present you unto Jesus, unto Christ as a chaste virgin. Don’t want you corrupted by these other teachings and by these other teachers. Being led away into another Jesus, another gospel. I sought to keep it pure. I sought to keep you pure in the gospel of Jesus Christ.”
But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ ( 2Co 11:3 ).
It is so difficult to keep the gospel simple. There are always men who are wanting to complicate it. And all you have to do is go around and look at the way men have complicated the gospel.
Couple weeks ago on Sunday morning, I was standing in the old city of Jerusalem just inside the Joppa gate, and we were haggling with one of the shopkeepers there. And I heard this ka-rump, ka-rump, ka-rump, and naturally I looked up to see what was going on. And here’s this solemn looking guy, looked like, man, he had sour stomach or something. I mean, just looked awesome, fierce, sour. Had this golden cane; big, red hat on top of his head, black robe, walking down this little narrow street there in Jerusalem, the old city, taking this cane and tapping it on the rock sidewalk as he was coming down, ka-pom, ka-pom, ka-pom, and behind him these guys in their black robes and black hats and all, looking just very somber, sober, marching in cadence to this ka-room, ka-room, ka-room, you know. And here they’re marching to church. They’re going to officiate in the services. And the shopkeeper said, “Well, there go the Christians to church this morning.”
Sour, mean looking, fierce, awesome things, the guys were walking four abreast in a line of about, oh I suppose there’s four, you know, lines, four abreast. Everyone just, you know, and this guy, ka-pom, ka-pom, and there go the Christians. Well my feeling was, if that’s Christianity, I don’t want any. They’ve made it so complicated. You know, you’ve got to approach Christ this complicated way.
Paul said, “Oh, I’m jealous for you. I wanted to present you in just the purity. I’m fearful lest someone has taken away from you the beautiful simplicity that is in Christ.” Wherever we start to create our religious systems, begin to create our hierarchies. I want to show man that I’m higher than you, so I wear a particular color robe. And my robe shows that, hey, I’ve got one on you, you know, I’m one above you. And so I try to . . . I want everybody to know how godly and important I am, you know. And so we start making these degrees and these systems and we get so far removed from the simplicity that is in Christ.
How I love kindergarten. How I love to go and sit in the classroom and just listen to the little children talk about God. The simplicity of their faith. The simplicity and the openness of their love. Oh, their theology may be mixed up a little bit. On the first morning when the voice came over the speaker in the kindergarten class, they’re all sitting there, and suddenly the voice on the speaker says, “Attention, please.” One little kid says, “Is that God?”
But oh, how I love the simplicity. I’m thankful that God made me a simple person. Not all complex. Paul had a great fear that these people were coming in and laying all kinds of regulations, all kinds of rules. And hey, the other day in Israel we were sitting in a restaurant and in the corner there was this silver bowl with a little silver ladle and all. And this fellow came in and he took, he went over there and he took the thing. And he . . . if you don’t do it the right way and the right number of times and the right way and all, then you’re not really clean. You just can’t go and take soap and water and wash your hands and dry it on the towel. That’s not clean. You got to get into this little routine of doing it just a particular way and all.
And so here were these beautiful simple babes in Christ in Corinth. They were trusting and believing in Jesus Christ, loving the Lord, having a glorious time, you know. And then these teachers come in and start laying all kinds of rules on them, all kinds of regulations, and taking them away from the simplicity that is in Christ.
For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him ( 2Co 11:4 ).
Preaching another Jesus. Preaching another gospel. There are a lot of people who have taken the terminology and redefined it in order to confuse and deceive. For instance, the Mormons talk about their faith in Jesus Christ, their belief that He is the Son of God. That He died for their sins. That He is their Savior. And to listen to them talk you would say, “Well, we believe the same thing.” However, the Jesus that they believe in was the brother of Lucifer. And they believe that God desired to redeem the world, and so He had the divine counsel and Lucifer came up with the plan of redemption. And his brother Jesus also came up with a plan of redemption. And the Father chose the plan of Jesus over the Lucifer and that made him so mad he came down to disrupt the whole plan of redemption that Jesus had. And this is even worked out in pageantry within their ceremonies within the temple. This big argument between Jesus and his brother Lucifer over the redemptive plan. Well, that’s another Jesus than the Bible speaks about Who is the only begotten Son of God.
So you’ve got talking about Jesus, but what Jesus is it? You talk about God, but what god is it? When you’re talking about God, are you talking about Adam who Brigham Young said is our only god with whom we have to do? The one who impregnated Eve?
Now the Mormons today really disclaim and it should be declared that they do disclaim Brigham Young’s Adam-God theory. They disclaim that, and it’s only honest to admit that they disclaim the Adam-God theory. They do not disclaim Jesus the brother of Lucifer. But the interesting thing is they don’t realize that Brigham Young was actually following basic Mormon doctrine when he declared that Adam was our God.
For what is the goal of the Mormon? If you’re faithful, if your marriage is sealed in the temple, you remain a faithful Mormon, you and your wife will become gods. And you will have your own planet, and you’ll be able to go out and populate your own planet, begin your own experiment. And you can oversee your own planet, and you will be the god over that planet. And we other nice people will be your angels and have to wait upon you and take care of the, you know, menial details. That’s Mormon doctrine. The ascension to godhead or to godhood.
Now, what did Brigham Young do? He took the doctrine one step backwards. In other words, why should we believe that it only started six thousand years ago with Adam and Eve? You see, Adam was a good, faithful Mormon on another planet somewhere. He and his wife were sealed in marriage, and so he came with one of his celestial wives, Eve, and they began to populate the earth. And Brigham Young only took the Mormon doctrine one step backward. They, they’re abhorred at the thought that Adam is our God, but it’s only their very doctrine that they espouse taking back a step instead of forward a step. Brigham Young was just going back. You see, all of us are progressing, if we are Mormons, into godhead or into godhood, becoming gods.
Seems to me that I remember someplace else where someone was told that they would become a god if they would only eat of the fruit that God said don’t. Preaching another Jesus. Coming by subtlety. Leading them away from the simplicity in Christ.
So Paul said,
For I suppose I was not a whit behind the very chiefest apostles ( 2Co 11:5 ).
In other words, “I really don’t have to take a second seat to anybody.” They had accused Paul of being rude in his speech. “His speech,” they said, “is contemptible. He writes powerful letters, but in his speech he’s contemptible. His presence is, you know, he’s a puny little runt.” So he said,
But though I be rude in speech, yet [I’m] not in knowledge; but we have been thoroughly made manifest among you in all things ( 2Co 11:6 ).
In other words, “Hey, I’ve been wide open with you folks. I have been hidden; I have not been clever and tried to hide things and live a double standard.”
Have I committed an offense in abasing myself that ye might be exalted ( 2Co 11:7 ),
“I didn’t come in as some big shot. I didn’t come in, you know, with apostolic authority and ordering people around and all. I came in as a servant. I came in just, you know, in simplicity of speech and manner and all, though I’m not in knowledge. I know better. But deliberately I was that way among you. I didn’t exalt myself. Have I committed an offense in abasing myself that I . . . that you might be exalted,”
because I have preached to you the gospel of God freely? ( 2Co 11:7 )
Now the thing was, while Paul was in Corinth he refused to take an offering. He did not allow them to support him. His support came, some of it, from the church in Philippi, who sent offerings down to him, and when there was a need, he went out and worked as a tentmaker to supply the needs. So he said, “Hey, just because I didn’t take your money, I didn’t rip you off.” You see, these guys that were coming in, these teachers that were coming in putting Paul down, they were ripping the people off financially. They had all kinds of give-me gimmicks and just fleecing the flock of God. And yet, putting Paul down. Paul said,
I robbed other churches, taking wages of them, to do you service [in order to serve you] ( 2Co 11:8 ).
Now he doesn’t mean literally rob the other churches, but he was receiving offerings that they had sent to him to support himself while he was ministering to those in Corinth.
And when I was present with you, and wanted [I was in need], I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia ( 2Co 11:9-10 ).
“You can’t say that I came down there and laid a heavy I-need-help trip on you. That I came down there to fleece you. That I came down there to take advantage of you. Because I didn’t receive anything from you.”
Wherefore? ( 2Co 11:11 )
Why is this?
because I love you not? [Ah, come one.] God knoweth. But what I do, that I will do, that I may cut off occasion from them which desire [or are looking for an] occasion; that wherein they glory, they may be found even as we ( 2Co 11:11-12 ).
In other words, “I’ve done this. And those that are speaking against me, I’d like to see them do the same thing. You know, if they’re really hotshot apostles like they say they are, if they’re really all they say, let them do like I did. Let them not take anything from you. See how long they’ll stick around if you don’t support them anymore. See where the real love is. You know, cut off their support.”
For such are false apostles, [they are] deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works ( 2Co 11:13-15 ).
These guys coming in with all these big put-on kind of stuff, acting so spiritual, acting so godly and all of this. I received a call yesterday, sort of a desperate call from Guatemala. Some guy has gone down there from the United States with this manifestation of Sons of God doctrine. And he’s introduced it, and some of the churches are just being ripped apart by this pernicious doctrine.
The doctrine basically declares that we are going to be manifested as the sons of God, and that is what the second coming of Jesus is. He’s not really coming literally, but He’s coming in the church and will be manifested through the church, and we will be the manifested sons of God. We are the second coming of Christ. As soon as we be manifested in glorious power, and you know, we’re suddenly going to be supercharged, supersaints, and we’re going to take over the world. And it has a lot of ego, kind of prideful kind of stuff involved, you know. “Hey, you’re . . . which country you want to rule?” You know. “And you’re going to be dynamic, and you’re going to be powerful, and you’re going to be manifested. And the whole world’s going to bow to you because they’ll see that you are indeed, you know, the son of God.” And all this kind of stuff. And the world is waiting for your manifestation. And all we have to do is get perfect, and then we can be manifested. Oh well, that’s puts it off for a while, doesn’t it?
If you want to know one of the first ones in this area who began teaching that, he is on Channel 56 every once in a while. He’s got a golden altar and a big crown and all. His name is Oyl Jaggers. He’s the one that began the teaching of the manifested sons of God, and there you see one of the manifestations. To me it’s an abomination, not a manifestation.
So they come on, angels of the…you know, as ministers of light, apostles and all. But Paul says, “No big deal. Satan himself transforms himself or comes on as an angel of light in order to deceive. So that his ministers do, it’s no big deal.”
I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little [but if you want to continue thinking that, then accept me as a fool, but I want to boast just a little bit about myself] ( 2Co 11:16 ).
“You force me to do it, so I will.”
Seeing that many glory after the flesh, I will glory also. For ye suffer fools gladly [you have allowed these fools gladly], seeing ye yourselves are wise ( 2Co 11:18-19 ).
I mean, he’s cutting them down. You know, “You’ve been taken; you’ve been taken in. You’ve been a sucker. These guys have taken you in. You’re so wise, you know, and you’ve allowed these fools.”
For ye suffer [you allow], if a man bring you into bondage, if a man devour you, if a man take of you ( 2Co 11:20 ),
Here they were ripping them off.
if a man exalt himself, if a man smite you on the face ( 2Co 11:20 ).
“Listen to me, man, you know. Give me your wallet. These guys you’re accepting, you’re suckers, you’re being taken in by them.” Paul said,
I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I [am] speak[ing] foolishly ,) ( 2Co 11:21 )
Hey, these guys are bold,
I am bold also ( 2Co 11:21 ).
These guys,
Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. Are they ministers of Christ? (I speak as a fool) I am more; in labors more abundant, in stripes above measure, in prisons more frequent, in deaths [or facing death] oft [many times]. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep [out in the ocean]; In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Beside those things that are without, that which cometh upon me daily, the care of all the churches. Who is weak, and I am not weak? who is offended, and I burn not? If I must needs glory, I will glory of the things which concern mine infirmities [my weaknesses]. The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not. In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend [arrest] me: And [they let me out] through a window in a basket and was I let down by the wall, and escaped [out of] his hands ( 2Co 11:22-33 ).
This shows how incomplete is the record of the book of Acts. For these . . . Paul was writing this epistle to the Corinthians from Ephesus at the time in the book of Acts of the nineteenth chapter. And by the time you get to the nineteenth chapter, only about three of these things that Paul has listed are mentioned. But all of these things happened before the nineteenth chapter of Acts. So you see how incomplete the record of Acts actually is. It just sort of hit highlights. Paul is giving you a little more the things that he went through. It tells us a little bit of Paul’s tales of the stoning at Lystra and a few of these things. But man, what this guy went through to share the gospel of Jesus Christ with people who have never heard.
You think that you’ve really done something for the Lord, huh? You’ve really sacrificed for God. You’ve really made a commitment. Hey, look at this guy. I love Paul. In fact, he’s one of the first guys I’m going to look up when I get there. I’m not just going to go up and introduce myself; I’m just going to go up and just stand around and listen for a while to this guy. I’m anxious to meet him. He’s been sort of a role model for me. However, I haven’t, you know, I haven’t come anywhere. I mean, I don’t even belong in the same league. I’m bush league; this guy is a major leaguer. What commitment. Forced, really, to share these things. If it had not happened, we wouldn’t have known all these things about Paul. But he felt it necessary. These guys were saying, “Hey, we’re Jews. We’re this. We’re . . . ” And Paul said, “Hey, they think they’re something; I’ve got them beat hands down, you know, if that’s what you’re looking for.”
“
Fuente: Through the Bible Commentary
2Co 11:1. , would that) He step by step advances with a previous mitigation[73] and anticipation of blame to himself [] of a remarkable description, to which the after-extenuation [] at 2Co 12:11 corresponds.-, a little) The antithesis is found at 2Co 11:4; 2Co 11:20.- , in my folly) He gives it this appellation, before that he explains it, and by that very circumstance gains over the Corinthians. This is a milder word than .[74]-, bear with) The imperative; comp. 2Co 11:16.
[73] See App., under the tit. . Here, an anticipatory apology for what he is about to say, which might seem inconsistent with modesty on his part.
[74] , according to Tittmann (Syn. New Testament), is one who does not rightly use his mental powers. Paul, in 2Co 11:16, calls himself , because after the manner of men he boasted . The fault of the is ; that of the (those who follow false rules of thought and action) is , opposed to . , insipientia, is applied to what is senseless, imprudent, ex. gr. rashness in speaking, Mar 7:22. But , stultitia, folly of a perverse and often of a wicked kind, Mat 5:22.-ED.
Fuente: Gnomon of the New Testament
2Co 11:1
2Co 11:1
Would that ye could bear with me in a little foolishness:-[Paul has been forced by the challenge of the Judaizers into an argument which to him was very distasteful. In this case it was indeed necessary; but he describes it as foolishness, and he asks the Corinthians to bear with him a little longer, as the matter which has extorted his self-vindication from him is one of the greatest importance.]
but indeed ye do bear with me.-He turns from a request to an assurance that, on account of their love for him, they bear with him while he asserts his apostolic mission and authority.
Fuente: Old and New Testaments Restoration Commentary
Having thus stated the true grounds of glorying, and being about to make his boast (such action having been made necessary by the opposition), the apostle has so little love for it that he commences with an apology, and a very explicit declaration of his deepest reason for doing it. He is jealous with a godly jealousy, that is, with a jealousy after the pattern of the jealousy of God, which is always the jealousy of wounded love. The extreme difficulty of the case was that while preaching the same things, those in opposition were creating divisions by personalities, and therefore Paul was bound to save them by personal boasting.
He commenced this boasting with the remarkable statement that he was “not a whit behind the very chiefest apostles.” It has been said that this is a sarcastic reference to the false teachers, but it is far more probable that in harmony with his constant defense of his own apostleship he first declares his equality with all the apostles on the basis of his divine appointment to this office.
Then followed the threefold glorying in the exercise of his apostolic office among the Corinthians, in its manner, in its method, and in its motive.
So that if he himself must needs glory, it shall be in the things that concern his weakness, while he calls God to witness to the truth of the things he writes. And of these things of weakness the first is the escape from Damascus, in which was nothing :to create the spirit of fleshly boasting, and yet it was his open door to apostleship and service.
Fuente: An Exposition on the Whole Bible
11:1-6. The Folly of Glorying and the Reason for It
Forgive my foolish boasting, which is caused by anxious affection. I fear lest these self-asserting impostors should seduce you from Christ.
1 I wish that you could bear with me in a little somewhat of folly. (It is, of course, foolish to boast; but you stand a good deal of it from other people.) Well, I know that you do bear with me. 2 The truth is that I am jealous over you with Gods own jealousy; for I betrothed you to one husband exclusively. My aim was to present the Church of Corinth as a pure virginbride to the Christ. 3 But I am sadly afraid lest somehow, as the serpent utterly deceived Eve by his craftiness, so your thoughts should be corrupted and led astray from the singleminded devotion and pure fidelity which should be observed towards Christ. 4 And my fear is not groundless, for if the intruding alien (and I hear that there are such people) is proclaiming another kind of Jesus such as we did not proclaim, or you are receiving a different kind of spirit such as you did not receive from us, or a different kind of Gospel such as you did not accept at our hand,-then you bear with a person of this kind with quite beautiful toleration! 5 I ask you to be equally tolerant towards me; for I am persuaded that in nothing have I been inferior to those pre-eminent apostles of yours. 6 Granted that, as compared with them, I am untrained in speech, yet in the knowledge that is worth having I am not untrained. No; in all things we have made that plain among all men in our relations with you.
1. . Would that ye bore with me in a little somewhat of folly. The sudden outburst looks like the beginning of a new topic, but, as has been shown above, the connexion with what precedes is close. He is again guarding himself against the charge of vanity and self-praise. The unaugmented 2nd aor. in late Greek is a mere particle, hardly more than Oh, expressing a wish as to what might happen, but is almost too good to come true, as here, or what might have been the case, but was not. Here and Rev 3:15 it is followed by imperf, indic.; in Gal 5:12 by fut. indic., where, as here, there is a touch of irony; in 1Co 4:8 by aor. indic. and there also there may be irony. The aor. indic. is freq. in LXX, esp. in the phrase (Exo 16:3; Job 14:13; Num 14:2, Num 20:3). In 2Ki 5:3 no verb is expressed. In class. Grk. the augmented is usually followed by the infin. The meaning here is would that ye bore, or Oh that ye could bear, not would that ye had borne (Calvin). Blass. 63. 5. We have , vv. 17, 21; Mar 7:22; in 1 Cor. we have (1:18, 21, 23, 2:14, 3:19).
The constr. of the two genitives is disputed. In Bibl. Grk. commonly has gen. of either person or thing, but the acc. is sometimes found, as in class. Grk. Here the in the next clause makes it almost certain that the first is the gen. after , and then is the gen. after , which is the acc. of reference. But it is possible to take as the acc. after and make both genitives depend upon .* This, however, is clumsy and improbable.
. As in 10:7, we are in doubt as to whether the verb is indicative or imperative, and most English Versions decide for the latter, as if the Apostle were repeating his wish in the form of a prayer. I wish you would-nay, do. In either case the corrects what has just been said, while emphasizes what is now said, and one gets more of a correction and as much room for emphasis if one takes as indicative. He has just expressed a wish as if it were not very likely to be fulfilled, and then he corrects himself; Well, I ought not to speak like that; you do bear with me; or, But there is no need to wish; of course you do bear with me. Blass, 77. 13, prefers the other alternative.
( B M P) rather than (D3 F G K L). ( B D F G K L M P) rather than (some cursives.) ( B D E M 17) rather than (K L) or without (P).
2. . For I am jealous over you with a divine jealousy. The exact meaning of is uncertain, but it implies that the honour of God is involved in the matter. Something will depend on the meaning which we give to and whether am zealous with zeal or am jealous with jealousy. Such renderings as zeal for Gods glory, or zeal such as God loves, or very great zeal (cf. , 1:12, and , 10:4) are unsatisfactory, and I love you with very great love is impossible. Lightfoot on Gal 4:17 suggests that I take interest in you with a divine interest is the meaning here; but what follows indicates that jealousy rather than zeal is meant, jealousy in the higher sense, as when we are jealous about our own or another persons honour. St Paul assumes for himself the part of the person who has arranged the betrothal, and who watched jealously over the brides conduct in the interval before the marriage, which is to take place when Christ returns at the . In O.T. Israel is represented as the spouse of Jehovah, who is jealous of anything like unfaithfulness (Isa 54:5, Isa 54:6, 62:5; Jer 3:1; Eze 16:23-33); but there is no third person who is concerned with this relationship. In most cases it was the parents who arranged the betrothal, and St Paul is here regarding himself as the parent of the Corinthian Church (12:14; 1Co 4:17). In Hos 2:19, Hos 2:20 the relationship between Jehovah and Israel is represented as betrothal rather than marriage, but again there is no third person; Jehovah acts for Himself, just as in Eph 5:27 Christ presents the Church to Himself, without the intervention of any Apostle.
. For I betrothed you to one husband. In class. Grk. the midd. would be used of the man betrothing himself, and in Pro 19:14 it is used of the woman, : the act. would be used of betrothing another person, either (Hdt. ix. 108) or (Pind. Pyth. ix. 207). In the Testaments (Iss. 1:10) Rachel says to Leah, , () in accordance with classical usage. But here the context fixes the meaning (Winer, p. 323), and the midd. may indicate the Apostles interest in the matter; as (Thdrt.) he was jealously anxious that nothing should interfere with the marriage. The betrothed woman must devote herself exclusively to her destined Husband, and must not allow her thoughts to be diverted to any other. The implies this, and is probably aimed at those who were distracting the Corinthians from their loyatly to the Christ preached by St Paul. Bachmann with Beza and Bengel takes with , to present a pure virgin to one husband, viz. the Christ; but that leaves without anything to fix its meaning, and it would inevitably mean, I betrothed you to myself. See Hastings, DB. and DCG. artt. Bride and Bridegroom.
.To present a pure (7:11; Php 4:8; 1Ti 5:22) virgin to the Christ. Neither AV nor RV. put you after present in italics; it is not required in English any more than in the Greek.
Here again, as in the concluding verses of 10., it is clear that St Paul is addressing the whole Church of Corinth, and not the rebellious minority. Cf. vv. 7-11. The statement that in 1-9. the loyal Corinthians are addressed, and in 10-13. the disloyal, and that this explains the extraordinary change of tone, is not in harmony with the facts.
3. . Timeo autem ne forte. He does not express either complete trust or complete distrust. Cf. 12:20; Gal 4:11. He has just expressed his own share and interest in their relationship to the Christ. Of course it must and will be maintained; but () there are perils about which he has misgivings.
. As the serpent deceived Eve. The compound verb is strong in meaning, and perhaps justifies the insertion of utterly or completely. In 1Ti 2:14 the compound marks a distinction between Adam and Eve; she was entirely deceived, but he was not even deceived; what he did, he did to please himself and his wife. Nowhere else in N.T. is Eve mentioned. In LXX the compound is very rare, and in Gen 3:13 we have . In N.T. it is confined to St Paul (1Co 3:18; Rom 7:11, Rom 7:16:18; 2Th 2:3; 1Ti 2:14), who is fond of compounds with (10:9, 11:12, 33, 12:15; 7, 13, 14, 15:34; ect.). In N.T. is rare (Eph 5:6.; 1Ti 2:14; Jam 1:26).
Thackeray (Relation of St Paul to Contemporary Jewish Thought, p. 55) perhaps goes too far in saying that in these verses (3-15) we have very strong reasons for presuming an acquaintance on the part of St Paul with the Rabbinical legend found in the Apocalypse of Moses and elsewhere, that the serpent seduced Eve to unchastity and that Cain was their child; also that Satan, after having first taken the form of a serpent, afterwards took that of an angel. Menzies regards it as certain that Paul knew a Haggadah or legend of this kind. Heinrici in Meyer gives reasons for doubting this. Had St Paul said and expressed what follows with more resemblance to the legend, his acquaintance with it would have been more certain.* Assuming that he knew it, there is no evidence that he believed it. He uses legends as illustrations of truth; see on 1Co 10:4.
. In his craftiness (see on 4:2). Subtilty (AV) is no doubt meant to connect this with the serpent was more subtle than any beast of the field (Gen 3:1); but there LXX has . The legend says that it was because the serpent was the wisest animal that Satan took its form. The identification of the serpent with Satan is not found earlier than Wisd. 2:24, and it is not certain that it is found there. By the envy of the devil death entered into the world, may refer to Cains envy leading him to kill Abel. Clement of Rome (Cor. 3) takes it so; as does Theophilus (Ad Autol. ii. 29). Cf. 1Jn 3:12. See Gregg on Wisd. 2:24.
. Your thoughts (2:11, 3:14, 4:4, 10:5) should be corrupted (7:2; 1Co 15:33; Eph 4:22) from the simplicity (8:2, 9:11, 13) and the purity (6:6 only) that is toward (8:22) the Christ. Note that it is the Christian community as a whole, and not any individual Christian, that is the spouse of the Christ. The Apostles fear that the community will be seduced is very strange after the satisfaction expressed in the first seven chapters. The implies that the corruption issues in seduction and separation; cf. Rom 7:2, Rom 9:3. If is genuine, it refers to the chaste conduct of the during the interval between betrothal and marriage. Like the serpent, the false teachers were promising enlightenment as the reward of disloyalty and disobedience. See Denney, p. 323.
B D* G P 17, d e g r, Copt. omit before , and neither (D2 and 3 E K L M, f Vulg. Syrr.) nor (K L P) is likely to be original. after ( * B F G 17, g Goth. Aeth.) is strongly attested. But 3 D3 K L M P, f Vulg. Syrr., Clem. Alex. omit, and D* E d e have , which suggests that the words may be a gloss inserted in two different places. Note the divergence of f from F G M omit before .
4. . For if indeed the intruder is preaching another Jesus, whom we did not preach, and ye are receiving a different spirit which ye did not receive, or a different gospel which ye did not accept, ye bear with him quite beautifully. Cf. Mar 7:9. The concluding words are sarcastic, and for this the at the outset prepares us. If indeed a person of the following description presents himself, then your toleration of his vagaries is quite lovely. Dont you think that you might show a little toleration to one who has proved to you that he is an Apostle of Christ? The wording is obscure, because we do not know the exact character of the teaching to which St Paul alludes; but what is suggested as rendering and meaning makes good sense. It is rash to insist on allusion to some prominent individual; like and (10:7, 10), the sing. is generic. Cf. Gal 5:10; Mat 18:17. People who act in this way is the meaning, and in there is probably no allusion to the familiar title of Messiah (Mat 11:3; Luk 7:19, Luk 7:20; Joh 6:14; etc.). St Paul goes great lengths in his sarcasms, but he is not insinuating that the Judaizers claimed Messianic authority. By is meant qui suis ipsius auspiciis tamquam magister venit, quicunque ille est (Cornely). We may reasonably conjecture that , , , which are a somewhat strange triplet, were leading terms in the teaching of the Judaizers. rather than , for Judaizers would not use as a proper name.
The aorists, , , , refer to the time when the Apostle converted the Corinthians, and they should be rendered as aorists. And , accepted, which is necessarily a voluntary act, should be distinguished from , received, which is not necessarily such. Vulg. has accepistis and recepistis, which may serve.
It is possible that not much difference is intended by the change from to , yet the change should be marked in translation; and this neither Vulg. nor AV does, either here or Gal 1:6, Gal 1:7, where see Lightfoot. The change here may be caused by the change from a person to what is regarded as impersonal. Thus Act 4:12, … There are passages, and this is one of them, in which it is not easy to decide what St Paul means by . Sometimes we are not sure whether he is speaking of the human spirit or of the Divine Spirit; and when he is speaking of the Divine Spirit, it is not always clear how far he regards the Spirit as personal. A qualifying epithet or genitive often decides the first question, but not always the second; and where neither is found the first question may remain open. This is specially the case in the expression (Eph 2:22, Eph 2:3:5, Eph 2:5:18, Eph 2:6:18; Col 1:8). The distinction between personal and impersonal was less distinctly drawn than it is now, and it is safer not to make the Apostles language more definite than he makes it himself. On the human side he has no definite scheme of psychology; on the Divine side no theological system like the Quicunque vult. As to the here we may say that what he offered to the Corinthians was the spirit of freedom (3:17; Gal 5:1, Gal 5:15) and of joy (1Th 1:6; Gal 5:22; Rom 14:17), and that what the Judaizers offered was a spirit of bondage (Gal 4:24; Rom 8:15) and of fear (Rom 8:15).* The general question is well handled by Headlam, St Paul and Christianity, pp. 95-115; Abbott, Johannine Grammar, p. 518.
. You bear with him quite beautifully; an ironical statement. Cf. Mar 7:9. If is the right reading, then we must translate, If he preaches you would bear with him; and in that case St Paul has changed his constr. in order to make the conclusion less harsh, for implies that has preceded; and it is possible that has been corrected to to agree with . But neither nor justifies ye might well bear with him (AV). Winer, p. 383. Some would make the sentence interrogative, and in that case there is no sarcasm, but the is understood literally. If people come and behave in this way, is it seemly that you should tolerate them? in putting up with them do you act ? You are pledged to Christ and His cause, and people come and try to disturb your fidelity; can you listen to them without dishonour? Cf. in 1Co 7:37, 1Co 7:38. This makes good sense; but there is so much irony in this part of the Epistle, that to make the sentence categorical and sarcastic is more in harmony with the general tone of the context: pseudoapostolis nihil non permittebant (Calvin).
( B D E F K L M P and most versions) rather than (G, f g Vulg.). We should probably read (B D* 17) rather than ( D3 E G K L M P) or (some cursives).
5. . For I count (10:7, 11) that I am not a whit behind those preeminent apostles. The looks back to the appeal just made; You tolerate these people; you surely can tolerate me; for I am at least as good as they are. The very unusual expression has been explained in two very different ways, and the rendering of the rate adv. varies according to the interpretation of the whole phrase. Baur and many others have supposed that this is a hit at the leaders among the Twelve, that such as the pillar-Apostles of Gal 2:9 are meant, and that we have here a powerful piece of evidence in support of the theory that in the Apostolic Age there was strong opposition between Petrine and Pauline influences. On this hypothesis such renderings as pre-eminent, very chiefest, supreme, are preferred.* Protestant controversialists have used this interpretation as an argument against the supremacy of St Peter, to whom St Paul is supposed to claim to be in every point an equal; and Romanists, instead of showing that the interpretation is erroneous, have accepted it and argued that, although St Paul claims equality in gifts, yet he says nothing about jurisdiction.
It is improbable that St Paul would use such an expression as of any of the Twelve. Baurs hypothesis about the conflict between Petrine and Pauline tendencies in the Apostolic Age is now almost everywhere abandoned, and there is little doubt that the phrase in question is a sarcastic description of the Judaizing leaders, who claimed to be acting with the authority of the Twelve against one who had no such authority. St Paul speaks of them as superlative, superfine, superextra, overmuch apostles. These precious apostles of yours might represent the contemptuous tone of the words. It is possible that was current in colloquial language, but the Apostle may have coined it for himself; cf. (2 Macc. 8:35, 10:34, 13:25) and the classical (Arist., Polyb.) and ().* He is fond of compounds of , as this letter shows; , , , , . The suggestion that he is here using a phrase coined by his opponents, and turning it against them, is not wholly incredible; but it does not seem probable that they would employ such an expression to designate any of the Twelve, or that, if they did, he would borrow it. That he should frame it as a mock-heroic description of his unscrupulous critics is more probable. Gal 2:6-9 is not parallel, and is not evidence that St Paul sometimes spoke disparagingly of the Twelve. Preeminent. may serve as a neutral rendering, which does not at once commit one to either interpretation.
Vulg. renders in a variety of ways; here minus facio, xii. II minus sum, elsewhere desum, egeo, deficio (Index IV.). The perf. here, as in Heb 4:1, indicates past and continuing inferiority. Being inferior to and coming short of must involve the idea of comparison, and hence the gen.; cf. Rom 3:23.
For B has , perhaps to correspond with in v. 4. D* E, d e r add after .
6. . The Apostle at once makes an admission that in one particular it may be the case that he is inferior to the Judaizing teachers. Here , as distinct from , represents the possibility as a fact (4:3, 5:16, 12:11; 1Co 4:7), although it is not certain that St Paul always observes this distinction. But though I am untrained in oratory, yet in knowledge I am not so. (1Co 14:16, 1Co 14:23, 1Co 14:24; Act 4:13) means one who confines himself to his own affairs, , and takes no part in public life; and such a person was regarded by Greeks as wanting in education and likely to be unpractical and gauche. The word also came to mean one who had no technical or professional training, with regard to some particular art or science; unskilled, a layman or amateur, as distinct from an expert or professional. And that is the meaning here; the Apostle admits that he is not a trained rhetorician, not a professional orator, and he perhaps implies that some of his opponents have this advantage. That any of them were causidici, accustomed, like Tertullus (Act 24:1), to plead in court, is not probable; but they may have pointed out to the Corinthians, who highly valued gifts of speech, that a true Apostle would be likely to possess more power in that particular than he exhibited (10:10). See Knowling on Act 4:13; Wetstein on 1Co 14:16; Suicer, Thesaurus, s.v.; Trench, Syn. lxxix.
. He might be a poor speaker, but he knew what he was talking about. He did not profess to teach them things of which he himself was ignorant. As regards the mysteries of revelation, the essential truths of the Gospel, and their relation to human life here and hereafter, he was no selfmade smatterer, but an expert and a specialist, trained and inspired by the Lord Himself. This is prima dos apostoli (Beng.). With the constr. comp. 1Co 4:15.
. But in all things we made it manifest among all men to you-ward. is specially freq. in the first nine chapters of this letter (4:8, 6:4, 7:5, 16, 8:7, 9:8, 11); elsewhere it is rare (v. 11, 1Th 5:18). It means in every particular, in every respect. It is not likely that is neut., which would make it a mere repetition of , although some take it so; in all things among all men is the meaning. His teaching has been public; there has been no secrecy about it, and anyone can form an opinion of its character and of the Apostles relation to his hearers. He has a Divine commission to manifest the truth to every mans conscience (4:2). In that he is no .
Here again we have a participle used absolutely, without any regular constr., as in 1:7, 7:5, 8:20, 24, 9:11, 13; and it is not clear what it is that is made manifest, but probably is to be understood; what has been revealed to him has been passed on to them.
D*, d e f g omit between and D* E d e g add after . ( B F G 17, g) rather than (3 D3 E K L P, r Syrr. Copt.) or (D*, d e f). F G, f g r Vulg. Syr-Pesh. omit. , as superfluous, if neut. In different directions corruptions in the text are suspected. Some would omit as a gloss. Others would expand what follows; : cf. 9:8, 11; 1Co 9:22, 1Co 10:33, 1Co 12:6. The text is quite intelligible without either of these conjectural emendations. It is not quite clear what text is followed in AV; perhaps , but can hardly mean among you. The reading is an evident attempt to make the participle agree with , and the addition of after (M) is a correction of a transitive participle without an object expressed. There is no difficulty, however, in supplying from the previous clause. The meaning is not intricate; Though I lack eloquence, I do not lack knowledge; on the contrary, I was always able to impart knowledge publicly to you.
11:7-15. Glorying About Refusing Maintenance
; The Contrast with His Critics
I had good reasons for refusing maintenance. This was one of many points of contrast between me and the false apostles.
7 Or did I commit a sin in degrading myself by working for my bread with my hands to raise you up from the degradation of idolatry, in that without cost to yourselves no less a thing than Gods inestimable Gospel was preached to you by me? 8 I actually took from other Churches the cost of my maintenance-it seemed like robbery-in order to be able to minister gratuitously to you. 9 And when I was staying with you at Corinth and my resources failed, even then I sponged on no one. No Corinthian was squeezed to maintain me, for my necessities were fully supplied by the brethren who came from Macedonia. That was only one instance. In every emergency during my stay I kept myself from being burdensome to you, and I mean to continue to do so. 10 It is the truth of Christ that speaks in me when I say that from being able to glory in preaching without payment I will never allow myself to be barred in any region of Achaia. 11 Why have I formed this resolution? Do you think that it is because I care nothing about you? God knows whether that is true or not.
12 But I shall persist in acting just as I am acting now about this, in order to cut the ground from under those who desire to have a ground for hoping that in the apostolate which they boastfully claim they may be found working on the same terms as we do, both of us accepting maintenance. 13 I will give them no such opening, for such teachers are sham apostles, whose whole work is a fraud, while they put on the appearance of Apostles of Christ. 14 And no wonder; for Satan himself, the arch-deceiver, puts on the appearance of an angel of light. 15 It is no amazing thing, therefore, if his ministers also put on an appearance as being ministers of what they call righteousness. Such professions will not profit them. Their doom will be in accordance with their acts.
7. ; Or did I commit a sin in abasing myself that you might be exalted, because I preached to you Gods Gospel for nothing? This use of to emphasize a question is not rare (1Co 6:2; Rom 2:4, Rom 3:29, Rom 6:3); it introduces an alternative which those who are addressed are not likely to accept. If you do not admit what I have just stated, are you prepared to assert this? The extreme expression, commit a sin (found nowhere else in Paul), is, of course, ironical; it is used without irony 1Pe 2:22; 1Jn 3:9; see Westcott on 1Jn 3:4 on the difference between . and : . He uses this strong language because his refusing to accept maintenance had been made a charge against him.* He states his reasons for refusing, 1Co 9:6-16 (see notes there); but his enemies may have said that the real reason was that he was too proud to do as other Apostles did, or that he refused, because he knew that he was not really an Apostle. We know from Didache xi. that the right of missionaries to maintenance for a short time was generally recognized c. a.d. 100, in accordance with Christs directions (Mat 10:10; Luk 10:7). But St Paul always insisted on supporting himself by the handicraft which was so common in his Cilician home of making cilicium, a fabric of goats hair, used for making tents (Act 18:3) and other coverings (1Th 2:9; 2Th 3:8; 2Co 12:14-18). In his speech at Ephesus (Act 20:34) he may have held up these hands to show how hardened they were by his habitual handiwork. We must remember that nearly all his first converts were poor (1Co 1:26), and that few were in a condition to give prolonged hospitality to a missionary.
But not until he writes 2 Cor. does the Apostle intimate that anyone found fault with him for this habitual independence. At Corinth it would be easy to rouse prejudice against it. Greek sentiment would not allow a free citizen to undertake manual labour for anything less than dire necessity (Arist. Pol. iii. 5); and there was also a general feeling that teachers ought to be paid. The professional teachers of philosophy in Greece took large fees, and for this turning of instruction into a trade and selling wisdom for money, Socrates (Xen. Mem. I. vi. 1), Plato (Gorg. 520; Rev_20), and Aristotle (Eth. Nic. IX. i. 5-7) condemned them. The Sophists replied that those who taught gratuitously did so because they knew that their teaching was worth nothing. It is likely enough that the Judaizers uttered similar sneers against St Paul. Hence his asking if this practice of his was a sin in the eyes of the Corinthians.
. They might think it an undignified thing for an Apostle to work night and day (1Th 2:9) with his hands at a rough craft; but he was only following the example of the Carpenter (Mar 6:3), and humbling himself in accordance with His admonitions (Mat 18:4, Mat 18:23:12; Luk 14:11, Luk 18:14). Yet he humbled himself, not with a view to his own subsequent exaltation, but in order that ye might be exalted, by being raised from the death of heathen sins to the life of righteousness. Acting in this way can hardly be stigmatized as . Be exalted means a great deal more than be made superior to other Churches.
. Emphatic juxtaposition; Gods Gospel, that most precious thing,- for nothing! Elsewhere we have (1Th 2:2, 1Th 2:8, 1Th 2:9; Rom 15:16) and . (2:12, 9:13, 14; 1Co 9:12; etc.); but here, as in 1Pe 4:17, is emphatic by position. The Judaizers preach what is not Gods Gospel, and take maintenance for so doing; he gives Gods Gospel gratis. See on 10:16.
F G, f g r Vulg. (aut numquid peccatum fece) have . ., but most Latin texts have an or numquid. ( B K M) rather than (D F G L P). Exaltaremini (Aug.) is preferable to exaltemini (Vulg.).
8. . He again uses extreme expressions; Other churches I robbed-you may say that it looked like that. It is not likely that his critics said that he plundered Philippi, while refusing maintenance at Corinth; that would rather have marred their argument. His crime was that he declined to be treated as other Apostles were treated, and to have mentioned the subsidies sent by the Philippians would have lessened the crime (Php 4:15). The verb is common enough in class. Grk., esp. of stripping a fallen foe of his armour, but it is very rare in Bibl. Grk.; here and Ep. Jer_18 only.* In Rom 2:22 we have , and Col 2:8 . The word may be used here in order to mark the contrast between the conduct of the Philippians and that of the Corinthians. He does not blame the Corinthians for allowing him to have his way in working for nothing; but in striking language he indicates what the Macedonian Churches did. The language is saved from being extravagant by being immediately explained.
. (This is where the robbery comes in;) by taking wages of them for my ministry unto you. The , like in v. 7, is emphatic. The Corinthians got his services, and he allowed other Christians to pay him. From , cooked food, and , I buy, we get , rations or ration-money, and hence pay of any kind, wages.* See on 1Co 9:7, on Rom 6:23, and on Luk 3:14. The word occurs in 1 Macc. and often in Polybius in the sense of pay. Still earlier it is found several times, and always in the sing., in an inscription of about b.c. 265 which records an agreement between King Eumenes 1. and his mercenaries. Deissmann, Bib. St. p. 266. The word fits well with the Apostles description of his missionary labours as warfare, (10:3), and no one without being furnished with the necessary supplies (1Co 9:7). He rigidly abstained from aking supplies from the Corinthians. It is possible that he brought some supplies with him from Macedonia; but these, even when supplemented by the work of his own hands, did not suffice; and then it was Macedonia that came to the rescue.
There is doubt here as to the division of the verses. Vulg., AV, RV., and other versions assign what follows to v. 9; but Alford, WH., and many other editors retain as part of v. 8. There is similar doubt at 1:6, 7, 2:10, 11, 2:12, 13, 5:14, 15.
9. . And when I was staying with you and found myself in want; tense and mood imply that he ran short and felt it. For the mood, comp. Php 4:12; Luk 15:14.
. I put pressure on no man, did not squeeze him till he was numb. Verbs compounded with often take a gen., as , , , , , … This compound is found nowhere in Greek literature, excepting here, 12:13, 14, and once in Hippocrates (Art. 816 C), who uses the passive of being numbed, a meaning which has in the active. is used of the cramping or numbing of the sinew of Jacobs thigh (Gen. 32:25-33), and in LXX of two other passages of doubtful reading and meaning; (Job 33:19), and (Dan 11:6). The compound verb used here may be medical. It must have been in fairly common use, for neither Chrysostom nor Theodoret think it necessary to give any explanation. Hesychius gives and as equivalents, which agrees with Vulg. onorosus fui. In his letter to the Gallic Lady Algesia (Ep. 121) Jerome uses gravavi, and he adds, quibus et aliis multis verbis usque hodie utuntur Cilices. Nec hoc miremur in Apostolo, si utatur ejus linguae consuetudine, in qua natus est et nutritus. It may have been current in the medical school at Tarsus. Galen explains as much the same as . The meaning here seems to be I crippled no man by sponging on him, i.e. by draining him dry. *
. For my want the brethren, when they came from Macedonia, relieved with a further supply. The compound, , implies something in addition, and this probably refers to the previous gifts of the generous Macedonians; but it might mean in addition to what St Paul earned by his handicraft. AV obliterates the manifest connexion between and by changing from wanted to was lacking, as also does Vulg. with agerem and deerat. It is probable that these brethren who came from Macedonia were Silas and Timothy (Act 18:5), which would give a coincidence between this passage and 1:19. Apparently they had both joined St Paul at Athens and had thence been sent back into Macedonia, and had finally joined the Apostle at Corinth. Milligan. Thessalonians, p. 30.
At first sight St Paul seems to be very inconsistent in ostentatiously refusing maintenance from the Corinthians, and yet making no secret of receiving maintenance from the Macedonians. We are nowhere told that he accepted anything for himself from the Philippians, while he was at Philippi, or from the Thessalonians, while he was at Thessalonica. His main object was to avoid all possibility of suspicion that in his preaching he was influenced by the thought that he must say what would please the people who housed and fed him. He must be free to rebuke and exhort, without fear or desire of losing or gaining favour, and without being open to the charge of seeking popularity for the sake of gain. His independence as a preacher must be complete and unassailable. It no way interfered with this that, while he was preaching in Corinth, he accepted supplies from Philippi.
. In everything (see on 5:6) I kept myself from being burdensome. The aor. refers to the year and a half that he stayed in Corinth, and it should be retained in translation. Cf. (1Th 2:9; 2Th 3:8); also , (Ign. Philad. 6.), and 2Sa 12:3. seems to occur first in Arist. De Coelo, 1. viii.16, , . It occurs nowhere else in Bibl. Grk.
. He has no misgivings as to the wisdom of this practice, and has no intention of changing it. We may assume that the Judaizing teachers claimed, or at any rate accepted, maintenance, and they wanted to taunt St Paul into following this Apostolic custom. They saw that in this matter they were at a disadvantage as compared with him.
( B M P 17). rather than (D E G K L). (* B M P, d e f Vulg.) rather than (3 D E F G L); note the divergence between D E F and d e f.
10. . He elsewhere claims that the (1Co 2:16) and the (Rom 8:9) abides in him. This is a guarantee against conscious deceitfulness and empty boasting. Cf. 2:17, 12:19, 13:3; Rom 9:1. You have not my word only, but the truthfulness of Christ, to assure you that.* With this use of comp. … (Judith 12:4). See on 1:18.
. This glorying shall not be stopped with regard to me, or so far as I am concerned. Chrysostom derives the metaphor from the damming of rivers; (Pro 25:26), and (Judith 16:3). More probably it comes from barricading a road; (Hos 2:6), and , (Lam 3:9). The stopping of the mouth (Rom 3:19; Heb 11:33) might come from either, but more easily from blocking a road; and there is no personification of in either case.
. is rare in N.T. (Gal 1:21; Rom 15:23), and perhaps is not found in LXX at all; Jdg 20:2 is doubtful. His opponents had probably not confined their operations to the city of Corinth. See on 1:1.
The of T.R. is possibly a conjecture, seal in the rare sense of limit. A few cursives have .
11. ; Why am I so determined never to accept sustenance from you Corinthians? Is it because I care too little about you to accept anything from you or to place myself under any obligation to you? Perhaps his enemies had suggested this.
. God knows whether he cares for them or not, and He knows what the real reason for his not accepting sustenance is. To God he has always been made manifest (5:11). Cf. Harum sententiarum quae vera sit, deus aliqui viderit (Cic. Tusc. Disp. I. xi. 23).
12. , . But what I do, that will I also continue to do, that I may cut off the occasion of those who wish for an occasion. He is not going to give an opening to those who are on the look out for an opening against him; he will checkmate them by persisting in refusing remuneration from the Corinthians. His opponents pretended that his refusal showed that he was not an Apostle, and that their taking pay was evidence of their superiority. They saw that the Corinthians might have a simpler explanation, viz. that they were grasping, and that the Apostle was not; and they hoped to get him to do as they did. He means to retain his advantage.
Elsewhere in N.T. is used of actual severing, as of branches (Rom 11:22, Rom 11:24; Mat 3:10, Mat 7:19) or limbs (Mat 5:30, Mat 18:8), and in LXX the figurative sense is rare; (Job 19:10), and thrice in 4 Macc. 3:2-4, where we have and and after .
. This is one of many passages in 2 Cor. which is rendered obscure by our ignorance of the exact state of affairs in Corinth, and there has been much discussion both as to the constr. of the sentence and as to its probable meaning. To set forth all the proposals would not be repaying; the following interpretation is offered as tenable and possibly correct. The second is not parallel with the first; it does not depend upon . It is improbable that St Pauls aim was to place his opponents on a level with himself, either in general, or in the matter of refusing maintenance. What advantage would it be to him to force them to equality with himself in any particular? And what likelihood was there that they would abandon the maintenance which they had accepted, and apparently claimed as an Apostolic privilege, in order to be even with St Paul? It is clear from v. 20, and might be conjectured from 1Co 9:12, that the Judaizing teachers did accept maintenance, and they could not have criticized St Paul for refusing it, unless they accepted it themselves. The second depends upon , thus; who wish for an occasion of being found, in the matter wherein they glory, on a level with us. The matter in which they gloried was the dignity of being Apostolic missionaries, and it was as the possessors of this dignity that they allowed or constrained the Corinthians to support them. They saw plainly that in this particular they were at a disadvantage as compared with St Paul. In spite of all their protestations that it was a mark of Apostolic dignity to be supported by the congregation, and that Paul refused to be supported because he knew that he was not an Apostle, yet the plain fact remained, that they were a burden to the Corinthians and that he was not. It sufficed for their purpose that he had refused maintenance; that showed that he did not believe in his own Apostleship. His accepting maintenance afterwards would not alter that evidence; but it would put an end to the damaging comparison which the Corinthians made between the generosity of St Paul in working for nothing and the greed of the Judaizers in taking all that they could get. Their aim was to get him, by some means or other, to accept maintenance; then they would be found to be no more burdensome to the community that he was.
is not a mere substitute for : it expresses the quality, not as it exists in itself, but as it is recognized. Cf. 5:3; 1Co 4:2; Php 3:9. Lightfoot (on Gal 2:17) says that it involves more or less prominently the idea of a surprise, and that its frequent use is due to the influence of Aramaic. Winer doubts the latter point (p. 769).
Other ways of taking the clause are found in Alford, Beet, Meyer, and Stanley. For depending on a previous clause introduced by , cf. Joh 1:7.
13. , . I must beware of allowing them any advantage, for persons of this kind are spurious apostles, deceitful workers. Nunc tandem scapham scapham dicit (Beng.). Both the Sixtine and the Clementine Vulg. have nam ejusmodi pseudoapostoli sunt operarii subdoli, making part of the subject, which is certainly wrong, and the best MSS. show that the sunt is an interpolation. Luther goes further into error by including in the subject; for such false apostles and deceitful workers fashion themselves into Apostles of Christ. Cf. of , (Rom 16:18), which means that, like the Judaizers at Corinth, they worked for their own advantage. Cf. , (Rev 2:2). In v. 26 we have , and Mar 13:22 . Such compounds are freq. in late Greek, but not in classical occurs in Hdt., Aesch., Soph., Eur., and in Hdt. , freq. in LXX, esp. in Psalms and Proverbs, but found nowhere else in N.T., is in class. Grk. mosily poetical. The epithet explains . Workers they certainly were, and they did an immense amount of mischief, but their devotion to the cause of Christ was a sham; what they really worked for was their own profit. See on 2:17. Apotolus enim ejus agit negotium a quo missus est, isti suis commodis serviunt (Erasmus). Contrast . (2Ti 2:15); also , (8:23), where we have a similar asyndeton.
. Fashioning themselves into Apostles of Christ. They change their appearance, they masquerade as such. In 70 the verb occurs once (4 Macc. 9:22), in N.T. three times, all in Paul, and in each place with a different meaning; here of sham apostles fashioning themselves into genuine Apostles, as the devil fashions himself into an Angel of light; in Php 3:21 of the glorious change of our body of humiliation; and in 1Co 4:6 in quite another sense (see note there). Transform implies a greater change than is meant here, and transfigure should be kept for (see on 3:18), the verb used in connexion with the Transfiguration. See on Rom 12:2 and Php 2:7; Trench, Syn. lxx.; Lightfoot, Philippians, pp. 127 f. (Rom 12:2; 1Pe 1:14) means acquire an outward form in accordance with.
14. . Both this and the v.l. are classical in this conversational use; (Plato, Rep. 49 E D) ; (Eur. Hipp. 439); also Aristoph. Plut. 99). Non mirum (Vulg.) is similarly used in Latin; but miraculo est, not miraculum. Epictetus several times has ;
. Like master, like man. If the prince of darkness can masquerade as an Angel of light, what wonder that his ministers masquerade as ministers of Christ? There is no necessity to suppose that St Paul is here alluding to some Rabbinical legend, similar to the one about Eve and the serpent, in which Satan is said to have taken the fashion of an Angel. According to some interpretations, the Angel who wrestled with Jacob was Satan. In the Prologue to the Book of Job, Satan takes no such appearance. St Paul may have known the story of our Lords temptation in a form which might suggest this comparison. But his own experience must have taught him how specious and plausible temptations to what is known to be wrong can be made to look, so that sin may at last look meritorious. The pres. points to what Satan habitually does rather than to any particular occasion. This the Corinthians, very few of whom were Jews, could understand. That those of them who were Jews knew of a legend in which Satan assumed the appearance of an Angel, is unlikely; and St Paul certainly expects to be understood in what he says here. As regards the subtlety of temptations the experience of the Corinthians would be much the same as his own.* To say that the reference must be to some apocalyptic tale is a great deal too strong; and Schmiedel does not lay much stress on the suggestion that there may be an allusion to heathen theophanies. Would anyone regard them as instances of Satan fashioning himself as an Angel of light? For see on 2:11; for . , cf. . (Gal 1:8).
( B D* F G P R 17) rather than (D 2 and 3 E K L M). Both in LXX and N.T. is very rare, whereas is very freq. in LXX and not rare in N.T. Hence the change. D d e m have .
15. . The expression is found nowhere else in N.T. excepting 1Co 9:11.Cf. (Gen 45:28). It is no great thing therefore if his ministers (cf. Mat 25:41; Rev 12:7) also fashion themselves as ministers of righteousness. As in v. 13 before Apostles, so here before ministers, AV inserts the article. Righteousness is probably to be understood in its wider sense, as that on which Satan and his minions are ever making war. It was one of the charges brought against St Paul that his doctrine of Christian freedom was an encouragement to heathen licentiousness: the Judaizers professed to be upholders of righteousness against such pestilent teaching. But, in spite of their professions, their real motive was the promotion of their own personal interests and the interests of their own party in the Church; and they were unscrupulous in the means which they employed. We should perhaps place a colon after (RV) and make what follows an independent sentence. Cf. (Rom 3:8): (2Ti 4:14). But (Php 3:19) tells the other way, and here WH. place only a comma. See on v. 10. At the Judgment it is not what they have looked like or what they have professed to be that will count, but what they have done. Cf. (Pro 24:12). Whether we regard it as an independent sentence or not, the terse statement comes at the end of the invective with considerable effect, as in Rom 3:8 and 2Ti 4:14. But this statement tells us nothing as to St Pauls belief respecting the final condition of the wicked.
St Paul has been somewhat severely criticized for the bitter controversial style of this denunciation of his opponents, but we do not know enough about the intensity of the provocation to pronounce judgment. It is hardly more severe than (Rev 2:9, Rev 3:9) and (Joh 8:44). Cf. Mat 23:15, Mat 23:33. We must remember not only the venomous personal attacks that had been made upon his character and antecedents, but also the widespread mischief that had been done among the converts at Corinth. Even those who do not believe in the intermediate visit can see that the mischief was great, in the unsettlement of belief and in the weakening of the Apostles authority. But those who are convinced that such a visit was paid, and that during it St Paul was grossly insulted to such an extent that he left Corinth a defeated man, will be slow to condemn him for the fierce language which he uses in vv. 3-15, and especially in the concluding sentences. Bousset, who says that Pauls mode of fighting is not less passionate than that of his assailants, and that he is no saint, any more than Luther, admits that he had reason for his wrath, and that his fierce onset in the heat of the great conflict is only too intelligible. If the intruders had done nothing worse than meanly claim the credit for the crop, which he and Apollos, with the blessing of heaven, had patiently and laboriously raised, St Paul might have let a passing rebuke or sarcasm suffice for such conduct. But these new-comers had done their utmost to ruin the crop altogether, and they had employed methods which would have been hateful in any cause. We need to know more about their motives, their work, and its effects, before deciding that the severe language of the Apostle is unjustifiable.
But it is the Corinthians that he cares about. From this outberst of indignation his thoughts return to them. He must convince them, however unpleasing the work may be, that he is not inferior to these seductive teachers. That means that he must go on glorying about himself, and, like the first six verses of the chapter, the next seven are a declaration of the folly of glorying and an explanation of the reason for it. They introduce a new subject for glorying.
11:16-33. Glorying About His Services and Sufferings
It seems foolish for an Apostle to be glorying, but I have no choice about it; and so I glory about my nationality, my heavy work, and my hardships.
16 I repeat what I said before; let no one think me a fool for uttering what sounds like folly: or, if you must think me one, at any rate listen to me patiently as such, that I may have my little boast as well as other people. 17 In talking to you in this way I do not profess to be the Lords mouthpiece; in this proud confidence of glorying I speak as a fool in his folly. 18 Seeing that many glory from their low worldly point of view, I mean to do the like. 19 For you can afford to bear with fools and do so with pleasure: you are so wise yourselves. 20 Why, in your sublime tolerance you bear with any of these impostors, no matter what he does; if he makes slaves of you, if he devours your substance, if he entraps you, if he gives himself airs, if he strikes you in the face. 21 It may be a disgraceful confession to make, but I really have not been equal to acting in that way. Yet, wherever real courage is exhibited (remember, it is in folly that I say this), there I have courage too. 22 Let us look at nationality. Are the Hebrews, Israelites, descendants of Abraham? There we are equal, for so am I. 23 Let us look at service. Are they ministers of Christ? (I am talking like a madman.) Let us grant that they are His ministers. I am more than their equal there, for I have suffered far more in His service;-
with labours far exceeding theirs,
with stripes far exceeding theirs,
with imprisonments beyond comparison,
with risk of life again and again;-
24 from the Jews I five times received the severest scourging that is allowed,
25 three times I was beaten with rods by the Romans,
once I was stoned, thrice I suffered shipwreck,
a night and a day I have drifted on the open sea.
26 I have served Him in journeyings again and again;-
in perils of rivers, in perils of robbers,
in perils from my own people, in perils from the Gentiles,
in perils in the city, in perils in the wilderness,
in perils on the sea, in perils among false brethren.
27 I have served Him in labour and travail;-
with watchings often, with hunger and thirst,
with fastings often, with cold and nakedness;
28 besides other things which I pass over, there is that which presses on me daily,
my anxiety for all the Churches.
29 What brother is weak in faith or life, and I do not feel his weakness?
What brother is enticed into sin, and I am not in a furnace of distress?
30 If there must be glorying, my principle is to glory of the things which concern my weakness, for they show my likeness to the Lord Jesus Christ. 31 The God and Father of the Lord Jesus Christ, He who is blessed for ever, knows that I am not lying. 32 At Damascus the ethnarch of King Aretas posted guards at the gates of the city to arrest me; 33 but through an opening I was let down in a basket through the city wall, and thus clean escaped his hands.
16. , . The looks back to v. 1, where he makes a similar request; yet it is only similar to this extent, that in both passages he begs them not to refuse to listen to him because he is guilty of the folly of glorying about himself. But not only is the wording different, the meaning of the words is not the same. There he says, Bear with me in my folly, here, Dont think me a fool; there he almost retracts his request, I know that you do bear with me, here, he hardly expects it to be granted, At any rate give me as much attention as you would give to a fool. In both passages he is anxious that the Corinthians should be aware that he recognizes the foolishness of self-praise, and that it is not his fault that he is guilty of it. He is not indulging his own vanity; he is sinking his self-respect in order to rescue them from the machinations of seducing teachers. For the present all that he asks is to be listened to with patience. It is like The mistocless Strike, but hear me. The Apostle says, Think me a fool, but hear me. The full constr. would be , . Blass, 80. 2. In 1 Cor., St Paul uses and repeatedly, only once (15:36), and nowhere : in 2 Cor. he uses and repeatedly, and nowhere either or . In speaking of his own conduct he naturally employs the stronger term; he is anxious to show his detestation of what he is compelled to do-he has to act as if he were demented. He elsewhere uses (Gal 3:1, Gal 3:3; Rom 1:14; 1Ti 6:9; Tit 3:3), and once (Eph 5:15). For , Vulg. generally has in the Epistles insipiens, but sometimes inprudens; in the Gospels stultus. For Vulg. has in the Epistles stultus; in the Gospels fatuus and stultus. For , insipiens, insensatus, stultus, inutilis (four different words in five places !); for , insipiens.
. But if you do otherwise, i.e. if you must think me a fool. Luke is especially fond of which Paul has nowhere else, and neither of them has the less strong . Burton, 275; Blass, 77. 4. See on Luk 5:36. In any case, however, even though it be as a fool, accept me, give me a hearing.
. That I also may glory a little. He is anxious that they should remember that he did not start this stupid rivalry in glorying. His opponents began it, and the Corinthians listened to them; now it is his turn, and he must go through with it. The may mean that his opponents called their glorying * Everywhere in the Epistles , and not , is right, Gregory, Prolegomena, p. 96.
D* has for . (all uncials) rather than (a few cursives and Syr-Hark.). ( B F G M) rather than (D E K L P R).
17. . I am not speaking in virtue of the Lords command. Christ did not send His Apostles to glory about themselves, and St Paul knows that there is nothing Apostolic in what he is now doing. He believes it to be necessary, but he does not claim Divine authority for it; it is not official, not (10:1). Cf. ; (1Co 9:8) and (7:9; Eph 4:24). The change from (v. 16) should be marked in translation: Vulg. has dico and loquor. In this confidence (see on 9:4) of glorying he is merely giving the only effectual answer that is possible in dealing with such critics; he must not be less confident than they are. But it is the man rather than the Apostle who is speaking. Cf. 1Co 7:12, 1Co 7:25, 1Co 7:40.
. ( B F G K P R, f g Syr. Pesh.) rather than . . ( D E L M, d e r Vulg. Copt. Syr. Hark.).
18. [] . See below. Nowhere else does St Paul insert the art. in this phrase, which is very freq. in his writings; everywhere we find (1:17, 5:16, 10:2, 3; etc.), and this fact may have led to the omission of the art here. If we accept the as original, the difference may be that, while means from a human point of view, may mean from their human point of view. But this is precarious. These Judaizers from Palestine boast of their country, of their ancestry, of their high rank as missionaries,-things which men are naturally proud of, but which do not count for much in the service of Christ. Nevertheless, whether they count for much or little, St Paul is more than their equal. But the probably refers to people generally, and not merely to the numerous Judaizers. Many people are proud of their nation, birth, position, etc. We have a similar constr., in a much more elaborate sentence, Luk 1:1-3, where answers to just as to here.
. He means not merely that he intends to glory, but to glory on the same low level as they do, . It is a miserable position that they have taken, but he will not shrink from contending with them on their own ground.
It is difficult to decide between ( B D 3 E K L M P) and ( * D * G R 17), but the former is probably right.
19. . For gladly ye bear with the foolish,-you who are so wise. The is emphatic, and the contrast between and is emphasized by juxtaposition. The verbal contrast might be preserved with senseless and sensible, but means a good deal more than sensible (Rom 11:25, Rom 11:12:16; Gen 41:39). Here, no doubt, is ironical, even more so than 1Co 4:10, 1Co 4:8:1; it means because ye are wise rather than although ye are wise, which would be very insipid in so vigorous a passage. You have got such a large supply of wisdom yourselves that you can even take a pleasure in putting up with fools. In 8:7, as in 1Co 1:5, 1Co 10:15, he admits that the Corinthians have great intellectual gifts, and states this without any sarcasm; but here the point is that they are content to tolerate the outrageous conduct of his opponents-no doubt because they are so serenely conscious of their own superiority.
20. . I am justified in saying that you are too magnificent to be impatient with folly, for you tolerate what is far worse than folly. You tolerate tyranny, extortion, craftiness, arrogance, violence, and insult. All of this, when it comes from my enemies. Can you not tolerate a little folly in me? He would gladly always speak (v. 17), as ministers of Christ should do; but the outrageous conduct of others does not allow him to do this. What follows is a description of the way in which the Judaizing teachers treat the Corinthians. Cf. , , (Joseph. B.J. iv. iii. 10).
. Reduce to abject slavery, as in Gal 2:4, the only other passage in N.T. where this compound occurs, and where, as here and Jer 15:14, the act. is used. Elsewhere in LXX the midd, is used, but with a different meaning. The midd. means enslave to oneself, the act. means enslave to some other power. This is clearly the meaning in Jer 15:14 and Gal 2:4; and in Gal 2:4 the power to which the false brethren would enslave the Galatians is the Mosaic Law (Act 15:10). This may well be the meaning here. These sham apostles wanted to impose on the Corinthians the bondage of the Law; cf. Gal 5:1. This, however, cannot be pressed as certain, for although the midd. is commonly used of enslaving to oneself, the act. is sometimes used in this sense, which harmonizes well with the context and makes a telling contrast to the Apostles; own attitude towards the Corinthians; he is their (4:5), not they his . He had no wish (1:24), or (4:2): he preached Gods Gospel to them without pay (11:7), because it was not their possessions but themselves that he desired to win (12:14). All this was the very opposite of what the false apostles did. They were domineering, grasping, crafty, arrogant, and violent.
. Devour you by claiming maintenance and accepting all that was offered them, as the Scribes did with pious widows (Mar 12:40; Luk 20:47). Cf. (Pro 13:4). Plautus and Terence use comedo in this sense; cf. (Pro 1:12, Pro 1:21:20; Isa 9:15). The description of the false teachers in Rom 16:18 and Php 3:19 is similar.
. Catch you as birds in a snare, or fish with bait; cf. (12:16); (Luk 5:5). Field supports AV in translating take of you, and the word might mean this. Beza has si quis stipendium accipit, but it is rather a bathos after enslave and devour. Prey upon you combines the two ideas.
. Uplift himself, give himself airs; cf. 10:5. AV and RV. have exalt for this verb and also for (v. 7); Vulg. has exaltemini there and extollitur here. Lord it over you seems to be the meaning.
. The conduct of the Sanhedrin in the case of Christ (Mar 14:65) and of St Paul (Act 23:2) shows that this may possibly be understood literally; and this view is confirmed when we find St Paul directing both Timothy (1Ti 3:3) and Titus (Tit 1:7) that a bishop must not be a striker. Cf. 1Ki 22:24. But it is equally possible that the expression is figurative, like fly in ones face; cf. Mat 5:39; Job 16:10; Lam 3:30; Mic 5:1. If he outrageously insult you would then be the meaning. That the Judaizers treated the Corinthians with contumely because they were Gentiles is possible, but we cannot make any of the expressions in this verse refer definitely to that. For a similar repetition of (five times in each) see 1Ti 5:10.
( B D * E F G P d e f g r Vulg.) rather than . D2 K M, Arm. Goth.).
21. , . By way of dishonour (6:8) I say it, as though we have been weak. The meaning of this is obscure, and the words have been rendered in a variety of ways; but two things may be regarded as certain. (1) The dishonour is his own; if he had meant to your disgrace I say it we should probably have had .* (2) The is in emphatic opposition to some people who are not regarded as weak; and these can hardly be any but the Judaizing teachers. It is also highly probable that looks back to the charge of weakness mentioned in 10:10. We must therefore regard the verse as a continuation of the irony against himself, like in 10:12. It is with shame that I have to confess that with regard to behaviour of this kind (that mentioned in v. 20) I may be stigmatized as a weakling. In the intimates that what is introduced by is given as the thought of another, for the correctness of which the speaker does not vouch. See Lightfoot and Milligan on 2Th 2:2. Milligan shows that in late Greek hardly differs from . Indeed some editors write . If the MS. evidence in Xen. Hell. 111. ii.14 be rejected, then the statement of Blass ( 70. 2) may be accepted, that is not classical. Schmiedel, ad loc. p. 287; Winer, pp. 771, 772.
The ironical confession of his own dishonour is a real rebuke to the Corinthians; they more than tolerate those who trample on them, while they criticize as weak one who shows them great consideration.
. But, whereinsoever any is bold. Yet in whatever matter any person (whether Judaizer or not) exhibits real courage, the Apostle does not fear comparison. For see 10:2, 12.
. He parenthetically protests once more that this comparing himself with others, and glorying in being their equal or superior, is folly. It is a preface to the vigorous statement of his own claims, as contrasted with those of his opponents, which follows. Chrysostom may be right in suggesting that the Apostle is anxious that this highly exceptional conduct of his should not be regarded by his converts as an example for them to follow. It is folly to be shunned. He perhaps does not also mean, I am fool to say this, because you will not believe me. He expects that most of them will believe him.
( B 17) rather than (D E G K L M P). After . D E, d e add . Sixtine and Clem. Vulg. has in hac parte, but the better witnesses omit. It is a gloss, but a good one, limiting the idea of I weakness to the contrast with his opponents violence. You think me weak. Just look at the strong measures of your new leaders, and is it you or I that have to feel ashamed?
22-23. After the somewhat long prelude from 10:8 onwards, in which St Paul has stated repeatedly that he must embark on the foolish project of glorying, he at last lets himself go. He began to glory about refusing maintenance (v. 7), but from that he diverged to denounce those who accepted maintenance and abused him for refusing it. He returned to his prelude (v. 16) and again diverged to pay a sarcastic compliment to the Corinthians for their magnificent toleration of other teachers whose conduct is very different from his. But from this point to the end of the chapter, and indeed to 12:10, there is no break; and in these twenty-one verses we have a summary of his career as an Apostle which, as an autobiographical sketch, has no equal in N.T. We have had very brief outlines in one or two places (4:7-10, 6:4-10; 1Co 4:11-13) with an occasional detail (1Th 2:9), but nothing approaching to this in fulness. This autobiographical summary tells us a good deal which Luke omits in Acts, and this may help to convince us that Luke does not exaggerate in describing his friends work. If he had liked, he could have told us a good deal more that would have been to the credit of the Apostle. Nothing that Luke tells us about him exceeds what is told us here. On the other hand, there is little ground for suspecting that the Apostle exaggerates here, for what he says about himself is told with tantalizing brevity and manifest unwillingness. Nor need we allow much for the fact that this passage, like most of 2 Corinthians, was dictated under the influence of strong feeling. There is nothing hysterical about it, and there is very little, if anything, that has the appearance of being said on the spur of the moment, and therefore inaccurately. On the contrary, it seems to have been rather carefully prepared and arranged, and even the exact wording of the clauses to have been in some cases thought out.
There were two things on which the Judaizing teachers plumed themselves, their ancestry and their dignity as Apostolic ministers. St Paul addresses himself to both these claims, devoting, as we should expect him to do, much more attention to the second than to the first, which is very quickly dismissed; and he appeals, not to the miracles which he had wrought, or to the Churches which he had founded, but to the labours and sufferings which he had endured.
But this is all , . It deals largely with externals which are not of the essence of the Gospel. It is faith, and not birth or exploits, which attaches men to Christ. Cf. Gal 2:16, Gal 2:5:6, Gal 2:6:15; 1Co 7:19, 3:29, 1Co 4:10. To the opening verse (22) there is a remarkable parallel in Php 3:5, where see Lightfoot.
22. ; As in 6:14-16, the Apostle rapidly asks a number of argumentative questions, all directed to the same point; and here, as there, he keeps them from becoming monotonous by the use of synonyms. In neither passage are the questions answered, for the answer in each case is obvious; but here he makes a rejoinder to each of the obvious answers. We may feel confident that Erasmus, Luther, Calvin, and Beza, followed by AV and RV., are right in making these four sentences interrogative. The earlier English Versions make them categorical; They are Hebrews: so am I; which is much less effective. The fact that both Wiclif and the Rhemish do so shows that the Vulg. was taken in this way; but the Latin is as ambiguous as the Greek, and is probably meant to be interrogative; Hebraei sunt? et ego.
The three adjectives which refer to descent cannot be meant to be mere synonyms; in that case the questions would be tautological; and the exact meaning of the first term is clearer than those of the other two. Hebrew refers to nationality and language. St Paul belongs to the same race as his opponents, and though he was born out of Palestine, he speaks the Aramaic vernacular (Act 21:40, Act 22:2) as they do. In O.T. does not seem to imply difference of race rather than of language (Gen 34:14, Gen 34:17, 40:15, 41:12, 43:31; etc.). Hebrew denotes the offspring of Abraham as viewed by foreigners, and is used by the Hebrews themselves in dealing with foreigners, or in contrasting themselves with foreigners. In the Apocrypha the idea of difference of language is perhaps coming in (Judith 10:12, 14:18; 2 Macc. 7:31, 11:13, 15:37; and several times in 4 Macc.). But in N.T. seems generally to imply the use of the vernacular Aramaic (Act 6:1; Php 3:5; cf. Joh 5:2, Joh 5:19:13, Joh 5:17, Joh 5:20, Joh 5:20:16; Rev 9:11, Rev 16:16); it means a Jew who had not abandoned the use of Aramaic, but spoke either both Greek and Aramaic or Aramaic exclusively. By Greek and Latin writers the term is not much used, and Judaeus being preferred. Hastings, DB. 2. p. 326; Trench, Syn. xxxix.
As compared with and , we may perhaps say that is the term of lowest significance, and that the three terms are meant to form a climax, being the most honourable of the three. This might be true whichever view we take of . To belong to the race from the further side* to which Abraham belonged was not much; nor was it much to be of those who still talked the current Aramaic. It was more to be of the Children of Israel, the people of God, the nation of the Theocracy and the sacred Commonwealth (Gal 6:16; Eph 2:13); see on Rom 9:5. It was perhaps most of all to be of the seed of Abraham, to whom the original promises respecting the Messiah had been made. Understood in this way, seed of Abraham leads on readily to the ministers of the Messiah. But this interpretation of the three terms cannot be regarded as certain. If the terms are understood of the persons to whom each can be applied, they seem to be in the wrong order; we should expect seed of Abraham, Israelites, Hebrews. For seed of Abraham includes Ishmaelites and Edomites as well as Israelites, and Israelites includes those Hellenists who did not speak Aramaic as well as the Hebrews. who did speak it.
It may seem strange that in a Church which was composed almost entirely of Gentiles the Judaizing teachers had based their claims on the fact that they were in the fullest sense Jews. But they wished to show that they came from the original Church of Jerusalem and with the authority of the Twelve. They questioned whether St Paul had any right to the title of Apostle, and they may have questioned whether one who was born at Tarsus in Cilicia (Act 9:11, Act 9:30, Act 9:11:25, Act 9:22:3), and who disparaged circumcision and the whole of the Mosaic Law, was really a Jew. Epiphanius (Haer. xxx. 16) tells us that somewhat later than this the Ebionites declared that Paul was a Gentile, who had submitted to circumcision in order to marry the high-priests daughter.
On the smooth breathing for , , see WH. ii p. 313. In English, and perhaps in Latin, the aspirate seems to be comparatively modern. Here, as well as in Php 3:5 and Act 6:1, not only Wiclif but Tyndale (a.d. 1534) have Ebrue. Coverdale (a.d. 1535) has Hebrue in all three places; but it is not yet well established, for Cranmer (a.d. 1539) has Hebrue in Acts, but Ebrue in the Epistles. White (Vulgate, 1911) prints the aspirate in all three passages, but the fact that Wiclif omits it is evidence that his MSS. did not have it. is the spelling in B* D* E* other witnesses have
23. ; This is a much more serious question than the first three, and as such comes last. The false teachers had claimed to be Christs men (10:7) and Apostles of Christ (11:13), and is used here as equivalent to Apostle: it does not of course mean that they had ministered to Jesus or had been His disciples. Nor is it likely that St Paul is now speaking, not of his opponents at Corinth, but of those whom they claimed as their supporters in Jerusalem. He still has the Judaizing teachers in view. He has just called them sham apostles and ministers of Satan (vv. 13, 15); but for the sake of argument he is willing to assume that in some sense they are what they claim to be.*
. I am talking like a madman, a stronger expression than (v. 21). It may be understood in more ways than one. The simplest is to suppose that he means that all glorying, whether about knowledge (v. 6) or about courage (v. 21) is folly, but that to glory about so sacred a matter as the service of Christ is downright madness. Or he may mean that to allow that these ministers of Satan may be called ministers of Christ, while his own right to that honourable title is questioned, is utter madness. He ought never to consent to be put in comparison with them. Or again, that to suppose that there is anything higher than being a minister of Christ, is madness. This last assumes that is to be rendered as in AV, I am more. occurs here only in N.T., and only 2Pe 2:16, nowhere. In LXX (Zec 7:11), (Zec 12:4), and (Wisd. 5:20) are found once each, nowhere.
. I more (RV) is more probably right, than I am more (AV), where am ought to be in italics. It is less improbable that St Paul should allow for the sake of argument that the superextra apostles may be called ministers of Christ, than that he himself should claim to be more than a minister of Christ. What could that mean? But if that rendering be adopted, then refers to it. A man must be mad to make such a claim. I have a better claim to be called a . than they have is more probably right, although the plus (not magis)ego of the Vulg. points the other way, and Luther certainly agrees with AV, ich bin wohl mehr. Augustine has super ego. This adverbial use of can be matched in class. Grk. (Soph. Ant. 518; cf. Hdt. 1. xix. 3, where we have for ), but it is unique in N.T. Winer, p. 526; Blass, 42. 5.
.Here he begins the evidence that his claim to be a minister of Christ is well founded; he has had a large share in the sufferings of Christ (1:5). But we must not assume that the comparative adverb necessarily implies comparison with his opponents; it may mean more abundantly than most men or than you would believe; cf. 1:12, 2:4, 7:13, 15, 12:15. The comparative form is dropped after the repeated , and therefore only in these first two clauses is there even in form any possibility of comparison with the Judaizers. It is possible that after they are altogether banished from consideration, and that means very abundantly.* It is not likely that he meant that he had been put in prison more often than his opponents; they may have worked hard, but it is not likely that any of them had been imprisoned.
Just as the four questions seem to form a climax, the fourth being far more serious than the other three, so also these four clauses beginning with . Whether or no is to be regarded as worse than and , is much worse than the other three. Then, just as the reply to the fourth question is developed in the clauses which follow, so the fourth clause here is explained and expanded in the sentences which follow. The rhythm and balance of clauses continues until the exceedingly matter-of-fact statement in vv. 32, 33 is reached, and it is impossible to discern how much of it is premeditated and how much due to the emotion of the moment. The substance of this vigorous assertion of his claim to be a minister of Christ must have been thought over beforehand, and perhaps the Apostle, knowing how important it was that this appeal should be successful, had also considered the form in which it should be presented. With regard to the substance it is remarkable that he does not, as elsewhere, base his claim on his relation to the Risen Lord, or on the success with which God has crowned his work, but on his sufferings and sacrifices. What he has endured is the seal of his Apostleship.
There is no need to discuss in each case what verb is to be supplied, whether , , , or . The verbless clauses are thoroughly intelligible both in Greek and in English.
. The text is somewhat confused and uncertain, but is used twice, and therefore we have three different adverbs, not four, as Vulg. and AV would lead us to suppose; in laboribus plurimis, in carceribus abundantius, in plagis supra modum, in mortibus frequenter. Clement of Rome (Cor. 5) says that St Paul was imprisoned seven times, . We know of only five; at Philippi before 2 Corinthians; Jerusalem, Caesarea, and twice at Rome after 2 Corinthians. But there may easily have been two others. See below, on v. 24.
. In stripes (6:5) very exceedingly. The adv. is fairly common in later Greek; (Job 15:11); but in N.T. it is a . For St Pauls fondness for compounds with see on v. 5 and 12:7.
. On a number of occasions, and in a variety of ways, through violence, illness, and accidents, he had nearly lost his life. Cf. 1:9, 10, 4:11; 1Co 15:32; Rom 8:36. A few of those are forthwith specified (vv. 24, 25); (Chrys.). Cf. , , , , (Philo, In Flaccum, 20, 990 A, 542 Mang.). Man feels a thousand deaths in fearing one (Young, Night Thoughts, iv. 17).
B K L M P) rather than (D E G Latt. dico, as in v v. 16, 16, not loquor, as in v. 17). , B D * E 17, d e g Vulg. Goth. Aeth.) rather than . . (P), or . , . F G, g), though this is followed by Tisch. with his prefernce for a, or . , . 3 D2 K L M, Syrr. Copt. Arm.) followed in T.R. Tertullian (Scrop. 13) has in laboribus abundantius, in carceribus piurimum, in mortitus saepius. Augustine has in laboribus plurimum.
24. . He begins with sufferings which were inflicted on him by officials, Jewish and Roman, in the name of law; then, after one outrage inflicted by a lawless mob, he mentions a number which were due to the operations of nature. This use of , at the hands of, is classical and is found in papyri, but it is rare in N.T. In 1Th 2:14 and Mat 17:12 we have . Winer, p. 462. We expect with the next statement, but in the rapid enumeration it is omitted. He naturally begins with what his own nation, which had become bitterly hostile, had done to him.
. Five times I received forty save one.* The omission of is idiomatic; see on Luk 12:47. These Jewish floggings are not mentioned in Acts or in any other Epistle. The earliest passage in which this kind of punishment is mentioned is Deu 25:1-3, where see Drivers notes. More than 40 stripes could not lawfully be inflicted, and it is said that the executioner who exceeded 40 was liable to be flogged himself; hence only 39 were inflicted for fear of a miscount. Some say that only 13 were given with a whip that had three lashes, and that they counted as 39, or that 13 were given on the breast and 13 on each shoulder. Cause to lie down (Deu 25:2) does not necessarily imply the bastinado, and there seems to be no tradition that the punishment ever took this form. It was administered in the synagogue (Mat 10:17), and during the infliction passages from Deut. and the Psalms were read. Josephus (Ant. IV. viii. 21) calls it , but he does not intimate that death often ensued, and it is improbable that Jewish magistrates would allow death to be risked. But the frail and sensitive Apostle might feel that he had nearly died under the infliction. This use of is found in Josephus, not in iv. viii 21, where he has , but in iv. viii. 1, , and in Herodotus (ix. 23), , he won an Olympic victory all but one wrestling-bout. Cf. Psa 8:6, quoted Heb 2:7, , which, however, is not quite parallel. See , Index IV.
25. . Ter vergis caesus sum. This was a Roman, and therefore a Gentile punishment, and of the three inflictions we know of only one, that inflicted at Philippi, in violation of Roman Law ( , 1Th 2:2), by the praetors there (Act 16:22, Act 16:23, Act 16:37). Cf. Act 22:25-29. Cicero says that to beat a Roman citizen was scelus, but that reckless and ruthless magistrates sometimes committed the outrage (In Verr. v. 62, 66). Gessius Florus, who succeeded Albinus as procurator of Judaea, A.D. 64 or 65, caused persons of equestrian rank to be scourged and crucified, ignoring their rights as Romans (Joseph. B.J. II. xiv. 9). The fact that St Paul was thrice treated in this way is evidence that being a Roman citizen was an imperfect protection when magistrates were disposed to be brutal. We may be sure that he protested at Philippi, but there was an excited mob to hound on the domineering praetors. Ramsay, St Paul the Traveller, p. 219.
The best MSS. have , not . In most cases verbs beginning with do double the after the initial of the augmented tenses. Usually the evidence for the single is overwhelming (WH. App. p. 163).
. At Lystra, and of this we have a full account. The Apostles had a narrow escape from stoning at Iconium. Their Jewish enemies followed them to Lystra, and there St Paul was nearly killed (Act 14:5, Act 14:6, Act 14:19). Clement of Rome (Cor. 5) has after , . Paley, Hor. Paul. iv. 9. In N.T. is more freq. than , and in LXX it is much more freq. In Acts we find both.
. We know nothing of these, for the one recorded in Act_27 took place later. The verb is classical, but it is very rare in Bibl. Grk. Cf. 1Ti 1:19.
. A very rare word, meaning a complete day and night.
. The change from aorists to perfect is not casual. The perf. shows that the dreadful experience is vividly before the Apostles mind, and possibly indicates that the occurrence was recent. J. H. Moulton, p. 144.* occurs fairly often of spending time; Act 15:33, Act 15:28:23, Act 15:20:3; Jam 4:13; Tobit 10:7. Make time in English is not parallel.
. Vulg., in profundo maris. This translation has helped the extraordinary idea that the Apostle had spent twentyfour hours under water; but means simply in the sea, in alto mari, far away from land. In the other shipwrecks he was near the shore, which he soon reached, as in Act_27.; but in this case he was tossed about, probably on a bit of wreckage, for a night and a day. Chrysostorn rejects the other explanation as improbable, because St Paul is here speaking of his sufferings, not of his miracles. Those who adopt the miraculous interpretation point to Jonah as a case in point, as if that could be regarded as history. Cf. (Psa 106:24), which certainly does not refer to the wonderful things in the depths of the ocean. Theophylact says that there was an underground chamber in which St Paul lay concealed after the peril at Lystra and that this was called . He gives this as a mere tradition; .
26. . The of v. 23 is dropped here and resumed in v. 27, and these changes, although they make little difference to the sense, might be marked in translation; By journeyings often. Journeys of long duration were often undertaken for pleasure or profit, and lest anyone should think that this is what he means here, the Apostle proceeds to enlarge upon the dangers, of eight different kinds, which his travels involved. By perils of rivers, perils of robbers; perils from my countrymen, perils from Gentiles; perils in the city, perils in the wilderness; perils in the sea, perils among false brethren. The first six of these are arranged in contrasted pairs; but there is not much contrast between the sea and false brethren. To find here a comparison between mare infidum (Plautus), or insidiae mari factae (Cicero), or fallacior undis (Ovid) and false brethren is fanciful. From Acts we can illustrate some of these , and obviously several of them overlap; e.g. those . Act 9:23, Act 9:29, Act 9:13:50, Act 9:14:5, Act 9:23:12, Act 9:24:27, all of which passages would also illustrate . Cf. 1Th 2:14 f., and see Harnack, Mission and Expansion, i. pp. 57, 487, ii p. 43. The changes of constr. (simple gen., , ) avoid monotony. All three are intelligible, but the simple gen. in this sense is not common; . is parallel. Rivers are often flooded, sometimes suddenly, and bridges and ferries were rare. Frederick Barbarossa was drowned in the Calycadnus in Cilicia in the third Crusade, June 1190. Brigands and pirates often made travel both by land and sea dangerous. Perils from Gentiles were found at Philippi, Act 16:20, and at Ephesus, Act 19:23 f. False brethren may be a glance at the false teachers in Corinth and in Galatia. We know least about , but they would overlap with rivers and robbers. Ramsays very full article on Roads and Travel (in N.T.), in Hastings, DB. v. pp. 375 ff., does not say much about the dangers of travelling in the first century. The evidence is somewhat meagre. See Deissmann, St Paul, pp. 36, 37.
Excepting in the Apocrypha, is surprisingly rare both in LXX (Psa 114:3 [116] only) and in N.T. (here and Rom 8:35 only). The rhythmic repetition of the same word is found often in literature, esp. in rhetorical passages. Cf. 7:2, 4; 1Co 13:4-9; Php 2:2, Php 2:4:8; 1Jn 2:12-14. With the absence of the art. in and comp. and . Perhaps , and are meant to form a triplet covering the whole surface of the earth,* and then is left as a climax at the end. On the omission of the art. see Blass, 46. 5.
. This was the most insidious peril of all. The other dangers threatened life and limb and property, but this one imperilled, and sometimes ruined, his work. The others often caused delay, but this one generally caused disaster. In writing to Corinthians, as to Galatians, he would mean by these false brethren the Jewish Christians who wished to impose on all Christians the yoke of the Law. But they were not the only persons who could be thus described. The Epistles of St Jude and St John, the Didache and 2 Peter, together with portions of the Apocalypse, show us how seriously the Apostolic Church suffered from an evil of which Simon Magus, the Nicolaitans, the Jezebel prophetess, and the libertines who preached licentiousness as the logical fruit of Christian freedom, are illustrations. That St Paul means spies, who pretended to be Christians, in order to learn all about the brethren, and then betray them, is not probable. The change from and to may be accidental, owing to the intervening .. .. . But it may be deliberate, in order to mark a difference between external foes, who were not always with him, and those of his own household, among whom he was compelled to live and work.
27. Having explained in vv. 24, 25 what he meant by being , and in v. 26 what involved, he now adds a series of varied sufferings which continue the cumulative argument that his claim to be a minister of Christ is overwhelmingly stronger than that of his opponents. The verse consists of two evenly balanced lines, followed by a much shorter line, which is all the more effective through its being ended so abruptly. It leaves the hearer expectant.
27. . By labour and travail, or By toil and moil, for it is possible that St Paul combines the two words here, as in 1Th 2:9 and 2Th 3:8, because of the similarity in sound. We have the same combination in Hermas, Sim. 5, 6:2, . Of the two words, is active, indicating struggle and toil, while is passive, indicating the lassitude which results from prolonged exertion. Lightfoot on 1Th 2:9. The words are therefore not in logical order. In 1 and 2 Thess., Vulg. is more logical than exact with labor et fatigatio: here it has labor et aerumna. In all three places the Apostle refers to his working with his hands to maintain himself.
. This probably refers chiefly to voluntary watchings (AV, RV) rather than involuntary insomnia. His manual labour, his prayers and his preaching (Act 20:9-11, Act 20:31) often kept him from sleep. Cf. 6:5. The word is freq. in Ecclus, elsewhere very rare in Bibl. Grk. In the prologue to Ecclus. and 2 Macc. 2:26 it is used of sitting up at night writing a book. In Ecclus. 38:26-30 it is used repeatedly of labourers and artisans working at night. On the other hand, in 36:1 [31], 2, 20 and 42:9 it is used of sleeplessness caused by anxiety or discomfort.
. The hunger and thirst caused by inability to obtain food and drink (Deu 28:48; Isa 49:10). This is involuntary fasting.
. Some commentators explain this also of involuntary fasting. But this makes it a mere repetition of . is not a repetition of . Calvin decides for jejunia voluntaria, because the hunger caused by want has already been mentioned; and as probably refers to going without sleep in order to work, so probably refers to going without meals for the same reason. Fastings as a means of self-discipline (1Co 9:27) are less probable, for these would hardly be included in a list of hardships. But seeing that the Apostle is accumulating evidence that he is a true minister of Christ, it is not impossible that the work of bringing his body into subjection is included; quin enim, quum adjungantur, jejunia voluntarie ac sine necessitate servata intelligenda sint, nemo prudens dubitat (Cornely).* Cf. Rom 8:35-37.
. When he was thrown into prison, or drenched by rain, or stripped by brigands.
All this argument is in strong contrast to the comfortable doctrine of the Jews, and doubtless of the Judaizers at Corinth, that to be in easy circumstances and general prosperity was a sign of Divine favour. Chrysostom points out that St Paul says nothing about results, as to the number of converts that he had made: he counts up only what he has suffered in his missionary work. And this he does not merely out of modesty, but because his labours, even if fruitless, proved the reality of his mission.
3 K L M P, f Vulg. support before : but we may safely omit with * B D E F G, d e g Goth. It would be more likely to be inserted as probable than dropped as unnecessary. Note the divergence of f from F.
28. . The meaning of this must remain uncertain, for the gender of is doubtful, and so also is the meaning of , and the different translations which these uncertainties render possible will all of them make sense in this context. But it is certain that the words are to be taken with what follows, and not as the close of the long sentence which precedes (Chrys.). We are fairly safe in assuming that is neuter; for if those persons that are without, i.e. who assail me from the outside, had been the meaning, we should probably have had (1Ti 3:7; cf. Joseph. B.J. IV. iii., where is opposed to ( ), or still more probably (1Co 5:12, 1Co 5:13; Col 4:5; 1Th 4:12), an expression which seems to be of Rabbinical origin and came to mean all who were outside the Christian Church, whether heathen or Jews; cf. Mar 4:11. What then does mean? Probably not those things which are without (AV, RV),* for which we should have had or , but those things which are besides these, viz. the things which I omit (RV. marg. 1). Of the two halves of the compound word it is the (v. 24) rather than the which dominates, the idea of exception rather than that of externality. But is used in the sense of except or besides (1Co 15:27; Act 26:22; Jdg 8:26, Jdg 8:20:15, Jdg 8:17; etc.). In LXX does not occur, except as a very questionable v.l. Lev 23:38; and Aquila has it Deu 1:36. But the meaning in both places is except, LXX . In the Testaments (Zebulon 1:4) we have I did not know that I sinned except in thought, . These facts justify us in adopting as the rendering of the things which I omit,- , as Chrysostom paraphrases the expression. The Apostle has mentioned a great many things; then he continues, Besides the things which I do not mention, there is, etc. This makes good sense; but it is impossible to say how much he omits, though Chrysostom thinks that the half is not told. The second rendering in RV. marg., the things which come out of course, i.e. exceptional things, is not probable. Such a meaning would probably have been expressed otherwise.
. If were the right reading, this might mean, my daily observation, my daily attentiveness. But is firmly established, and thus the other meaning of becomes necessary, that which presses (or rushes) upon me daily, the daily onset upon me. See crit. note below. Augustine has incursus in me, and a concursus in me, which perhaps represents , although D reads . (Num 16:40 [17:5], 26:9, of the conspiracy of Korah) means hostile combination, or combined attack, and in that case does not explain the preceding clause but states an additional cause of suffering. But both here and Act 24:12 is the better reading, and the word occurs nowhere else in N.T. The meaning pressure or onset is confirmed by 2 Macc. 6:3 , as also by such renderings as instantia (Vulg. here), concursus (Vulg. Act 24:12), and incursus; and with this rendering . . . is probably epexegetic. But this is not certain; by the daily pressure the Apostle may mean something different from anxiety about all the Churches. There were the criticisms and suspicions to which he was every day exposed, as also the demands that were made upon his time by unreasonable persons,-the pressing business of each day. The concourse of people to see me is too definite.
. My anxiety for all the Churches. This was the chief thing of all, says Chrysostom, that his soul was distracted, and his thoughts divided.* Cf. Mar 4:19 = Mat 13:22 = Luk 8:14; also Luk 21:34. Care in English is ambiguous; either that which anxious people feel, or that which considerate people bestow; see the Greek of 1Pe 5:7. Either meaning would suit this passage, and the second is often understood; but means the former, the anxiety which torments him. Therefore this does not mean that St Paul claimed jurisdiction over all Churches, whether founded by himself or not; he is not thinking of jurisdiction at all. But every Christian centre had claims on his thought and sympathy, those most of all of which he had intimate knowledge. The intercourse between the chief centres was fairly constant, he was frequently receiving information which gave him plenty to think about (1Co 1:11, 1Co 16:17), and anxiety about people generates care for them, when care is possible. This was specially the case with so sensitive a nature as that of St Paul. What he experienced went deep and moved him strongly. See Index IV.
( B D F G 17) rather than (K L M P). (* B F G 17) rather than (3 D E K L M P).
29. , ; At once he gives two examples of the which distracts him; as though he were himself the Church throughout the world, so was he distressed for every member (Chrys.). Needless scruples often troubled the weaker brethren; in his intense sympathy the Apostle felt the weakness, though he did not share the scruples (1Co 9:22; cf. 1Co 8:11, 1Co 8:12; Rom 4:19, Rom 4:14:1, Rom 4:2). But other forms of weakness are doubtless included. Of course he does not mean, Who is weak, if I am not? If anyone can be called weak, I can. For that, must have been expressed, and the wording would have been different. Both (v. 21, 12:10, 13:3, 4, 9) and (11:30, 12:5, 9, 10, 13:4) are freq. in these chapters.
; Who is made to stumble (1Co 8:13) and I burn not with shame and distress? Cf. (1Th 2:11). When any Christian, and especially one of his own converts, is seduced into sin or grievous error, the Apostle shares his remorse; quanto major caritas, tanto majores plagae de peccatis alienis (Aug.). The exact meaning of depends in each case on the context (see on 1Co 7:9; Eph 6:16; 2Pe 3:12; Rev 1:15, Rev 3:18), and here it means feeling burning shame with the sinner rather than hot indignation against the seducer. In Latin we find such expressions as flagrare pudore, dolorum faces, dolor ardentes faces intentat,-the last two in Cicero. Note the emphatic in this question; in the first question the emphasis is on , and Cyprian (Ep. xvii. 1) marks the change with a change of order; ego non non ego; Vulg. has ego non in both places. The second question is a studied advance on the first, for and express a great deal more than and , and there is the addition of the emphatic : Who is entrapped into sin, and my heart is not ablaze with pain? In such cases there was , summo dolore, quasi igne, cruciabatur ipse.
30. . The future tense has led some commentators to limit the scope of the verb to what follows and to make a fresh paragraph begin here (11:30-12:9 or 10); so Schmiedel, Weiss, and others. But the future indicates his general intention and guiding principle; it covers the whole of this foolish glorying. If it must be gone through, it shall be about the things which concern his weakness, his being persecuted and made a laughing-stock. They cause some people to despise him; but they are more glorious than the things of which his opponents boast, for they increase his likeness to Christ (1:5; Php 3:10) and his unlikeness to them: (Chrys.).
31. . There is no reason to confine this to what follows. Like , it looks both ways. The Corinthians may be sceptical about what he has enumerated and what he has still to mention in the long series of , but in the most solemn way he assures them that there is nothing untrue in what he states; cf. 1:23; Gal 1:20; Rom 9:1; 1Ti 2:7; also 2Ti 4:1. The strong language here and 1:23 is indirect evidence of the calumnies which were circulated about him; he said yes when he meant no, or said both yes and no in one breath (1:17); he could not speak the truth.
D E K L M P, d e f Vulg. Copt. add . Omit with B F G 17, 37, Goth. Arm. Note the divergence of f from F.
32, 33. Here again we are confronted with difficulties through ignorance of the situation. The abrupt descent from the lofty rhetoric of a rhythmically arranged argument to the very prosaic statement of a simple matter of fact is in itself surprising, and is all the more so, when we take it in connexion with the solemn asseveration which immediately precedes it. This latter difficulty might be removed by supposing that the asseveration refers to what precedes and has no connexion with the verses which follow it; that, however, is an unsatisfactory solution, and it leaves the sudden transition unexplained.
Baljon, Hilgenfeld, Holsten, and Schmiedel find the want of connexion so surprising that they would banish these two verses, with or without all or part of 12:1, as an interpolation, unskilfully inserted to illustrate .* If any such hypothesis were needed, one would have to suppose that the interpolation was made on the original letter, and possibly by the Apostle himself, for there is no evidence that the Epistle ever existed without these verses at this place. To point out that this part of the letter would read more easily if we passed straight from to 12:1 or 2, or the middle of 12:1, proves very little. Countless passages in letters and books would have been greatly improved if certain sentences had been omitted, and yet there is no doubt that the intrusive sentences are original. Here we are not certain that the omission of the sentences would have been an improvement. Quite possibly to those who knew what the Apostle had in his mind the abrupt transition to this (for us) not very significant incident had point and meaning. It is possible that the story of the Apostle being let down in a hamper had been employed to make him look ludicrous, or to show what a coward he was, flying in this ignominious way, when there was really no danger. St Paul, therefore, after a solemn assertion that he is speaking the truth, states exactly what did take place. The danger was great; but God enabled his friends to deliver him from it. In Act 9:23-25, St Luke tells this story about his friend without any apparent feeling that it was from any point of view discreditable. We must be content therefore to leave the reason for the sudden mention of this incident open. To us it serves as an example of , and that suffices.
… This statement raises historical questions, the answers to which are not quite simple. The Romans occupied the Nabataean territory b.c. 65, 64, and Damascus coins show that Damascus was still under the Roman Empire a.d. 33; but from a.d. 34 to 62 no such coins are extant, and after 62 the coins of Damascus are those of Nero. Damascene coins of Caligula and Claudius are wanting. The Nabataean king Aretas iv., whose reign extends from b.c. 9 to a.d. 39, had used some frontier-disputes as a reason for making war on Herod Antipas, who about a.d. 28 had divorced the daughter of Aretas in order to marry Herodias; and he utterly defeated Antipas about a.d. 32. Antipas complained to Tiberius, who in a rage commanded Vitellius to capture Aretas and either bring him alive or send his head. Vitellius had no love for Antipas, and in the course of his march against Aretas went up to Jerusalem near Pentecost a.d. 37, where he heard of the death of Tiberius (16 March) and the accession of Caligula, and he at once stopped the expedition against Aretas, for Caligula liked Antipas as little as Vitellius did (Joseph. Ant. XVIII. v. 1-3).
In order to explain how an ethnarch of Aretas was governor of Damascus when Saul of Tarsus made his escape from the city we have these possibilities.
1. To mark his dislike for Antipas, Caligula may have given Damascus to his great enemy Aretas. In this case the escape of St Paul cannot be placed earlier than the latter part of a.d. 37, and this would give a.d. 35 or 36 as the earliest date for his conversion. On the whole, this is the most probable explanation.
2. But it is not impossible, though hardly probable, that the subtle Tiberius may have thought it worth while to secure the friendship of Aretas by letting him have Damascus. If so, this must have taken place before the complaints of Antipas reached Tiberius, and in that case the conversion of St Paul might be placed still nearer to the Crucifixion.
3. The conquest of Damascus by Aretas at any time is so improbable that it may safely be rejected from consideration.
The precise meaning of is uncertain and not very important. The government of the Nabataean kingdom of Aretas seems to have been tribal, and occurs in inscriptions as the head of a tribal district. Jewish governors in Palestine and Alexandria had the title, and perhaps viceroy would be the modern equivalent (1 Macc. 14:47, 15:1, 2). It was applied to vassal princes, and it was under this title that the high priests governed the Jews (Joseph. Ant. XVII. xiii. 4; B.J. II. vi. 3).
There is no discrepancy between the statement here, that the ethnarch guarded the city to take me, and that in Act 9:24, that the Jews watched the gates night and day to kill him. It was the Jews who urged the ethnarch against Saul, and they were very numerous in Damascus (B.J. II. xx. 2, VII. viii. 7), and they would watch the gates along with the guards set by the ethnarch, who would not be sorry to gratify this turbulent element among his subjects by so simple a concession. Saul had already caused disturbance, and it would be an advantage to get him out of the way. But the total difference of wording, and the omission of the retirement to Arabia, show that Luke wrote quite independently of his friends letters. See Zahn, Intr. to N.T. iii. pp. 121, 140.
On these various problems see Hastings, DB. i. pp. 145, 424, 793; Enc. Bibl. i. 296, 815; Herzog, Real. Enc. i. p. 618 (Hauck, i p. 795); Schrer, Jewish People in the Time of J.C. 1. ii. pp. 89, 356, 11. i. p. 98; Lewin, Fasti Sacri, pp. 226, 249; Knowling on Act 9:23, Act 9:24; Zahn, Intr. to N.T. iii. p. 445; also Intr. to 1 Cor. p. xxviii.
32. . Note the aspirate. The original form of the name was Haritha, which in Greek would become . But the influence of caused inscriptions and MSS. to abolish the aspirates, and became . Deissmann, Bib. St. p. 183. By a converse process an aspirate was given to and through a supposed connexion with (WH. ii. p. 313). The MSS. of N.T. have been influenced in both cases.
. In LXX the verb is mostly used in the literal sense, as here; but elsewhere in N.T. it is metaphorical. In Php 4:7 we have the striking picture of the peace of God standing sentry over your hearts. See also Lightfoot on Gal 3:23 and Hort on 1Pe 1:5. In dictating, St Paul seems to have forgotten that he began his sentence with . We should have expected to follow rather than .
. The verb is freq. in Jn. of attempts to arrest Jesus (7:30, 32, 44, 8:20, 10:39, etc.).
We should probably omit , which D3 E K L M P insert after , and F G, g Copt. Syr-Hark. insert before it. B D *, d e f Vulg. and Syr-Pesh. omit. Note the divergence of e from E and of f from F.
33. . A small opening in the wall is still shown as the little door through which St Paul was let down. occurs Jos 2:15 of the escape of the spies from the city wall at Jericho, and 1Sa 19:12 of the escape of David from his own house, when Saul sent men to watch him and slay him.
. Act 9:25 says , the word always used respecting the Feeding of the 4000 (Mar 8:8, Mar 8:20; Mat 15:37, Mat 16:10), while is always used of the Feeding of the 5000. The rare word , like or , probably means a basket made of plaited or woven material. It is said to be used in the of the comic poet Timocles for a fish basket. As stated above, the mode of escape, for which Theodoret thinks it necessary to apologize by pointing out the greatness of the danger, had probably been in some way used to the discredit of the Apostle, and hence his abrupt and dry mention of it here. But there is nothing to show that he was then in a state of nervous prostration and merely passively acquiesced in the action of his disciples (Rackam). At any rate he himself regards it as a leading illustration of . For us it is a remarkable thing that the city to which he had set out as a persecutor was the scene of the first persecution that was directed against himself; and six centuries later it was the first Christian city that was captured by the Moslem invaders, a.d. 634. Among cities that are still inhabited, Damascus is probably the oldest in the world. It is possible that, when he began to dictate these two verses, St Paul meant to record instances of humiliating perils in other cities; but having given this one he passes on quickly to a very different subject for glorying.
It is impossible to be certain whether this escape from the city of the Damascenes took place before or after the retirement into Arabia (Gal 1:17). Luke in Act_9. does not mention the retirement, possibly because, when he wrote, he was not aware of it, but more probably because it was not an incident on which he cared to lay stress. Some place it before v. 19; others refer it to the in v. 23; others again place it after v. 25, i.e. after the escape from Damascus. It is more probable that this famous incident took place after the return from Arabia,* and in that case the best position for it in Acts is in the middle of 9:19, where both WH. and RV., and also Souter, begin a new paragraph. in N.T. is peculiar to Lk. and Acts, and is freq. in both writings to mark a fresh start in the narrative. This, however, is no proof that Luke at this point was consciously passing over the Arabian interval. See A. T. Robertson, Epochs in the Life of St Paul, pp. 76-79; Redlich, S. Paul and His Companions, pp. 22:23; Ramsay, St Paul the Traveller, p. 380; Emmet on Gal 1:17.
. Why should be through a window and be by the wall (AV, RV)? Through is probably right in both cases; he was let down (Mar 2:4) through an opening through the wall. In Act 9:25 RV. has through the wall for . Epictetus (Dis. ii. 6 sub init.) says that, when he finds the door closed, he must either go away again or enter through the window ( ). It is said that the wall in which is the aperture that is now shown as the place of escape is a modern one.
. This is the usual constr. after (Rom 2:3; Act 16:27; etc.), but we sometimes have (Act 19:16) or (Ecclus. 40:6). Cf. (Sus. 22). It would certainly be strange if, after so narrow an escape, he had, a year or two later, returned to Damascus again; and those who place the escape before the retirement to Arabia have to meet this difficulty. St Paul was courageous enough to risk his life again, if need required it; but he was not so fanatical as to risk it without very good reason; and what reason could there be? His return to a place that had been friendly to him is natural enough.
* Lietzmann contends that if had not followed, no one would have taken the first with , and that St Paul does not mean this; in the second sentence he has without thinking changed his construction.
(Fourth century). Codex Sinaiticus; now at Petrograd, the only uncial MS. containing the whole N.T.
B B (Fourth century). Codex Vaticanus.
M M (Ninth century). Codex Ruber, in bright red letters; two leaves in the British Museum contain 2Co 10:13-5.
P P (Ninth century). Codex Porfirianus Chiovensis, formerly possessed by Bishop Porfiri of Kiev, and now at Petrograd.
D D (Sixth century). Codex Claromontanus; now at Paris. A Graeco-Latin MS. The Latin (d) is akin to the Old Latin. Many subsequent hands (sixth to ninth centuries) have corrected the MS.
F F (Late ninth century). Codex Augiensis (from Reichenau); now at Trinity College, Cambridge.
G G (Late ninth century). Codex Boernerianus; at Dresden. Interlined with the Latin (in minluscules). The Greek text is almost the same as that of F, but the Latin (g) shows Old Latin elements.
K K (Ninth century). Codex Mosquensis; now at Moscow.
L L (Ninth century). Codex Angelicus; now in the Angelica Library at Rome.
E E (Ninth century). At Petrograd. A copy of D, and unimportant
17 17. (Evan. 33, Act_13. Ninth century). Now at paris. The queen of the cursives and the best for the Pauline Epistles; more than any other it preserves Pre-Syrian readings and agrees with B D L.
, , , Chrys.).
* ,There is no trace of this legend in Enoch 33:6, 69:12 or Jubilees 3:18-26, or the Apocalypse of Baruch 48:42, or 4 Esdras 1:5, 6, 21-26, or Tobit 8:6. See Bachmann, ad loc. p.361 Is it a priari probable that St Paul would allude to such legends in writing to Gentiles?
,Aquila had . It was perhaps part of the of the Judaizers, that in Corinth they did not attempt to enfore circimcision, an attempt which had not been very successful in Galatia and which would not be likely to succeed at Corinth.
* information respecting the commentator is to be found in the volume on the First Epistle, pp. lxvi f.
d d The Latin companion of D
e d The Latin companion of E
g d The Latin companion of G
r r (Sixth century). Codex Frisingensis; at Munich. Fragments.
f d The Latin companion of F
* The same remark applies to theosophy, spiritualism, and other gospels. It will be time to take them seriously when they utter one wise or true word on God or the soul which is not an echo of something in the old familiar Scriptures (Denney, p. 324).
* RV. retains very chiefest, which commits one to the theory that some of the Twelve are meant. The Latin renderings vary. Vulg. has simply magni; others have praegrandes, qui supra modum, qui valde, qui supra quam valde, apostoli sunt. Beza has summi.
* is quoted as occuring in Eustathius, 1184, 19.
Among the surprising things in the Bampton Lectures of 1913 is the contention that Peter had been paying a visit of such duration to Corinth as to have created a following who boasted themselves distinctively, as being the discipies of one whom they looked upon as a super-eminent Apostle (p. 78). That St Peter had visited Corinth is assumed from 1Co 1:12, 1Co 1:9:5; and from 1Co 9:6 it is assumed that Barnabas had been there also. The evidence is not strong.
* Bachmann doubts this; but why does the Apostle defend the practice, if he had not been censured for it? See Ramsay, Cities of St Paul, p. 231.
* Aquila had it Exo 3:22, where LXX has .
* Both and are military words, and St Paul may be resuming the thought that missionary work is a campaign (10:3-6). An invading army must have supplies, and sometimes has to employ strong measures to obtain them.
* The conjectural interpretation of Oecumenius and Theoplylact, does not suit either this passage or 12:13, 14. Beza has non obtorpui cum cujusquam incommodo, which is equally faulty.
* Calvin remarks that in these verses (10,11) we have the equivalents of two oaths. It is fanatical to maintain that oaths may never be taken.
* It is a truism to say that, in order to tempt us, evil must be made to look attractive. The point here is that it can be made to look like innocence or like virtue.
R R (Eighth century). Codex Cryptoferratensis. One leaf at Grotta Ferrata contains 2Co 11:9-19.
m m (Ninth century). Speculum pseudo-Augustinianum; at Rome. Fragments.
* Here, as in v. 1, Vulg. has modicum quid; Beza has paulisper in v. 1 and paululum quiddam here: aliquantulum might be better in both places.
* Cf. (8:8): (Php 4:11). Winer, p. 502. If to your disgrace is the meaning (1Co 6:5, 1Co 15:34), then there is no irony.
For Vulg. has ignobilitas here, 6:8, and 1Co 15:43, but 1Co 11:14 and Rom 1:26 ignominia, and Rom 9:21 conlumelia. Ignominia would be better throughout.
* Cf. Gen 14:13, where Abraham is called as the equivalent of Hebrew.
The statement of jerome (De. Vir. ill.), that St Paul was born at Gischala in Galilee, may safety be disregarded, but his parents may have come from Gischala as emigrants or prisoners of war.
* We may compare the action of Christ, who does not challenge the confident statement of either the rich man (Mar 10:20.) or the sons of Zebedee (10:39), but answers as if it were true.
Minus sapiens dico (Vulg.) is wrong of both words; delirans loqauor would be right, but Vulg. tanslates the reading ..
* Ueber die Massen (Bachman) or berrichlich (Bousset) rather than viel reichlicher (Lietzmann).
* Clement of Rome (Cor. 5) speaks of St Pauls sufferings thus; Through jealousy and strife Paul too made attestation of the prize of stead, fast endurance. Seven times the suffered bonds, he was driven into exile, he was stoned. It is manifest that Clement did not know 2Co 11:24 f. Kennedy, p. 150; Rendall, p. 90.
In the Mishna, in the section called Makkoth, Rabbinical thoroughness provides for such an event, which might occur from heart failure, but it cannot have been common. Roman scourgings sometimes were fatal. The tractate Makkoth is now very accessible in two small editions, Strack, Leipzig, 1910, and H Tbingen, 1910. Deissmann (St Paul, p. 64) calls it a thrilling commentary on that simple line in 2 Corinthians.
* Button Blass, 59. 3, and Simcox, Lang. of the N. T. p. 104, take other views of this perfect. If it points to a recent occurrence, we might assign it to the intermediate and painful visit.
* Wetstein quotes from Ovid, multa prius pelago, multaque passeis humo: and from Plutarch, .
* Its place in the list is against this interpretation. If that were the meaning, it should have come at the end. It is not supposed that cold and nakedness refer to self-discipline.
* There seems to he no passage in which means outside, extinsecus (Vulg.).
.
* significat curam sollicitam et dubiam, quae mentem in partes divisas uclut dividet, a . This derivation, though probable, is not niversally accepted. Vulg. has sollicitudo here, Mat 13:22, and 1Pe 5:7, aeriemna, Mar 4:19, and cura, Luk 21:34. Other Latin texts have cogitatio. See on Luk 21:34, and Scrivener, Codex Besae, pp. xliv. f.
37 37. (Evan. 69, Acts 69, Rev_14. Fifteenth century). The well-known Leicester codex; belongs to the Ferrar group.
* This proposal, as Lietzmann points out, is based on the asaumption that the Apostles thoughts must proceed in a logically consecutive manner, and this they frequently do not do.
* Lewin, Fasti Sairi, pp. 254, 263.
Fuente: International Critical Commentary New Testament
A Godly Jealousy
2Co 11:1-9
As the Bridegrooms friend, Paul was eager to bring the Corinthian church to the Bridegroom of souls. But false teachers disturbed the purity and simplicity of their faith, as in Eden Satan perverted Eve. There would have been excuse if these false teachers had given his converts another and a better Savior or a greater Pentecost; but since these were impossible, he was well able to hold his ground, even though they were pre-eminent apostles in their own estimation. Paul was very conscious of the rudeness of his speech, of which apparently he had many reminders, but he was equally conscious of the direct knowledge that God had imparted to him.
He acknowledges that he had not taken their pecuniary support, which in itself was quite legitimate; but he altogether denies the inference which his enemies drew, that therefore he admitted his inferiority to the other servants of the Cross. He answers that insinuation by saying that he expressly refrained from accepting gifts, because of his desire to rob his critics of their argument that he was evangelizing the world for the purpose of making money. That they should make such wanton suggestions proved that they were Satans emissaries.
Fuente: F.B. Meyer’s Through the Bible Commentary
Espoused To Christ
2Co 11:1-15
Would to God ye could bear with me a little in my folly: and indeed bear with me. For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him. For I suppose I was not a whit behind the very chiefest apostles. But though I be rude in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things. Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? I robbed other churches, taking wages of them, to do you service. And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia. Wherefore? because I love you not? God knoweth. But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we. For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works. (vv. 1-15)
There is nothing to stir the heart to worship like contemplation of the Word of God. Satan has done his best to rob us of this treasure, but we can thank God that it has been preserved to us all down through the ages. Gods Word is like Himself, it is perfect. We read, The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times (Psa 12:6).
Now the special verses I want to reread are 2-3: I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.
We have often heard the saying, Eternal vigilance is the price of liberty, and we need to remember that in these days, when there are so many different forces seeking to destroy our liberty here in America, when Communism is proposing license instead of liberty, and when others would propose a kind of a dictatorship instead of liberty, we ought to be very grateful to God for the privileges we have enjoyed, and as a people we should be watchful and careful lest our liberties be fritted away. But it is just as true that eternal vigilance is the price we must pay for maintaining the truth of God. There are many evil forces at work seeking to turn the Christian away from the revelation that God has given in His Word. We need not be surprised at this, for it has always been so. Just as soon as God began to work in any dispensation, Satan, the adversary, attempted to discredit the truth divinely revealed. In the former dispensation the conflict was between the revelation given through prophets and priests at Sinai and through Gods servants throughout the centuries on the one hand, and idolatry of all kinds on the other. All through the Christian dispensation the conflict has been between a pure, clear, gospel testimony and the different substitutes that the adversary of our souls has presented to men, to turn them away from the simplicity that is in Christ. The apostle Paul had to meet this. We have already seen in these Corinthian letters how his steps were dogged by those who sought to turn his converts away from the message that he brought to them of salvation by grace alone, to something that would obscure the preciousness of that grace. Now in this chapter Paul is obliged to stoop to something that is very distasteful to him, because of the false accusations which were being made to destroy the confidence of the saints in their teacher, in order that they might refuse the teaching. If the Devil cannot induce people immediately to give up some line of truth, then he will attack those whom God has sent forth to defend that truth. He tried to make Pauls converts lose confidence in their teacher, in his spirituality, in his understanding of the truth, in order to discredit his ministry. These men who wickedly opposed Pauls work ridiculed him and made the most unkind remarks, even in regard to his personal appearance and ability. They charged that he was not fit to be a leader of Gods people, that he was not an apostle of the Lord Jesus Christ because he was not one of the original twelve, that he had not received his commission from Christ because it did not come through the twelve. They put him down as a freelance. They would have the people believe he was actuated by selfish motives, that he was endeavoring to make a gain of those to whom he ministered. He indignantly refuted such charges. He disliked doing this; he did not enjoy having to defend himself. The man of God would be content to simply go on preaching the Word of God and never mention himself, but here it became necessary. The Corinthians were losing confidence in their teacher, and if they lost confidence in him, they would lose confidence also in that glorious message which he had been appointed to carry through the world. He speaks of his defense as foolishness. He would rather speak of Christ. The reason he gives is, I am jealous [for] you with godly jealousy. There is a jealousy that is condemnable, the jealousy that one teacher might have of another. Servants of Christ become jealous of each other, and those who help in the Lords work become jealous of each other, and Sunday school teachers become jealous of each other. All such jealousy is opposed to the Holy Spirit of God. But there is a jealousy that is pure, that is clean, that is right, and it is the kind of jealousy that God Himself cherishes. He says, I the LORD thy God am a jealous God. What does He mean? What does Paul mean? He means that he cannot bear to see his brethren turn from God to false gods because he knows that it is to their eternal ruin if they do. His jealousy is not because of self-love, but because of his love for them. What would you think of a husband who says of his wife, I have absolutely no jealousy when she is petted by another man? There is a jealousy, you see, that is right, and a true, upright husband wants his wife to be faithful to him, as he feels himself responsible to be true and faithful to her. And so our God desires to see His people true to Him and walking apart from the fellowship of the world. The friendship of the world is enmity with God.
Paul says to these Corinthians, I am jealous over you. He did not want to see them drifting away, turning aside, following things that could not profit, and he did not want them to lose the preciousness of their first love. He wished to see them ever true to Christ. His was a godly jealousy, a jealousy like the jealousy of God. For I have espoused you to one husband. They were, as an assembly of God, like an engaged maiden. They had been espoused to one husband, even Christ. The marriage supper and the Lamb were yonder in the glory and they were waiting for His return. Christ is the espoused husband of the church. He died for us, and we belong to Him, and our hearts must be true to Him. Paul did not want to see them become errant and unfaithful. He wished to be able to say at the judgment seat of Christ, Blessed Master, here are those whom I won for Thee, and their hearts have been true to Thee, and now they are here to be eternally united with Thee in the glory. He was afraid that this might not be. There were agencies at work seeking to hinder this. So he says, I am afraid lest by any means Satan should beguile you through subtlety. That is how the Devil works. Satan never says, Good morning, I am the Devil! I want to mislead you, I want to seduce you, I want to turn your heart away from God, I want to ruin you for time and eternity. No, he comes with the fairest pretences and promises, and he endeavors to turn the heart away from Christ by deception. He deceived Eve. He has been deceiving mankind all down through the centuries. I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. Do you know this? Gods truth is always manifested right on the very surface of His Word. Wherever people have to enter into a long course of argument in order to support a system which they are trying to foist on the saints, it is not the truth of God. Anything not characterized by a holy simplicity is not Gods testimony. And so, young saint, test every teaching by searching the Word, and if you do not find it plainly revealed in the Book, reject all unscriptural reasoning, no matter how learned may be the man who does the reasoning.
And Paul says to these Corinthians, If these men really came to bring you something better, you might well listen to them. They came to drag them down to a lower level, to turn their hearts away from Christ and to offer them a substitute, not one which was greater or better or more satisfactory than Christ, but a legal system which could only occupy them with self and fancied human merit. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel which ye have not accepted, ye might well bear with him. If one came to you and said, I have found one better than Christ, better than Jesus, well, if he really has, you might well bear with him. But you will never find anyone better than Jesus. Jesus is Gods last word to sinners and His last word to saints. I picked up a theological book the other day in which the writer said, The time has come when we need a new investigation of the problem of Jesus Christ. Why, my dear friends, Christ is not a problem! Jesus Christ is the solution of every problem; He is the One who makes everything plain and everything clear; the One in [whom] dwelleth all the fulness of the Godhead bodily. Paul says, if one substitutes anything for Christ, turn a deaf ear to him. He says, if you receive another spirit, which you have not received, if anyone can tell you of any spirit greater, mightier or higher than the Holy Spirit of God, who dwells in every believer, then you might well go after him. But you will never find another, for the Holy Spirit is God Himself as truly as the Father is God, and the Son is God. Many spirits are abroad in the world who seek to impose upon men, but the Spirit of God, who dwells in the believer, is the Spirit who delights to glorify the Lord Jesus.
Then he adds, If one come with any other gospel than that which you have received, you might bear with him. But there is only one gospel. That gospel takes on different phases at different times. It is called the gospel of the kingdom when the emphasis is put upon the kingly authority of the Lord Jesus Christ. It is called the gospel of the grace of God when the emphasis is put upon the sinners salvation. It is called the glorious gospel of God, or the gospel of the glory of God, when the emphasis is put upon the place that the Savior now occupies. When it is called the everlasting gospel we think of that message that tells us there is One, and One only, through whom sinners can be reconciled to God, and that is the Lord Jesus. Writing to the Galatians, the apostle says, Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. For there is no other gospel of God than the gospel of His Son, telling sinful men of the way whereby they may be justified before His face.
If, then, men have nothing else to bring, why should they want to destroy the confidence of the people in Gods truth? This was a stern message which Paul did not like to deliver, but he had to explain things because of the misapprehensions and the unkind and untruthful insinuations that his enemies were instilling into the hearts and minds of his converts. I suppose I was not a whit behind the very chiefest apostles. He is not speaking of natural ability. What he means is this: When it comes to service, I suppose that I was not a whit behind any of them. God had put His seal upon his ministry. He had led thousands to the Saviors feet, and yet they said he was not an apostle because he did not know Christ when He was here on earth. Paul received his apostleship directly from heaven. It was the risen Christ who appeared to him, delivering him from the people and the Gentiles unto whom he was sent. That was Pauls ordination to the apostleship. These Corinthians were Gods seal upon his work.
Though I be rude in speech, yet not in knowledge. He frankly admits that he has not the gift of eloquence. But no one could declare the truth more plainly than he. Though I be rude in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things. They knew what his life was like when he lived among them. There was one thing concerning which they found fault with him. He would not take any money from them! That is the last thing anyone would find fault with in a minister in these days! But they said that showed he could not be a real apostle. He had labored in Corinth for a year-and-a-half and he would not let them contribute anything for his support. His enemies said that if he had known that he was a real apostle he would have allowed them to support him, but he did not dare, because he was not sure of his ground. He had to explain. Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospelfreely? He had entered a city which was one of the most voluptuous on the face of the earth. He said, I will not be dependent on this people for anything. He went there to preach the gospel, and even after they professed to be the Lords he would not let them support him. He must make them feel that everything they received from him was Gods free gift, so that there would not be any idea in their hearts that he was looking for personal gain. How did he live? Well, he says, I robbed other churches, taking wages of them, to do you service. In other churches they put their contributions together and sent the money down to Corinth and helped to support him, so that he might carry on his evangelistic work without asking anything, lest they should misunderstand his motives. When I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. He made tents to support himself, and when that money was not enough, then the Lord sent it in from brethren from Macedonia, and thus in one way or another he was enabled to be independent of that critical, faultfinding group in Corinth, who might misunderstand his motives if he received their money. It is hard to please some people; you cannot do it. If you talk loudly they do not like it, and if you talk softly they cannot hear. If you preach the gospel, that is too simple, and if you teach the Word it is too deep! And so Paul could not satisfy these people, but he sought to clear himself at any rate of the charge of selfishness in his testimony.
As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia. He did not always live like this, but there were special reasons why he should do it in Achaia. Why did he do it? Because he did not love them? God knows. I remember some years ago I was out in Oregon, and there was a sterling old Hollander and his fine family of ten sons and one daughter, who attended nearly all the meetings; and this dear man did not have any assurance of salvation. He was doing his very best to please God. He was trying to keep the law, and he was hoping to get the testimony in some way of his election and know he was saved. I tried to open up the truth of salvation by grace for all who believe. The old man would listen, but he thought it was too easy. I was invited to his home for dinner, and afterward we sat down over an open Bible, and I tried to show him that he could be saved in a moment by simply trusting in the Lord Jesus, but he was so occupied with hyper-Calvinism that he could not see the simple truth and rest in Christ his Savior. After four hours I was leaving, and just as I was turning away the dear old man-with his long beard he looked like Paul Krueger-reached in his pocket and offered me a gift of five dollars. I said, Tell me, are you giving that out of love for Christ, or are you giving it to try to help buy your salvation? He looked at me a moment or two and he said, I dont love Christ, I wish I did. I said, Keep your five dollars. I appreciate your kindness in offering it, but I do not want you to get the idea that there is anything meritorious about giving money to a servant of Christ. They told me afterward that he went to his room and cried like a child. Two years later I came back, and I shall never forget the night he came up to me and said, I love the Lord Jesus; I have trusted Him as my Savior; I know I am His. Will you take the five dollars now? I took it and was glad to try to use it for the Lord Jesus Christ.
That was Pauls idea. The Corinthians had the wrong attitude about money. Paul did not want their money for himself. But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we. For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. I gather from this that these false teachers were quite eager for financial gain. Paul took the opposite attitude. Then again, these false teachers spoke well, they seemed in most things to be very much like real servants of Christ. How do you detect them? By the message they bring. If they do not preach the truth of God they are not Christs apostles. But they seem to be nice men; they speak so graciously and eloquently; they are personally so attractive. The apostle says, No marvel; for Satan himself is transformed into an angel of light. He does not come to men in the crude way we usually see him pictured, with horns and a tail and hoofs. Why, such a Devil would not lead anyone astray! But a Devil who comes as an angel of light, with kindly, soft, tender words and dulcet tones-that is the kind of Devil that deceives people.
And so Paul says, if Satan himself is transformed into an angel of lightit is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works. Did you notice that expression, his ministers? Does Satan have ministers? Does the Devil have ministers? Yes, that is what Paul says. A man may be cultured and refined and ordained to the ministerial office and profess to teach the Word of God, but all the time he may be Satans appointee. How can we tell Satans ministers from Christs ministers? In one simple way, Paul says. There need be no difficulty about it. If they are Satans they may talk a great deal about human righteousness, but one thing they do not talk about. Satans ministers have nothing to say about the atoning blood of the Lord Jesus Christ. Christs ministers are like the bride in the Song of Solomon. The bridegroom says to her, Thy lips are like a thread of scarlet. The true servant of Christ has lips that speak of the blood of Jesus. He points sinners to that atoning blood through which alone guilty men may be saved. No matter how much one may insist on righteousness, personal, civic, or national, if he fails to present to men salvation through the precious, cleansing blood of the Lord Jesus Christ, he is one of Satans ministers. For God has no other message for lost men than that which is linked with the work of Calvarys cross.
Fuente: Commentaries on the New Testament and Prophets
2Co 11:3
I. There is simplicity in Christ, as the Lord our righteousness, as the Servant of the Father, as the Substitute, Surety, and Saviour of the guilty.
II. As in His own finished work of righteousness and atonement, so in the free offer of the Gospel as connected with it, we may see, and seeing bless God for, the simplicity that is in Christ. How simple, in every view of it, is the Gospel message. God has but one argument: the argument of the Cross, a full atonement made for guilt of deepest dye, an everlasting righteousness brought in, a sufficient satisfaction made to the righteous law, and a welcome, without upbraiding and without reserve, awaiting the very chief of sinners.
III. As there is the simplicity of actual reality in the great atonement and the simplicity of earnest sincerity in the Gospel offer, so in respect also of the completeness of believers as one with Jesus we may note the simplicity that is in Christ. The perfection of His righteousness, the fulness of His grace and truth, the holiness of His Divine nature, all His possessions, in short, and all the pure elements of His own inmost satisfaction, His rest, His peace, His joy, all, all, He shares with us simply, bountifully, unreservedly, and all upon the same footing: our only being in Him and abiding in Him.
IV. The same simplicity is apparent in His guidance of us as our Captain and Example.
V. The simplicity that is in Christ may be noted in connection with His second coming and glorious appearing. What really is to produce the right moral and spiritual effect upon our souls is not the crowded canvas and scenery of a picture embracing all the particulars of a world’s catastrophe, no, not that, not that at all, but the one dread and holy image of Jesus as He was taken up to heaven from Mount Olivet, so coming again even as He was seen to go. Be that coming when it may, it is still as the polestar of the Church’s hope and the spur of her zeal, simple, solemn, in its very standing alone, isolated, solitary, separate, and apart from all accessories of preceding and accompanying revolution.
R. S. Candlish, Sermons, p. 43.
The Simplicity that is in Christ.
I. This simplicity of Christ is most markedly set before us in our holy religion. First, in its doctrine. All doctrine is derived from Christ Himself; and if we go up to the fountain-head, there we see that, while never man spake like this Man, that which characterised Christ, like nature itself, most of all was His simplicity. It is true that He often spoke deep and profound things, and that, as in all Scripture, so we have from the lips of Christ Himself heights which no man can reach, depths which no man can fathom, lengths which no man can span, and breadths which no mind or intellect can grasp; yet this arises from the infinitude of the subject more than from any lack of simplicity in Him who expounded it.
II. Again, secondly, this simplicity applies to obedience. Philosophy was so intricate and so subtle that very few could follow it, and very few could understand it; but when God, by His Son Jesus Christ, would teach the world the most royal law of greatness and obedience, it was this: “Thou shalt love the Lord thy God with all thy heart, and soul, and strength, and mind, and thy neighbour as thyself.”
III. This subject speaks to us of simplicity in our worship. Man loves novelty; man loves novelty in everything, and not less in his religion than in any other thing. This is the reason why the mind of man is ever open to some new form of faith or some new form of error, just for this reason, and we are here recalled from it all by the simplicity which is in Christ. Be simple in everything: simple in your repentance toward God; simple in your faith toward our Lord Jesus Christ; simple in your mutual intercourse with one another; simple in all the work that you are honoured and permitted to put your hand to for the Lord in His vineyard.
J. Fleming, Christian World Pulpit, vol. xxiv., p. 28.
2Co 11:10
Fancied Wisdom.
I. The influence exercised by the Judaising teachers at Corinth was so noxious that the Apostle found himself most unwillingly driven to the ungracious task of boasting of his services. Such a necessity must have been peculiarly repulsive to him, because a great part of his own special teaching was directed against any self-complacency or assertion of personal merit. He introduces it, therefore, with reluctance and apology. Such boasting, he says, becomes a fool rather than an Apostle, but the perversity of the Corinthians has left him no alternative, and he feels obliged to give them a picture of the man whom they are deserting for their new and unworthy favourites.
II. (1) The text accounts for certain forms of unbelief. There is a certain pleasure in appearing cleverer or more profound than our neighbours or feeling able to despise them as the bigoted votaries of a worn-out creed and lingerers behind the age. Thus we are led by our own fancied wisdom to suffer fools gladly. (2) The fancied wisdom which leads us to suffer fools gladly may be, not of an intellectual, but of a religious, character. The man gladly tolerates the groundless fancies of some new teacher who casually crosses his path, or perhaps himself seeks one out; he adopts in his ignorance untenable interpretations of Scripture. Thus he too suffers fools gladly.
III. If any one is disposed to lament the licence of modern criticism, the hundred forms of modern sectarianism, the readiness with which men are carried about with divers and strange doctrines, the perils to which their faith is exposed, let him consider whether his own conduct is such as to strengthen or weaken that faith. Remember that every Christian, whether qualified or not to solve Scriptural difficulties and answer sceptical arguments, is able in this way to prove the truth of Christian doctrine by the beauty of Christian life.
G. E. L. Cotton, Sermons on the Epistles, vol. i., p. 180.
References: 2Co 11:13, 2Co 11:14.-Clergyman’s Magazine, vol. ii., p. 81. 2Co 11:19.-W. C. E. Newbolt, Counsels of Faith and Practice, p. 238. 2Co 11:22.-Spurgeon, Evening by Evening, p. 158. 2Co 11:23.-F. W. Aveling, Christian World Pulpit, vol. xiv., p. 100. 2Co 11:24.-A. Maclaren, Sermons in Manchester, p. 14; Preacher’s Monthly, vol. v., p. 56. 2Co 11:26.-Talmage, Old Wells Dug Out, p. 26; Church of England Pulpit, vol. vii., p. 224; A. Rees, Christian World Pulpit, vol. xiii., p. 243. 2Co 11:30.-Clergyman’s Magazine, vol. iv., p. 89. 2Co 11:32, 2Co 11:33.-Homiletic Quarterly, vol. iv., p. 540.
Fuente: The Sermon Bible
2. Answering His Adversaries. His Boastings.
CHAPTER 11
1. The Danger Through False Teachers. (2Co 11:1-6)
2. Answering His Adversaries. (2Co 11:7-15)
3. His Boastings of Labors and Sufferings. (2Co 11:16-33.)
Inasmuch as he did not want to boast, he tells the Corinthians to bear with him a little while he acts foolishly in speaking of himself. It had become necessary to do so in order to answer his adversaries, who were making havoc among the Corinthians, but he looks upon his vindication and boasting as nothing less than folly. He is about to do what he had exposed in others in the previous chapter (2Co 11:12). He therefore asks their indulgence. What he did he asked them to look upon as being folly, but to remember that it was for their sakes. He was jealous over them, not with a jealousy which originated in the spirit of a natural emulation, but with godly jealousy. He had espoused them to one husband, so that he might present them a chaste virgin to Christ.
The church is the bride of Christ. He as Gods messenger by the preaching of the Gospel of Grace, and the acceptance of it by the Corinthians, had betrothed them as an assembly to the Lord. His jealous desire was to present the Corinthian church to the bridegroom in the coming day. He had his grave fears that as the serpent had beguiled Eve through his subtilty, so their minds might also be corrupted from the simplicity that is in Christ. Eve was for Adam, and so the church is for Christ and for Him alone. Eve was deceived by listening to another voice. Even so the Corinthians were listening to other voices and their simple faith was being corrupted by false teachings. Behind it stood the same enemy who had deceived Eve. Was there another Christ, which these teachers preached, than the Christ he had preached? Or were they receiving another and a better Comforter, another Holy Spirit, than the One they had received in believing the Gospel Paul had preached unto them? Or, have these men brought you a better gospel? If such were the case, they could bear with it. But how could there be another Jesus, or a better Comforter or a better gospel? He was not a whit behind the very chiefest apostles; though he had, for the gospels sake, abstained from excellency of speech, yet in all things had he been manifest among them.
Evidently the great apostle searched his heart and life to discover the cause of the alienation of the Corinthians. Was the offence perhaps in taking nothing from them and preaching the gospel freely, without money? It was his boast that he took nothing from them, as the brethren in Macedonia had ministered to his needs. But his boast was that he had preached the gospel in Achaia gratuitously. But why? Because he loved them not? God was his witness that such was not the case. It was to take away from these false teachers the boasting of preaching for nothing, so that they could not say, we labor gratuitously while the apostle receives money for his services.
And who were these teachers? The Holy Spirit now exposes the true character of these men. They were not apostles at all, but deceitful workers, who transformed themselves into the apostles of Christ. They were the instruments of that sinister being who was once an angel of light and whose most powerful tactic is to assume this character, to which he had lost all claim by his fall. These false teachers posed as ministers of righteousness. They made high pretensions, yet denied the true righteousness of God. We see much of this in our own days, especially in systems like Christian Science and others.
From dealing with the deceivers, he turns now to those who had become ensnared by them (2Co 11:16). Reluctantly he speaks of himself again. To boast of anything except the Lord was a foolish thing to Paul. That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting. Seeing that many glory after the flesh, I will glory also. Inasmuch as they compelled him to glory (2Co 12:11), he is therefore ready to show what reasons he had for boasting. These Judaizing teachers boasted much of being Hebrews, of the seed of Abraham. But so was Paul. They boasted of being ministers of Christ. And here the apostle marshals his wonderful proofs of how much he excels in his ministries and labor. What other one could say what he rightfully said of himself? In labors exceedingly abundant, in stripes above measure, in prisons more frequent, in deaths oft. Then follows the remarkable record. If it had not been for these evil teachers who had invaded the Corinthian church, we would never have known of these experiences of the great man of God, for the historical record, the Book of Acts, does not give us a full account of his devotedness and trials. And most likely even this list is not complete.
Troubles and dangers without, incessant anxieties within, a courage that quailed before no peril, a love for poor sinners and for the assembly that nothing chilled–these few lines sketch the picture of a life of such absolute devotedness that it touches the coldest heart; it makes us feel all our selfishness, and bend the knee before Him who was the living source of the blessed apostles devotedness, before Him whose glory inspired it (Synopsis).
And if he must needs glory, he would glory in his infirmities, in his helplessness. Why should he mention the otherwise unrecorded incident of his escape from Damascus? It was an inglorious experience. There was nothing to glory in, for no miracle took place to preserve him, nor angelic interference. Anyone who gloried in himself would never have mentioned so humiliating an experience.
Fuente: Gaebelein’s Annotated Bible (Commentary)
Would: Num 11:29, Jos 7:7, 2Ki 5:3, Act 26:29, 1Co 4:8
bear with me a: 2Co 11:4, Act 18:14, Heb 5:2
in: 2Co 11:16, 2Co 11:17, 2Co 11:19, 2Co 11:21, 2Co 5:13, 2Co 12:11, 1Co 1:21, 1Co 3:18, 1Co 4:10
bear with me: or, ye do bear with me
Reciprocal: Gen 24:67 – and took Exo 16:3 – Would
Fuente: The Treasury of Scripture Knowledge
IN THE LIGHT of the coming day, when the Lord will commend His servants, the commendation of oneself in the presence of ones fellows appears to be but folly. Paul acknowledges this in the first verse of our chapter. He had been speaking about himself in the previous chapter, and he goes on to do so more fully in the chapter before us, but all with a view to assuring the Corinthians of the reality and genuineness of his apostolic mission. He pleads guilty to this folly and asks them to bear with him in it.
There was indeed a very good reason for it. His detractors brought their charges and insinuations against him not merely out of opposition to himself. There was an ulterior motive. They depreciated Paul because they aimed thereby at undermining, in the minds of the Corinthians, the truth of the Gospel that he had brought them. They would overthrow Pauls credit as a preliminary step towards overthrowing the Gospel that he preached, and that accomplished, Christ would lose His pre-eminent place in their hearts.
The thought of this stirred the Apostle very deeply. Elijah had been very jealous for the Lord God of Hosts in his day, and here we find Paul jealous with a jealousy which was of God on behalf of Christ. When the Gospel he preached is truly received, it fairly wins the heart of the convert for Christ, so really so that he could say, I have espoused you… that I may present you as a chaste virgin to Christ. This is figurative language but it is quite transparent as to its meaning. Paul so preached, and we all ought so to preach, that the hearts of those who believe are wholly captivated by Christ. But that is only the beginning.
We should also make it our aim, as Paul did, that each convert might retain this single-eyed devotedness to Christ all through life until the moment arrives for presentation to Christ in glory. Each believing heart should wear the chaste virgin character, untouched and unsullied by any other master-passion or absorbing love. Alas! how few of us bear that character in any measure. How many there are who are easily diverted from Him, and spend much of their energy in pursuit of other loves! It is possible to turn from Him to pursue things which are really quite opposed to Him; but to turn from Him to pursue things subsidiary to Him, and therefore quite good in their way, is an even greater snare. May God help us to beware of it.
Verse 2Co 11:3 is very important as exposing before us the way in which the great adversary lays the snare for our feet. In 2Co 4:1-18 we were instructed as to the way in which he blinds the minds of those who believe not. Here we find that when some have believed, and so as to them his blinding tactics have failed, he is still pertinaciously active and aims at beguiling them, as once he beguiled Eve. When he acts with subtilty as the serpent he is more dangerous than when he opposes as a roaring lion.
The devil in the guise of a serpent deceived Eve in a very subtil and crafty way. Step by step he corrupted her mind as to God, and led her to act apart from and independently of her husband. In similar fashion he works today. He aims at diverting us from simplicity and from true subjection to Christ. The rendering of the New Translation is, your thoughts should be corrupted from simplicity as to the Christ.
The words, corrupted from simplicity, are very suggestive, and worth pondering deeply. In mans world things proceed from the simple to the complex. The earliest printing machines, for instance, were very simple affairs. In the course of several centuries they have become marvellous machines of great complexity. So in the ordinary way, confining ourselves to the affairs of men, we should speak of things being developed and improved from their original simplicity. But here we are dealing with what is extraordinary and outside the affairs of men. Gods thoughts are not our thoughts, nor are His ways our ways. It is well to get this firmly settled in our souls.
The works and ways of God are marked by simplicity. His simplicity is perfect. We cannot improve upon it. We may attempt to alter it, but then we only corrupt it. The Gospel is the essence of simplicity. It sets Christ before us as the One who is the expression of all that God has to say to us, as also He is the One who has wrought the necessary work of redemption, and in whom we now stand before God. It brings us into complete subjection to Him. But Satan is a master of craft and subtilty. Using these men who were the opponents of Paul, he did not totally deny the Christ whom Paul preached. Verse 2Co 11:4 is clear evidence of this. If they could have come with another gospel, announcing another Jesus, and conferring another spirit, there might have been something to say on their behalf, especially if it could have been an improvement on what they had already received.
Instead of denying Christ they came under the pretence of adding something to Christ. A fuller idea of their position may be gleaned from the epistle to the Galatians, where we find them adding the law to Christ: teaching that, though we may be justified by Him, we are put under the law in order that holiness may be promoted. That Christ should be made righteousness to us they were prepared to admit, but that He should also be made sanctification seemed to them much too simple.
It is not otherwise today. The tendency to hanker after the elaborate, the abstruse, the complicated, the far-fetched is always with us. The intellectual men of the world find the Gospel far too simple, and they stumble at it. The trouble is however that believers, whose strong point is their intellect, always have a tendency in the same direction, unless they walk in the spirit of self-judgment as regards intellectualism. If they do not maintain self-judgment, all their elaborations, their deep and abstruse thoughts, only eventuate in something that corrupts from simplicity as to the Christ.
The mind is a very important part of a man, and Satans acutest beguilements are aimed at it. It is far from being the whole of a man: his affections and his conscience have a very large place. The trouble is that the intellectual person is very apt to give a much larger place to his mind than Scripture gives to it, and to forget that God reveals His truth to us, not for our intellectual enjoyment, but that it may command our hearts, appeal to our consciences and govern our lives. Let that be properly realized, and we at once find plenty to occupy our spiritual energies in the profound simplicities of the truth, and any itching desire we ever had for mere complexities and novelties and obscurities forsakes us.
Simplicity as to the Christ! That is what we need. To know Him: to love Him, as united in heart to Him: to adore Him: to serve Him: that is it! If our minds are thus stayed upon Him in uncorrupted simplicity, all else will be added unto us, and we shall be maintained in the fervour of first love. It was just at this point that decline set in, as witnessed in Rev 2:4. So here: Paul knew well that if Satan succeeded in his beguilings at this point, he would succeed all along the line.
So, once more, in defending his Gospel from the subtle attack of Satan through men who were, however unwittingly, serving him, he had to make plain the reality and power of his apostleship in contrast to features that marked them. He was indeed an apostle, and not in the least inferior to those who were most prominent among the twelve.
From verses 2Co 11:6-9 we gather that the Apostle had been belittled not only because his speech was not highly polished but because he had taken no monetary help from the Corinthians whilst amongst them. In alluding to this his language was tinged with irony. He had abased himself in order to exalt them. Was this an offence, a sin? He had accepted help from other churches, notably the Macedonian, and he speaks of this as robbing, or spoiling, them-still the language of irony, of course. He had done the Corinthians the greatest possible service without the least cost to themselves. And he boasted thus, not in the spirit of emulation as though he did not love them, but just because he did love them, and he desired to deliver them from the fascination which the opposers exercised over them by reason of the foolish boasting in which they indulged so freely.
This leads the Apostle to speak with great plainness about the opposers. They were false apostles, for they never had been sent of the Lord as the true apostles were. They were workers right enough, but deceitful ones, since they transformed themselves into what they were not. In this they partook of the character of him whom they served, and according to their deceitful works will be their end.
It is very important that we should remember that Satan so commonly transforms himself into an angel of light, and his servants into servants of righteousness. That being so, we must expect sin and error to frequently present themselves in a pleasing and delightful guise. Again and again we find the advocates of error to be quite nice men. It is unsafe to receive the message because the man who brings it appears so good, so charming, so eloquent, so like an angel of light. The only safe test is, Does he bring the doctrine of Christ, the true Gospel? If he does, receive it by all means, even if he is a bit uncouth, a poor speaker, or of ugly appearance. Prince Charming is all too often a servant of Satan in plain clothes.
Such was the character of some-if not all-of those who were opposing Paul. Hitherto he had not said much as to them, but now the time had come to stand up to them and expose them, and this he does very effectually here. They were always boasting concerning themselves, and they did it with a view to self-exaltation. They were marked by a spirit which was the exact opposite of Pauls. He abased himself in order to exalt those whose blessing he sought (verse 2Co 11:7): they exalted themselves and did not scruple to exploit those whom they professed to serve. They brought them into bondage, they devoured them by getting their money, they even smote them on the face. Very possibly smiting on the face was not literal but in the sense of being rude to them in haughty fashion, or, as we should say, browbeating them. The Corinthians being carnally-minded had evidently been impressed with their domineering manner. Had they been more spiritual they would have seen through it.
Still as these men acted in this way Paul felt that he should take up their challenge. If they wished to institute a kind of competition as to who had the highest credentials, he would speak somewhat further as to his. This boasting was all foolishness, but since they had started it he would speak, and again in verse 2Co 11:19 he uses irony. The Corinthians were enriched in all knowledge and so took the place of being wise, and seemed to suffer gladly the fools who boasted so much; for, he says, you do indeed suffer when these boasting men domineer over you and brow-beat you as they have been doing.
The boastings of these men apparently centred around two points: first, their natural origin as true-blooded Hebrews and Israelites, the seed of Abraham according to the flesh; second, their dignity as servants of Christ, which they claimed to be. As to the former matter, for what it is worth, Paul was not one whit behind them. He could say, So am I without the least hesitation.
But when it comes to the second matter he does not say, So am I, but rather, I am more, for he completely outshone them. The phrase he uses has been translated I above measure so, for there was really no comparison between them: and he proceeds to speak, not of the triumphs he had won, but of the sufferings he had endured.
Let us take time to really digest the significance of this. Had we been in Pauls shoes, should we not almost for a certainty have proceeded to talk of the mighty power of God that had been manifested in our service? We should have had much to say about the mighty signs and wonders that had been manifested, the striking conversions, the wonderful transformations of life and character that had been recorded. Would it have occurred to us to recount the buffetings, the troubles, the sufferings, we had endured? We think not. To tell the truth there would have been hardly anything of that sort to tell.
We are not saying that the servant of Christ should never speak of that which the Lord may have done through him in the way of blessing. There are times when he may profitably do so, as we see by reading Act 14:27, and Act 15:12. We do say however that when it is a question of ones credentials, of producing facts which prove beyond all question that one is a genuine servant of Christ, then the record of ones sufferings is far more convincing. Signs and wonders may be produced by a power other than that of the Spirit of God: nothing but absolute devotion to the Lord will enable one to serve with patient persistence through years of toil and suffering.
There are modern religious movements whose main stock-in-trade is the recounting of the wonders they can produce, either in healings, or in tongues, or in the realm of habits and character- life-changing as it is called. Of fidelity to Christ, and of suffering for His Name, they have little if anything to say, for it seems non-existent in their scheme of things. They often know quite a lot about high-pressure meetings, and even first-class hotels, but nothing about the labours and perils and infirmities that marked Paul. And as for the rest of us, who do not wish to recount our own doings, successful or otherwise, how little are we like to him.
He was more than a servant of Christ, as he tells us in verse 23. He was an apostle of Christ and actively engaged in filling up that which is behind of the afflictions of Christ in my flesh (Col 1:24). As far as the record given to us in Scripture is concerned, he stands alone amongst the people of God in his sufferings. An Abraham, a Moses, a David, a Daniel, each had their own special and distinctive characteristics which marked them out as pleasing God, but not one of them approached Paul in this. Labours, stripes, prisons, deaths, journeyings, perils of all descriptions, weariness, painfulness, watchings, hunger, thirst, fastings, cold, nakedness, care- what a list! It covers pretty well the whole range of human suffering, whether of body or mind.
From the Acts of the Apostles we can identify a few of the experiences of which he speaks. For instance, once was I stoned, that was as recorded in chapter 14. He speaks of being in deaths oft, and one occasion was in the riot in the Ephesian theatre, recorded in chapter 19, for he speaks of this as so great a death, in the first chapter of our epistle. But on the other hand we must remember that when he penned this list his experiences were not over. He had been shipwrecked thrice, one of the occasions involving a night and a day in the deep; being washed about in the waters of the Mediterranean, we suppose that means; but as yet the shipwreck recorded in Act 27:1-44 had not taken place. That must consequently have been number four, at least.
The most wearing sufferings of all were, we venture to think, those that he speaks of last-the care of all the churches. To bear with the feebleness of the weak, to listen again and again to the complaints of the offended, to correct the foolishness of saints, and contend for the truth against false brethren, all this must have been the most testing thing of all. Yet he did it.
The incident with which he closes the chapter seems symbolic of the whole drift of his life of service. He was let down, and that in a very undignified way. If secular history is to be trusted the lettings-down never ceased until he knelt by the headsmans block outside the imperial city Rome. But it was just these lettings-down and the sufferings they involved which put upon him the brands of the Lord Jesus, and marked him out as a servant of Christ in surpassing measure.
Fuente: F. B. Hole’s Old and New Testaments Commentary
2Co 11:1. The original for folly is defined in the lexicon as “foolishness,” but Paul is not using it in any radical sense. It is somewhat like a case of a doting parent over his child, where it is often remarked, “He is quite foolish about his boy or girl.” Bear with me is rendered in the margin, “you do bear with me,” which is endorsed by other commentators. The Corinthians generally had borne with Paul in his extreme earnestness and anxiety for them, but he wishes them to go along with him still further, because his concern for them is become more and more intense.
Fuente: Combined Bible Commentary
2Co 11:1. Would that ye could bear with me in a little foolishness: nay indeed bear with meor (with other interpreters) but indeed ye do bear with me. The former, however, suits better, we think, with what follows.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. That which the apostle calls his folly is his speaking so much in his own commendation and praise, because ordinarily self-commendation has a very great shew of folly in it, though not always. As if he had said, “I would you could bear with me a little, in that, which looks like a foolish boasting in me, namely, my glorying in my performances, in my services and sufferings, amongst you; and indeed, you must bear with me herein.”
Where note, That although the apostle lay under a necessity to commend himself for the vindication of his office, which made him free from folly in this matter; yet because, generally speaking, self-commendation usually proceeds from folly and vanity, and such as did not know the necessity which lay upon St. Paul thus to speak, would be apt to impute folly to him for thus speaking, he therefore calls it folly himself first, and tells the Corinthians, they did and must bear with it.
Observe, 2. The reason assigned, which constrained the apostle thus to do it, was his holy jealousy for them. He had, by preaching of the gospel, brought them to know and believe in Christ, and so, by converting them to the Christian faith, had espoused them to Christ: He earnestly therefore desired that he might present them a pure and chaste virgin; that is, a spotless church unto Christ. As the Jews say, that Moses espoused Israel to God in Mount Sinai, when he made them enter into covenant with him there; so says the apostle here, by converting you to the Christian faith, I have espoused you to one husband, even Christ.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 1 Paul does not see any point in the mindless bragging of those opposing him, but he asks the Corinthians to bear with him while he proves his apostleship. He further states that he knows they will bear with him.
Fuente: Gary Hampton Commentary on Selected Books
2Co 11:1. Would to God Rather, I wish; (for the word God is not in the original text;) you could bear a little with me So does he pave the way for what might otherwise have given offence; in my folly Of commending myself, which to many may appear folly; and really would be so if it were not, on this occasion, absolutely necessary for the maintaining of my authority among you. For, &c. I therefore do it because I am jealous over you with a godly jealousy Jealousy is a passion which renders a person impatient of a rival or partner, with respect to a thing or person beloved. By telling them he was jealous over them, the apostle gives them to know he so exceedingly loved them, that he could not bear that any should pretend to have more regard for them than he had; and withal that he feared lest their affections should be alienated not only from him, but also from Christ, through the insinuations of false teachers among them, and they should be rendered unfaithful to him here, and unfit to be presented to him as his spouse hereafter. For By successfully preaching the gospel to you, and bringing you into the engagements of the Christian covenant; I have espoused you to one husband Even to him whose servant and ambassador I am, and have led you into a holy contract with him, which hath been mutually scaled; that I may present you as a chaste virgin to Christ Pure in affection, and spotless in your conduct. Here, says Whitby, is thought to be an allusion to the of the Lacedemonians, a sort of magistrates, whose office it was to educate and form young women, especially those of rank and figure, designed for marriage, and then to present them to those who were to be their husbands; and if this officer permitted them, through negligence, to be corrupted, between the espousals and consummation of the marriage, great blame would naturally fall upon him. The Greek commentators, however, agree with our translation, rendering , here used, by , I have espoused you. As therefore the Jews say that Moses espoused Israel to God in mount Sinai, when he made them enter into covenant with him; so, saith the apostle here, by converting you to the Christian faith, I have espoused you to one husband, even Christ. The betrothing of persons to Christ is accomplished in the present life, but their marriage is to take place in the life to come; when they shall be brought home to their husbands house, to live with him for ever. And the apostle, having betrothed the Corinthian believers to Christ, was anxious to preserve them chaste or true to their future spouse, that when the time of their marriage came, they might not be rejected by him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
[While this third part of Paul’s epistle is directed against his enemies, it is obvious that even these are, in his estimation, divided into two classes; i. e., the leaders and the led. The apostle does not always keep these separate in his mind, yet we frequently find him, as in this section, appealing to those who were led, and denouncing those who led them.] Would that ye could bear with me in a little foolishness: but indeed ye do bear with me.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
2 Corinthians Chapter 11
In chapter 11, jealous with regard to his beloved Corinthians with a godly jealousy, he carries yet further his arguments relating to false teachers. He asks the faithful in Corinth to bear with him a little, while he acts like a fool in speaking of himself. He had espoused them as a chaste virgin to Christ, and he feared lest any should corrupt their minds, leading them away from the simplicity that is in Him. If the Corinthians had received another Christ from the teachers lately come among them, or another Spirit, or another gospel, they might well bear with what these teachers did. But certainly the apostle had not been a whit behind in his instructions, even if they compared him with the most renowned of the apostles. Had he wronged them by receiving nothing at their hands (as these new teachers boasted of doing), and in taking money from other assemblies, and never being a burden to them?-a subject for boasting, of which no one should deprive him in the regions of Achaia. Had he refused to take anything from them because he loved them not? God knew-No; it was to deprive the false teachers of a means of commending themselves to them by labouring gratuitously among them, while the apostle received money. He would deprive them of this boast, for they were false apostles. As Satan transformed himself into an angel of light, so his instruments made themselves ministers of righteousness. But again let them bear with him while he spoke as a fool in speaking of himself. If these ministers of Satan accredited themselves as Jews, as of the ancient religion of God, consecrated by its antiquity and its traditions, he could do as much, a Hebrew of the Hebrews, and possessing all the titles to glory of which they boasted. And if it was a question of Christian service-to speak as a fool-certainly the comparison would not fail to shew where the devotedness had been. Here in fact God has allowed this invasion of the apostles work by these wretched judaising men (calling themselves Christians) to be the means of acquainting us with something of the indefatigable labours of the apostle, carried on in a thousand circumstances of which we have no account. In the Acts God has given us the history of the establishment of the assembly in the great principles on which it was founded, and the phases through which it passed on coming out of Judaism. The apostle will have his own reward in the kingdom of glory, not by speaking of it among men. Nevertheless it is profitable for our faith to have some knowledge of Christian devotedness, as it was manifested in the life of the apostle. The folly of the Corinthians has been the means of furnishing us with a little glimpse of it.
Troubles and dangers without, incessant anxieties within, a courage that quailed before no peril, a love for poor sinners and for the assembly that nothing chilled-these few lines sketch the picture of a life of such absolute devotedness that it touches the coldest heart; it makes us fee] all our selfishness, and bend the knee before Him who was the living source of the blessed apostles devotedness, before Him whose glory inspired it.
Fuente: John Darby’s Synopsis of the New Testament
CHAPTER 11
THE BRIDE-HOOD OF CHRIST
1. Would that you would bear with me a little in my folly, but indeed you do bear with me. He here assumes quite an apologetic attitude, by which he excuses himself for saying so much to human observation in self- defense, from the simple fact that their own spiritual interest is deeply involved, and he fears lest they may backslide. Of course, it is folly for a man to brag on himself, as no one but a fool will do it. Still, he is necessarily involved in this very dilemma in order to tell them the mighty works of God through his humble instrumentality, that they may receive help thereby. For the same reason sanctified people are everywhere criticized and calumniated with charges of egotism because we are always telling the mighty works of God in our behalf and through our humble instrumentality, which to carnal people looks like egotism, and we can not help it. Our consecration takes in our resignation to be misunderstood, misjudged and persecuted for the simple discharge of our duty to God, this being inevitable because it is utterly impossible for the carnal to discern the spiritual; meanwhile the spiritual look through the carnal and read them like I read this Greek (1Co 2:14-15).
2. For I am zealous over you with a zeal of God. Justified people have a zeal for God, but sanctified people the very zeal of God, i. e., the zeal of Christ Himself, who is enthroned and reigning in our hearts, thus imparting to us His own zeal. The word here is better translated jealousy, because it is used in connection with the matrimonial relation of Christ and His Bride, representing Him as uncompromisingly jealous of all other lovers. Hence, if you would be His Bride, you must forever discard all earthly lovers, because He is jealous with the very jealousy of God. For I betrothed you to one husband, to present you to Christ a chaste virgin. The betrothal takes place in conversion, when you solemnly vow to let all others go and to become the property of the Heavenly Bridegroom alone. In sanctification the Holy Ghost reveals the glorified spiritual Christ to your spirit, and officiates in the celebration of your matrimonial alliance, forever taking you out of the hands of all earthly lovers. Like Ulysses, who, after an absence of twenty years, returned to his palatial home in the kingdom of Ithaca, and slew in a hand-to-hand combat all the suitors who had been the torment of his beautiful, chaste and virtuous queen during his long absence, so in
sanctification the Omnipotent Bridegroom slays all the lovers who have lingered about and tormented you during the intervals of His absence peculiar to the regenerated experience, then entering into holy wedlock with you. This is a purely spiritual transaction, and the happy prelude of the still more glorious ovation when you respond to the archangels trump, rise in the first resurrection to meet your descending Lord, or, if happily He shall come before you evacuate this tenement, then you will be
changed in a moment, in the twinkling of an eye (1Co 15:52),
and
caught up to meet the Lord in the air, and thus to be forever with the Lord (1Th 4:16).
At that time this glorious presentation will take place when, soul and body reunited, transfigured and glorified, you shall be presented by the Holy Ghost to your descending Bridegroom, to whom you have been faithful and true during His long absence. And in the festal halls of the New Jerusalem, in the presence of multiplied millions of unfallen intelligences from millions of immortal worlds, the grand and final solemnization of your sanctified nuptials will take place in the presence of your Heavenly Father.
3. But I fear, lest perhaps, as the serpent beguiled Eve with his versatility, your thoughts may be corrupted from the purity and chastity which are toward Christ. Satan is always on hand, as in the case of the original temptation, doing his utmost to corrupt the pure heart and alienate it from the simplicity, purity and chastity characteristic of our relation to Christ as our only Husband, Lord and King, invested with the sole right to our affections, sensibilities, intellect, mind, heart, will and spirit.
4. For indeed if one coming preach another Jesus, whom you did not preach, or you receive another spirit, which you did not receive, or another gospel, which you did not receive, well do you bear with me. In that case they would better bear with him, because they are already reduced and up- tripped by the devil, dragging down to a backsliders Hell. Hence in that case they would do well to bear with him, as they are in imminent peril of eternal ruin. We see here the appalling danger of all novelties in religion. Gods salvation was the same in the days of Abel, and never can change. Hence everything new in religion is false. It is all new to you ill you get it; yet it has been a matter of fact and of revelation from the beginning. So, beware of all novelties. They are tricks of the devil to lasso your soul and drag you into Hell. In every case be sure that it is in the plain and unmistakable Word of God.
5. For I reckon that in no respect do I fall short of the greatest apostles; i. e., Peter, James and John are perhaps all of the original Twelve in contradistinction to the apostles who had been called since the ascension of our Lord. Peter, the venerable senior of the original Twelve, had been there and preached. Consequently they were exposed to the temptation presented by Pauls enemies who repudiated his apostolic authority, thus minifying and, depreciating his work simply because he was not one of the original Twelve. Of course, Peter, who was always in perfect harmony with Paul, had never done this.
6. If indeed rude in speech, but not in knowledge; but in everything we making manifest unto you among all. We see here, using the plural participle, he includes with it Timothy, Titus, and other comrades in the gospel. It would seem contradictory for Paul to say that he was rude in speech, when he actually had more learning than all the balance en masse. While this was true as you know he prudentially discarded all the restrictions of literature, science and rhetoric, that he might enjoy the perfect freedom of the Holy Ghost and come down to the comprehension of those uncouth, illiterate people. While his writings are the most profound in the annals of the world, we are fully assured that in his preaching he made it a specialty to come down to the comprehension of the most ignorant, illiterate and uncouth. Hence his preaching was pre-eminently characteristic of plainness and simplicity. A liberal education qualifies a person to be plainer, more simple and more easily understood than any one else. In the Providence of God I received a classical education, which was a great impediment in the way of the ministerial efficiency till the Lord baptized me with the Holy Ghost and fire, burning up all my grandiloquent, studied sermons, which, while they pleased the people, overshot them till they got almost nothing out of them. I studied with diligence, and thought I was reaching just right, the people complimenting me with great congregations and extravagant eulogies. Sanctification made me a flaming revivalist. I had great revivals everywhere I went, even going out frequently into destitute places, where I had not a member to hold up my hands. The rough, ignorant and uncouth, attracted by novelty and curiosity, poured out to my meetings, invariably getting struck with an awful conviction, followed by a powerful conversion. I met the clamor on all sides that they never had heard a preacher so easily understood. It was because I laid all my education under contribution to simplify my message to the ignorant, coming down where the illiterate and uncouth, and even the idiotic, could not keep from understanding me. This was the secret of Pauls wonderful success. He laid his vast learning on Gods altar, utilizing it in the way of simplicity and perspicuity; so plain that the most ignorant were bound to understand it, and at the same time so charged with Holy Ghost dynamite that it actually blew up everybody. When learning is not sanctified by the Holy Ghost, as a rule it is impedimental to gospel efficiency; but when well sanctified, it becomes a powerful auxiliary, as in Pauls case, qualifying us to so simplify Divine truth that the most idiotic can not fail to understand us. Paul here says that he was rude in speech (and really the original is an idiot in speech, because an idiot has no more sense than just to say what is in his mind, precisely as it is). Hence he, regardless of human etiquette or any conceivable embargo, just opened his mouth and knocked center out every time. But while he spoke in this plain, straight and uncouth style letting himself down to the comprehension of the darkest rabble in all slumdom, he notifies us that he was all right in knowledge, that wonderful gift of; the Holy Ghost, shedding glorious illumination on the precious Word, and thus adding to the awful intensity of his plain, rough, straight, convincing, knock-down exhortations to the unconverted.
7, 8. He now proceeds to remind them of his self-support by tent-making while preaching to them, and certifies that he was burdensome to none of them, because the brethren came from his old churches up in Macedonia and brought him supplies.
10, 11. He proceeds to certify that no one can divest him of the glory accruing to him because he preached the gospel to them gratuitously when he had a right to their support, recognizing that he deserved no credit for preaching the gospel, since God had laid it on him as a duty which he dare not ignore without forfeiting his own salvation. But as God did not require him to support himself meanwhile, he certainly deserves credit for his own temporal support while he preached to them.
12. But that which I do, I will also continue to do, in order that I may cut off occasion from those who wish occasion in order that whatsoever they boast they may be even as we. By preaching the gospel to them gratuitously as he had done, of course he cut off the possibility of an allegation which his enemies might have brought against him, i. e., that he labored for temporal emolument. This, perhaps, some of them ignorantly had done, but, of course, were unable to sustain the allegation.
Fuente: William Godbey’s Commentary on the New Testament
2Co 11:1-2. Bear with me a little in my folly; for I must glory a little when the advocate of self-applause. I know it is folly for a man to applaud himself; and I doubt not but you will bear with me, being driven to it by the love I have for you. It is a love which amounts to a godly jealousy, having espoused you to one husband, as a chaste virgin to Christ; a virgin which should be like a nuptial robe without a spot. Hos 2:19-20.
2Co 11:3. I fear, lest by any means, as the serpent beguiled Eve, so your minds should be corrupted. See on Genesis 3.; and Miltons account of Eves seduction, as abbreviated in the notes on Mat 4:3. The apostle saw that those false teachers were playing the same game at Corinth, which had recently been attempted in the province of Galatia. What arguments could have been more appropriate to some of the brethren at Corinth, whose ears were somewhat delighted with the new teachers. He plays with his enemies at argument, being fully confident of victory. The Lords jealousy over the Hebrew church is enforced by the prophets in the strongest forms, to prompt the people to obedience. The Lord thy maker is thy husband. Jehovah of hosts is his name. St. Paul had betrothed the gentile church to Christ, that one husband. How then can the unitarian have the effrontery to say here, that Christ is not God? If Christ be the husband of the church, he is Jehovah her maker, and none else.
2Co 11:4. If he that cometh, with so fair a show in the flesh, and preacheth another Jesus, as Saviour, Messiah, and Lord; another Spirit, with all the gifts, graces, and powers of the Holy Ghost, as promised in the ancient scriptures; or another gospel, more glorious in its plan, and better adapted to heal the earth of all the effects of the fall, then ye might bear with him. Instead of that, these pretended apostles offered nothing but the stale stories of the Talmud. In after ages, the Turk offers us the Koran, a book dipped in blood, full of rapine and lust. Here is the boasted religion of nature!
2Co 11:5. For I suppose, or estimate, that I was not a whit behind the very chiefest apostles. Here he honours Peter, and John, and others, but has confidence that in doctrine, in labours, in sufferings, and purity of life, he was not their inferior. If so, what then would be the contrast between him, and the emissaries of judaism?
2Co 11:7-13. Have I committed an offence in abasing myself, or dishonoured my profession in working with my hands, when the church in Corinth were few and poor? I then worked for my bread, and shared it with my fellow- labourers. 1Co 4:6; 1Co 9:12. But when the churches of Macedonia sent, and supplied my wants, I accounted it as a sweet-smelling savour to God. In this I robbed other churches to do you service, and preached to you a free gospel. And though the fine gentlemen looked down upon me with contempt, as poor and abject, they being in the pay of the great synagogue, what I then did, I will do. I will not allow them to call me a hireling. They are false apostles, deceitful workers, transforming themselves into the apostles of Christ.
2Co 11:14. And no marvel, for Satan himself is transformed into an angel of light. , light, designates the pristine state of fallen angels. Isaiah has the same idea, when he says, How art thou fallen from heaven, oh Lucifer, son of the morning. hailail, morning star. Satans presence created light, moving in his sphere as the first of archangels. Those false apostles in the plumage of the dove could, for a time, impose on the very elect.
2Co 11:15. Whose end shall be according to their works. A word here is enough; they shall go with their master to Plutos dark house. Let all hypocrites read and tremble. Hypocrites can do what Satan, as such, cannot do. The old prophet of Bethel succeeded in destroying the young prophet, which neither the threats nor the rewards of the king could effect.
2Co 11:22. Are they Hebrews? So am I. To a jew, these were questions of moment. Are they ministers of Christ? I am more abundant in labours. But where are their labours? Where are their scars in the fight, and love to the cross? St. Paul, like a skilful general, tries to bring the enemy to battle; but he concealed himself in the thicket, and escaped in the night.
2Co 11:23. In prisons more frequent. Seven times was he in bonds. St. Clements epistle to the Corinthians, section 5. This statement, no doubt, is correct, though all the seven are not noted in the Acts.
2Co 11:24. Forty stripes save one. Stripes were not allowed to exceed forty, lest faults should be punished too severely. The whip had three lashes of four plats each. With this they gave the offender thirteen strokes, which made thirty nine lashes.
2Co 11:26. In journeyings often; and we must not suppose that oriental roads were like our present mail-coach roads. Men now living have seen forty roads, and frequent gibbet posts, over Nottingham forest. Ancient roads were mostly tracts for cattle, often preferring the hills to avoid the mire of the vales. In all the conquered nations, the Romans made great military roads, many of which still remain.
2Co 11:31. The God and Father of our Lord Jesus Christ knoweth that I lie not. This form of speech is equivalent to an oath. The Father is called God, as the fountain of deity, from whom the Son, and the Spirit have the same , divinity or godhead. Such are the illustrations of bishop Bull, professor Cocceijus, and others.
2Co 11:32. The governor under Aretas. Dr. Hammond notes here, that the Gassanii reigned in Syria from four to six hundred years, and were called Harethi, or Aret, which is the name of the king in this place.
REFLECTIONS.
Violence having failed of effect, the jewish council adopted more wary measures with the church. They sent out men of address, and of some learning, to the synagogues among the gentiles to bring back the jews and proselytes to the law of Moses. Those most unprincipled men, adopting a subtilty like that of the serpent which beguiled Eve, came in a friendly manner into the christian assemblies, and availed themselves as teachers, of the liberty allowed in the synagogues, and insinuated themselves partly by gentile philosophy, and partly by the sanction of the Mosaic law, into the good affections of the christians. What Paul built up by day, those men pulled down by night, for in so great a work the common enemy must be busy. And what can be more afflictive to a faithful minister than to find, while he is promoting a work of God in his sphere, that Satan is promoting strife, feuds, and divisions. These evils Paul foresaw in the Spirit. Act 20:29-30.
With a view to undermine the character of the holy apostle, they intimated in a dark and distant way that he walked according to the flesh, in seeking praise of men by austerities; adding withal, that his person was mean and contemptible. What charges, what insinuations. How holy was the blessed apostle, how upright when his professed enemies could find no occasion against him. How like the beloved Daniel, against whom the princes of Persia could find no charge, except concerning the law of his God. The missionaries of judaism were abandoned in character beyond a name. In the synagogue they were rabbins sent with authority; in the christian church they were brethren of Judea, and ministers of Christ to set things in order by enforcing circumcision and the ritual code. When men become hypocrites by profession, there is no saying what they will do. They are the fastest friends of Satan, who often transforms himself into an angel of light.
The church of God is under very great obligation to those false apostles for bringing the worth and excellence of St. Paul to light; it is their calumnies that brought these illustrious instances of his heroic faith, and the divine preservation of his life, to the knowledge of the church. Five times he was whipped in the synagogues of the great cities, where the jews had power, and where he had preached Christ. Thrice he was beaten with rods by the severe Roman lictors. Thrice he suffered shipwreck, and one of the times he was a night and a day on a raft, or a rock. His perils which menaced life were without number. Sometimes fording rivers, sometimes crossing deserts, where the simoon, or hot wind, a cloud of blue and sulphureous flame occasions immediate death, if both man and beast do not put their mouths into the sand. His sevenfold imprisonments he seems to have regarded as intervals of repose from the severer duties of his ministry. Oh my soul, when thou art weak and ready to faint, read this catalogue of sufferings, and hold thy peace about thy crosses. Approach to Calvary, and warm thy affections with redeeming love, that all thy complaints may be lost in grateful memory of the sufferings of thy Lord and Saviour.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
2Co 11:1-15. A Tender Appeal to the Church as a Whole.This appeal may sound like foolish sentiment. Let them bear with him. Indeed he is sure that they do. What has happened under Pauls guidance and inspiration is nothing less than the betrothal of the Corinthian church as a pure virgin to Christ, a new Eve for the new Adam. But as there was a serpent in the first Eden, so now the tempter is at work. They have been only too complaisant in hearkening to his voice, to those who have preached another Jesus, laying all the emphasis on His earthly life and His observance of the Law. If these Judaizing teachers claimed for their doctrine the support of those who called themselves or were called the superior apostles, such a claim was absurd. There was no superiority. Paul might be unequal to some of them in eloquence, but not in that knowledge of Divine truth, which he communicated in every particular whenever he had the opportunity. Was it possible, however, that he had made a mistake in taking no reward for his work? His service to the Corinthians had been gratuitous; the generous support of other churches, especially in Macedonia, had made that possible. But had it led the Christians at Corinth to think lightly of himself and his work? Still, even that shall not change his policy. Not because he had not for the Corinthians that love which takes as gladly as it gives (cf. 2Co 12:13), but in order that he might not give those who demanded support from the church (cf. 1Co 9:12) any excuse to plead his example, but might rather compel them to adopt his policy. So will they be exposed in their real character as false apostles, masquerading, even as Satan himself does, as agents of righteousness.
Fuente: Peake’s Commentary on the Bible
If it seems strange that Paul asks the Corinthians to bear with a little folly in him, yet let us still remember that it is God who inspires him to write as he does. Paul considered it folly to speak of himself and of his own labours for Christ, and would certainly far rather have avoided this. But God required it in this case, and His inspiring it preserves it fully from exaggeration or undue exaltation of a man. God had called him as an apostle, and every proof is offered to fully authenticate his apostleship, and therefore the special ministry entrusted to him. It is valuable for our day, when men commonly exalt themselves, claim apostleship or something akin to this. Let this claim be measured in the light of Paul’s character, labour, and sufferings; and such modern claims will collapse in utter shame.
Paul is looking for no self-exaltation, but writes with tenderest concern for God’s people, jealous over them for the sake of his and their God. The truth he had given them had espoused them to one Husband: such is the character of the Church of God, the Assembly, of which Paul is specially “minister.” Paul was most concerned that she should be exclusively for her Lord, a chaste virgin, unspoiled by the subtle influences of evil. And he is frank to tell them of his fear that the same subtlety of the serpent that beguiled Eve was a very real danger for them just now, ready to corrupt their minds from simplicity as to Christ. Involved arguments, subtle insinuations, covert criticisms, intellectual contradictions, are those methods Satan commonly uses; and today how many minds have been influenced and corrupted by these! Let us solemnly take to heart the fact that this is no less than unfaithfulness to our one Husband! The direct simplicity and fidelity of the faith of Ruth is a precious example for every child of God. This was that which rejoiced the heart of Boaz (Rth 2:10-12).
In verse 4 Paul tells them that if one came to them bringing a message of true value, totally different to that which Paul had brought, preaching a completely different Jesus, by which they received a completely different spirit, then Paul could understand why they would bear with it. But this was of course not the case. The false apostles who were attempting to influence the Corinthians were simply taking advantage of Paul’s message, intimating that they knew it better than did Paul, and in this way introducing their crafty corruptions. Satan has nothing new to work with. Instead he fastens on that which is the purest truth of God, and contaminates it with spurious doctrines. Certainly the Corinthians ought not to have borne with this for a moment. It was Paul who had brought them the gospel: are they to allow others now to denounce Paul, and introduce their corruptions of his message?
But Paul was not in the least behind the chiefest apostles as to the truth he was given of God. If he was a simple person in speech, yet in the knowledge of the ways of God there is no doubt that he surpassed others. And when among the Corinthians, there was an honest transparency about him they could not deny: he had been thoroughly made manifest among them; and they really had no excuse for accepting men who merely put on a show of Superiority, so contrary to the openness of faith and love.
Was it an evil thing that he had so humbled himself in lowly grace as to accept nothing from them for his support? Was it a right thing for them to despise him on this account? He writes strongly in verse 8 to awaken their proper sentiments. Other assemblies had supported him while he preached the gospel at Corinth; and it was as though he had robbed others, for their sakes. Of course, the brethren from Macedonia were wholeheartedly glad to bring temporal help to Paul; and no doubt it was because of their deeply willing devotedness that Paul received this from them, and not from Corinth. The selfish attitude in Corinth was such that Paul would give them no occasion of boasting that they were supporting him. He had been no burden to them; and he had no intention of changing this.
In the regions of Achaia, so long as this attitude remained, then it was a settled matter with Paul that he would not give up this boasting in receiving nothing from them. He is not at all secretive as to his reasons, but shows plainly they are justifiable. God knew that this was not because of any lack of love to them: indeed love was in it more than they realized. But he will continue doing as he has in order to “cut off occasion from them who desire occasion.” There were those ready to accuse Paul of materially selfish motives, just as soon as he would receive anything from the Corinthians: therefore he would give them not the slightest occasion for this. If such men claimed that they themselves asked for nothing from the Corinthians, this certainly made them no better than Paul.
Now Paul deliberately, solemnly characterizes these men as “false apostles, deceitful workers, transforming themselves into the apostles of Christ.” It is the Spirit of God who so inspires Paul to write. It does not seem that all the assembly was influenced by these men, but some among them were; and the saints required this faithful warning. Utter wickedness can be clothed in a pious garb; and it is nothing to be marvelled at, for Satan himself transforms himself into an angel of light, and his servants as ministers of righteousness. Notice, these are high, pretentious claims – superior light, and assumed righteousness – but leaving out the cross of Christ, and therefore the pure grace of God: all therefore becomes a hollow and deadly sham.
Because of these deceivers, Paul must speak of himself, though in so doing he feels himself a fool. But he asks that the Corinthians will not think of him as such, for his reasons for speaking in this way are evident. Yet, if they do, still they ought to bear with his speaking for a little at least, for they had done so with false apostles! Though he speaks “not after the Lord,” yet let us remember that it is the Lord who requires him so to write: but it is not the normal way for a Christian, and nothing but abnormal conditions would justify it.
Since many gloried in themselves and their accomplishments, then he would do so: then let the Corinthians judge whether these false apostles had a measure as favourable as they claimed. How did they really compare with a true apostle? He tells them they were bearing fools gladly, considering themselves wise. They bore with it if a man brought them into bondage, devoured and oppressed them, exalted himself, and insulted them. Paul had done none of this; yet in the name of religion people will accept this kind of thing, and think they are more spiritual because of their submission to it. But the flesh always despises the true liberty of grace.
“I speak as concerning reproach, as though we had been weak.” Dishonour did not mark the false apostles, as it did Paul; and his suffering of dishonour they considered weakness on his part. But let them consider again: did they count it weakness on his part that he endured such sufferings for the Lord’s sake. So he speaks boldly of these things.
Verse 22 indicates that these false apostles boasted in their Jewish lineage, so this, with verse 15, would mark them as Judaizers intent on bringing souls under bondage to themselves. But as to Jewish blood, they were no different than Paul. Did they claim to be ministers of Christ? In this they did not measure up to him, though he is distressed to have to say so. “In labours more abundant.” Who could say he had laboured as Paul had? Or would any of these men compare in any degree with Paul “in stripes above measure,” in his imprisonments, in experiences of being brought to death’s door? Indeed, today how weak and sickly is our own witness for Christ compared to that of this single-hearted, devoted servant!
He had received the lash thirty-nine times from the Jews on five occasions. (Law forbade their exceeding forty stripes, and in case of a miscount, this was commonly reduced by one (Deu 25:3].) Three times he was beaten with rods, once stoned, three times shipwrecked, a night and a day in the deep. Whether swimming or supported by boards, the trauma of such an experience would not easily be forgotten. Practically all of his journeys were imperilled how much more greatly than travel today; and as well as the perils common to others who travelled, the dangers of water travel, robbers, etc., there were those peculiar dangers because of his witness for Christ, some of these particularly from Jewish opposition and hatred, some from Gentile resentment, such as in Ephesus; and the added subtle attacks of Satan by means of false brethren. The steadfastness of Paul’s endurance in the face of all these ought to have greatly impressed the Corinthians, and ourselves no less.
Added to all the dangers the apostle encountered were the many and frequent discomforts, weariness, pain, sleeplessness, hunger and thirst, cold and lack of clothing. Who would naturally welcome such an existence? But it was willingly endured for Christ. And beside all this was that which continually weighed heavily upon his heart, the care of all the assemblies. If there was weakness among the saints, he felt it as his own: if others were stumbled, his own soul was affected to its depths. This epistle bears its witness to this. Let us observe in all this however, that he is not boasting of what man would call great accomplishments: indeed it is rather in those things that serve to humble the vessel; and this he presses in verse 30. All of this shows him to be helplessly dependent upon the Living God, who proves Himself absolutely faithful in caring for His servant. How totally contrary to the assumed dignity of false apostles! But with calm, lowly sobriety he assures us that the God and Father of our Lord Jesus Christ bears witness to the truth of what he says.
Now he closes this subject with a most precious witness to God’s tender grace. In these verses (32 and 33) there is nothing in which the flesh may boast, no great display of power by a mighty apostle, but his depending upon the help of disciples to let him down by a basket – God’s way of preserving, yet humbling his devoted servant.
Fuente: Grant’s Commentary on the Bible
SECTION 15. PAULS BOASTING: HIS REFUSAL OF MAINTENANCE. CH. 11:1-15.
Would that you bore with a morsel of senselessness of mine! Nay, indeed, bear with me. For I am jealous about you with a jealousy of God. For I have betrothed you to one man, to present to Christ a pure virgin. But I fear lest in any way as the serpent deceived Eve with his craftiness so your thoughts be corrupted from simplicity and purity towards Christ. For if he who comes is proclaiming another Jesus whom we did not proclaim, or another kind of spirit you are receiving which you did not receive, or another kind of gospel which you did not accept, you would bear with it nobly. For I reckon to have fallen nothing short of the overmuch apostles: but if I am indeed uninstructed in utterance, yet not in knowledge; but in everything we have made it manifest among all towards you.
Or, a sin did I commit, when humbling myself that you may be exalted, that as a free gift Gods Gospel I announced to you? Other churches I plundered, by taking wages for ministry to you. And when present with you and brought to want I pressed upon no one. For my want the brothers supplied when they came from Macedonia. And, in everything, not burdensome I kept myself, and I will keep. It is truth of Christ in me that this boasting shall not be put to silence in reference to me in the regions of Achaia. Why? Because I do not love you? God knows. But what I do I also will do, that I may cut off the occasion of those who wish an occasion, that in the matter in which they boast they may be found to be as we also are. For such men are false apostles, guileful workmen, men fashioning themselves into apostles of Christ. And no wonder: For Satan himself fashions himself into an angel of light. No great thing then if also his ministers fashion themselves as ministers of righteousness; whose end will be according to their works.
Sections 15-18, containing Pauls boasting about himself, are the kernel of DIV. III.; as are 4-8, containing his boasting about the apostolic ministry, of DIV. I. Already, in 2Co 10:12-16, by contrasting himself with them, he has rebuked his adversaries. He will now cover them with shame, that thus he may rescue his readers from their snares, by a recital (15) of his own refusal to be maintained by the church, of (16) his hardships and perils, of (17) his wondrous revelations tempered with special affliction, and of (18) his credentials to and love for his readers. Of this, as of all human boasting, he has already in 2Co 10:17 f struck the true keynote.
In 2Co 11:1-4 Paul apologizes for, and justifies, his boasting, by his relation to his readers and his fears about them. In 2Co 11:5-6 he begins his boasting by comparing himself with his opponents, and by a general statement about himself and his colleagues. In 2Co 11:7-12 we have the first item of boasting, justified in 2Co 11:13-15 by a terrible description of his opponents.
2Co 11:1. My morsel: more literally, my little bit of senselessness. Paul admits the foolishness of talking about oneself; but claims forbearance on the ground that he does not say much.
Senselessness: 2Co 11:16-17; 2Co 11:19; 2Co 11:21; 2Co 12:6; 2Co 12:11 : without intelligence, opposite to prudent, 2Co 11:19. To talk about oneself is usually a mark of unsound mind. Of this folly, to a small extent and (2Co 11:13) to serve God, Paul will now be guilty. These words (cp. 2Co 11:16; 2Co 12:1; 2Co 12:11) betray a man unaccustomed to speak about himself. He cannot do so, even to serve God, without apology.
Nay, indeed, etc.; corrects the foregoing lament that his readers do not bear with his momentary weakness, by a request that they will do so.
2Co 11:2. Reason why they should bear with Paul.
Jealousy (see under 1Co 12:31) of God: which God cherishes about them. Pauls thoughts about the Corinthians are an outflow of thoughts in the breast of God. And this gives him a strong claim to their indulgence. This jealousy, 2Co 11:2 b explains and justifies.
Betrothed, to present: the marriage not yet consummated. So Eph 5:27; Mat 25:6; Rev 19:7 ff. Already believers are Christs in spirit: in that day they will be His in body also. And this affiance of the Corinthians to Christ was brought about by the labors of Paul.
One man; makes prominent Christs unique claim to their undivided devotion.
To present etc.: Pauls purpose in the betrothal. Cp. Eph 5:27.
Pure virgin: each word significant. Pauls feelings about the Corinthians were similar to those of Abrahams servant when bringing to Canaan a maiden to be wife of his masters son. Cp. Jer 3:1-14; Ezekiel 16 : etc. The frequency of this metaphor reveals the importance of the analogy on which it rests. What every man claims from his betrothed, God claims from us. Thus the human is, and doubtless was designed to be, a pattern of the divine.
2Co 11:3. Continues Pauls explanation of his jealousy.
In any way; reveals, as in 2Co 2:7; 2Co 9:4; 2Co 12:20, a watchful anxiety which takes everything into account.
Serpent, Eve, deceived, craftiness; recall vividly the details of Gen 3:1-13.
Corrupt, or damage: as in 2Co 7:2; 1Co 3:17; 1Co 15:33; Eph 4:22.
Thoughts: the products of their mental activity, as in 2Co 10:5; 2Co 2:11; 2Co 3:14; Php 4:7.
Sincerity towards Christ: singleness of purpose, i.e. a heart ruled by the one purpose of loyalty to Christ. Same word in same sense in 2Co 8:2; 2Co 9:11; 2Co 9:13; Rom 12:8; Eph 6:5. Paul feared lest their thoughts should be so injuriously affected as to turn away from the absolute fidelity which Christ claims from His betrothed. The comparison with Eve, easily suggested by the metaphor of 2Co 11:2, both justifies Pauls fear and finds excuse for the objects of it. For Eve in Paradise was pure: yet she fell. And the serpents craftiness suggests, as 2Co 11:15 asserts, that the Corinthians were exposed to similar perils.
And purity: see Appendix B.
This comparison suggests that Paul accepted Gen 3:1-13 as historic fact. See my Romans Diss. iii. For a fable could give no ground for his fear, and would be inconsistent with the earnestness of this passage.
And the comparison suggests that the serpent was a mouthpiece of a spiritual foe. Cp. 2Co 11:14; Rev 12:9; Rev 20:2; Wis 2:24.
2Co 11:4. Reason for Pauls fear, viz. his readers conduct and disposition.
He who comes: any strange arrival, looked upon in Pauls vivid conception as a definite person. It suggests that Pauls opponents at Corinth were men from without. So 2Co 10:6.
Proclaim: as a herald; see Rom 2:21. They acknowledge Jesus of Nazareth to be the Christ; but so misrepresent His teaching as practically to portray another Jesus, i.e. a man quite different from Him whom Paul proclaimed.
You are receiving: not necessarily actually received; but their minds were going in that direction. See 2Co 10:5.
Another kind of spirit; probably does not refer to the spirit of the world, (1Co 2:12 : cp. Eph 2:2,) but suggests in irony the powerlessness of the opponents to impart the Holy Spirit. Any animating principle received from them must be of another kind from Him whom they had already received through Pauls ministry. Cp. Gal 3:2.
Another kind of Gospel: Gal 1:6.
Accepted: 1Th 2:13 : welcomed as true. Paul supposes them to be listening to something quite different from the good news which they had heard and accepted from his lips.
Received, accepted; claims their own previous welcome to the Gospel in support of what he now says.
Jesus, the Spirit, the Gospel: the three great factors of the Christian life. Touching each of these, Paul contrasts his teaching and its results with that of his opponents.
Nobly: bitter irony.
You would bear with it: or (R.V. Greek text) you bear with it. The latter reading states simple matter of fact. The former represents Paul as feeling the utter impossibility of his own supposition; and, instead of saying, you bear it, as merely saying that if it were possible his readers would bear with it nobly. The reading is quite uncertain.
2Co 11:5-6. A short summary, introducing the boasting of (15-18; and justifying the contrast, unfavorable to the opponents, implied in 2Co 11:4. It reveals the purpose of the whole boasting, viz. to cover Pauls opponents with shame, and thus save his readers from their snares.
Fallen-short: 2Co 12:11; 1Co 1:7; 1Co 12:24 : to be behind, or deficient, in anything. Grammar does not decide whether Paul refers to a past and now continuing falling short, or to something future and continuing. Cp. 2Co 10:10; 2Co 5:11. The former is more likely.
The overmuch apostles: the false apostles of 2Co 11:13. It continues the irony of 2Co 11:4. There is no hint of a reference to the twelve. 2Co 11:6 begins Pauls boasting, by meeting a charge of his opponents, already quoted in 2Co 10:10.
Uninstructed: same word as private-member in 1Co 14:16; 1Co 14:23 f. See notes. Paul admits that he has not had the special training in rhetoric given in the schools. But this is not inconsistent with that eloquent which is the natural outgrowth of full knowledge and deep earnestness, and which breathes in every page of Pauls epistles. Yet we can well conceive that Paul did not use the artificial modes of arrangement and expression then in vogue in the schools, to which probably then as in all ages inferior men attached great importance.
Not in knowledge: acquaintance with the matter in hand, which is infinitely more important than modes of utterance.
We have made it manifest: viz. the just-mentioned knowledge. Paul means probably that in everything he did he gave proof, among all men, of his knowledge, by his action towards the Corinthians. He thus appeals, in support of the assertion in 2Co 11:6 a, to his own known work.
Towards you: cp. 2Co 1:12.
Manifest in: as in 2Co 4:10 f.
I am we have. While defending himself Paul remembers that his defence avails equally for his colleagues.
2Co 11:7. From his first boast, viz. of knowledge, Paul now turns to a second.
Or was it a sin etc.; suggests perhaps, but does not necessarily prove, that this boast, like the last, may be a reproach from his adversaries. For it may be that Paul merely throws his boast into the form of a reply to a conceivable objection that thus he may place his conduct and that of his opponents in a stronger light.
When humbling myself etc.; a preliminary comment on the following fact, revealing its bearing upon this question. Paul submitted to menial toil and actual want (2Co 11:8) in order that thus the Gospel might have unhindered progress (1Co 9:12) and might raise the Corinthians into the lofty position of sons of God. Cp. 2Co 8:9.
That-as-a-free-gift etc.: the supposed sin committed by Paul.
As-a-free-gift: without receiving pay from his converts.
Free-gift Gospel of God: appropriate collocation. Cp. Rom 5:15. It could not be a sin to announce without cost the good news which God had sent into the world; especially when in doing so he was making himself low that his hearers might be lifted up.
2Co 11:8-9. Facts explaining, and showing the force of, the statement implied in the question of 2Co 11:7.
Other churches: those of Macedonia (2Co 11:9, Php 4:15 f) and possibly others; from whom Paul received money to enable him to preach at Corinth without cost to the Corinthians.
Plundered: a daring hyperbole. If sin was committed, it was against the other churches.
Minister to you: to render them the free and honorable service of preaching the Gospel. Cp. 2Co 5:18. The following words suggest that 2Co 11:8 a refers to money received before Paul came to Corinth. And contributions received in Thessalonica before his first visit to Corinth (Act 17:1; Act 18:1) are mentioned in Php 4:16. Either to these or to gifts received after he left Macedonia, Php 4:15 may refer. Perhaps Paul accepted the second contribution sent to him at Thessalonica in view of his needs in the missionary journey still before him. And, if so, he took pay from other churches in order to preach the Gospel at Corinth. 2Co 11:9 a is a second and more startling fact.
Brought to want: probably because his labors in the Gospel did not leave him sufficient time to earn a livelihood.
Present with you; recalls with almost tragic force Paul laboring among the Corinthians, how earnestly and successfully they knew well, and yet in want.
Press-down-upon: 2Co 12:13 : a very rare word denoting to press upon so as to paralyze. Another hyperbole. They could not say that he laid paralyzing burdens upon them for his own maintenance. 2Co 11:9 b states another fact which explains how Paul avoided burdening his readers.
The brothers: well known to the readers; perhaps Silas and Timothy. Cp. Act 18:5, when they came from Macedonia, i.e. Silas and Timothy, Paul was being held fast by the word, testifying to the Jews that Jesus is the Christ; which seems to imply that when they came he was fully occupied with preaching.
When they came etc.: their coming put an end to his want.
In everything; includes demands for money and whatever else might seem to oppress them.
And will keep; lays emphasis on Pauls refusal to be burdensome, as being an expression of a deliberate and abiding purpose.
2Co 11:7-9 reveal an interesting trait of the inner apostolic life of Paul, a practical working out of his set purpose (1Co 9:12; 1Co 9:15 ff) to preach the Gospel without cost. At Corinth (Act 18:3) and at Thessalonica (2Th 3:7 ff) and at Ephesus (Act 20:34) he toiled at menial labor to support himself and his companions. And he did not give to the Gospel merely his spare time, after earning a livelihood; but spent to supply his bodily needs only the time not occupied by evangelical work. Consequently, although his weary toil was continued into the night, (2Th 3:8,) he was unable to keep himself from want: for he could not restrain (Act 18:5) his evangelical activity, and would not lay a burden upon his new converts. This last he refused to do lest he might hide the true nature of the Gospel under the appearance of worldly self-seeking. Yet he accepted with gratitude free gifts from a distance: for these he felt to be a meet expression of spiritual life.
2Co 11:10-12, Dwells upon, and explains the motive of, the deliberate purpose asserted in the last words of 2Co 11:9.
Truth of Christ: the exact correspondence of Christs words with facts, past, present, or future. See under Rom 1:18. Since Christ lives in Paul, (Gal 2:20,) this element of His character is found in Paul. To this he now appeals. Cp. 2Co 11:18; Rom 9:1.
That this boasting etc.: an assertion which is a truth of Christ in Paul.
This boasting: viz. I have kept myself and will keep.
In reference to me: as in 2Co 10:13; 2Co 10:15-16; Gal 6:4; cp. Rom 4:2 : not quite the same as my boasting. Others besides Paul might boast about his refusal to burden the church. The presence of opponents made it specially important that in the regions of Achaia this boasting should not be silenced. Why? interrupts the discourse as if to compel the readers to consider Pauls conduct and motive.
Because I do not love you? His refusal of money from the Corinthians while accepting it from the Macedonians might seem to be an act of contemptuous dislike. For we seldom refuse a gift from those we love.
God knows: before whom (2Co 11:11) Pauls heart and apostolic work are made manifest.
2Co 11:12. Pauls real purpose in refusing to burden the Corinthians. To us it is obscure through our ignorance of the precise conduct of his opponents. The occasion (as in Rom 7:8) they sought was probably an opportunity of boasting to Pauls disadvantage. And he was resolved so to act as to prevent this. It is easiest to suppose that these Jews who had come to Corinth boasted that they were disinterested and unpaid benefactors of the Corinthians; and that they were seeking an opportunity to show that Paul was not such, and was therefore inferior to themselves.
Had he accepted maintenance from the Corinthians, these men would have found the opportunity they sought.
In the matter in which they boast: in the boasted disinterestedness of their service for the Corinthians.
As we are: i.e. laboring for the Corinthians without pay. This seems to imply that while these opponents professed to be disinterested benefactors they were really serving their own selfish ends, and were secretly making, perhaps in some indirect way, their own profit. They were (2Co 11:13) guileful workmen. Paul refuses maintenance in order by his example to compel his opponents to forego these unworthy gains.
May be found; suggests a scrutiny to which their conduct (as well as Pauls) would be subjected. Paul refuses maintenance that thus they may be compelled to do the same, so that when their conduct is examined they may be found to be like him.
Notice the bitter irony of these last words. Pauls opponents boasted their disinterestedness, while making gain of the Corinthians; and eagerly watched him to detect self-enrichment, that they might boast of their own superiority. (These have been the tactics of demagogues in all ages.) But Paul resolved to refuse just recompense for real and great benefits, that thus by his example he may compel those who boasted their superiority to come up to his own level of working without pay, so that when his conduct and theirs are investigated they may be found to be as disinterested as he was. This interpretation is confirmed by the next verse.
2Co 11:13-15. Pauls purpose (2Co 11:12) implies that his opponents are not what they professed to be. He now explains and justifies his purpose by a plain assertion that they are false and guileful.
False-apostles: like false brethren, false-prophets, 2Co 11:26; Gal 2:4; 1Jn 4:1; 2Pe 2:1, etc. They claimed to be apostles, but were not.
Workmen: Php 3:2; 2Ti 2:15; Mat 9:37; Act 19:25. They were workers; but with hidden, selfish, and wicked motives.
Fashioning themselves etc.: more fully, changing their exterior into that of apostles of Christ. They assumed the dignity of men formally sent by Christ and thus holding the first rank in the church. See under Rom 1:1. The repetition of the word apostle suggests that they claimed this specific title. Yet this audacity excites no wonder in Paul. For their master Satan does the same.
Angel of light: same as angel from heaven, Gal 1:8. When visibly visiting earth they came clothed in the brightness of the world to which they belong. Satans empire is darkness: Col 1:13. But it is his habit to approach men in the garb of an angel from heaven. And at all times Evil is prone to assume the appearance of Good.
His ministers: doing, of their own free choice, his work. Cp. his angels, Mat 25:41; Rev 12:7. Such are all who deal in falsehood and guile: for unconsciously they are acting under his guidance and are working out his purposes. This fearful description implies that Pauls opponents, though church-members and professed followers and apostles of Jesus, were bad men, deliberately deceiving the Corinthian Christians. Therefore, since Evil ever assumes the garb of Good in order to ensnare men, it was no wonder that these men assumed a garb which was not their own.
Ministers of righteousness: as in 2Co 3:9. Cp. Rom 6:19. These men put on a new garb, representing themselves as men laboring to make dominant among men conformity to the Law of God, and thus servants of the abstract principle of Righteousness.
Whose end etc.] Their guilt was so evident that a mere statement of a general principle announces their fate.
According to their works: Rom 2:6.
End: Rom 6:21 f; Php 3:19; Heb 6:8; 1Pe 4:17 : not simply the point at which something ceases, but the goal towards which it tends, and in which existing forces find their full outworking and the whole its consummation. Cp. 1Ti 1:5; 1Pe 1:9. Its cognate adjective is mature or perfect. See under 1Co 2:6. These words imply that Paul had no expectation that all men will eventually be saved. For he is evidently thinking of bad works; and therefore of a bad end. But, if finally restored, the end of all men, and of these servants of Satan, would be endless happiness; in whose light the most terrible and prolonged bygone torments will, as endless and glorious ages roll by, dwindle into insignificance. Of these eternally happy ones Paul could not say (Php 3:19) that their end is destruction; nor Christ, (Mar 14:21,) it were good for him, if that man had not been born. Certain passages which seem to imply an expectation of universal restoration will claim our attention elsewhere.
REVIEW. In beginning to portray his own conduct Paul is deeply conscious of the foolishness of speaking about oneself. He therefore begs for indulgence, on the ground of his special relation to his readers, and his fears about them prompted by their ready reception of false teaching. Their folly in this he shows (2Co 11:5 to 2Co 12:18) by a long portrayal of himself Whatever may be said about his modes of speech, he has given full proof of his knowledge. And, although reduced to want in their midst until relieved by contributions from Macedonia, he refused and will still refuse, all payment for his labors among the Corinthians. Yet he does this, not from want of love but because he is determined to put an end to the gains of some who profess to be disinterested and unpaid benefactors; that thus he may bring up to his own level, under the scrutiny to which both he and they are subject, those who claim to be his superiors. This implied charge he supports by saying that his opponents are deceivers, servants of the great deceiver, men whose real conduct will in the end have its due recompense.
About the deceivers here referred to, see further in the Review of DIV. III. under 2Co 13:10.
Fuente: Beet’s Commentary on Selected Books of the New Testament
CHAPTER 11
SYNOPSIS OF THE CHAPTER
i. After declaring his love for the Corinthians, he proceeds (ver. 4) to defend his apostleship against the false apostles, pointing out that they had bestowed no more of the Spirit, nor given more Christian doctrine than S. Paul.
ii. He says, moreover (ver. 7), that they preached the Gospel for the sake of gain, but he freely.
iii. He insists (ver. 22) on his being equally with them a Hebrew, and what they were not, a minister of Christ. He then enumerates the marks of his apostleship, his labours for Christ, his persecutions, scourgings, sufferings, anxieties, and the care of all the Churches, and in them all he glories.
Ver. 1.-Would to God ye could bear with me a little in my folly. In my boasting, which sounds like folly. It is, however, a mark of the highest wisdom on my part, for I do it out of zeal to protect the faith of the Gospel against the false apostles (Chrysostom and Anselm). S. Paul anticipates an objection: he is about to praise himself, and he meets beforehand any charge of vainglory or self-seeking. The last clause, “and indeed bear with me,” may be also indicative, and then it is a correction to his request for forbearance: “I need hardly make such a request: you do indeed bear with me.”
At the commencement of his self-praise he thrice excuses himself: (1.) by saying, “Would ye could bear with me;” (2.) by calling himself foolish; (3.) when he says. “I am jealous over you”-he takes such pains to excuse himself that the Corinthians may see the violence he does to his feelings when he descends to self-praise. Chrysostom says: “Just as a horse, when about to leap some deep and precipitous ravine, collects its strength, as though it would cross it at a bound, but when it looks down on the yawning gulf refuses the leap; then, under the spur of the rider, approaches again and admits its ability to leap and the necessity of it by standing still for a time, till at last it takes courage, and of its own accord boldly makes the attempt; so too S. Paul, like one about to throw himself over a precipice, when going to sing his own praises, retreats once, twice, and thrice, and at length falls to the task of praising himself.”
Ver. 2.–For I am jealous over you with a godly jealousy. I cannot endure any rivals, such as these false apostles, who seek to seduce you. Paul calls his great and unbounded love “jealousy,” implying that he seeks to be first in the affections of the Corinthians. S. Chrysostom remarks on this jealousy being a jealousy of God, which implies that Paul does not seek the bride for himself but for Christ and God-not for his own glory, pleasure, or gain. Christ is the Bridegroom, he is but the paranymph.
For I have espoused you to one husband. “I have fitted you” (Augustine, contra Manich. lib. ii.); “I have prepared you” (Ambrose); “I have united you ” (Theophylact). The Greek verb may well bear the three meanings of, “I have invited you,” “I have betrothed you,” I have united you in wedlock.” The three duties of the paranymph are: (1.) to gain the maiden’s affections for the bridegroom, and to do all he can to get her to be the wife of his friend; (2.) to see that she is espoused to him; and, (3.) when betrothed, to unite them in marriage. S. Paul says in effect: I, as the paranymph of a spiritual marriage, have by my preaching betrothed you to one husband, Christ, and by betrothing you I have persuaded you to present yourselves to Christ as His espoused bride. Or better still, with Anselm and Theophylact: I have now espoused you to Christ through baptizing you into the Christian faith, that I may show you, or present you in the day of judgment, as virgins, i.e., pure in faith, hope, and charity, fitted for the nuptial couch of the glory of Christ.
Chrysostom remarks that the betrothal takes place in this life, the union in the next, when the espoused Church, i.e., all the elect, shall be brought to the marriage of the Lamb and the eternal kingdom (Rev. xxi. 2).
The Church of Corinth is described by S. Paul as the virgin spouse of Christ, whose paranymph he is. Then he transfers to himself the jealous love of the Bridegroom, and protests against Christ’s bride being stolen by false apostles, and handed over to the tender mercies of heretics. Just as true Apostles and preachers are paranymphs of Christ and His Church (S. Joh 3:29), so, on the other hand, false preachers are Satan’s panders.
This passage of the espousal of the Church and each faithful soul is famous and full of consolation. It has been commented on beautifully by most of the Fathers, and still is frequently treated in pulpits and elsewhere. That it may be clearly and fully understood, let us then dwell on it a little more at length.
Observe, then, firstly, that this espousal takes place by faith and hope and other virtues. For, as S. Augustine says (Tract. xiii. in Johan.), “the mind’s virginity consists in perfect faith, well-grounded hope, and unfeigned love.” On the other hand, the soul becomes an adulteress or prostitute when she consents to unbelief, to sin, to the suggestions and wiles of the devil. “If, therefore,” says Origen (Hom. 12 in Lev. ii.), “you have admitted an adulterous devil into the chamber of your soul, then your soul has committed fornication with the devil. If there has entered there the spirit of anger, envy, pride, uncleanness, and you have welcomed in and listened to its words, and taken pleasure in its suggestions, then you have committed fornication with him.”
Secondly, this betrothal makes the goods of each common to both, and therefore endows the Church and each faithful soul with the abundant riches of Christ. Hence, since the Bridegroom is a King, He makes His bride, even if she be a slave, however lowly and poor she be, a queen. S. Basil (de Vita Virgin.) says, quoting Ps. xlv. “Upon thy right hand did stand the queen, in a vesture of gold wrought about with divers colours. Wherefore, she who now is counted vile for her sordid dress and servile habit, is ennobled by her station at the King’s hand, and found in the kingdom of heaven to be a queen. Let her, then, despise all visible things, and with open face beholding her Spouse, let her be filled with His love, and make all her faculties His handmaidens. In no respect should a virgin be an adulteress, not in tongue, in ears, eyes, or any other sense, no, nor yet in thought; but let her keep her body as a temple, or bride-chamber ready for her Spouse. No unfaithfulness can escape the eye of Him of whom it is said, ‘He that planted the ear, shall He not hear; or He that made the eye, shall He not see.”
S. Bernard (Serm. 2, Domin. 1, post Epiph.) thus describes the election, dignity, and glory of this bride: “For the sake of that Ethiopian woman, the Son of God came from afar to espouse her to Himself. Moses, indeed, married an Ethiopian wife, but her colour he could not change; but Christ, loving the Church, who till then was contemptible and foul, presented her to Himself, not having spot or wrinkle, or any such thing. Whence, 0 human soul, whence comes this to thee? Whence is the inestimable glory of meriting to be His spouse on whom the angels desire to gaze? Whence is it to thee that thou art the spouse of Him, whose beauty sun and moon wonder at, at whose will all things are changed? . . . What reward, then, will you give unto the Lord for all the benefits that He hath done unto you, in making you a sharer of His table, of His Kingdom, of His chamber? See with what arms of love should He be in turn lovingly embraced, who has thought so much of you, and made you so great. Leave all carnal affections, forget all worldly ways, undo all evil habits. For what thinkest thou? Does not the angel of the Lord stand ready to cut thee asunder, if perchance, which may He prevent, thou admittest any other lover?” Then he goes on to describe the nuptial feast: “Now thou art espoused to Him, now the wedding feast is being celebrated, for the banquet is prepared in heaven. There the wine will not fail for we shall be inebriated with the fulness of the house of Gad, and shall drink of the torrent of His pleasure. For that marriage, truly, there is got ready a river of wine, which maketh glad the heart, an impetuous stream, which maketh glad the city of God.”
Thirdly, be it observed that from this betrothal and union of the soul to God, the fairest offspring are born. Origen (Hom. 20 in Num. xxv.) thus Describes them. “When the soul, therefore, clings to her Spouse, and listens to His voice, and embraces Him, she doubtless receives from Him seed, even as He said: ‘Of Thy fear, 0 Lord, have I conceived in the womb, and brought forth, and caused on the earth the spirits of Thy salvation.’ Thence will proceed a noble offspring-thence will be born chastity, righteousness, patience, meekness, and charity, and a fair family of all the virtues. . . . But if the unhappy soul forsakes the chaste embraces of the Divine Word, and surrenders herself to the devil’s adulterous endearments, without a doubt she will bring forth children, but they will be such as those of whom it is written: ‘The adulterous children shall be imperfect, and the seed of the wicked bed shall be destroyed.’ All sins, therefore, are children of adultery and fornication.”
Fourthly, although this espousal is brought about by any virtues, yet the chief agent among them is charity. Charity carries with it towards God all the powers and affections of the soul, so much so that the more charity increases in a soul, the more closely is that soul united to God. Hence those whose souls are on fire with charity, and who are ever exercising themselves in it, enjoy the bliss of betrothal to God and the possession of His nuptial gifts of Divine joys. For charity is a marriage-union, the welding of two wills, the Divine and human, into one, whereby God and man mutually agree in all things. Hence springs familiar intercourse between the soul and God, hence spring peace and a wondrous delight of the soul. So great becomes the thirst for the Divine love that all other affections of the soul are absorbed in it and lost in God. S. Bernard (Serm. 38 Cantic.) says: “Such conformity weds the soul to the Word, that, though naturally like Him, she none the less exhibits that likeness in the will, by loving as she has been loved. If, then, she loves perfectly, she is wedded to Him. What is more pleasant than this conformity? what more to be longed for than this charity? By it it comes to pass that you are not content, 0 my soul, to rest on human teaching, but you boldly approach the Word, and cling closely to Him, hang lovingly on His lips, and consult Him on everything. You are as bold in your longings will allow. Surely this is a holy and spiritual wedding contract. Contract, do I say?-nay, it is an embrace; for where the same will to have or not have is, where one spirit is made out of two, there there must have been an embrace. Nor need we fear that the disparity of the persons can make this union of wills imperfect, for love knows no fear. Love is self-sufficient: wherever he comes he draws to himself and makes prisoners all the other affections. Therefore she loves what he loves, and knows nought else. There is a bride and there is a bridegroom. What other relation or connection do you seek between them that are wedded than that of loving and being loved?”
If you say that the soul is so far inferior to God in its nature and love as to make it impossible for friendship to exist between them, and much less betrothal and marriage union, all of which can only be between equals, then S. Bernard replies: “It is true that there is not the same copious flow in the soul that Loves as in Love Himself, in the soul as in the Word, and in the bride as in the Bridegroom, in the creature as in the Creator, ably more than there is the same in him that is athirst and the spring that quenches his thirst. But what of that? Are we therefore to lose and see destroyed utterly the devotion of her that is about to wed, the desire of the longing soul-the eagerness of the lover, the confidence of one that boldly draws near-just because a dwarf cannot run on equal terms with a giant, because sweetness cannot rival honey, gentleness cannot compare with a lamb, whiteness with the lily, brightness with the sun, charity with Him who is charity? No, for though the creature’s love is less because it is itself less, yet if it loves with all its might, it withholds nothing, and its love is entire. Therefore have I said, ‘So to love is to be wedded already,’ unless any one doubt that the soul is first loved and more loved by the Word. But truly He prevents and surpasses the soul in love. Happy the soul that has merited to be prevented with the blessings of goodness.”
Fifthly, it follows that this espousal is most perfectly brought about by virginity and vows of chastity and religion. S. Augustine (Tract. 9 in Johan.) says: “They who vow to God virginity, although they may hold a higher position of honour and dignity in the Church, yet are they not without nuptials; for they belong to those nuptials in which the whole Church is united to Christ as her Bridegroom.” And the reason is, that as a bride gives her heart and all her goods to her husband, so does a virgin, or a religious, consecrate herself and all that she has to Christ. Hence religion is called and is a state of perfection, or of perfect charity. Moreover, as a bride in contracting matrimony says. “I take thee for mine,” so does a religious say: “I vow to God poverty, chastity, obedience,” and by these she is bound to Christ as a wife to her husband. Hence Tertullian (de Veland. Virgin. c. 16) says: “Thou hast been wedded to Christ, thou hast committed to Him thy body; thou hast betrothed to Him the bloom of thy life; walk, therefore, according to the will ,of thy Spouse.” For this reason S. Jerome (Ep. 27) dared to call the mother of a virgin consecrated to God, “God’s mother-in-law,” and for this he was found fault with hypercritically by Ruffinus. A ring used to be given to virgins, in token that by it they were betrothed to Christ. “He gave me a ring,” says S. Agnes (Ambrose, Serm. 90), “as an earnest of my betrothal to His faith.” For this virgins were given veils, even as those who are married to husbands, and that solemnly, by priests, on appointed days alone, as Gelasius says (ad Episc. Lucani, c. 14), and Optatus Milevit. (lib. 6). He says: “Spiritual wedlock is of this kind. In will and profession they had already come to be betrothed to their spouse; and to show that they had abjured all secular nuptials, they had cut off their hair for their spiritual Bridegroom, and had already celebrated their heavenly nuptials.” Ambrose (ad Virg. Lapsam) says: “She who has betrothed herself to Christ, and received the sacred veil, is already wedded, is already united to an immortal husband; and if she now wishes to marry under the common law, she commits adultery, and is made the handmaiden of death.” S. Cyprian too (Ep. 62) calls such lapsed virgins adulteresses. From all this it is evident, whatever Marloratus may say, that the Church applies this passage of the Apostle to virgins, and reads it as the Epistle in the Mass of Holy Virgins.
Let these virgins ponder this, and recognise their dignity, so as to religiously keep these nuptials pure, and give themselves wholly to their one Bridegroom, Christ. S. Jerome says to Eustochius: “Hear, 0 daughter, and consider, and incline thine ear; forget also thine own people and thy father’s house, and then shall the King take pleasure in thy beauty. It is not enough for thee to leave thy land, unless thou also forget thy own peop1e and thy father’s house, and, despising the flesh, yield thyself to the embraces of thy spouse. You will say perhaps: ‘I have come from the house of my shame; I have forgotten the house of my father; I am born again in Christ. What reward for this am I to receive?’ It tells you: ‘So shall the King have pleasure in thy beauty.’ This then is a great sacrament: there-fore shall a man leave his father and mother, and shall cling to his wife, and they twain shall be not one flesh but one spirit. Thy Spouse is not haughty; He has married an Ethiopian woman. As soon as you desire to hear the wisdom of the true Solomon and come to Him, He will tell you all that He knows; He will as a King lead you into His chamber, and thy colour being wondrously changed, the words will apply to you, ‘Who is this that cometh up all white?’ . . . The bride of Christ is, like the Ark of the Covenant, covered within and without with gold, the guardian of the law of the Lord. As in it there was nothing save the tables of the law, so in thee let there be no other thought. Over this mercy-seat, as upon the cherubim, the Lord wills to sit. The Lord wishes to set you free from earthly cares, that leaving the bricks and straw of Egypt, you may follow Moses in the wilderness and enter the Promised Land. Whenever in your virgin breast there rages anxiety about earthly business, immediately the veil of the temple is rent in twain, your Bridegroom rises in wrath and says: ‘Your house is left unto you desolate’ . . . Do thou once for all cast aside every burden of the world, sit at the feet of thy Lord, and say: ‘I have found Him in whom my soul delighteth; I have held Him fast; I will not let Him go.’ He will answer: ‘My dove, any undefiled, is but one.’ Let the secret places of thy chamber ever keep thee, let thy Spouse ever play with thee within. When thou prayest thou speakest to thy Spouse. When thou readest He speaks to thee; and when sleep oppresses thee, He will come behind the wall; and when thou art awakened thou wilt say: ‘I am sick with love,’ and in return thou wilt hear Him say: ‘A garden enclosed is My sister, My spouse.'”
That I may present you as a chaste virgin to Christ. There is something strange in such a marriage. “In the world,” says Theophylact after Chrysostom, “brides do not remain virgins after marriage. But Christ’s brides, as before marriage they were not virgins, so after marriage they become virgins most pure in faith, whole, and uncorrupt in life. So is the whole Church a virgin.” “The virginity of the flesh,” says S. Augustine (in Senten. 79), “is an undefiled body; the virginity of the soul is uncorrupted faith.”
S. Paul converted to Christ at Iconium that most illustrious virgin Thecla: he drew her from marriage and espoused her to Christ. S. Gregory of Nyssa is our authority for this. He says (Hom. 4 in Cantic.): “Such myrrh did Paul once pour from his mouth, mingled with the pure lily of chastity, into the ears of a holy virgin. That virgin was Thecla, who, as the drops fell from the lily into her soul, to her salvation put to death the outward man and quenched the heat of lust within.” S. Epiphanius too (Hres. 78) says: “Thecla fell in with S. Paul, and was by him set free from wedlock, though she had a husband at once surpassingly handsome, rich, nobly-born, and famous.” S. Augustine (contra Faustum, lib. xxx. c. 4) says: “This Saint in her lifetime despised all earthly things, that she might gain possession of things heavenly, and, though bound in wedlock, she was kindled by the eloquence of S. Paul with love of life-long virginity.” Through this Thecla overcame fire, lions, bulls, and serpents, and when thrown for her virginity into the midst of flames, she, like asbestos, remained unharmed. So did S. Paul arm the harlot Poppa and virgins against the blandishments of Nero, to despise his embraces and dedicate themselves to Christ. For this he was condemned by Nero to the sword, and obtained the martyr’s and virgin’s crown, and therefore from his neck there flowed, when his head was cut off, a stream of white milk instead of red blood.
Ver. 3.–But I fear lest by any means . . . your minds should be corrupted from the simplicity that is in Christ. Beware of the false apostles, who are panders of Satan, adulterers of the genuine doctrine of Christ, and therefore of the Church and of your souls.
Ver. 4.-For if he that cometh preacheth another Jesus. Christ is here put for Christianity and its perfection. If the false apostles should preach any other doctrine concerning Christ than that which I have preached, as though my preaching were insufficient for salvation and Christian perfection, then, &c. He speaks a few words further on of the same thing as another Gospel. But, in Gal. i. 8, he orders that any one who should preach another Gospel was not only not to be tolerated, but was even not to be listened to, and was to be anathematised. Hence by the phrase here another Gospel, he means a clear and more spiritual explanation of the Gospel.
Or if ye receive another Spirit. If you should receive other gifts of the Holy Spirit from the false apostles besides those that you received from me, you might well suffer them. He is censuring the pride of the false apostles, who boasted that they had more to give than S. Paul (Theophylact). Where, he asks, is that other Spirit, or those other gifts of which they boast? They do not appear. I call you then to witness that you have received from them nothing but empty words.
Ver. 5.–For I suppose I was not a whit behind the very chiefest Apostles. Beza says: “If Paul was in no way inferior to the chiefest Apostles, therefore Peter was not his superior in power and authority, and consequently he is not the Prince of the Apostles and of the Church.” I answer that Paul yielded to none in any of the things just mentioned, such as in preaching Christ, in the gifts of the Spirit, in the genuineness of his Gospel, in the labours he bore, and in apostolical gifts in general. The question of power and primacy, therefore has no place here. Were he here to claim it for himself, it would be a sign of the most foolish ambition. Moreover, although by the phrase the very chiefest Apostles, Chrysostom, Theophylact, cumenius, understand Peter, James, and John, and this interpretation seems more simple and true, yet very many later writers understand it to refer to the false apostles, who boasted of their greatness. In this case S. Paul is speaking ironically.
Ver. 6.–Rude in speech. Unskilled in the polished and rhetorical eloquence of the Greeks, such as we find in Isocrates, Demosthenes, Lucian. Hence we find in S. Paul so many sudden transitions, ellipses, and solecisms (Chrysostom and Theophylact). S. Jerome (Ep. 151 ad Algas. qu. 10) says: “I have frequently said and I repeat it now, that when S. Paul spoke of himself as being ‘rude in speech yet not in knowledge,’ he was not merely using the language of humility, but was speaking from a consciousness of the truth. For in his writings there are many profound passages unexplained in words, dealing, with truths evident enough to himself, but incapable of being conveyed to others.” He says the same in his epistle to Hedibia, where he adds that for this reason Paul kept Titus by him, who was a Greek scholar, just as S. Peter had S. Mark. Cf. 1Co 2:1-4, notes. On the other hand, S. Augustine (de Doct. Christ. lib. iv. c. 7) thinks that Paul calls himself here rude in speech, not as giving his own opinion but that of his detractors. S. Augustine there dwells at length on the eloquence of the Apostle, and shows that he has his own lively and nervous style, and an orderly arrangement of his materials. This is true. The Apostle’s rhetoric was not mere wordiness, but was earnest, persuasive, manly, Divine, and therefore he was “rude,” not so much in rhetoric as in grammatical niceties. It was evident to all that the Apostle by his eloquence stirred the hearts of all who heard him, smote them with the fear of God, and with wonderful skill almost drove them to faith, godliness, and mercy, and wheresoever he wished to lead them.
S. Augustine (Senten. No. 266) says beautifully: “It is an evident token of a good disposition when the truth contained in the words of controversialists is loved, and not the mere words themselves. For what is the use of a golden key if it cannot accomplish our desire and open the door, or why should we think less of a key because it is of wood? All that we want is to have that opened which was shut.”
Ver. 7.–Have I committed an offence? Do you find fault with that very thing which is a cause of glory to me and an instance of large-heartedness, that I humiliated myself to the manual labour of tent-making to support myself and not be a burden to you? (Anselm). This is the language of sarcasm. He charges the Corinthians to their face with ingratitude, in that while he might have claimed from them the means to support himself, he did not do so, but, while preaching and working at Corinth, preferred to be supported by poorer churches. In spite of this, however, as he says, the Corinthians undervalued the kindness of S. Paul, and lent an ear more readily to his rivals, the false apostles, who drained their purses.
Ver. 8.-I robbed other churches. He uses a strong expression, in order to make a strong impression on them. You see my continence and charity. I have, as it were, despoiled other churches that were poor, in order to spare you and to enrich you, that you might not think, as rich merchants like you Corinthians are apt to think, that I was seeking yours instead of you, and also that I might shut the mouths of the false apostles. Acknowledge me, then, as your true and genuine Apostle.
Ver. 9.-I was chargeable to no man.-TheGreek word for chargeable is derived from a word denoting torpor and inactivity, which are apt to be burdensome to others. The ray-fish called torpedo derived its Greek name from the same word. S. Paul says that he did not by his inactivity depend on another for support, but he worked hard with his hands without neglecting his duty of preaching. He gave himself to the work of teaching warning, and advising, just as diligently as if he were under no necessity of supporting himself.
Ver. 10.-As the truth of Christ is in me. I speak in the truth of Christ; I call His truth to witness; I swear to you in truth and holiness by Christ (“under the testimony of Christ,” Ambrose) that I wilt take nothing from you for my support (Theophylact).
No man shall stop me of this boasting. Or, this boasting shall not be stopped in me. This liberty and liberality of mine shall not be stopped, nor therefore my boasting of it. It is a metaphor, taken from springs and rivers, which no barriers can stop.
Secondly, it is better to suppose that S. Paul, following a Hebrew usage, employs the simple verb denoting to seal up for the compound verb unseal ( for ). “I have determined,” he then would say, “to receive nothing from you; and I have so confirmed that determination by the strong seal of my oath, that I shall not open this seal, or break my purpose, whatever need or necessity may lay upon me.”
Ver. 12.-Which desire occasion. Of finding fault with me for not bringing anything peculiar to myself more than others.
That wherein they glory they may be found even as we. They boast that in their preaching they are equal to me, when they are inferior; for I preach freely, they for the sake of gain. Cf., ver. 21 (Anselm, Chrysostom, Theophylact).
Ver. 13.–Transforming themselves into the Apostles of Christ. From this it appears that these detractors of Paul were not believers who were impelled by mere vanity or by envy of Paul, but were heretics; for, in ver. 15, he calls them false apostles and ministers of Satan.
Secondly, he censures their hypocrisy in that, in order that they might impose on the Christians, they took to themselves the appearance and name of the Apostles of Christ, as though they were of Christ, and preachers of the Christian faith. The Calvinists of the present day are of the same kind, for they deform and profane everything sacred-our rites, sacraments, churches, monasteries, sanctuaries, altars, all true worship, religion, and godliness-and yet wish to be looked upon and spoken of as reformers.
Ver. 14.-For Satan himself is transformed into an angel of light. He says of light, because good angels, being blessed, are wont, when they show themselves to men, to appear full of light and glory. Secondly, of light refers to the light of truth, righteousness, and godliness. Satan assumes these virtues, promises them to those men before whose eyes he appears in visible form, or into whose imagination he insinuates himself and his counsels, when really he is an angel of darkness, inasmuch as he suggests nothing but what is sinful, erroneous, and false. To unmask him and recognise his wiles there is nothing better, as the Fathers, and holy men, and experience itself teach, than to disclose your thoughts and suggestions to some prudent, pious, and learned man, preferably your Superior or Confessor, and to follow his advice. But Satan hates the light, and therefore dissuades and prevents his followers from doing this. From neglecting this counsel many, even hermits, have been by him most terribly deceived. In the lives of the Fathers there are extant many sad instances of this, e.g., in the case of that monk whom the devil persuaded to throw himself headlong into a well, by declaring that he would find that God, for his merits, would most gloriously deliver him. S. Epiphanius, Irenus, and Augustine tell us the dreadful and abominable delusions instilled by the devil into such heretics as the Ophites, the Artotyrit, and the Circumcelliones.
Under the form of a good angel the devil attempted to deceive the hermit S. Abraham, as S. Ephrem records in his Life. While he was singing psalms at midnight, a light like that of the sun suddenly shone in his cell, and a voice was heard saying: “Blessed art thou, Abraham: none is like thee in fulfilling all my will.” But the humility of the Saint recognised the fraud of the devil, and exclaimed: “Thy darkness perish with thee, thou full of all fraud and falsehood; for I am a sinful man; but the name of my Lord, Jesus Christ whom I have loved and do love, is a wall to me, and in it I rebuke thee, thou unclean dog.” And then the devil vanished from his sight as smoke.
Similarly, the devil appeared in splendour, with horses of fire and a chariot of fire, near the column on which was S. Symeon Stylites, and said to him: “The Lord hath sent me, His angel, to carry thee off as I carried Elijah. Ascend, therefore, with me into the chariot, and let us go into heaven. The holy angels, the Apostles, martyrs, and prophets, and Mary the Mother of the Lord long to see thee.” When S. Symeon was lifting his right foot to get into the chariot he made the sign of the Cross, on which the devil disappeared. This is recorded by Antony, his disciple, in his Life.
Another, on hearing from the devil, “I am Christ,” shut his eyes and said: “I would not see Christ in this life but in the next.” Hence the Fathers used to warn people, saying: “Even if an angel really appear to you, do not readily receive him, but humble yourself and say: ‘I am not worthy, while I live in my sins, to see an angel.'”
S. John, who foretold to the Emperor Theodosius his victory over the tyrants, saw devils like an army and chariots of fire, saying to him: “In all things, 0 man, you have borne yourself well. Now worship me, and I will take you up like Elias.” John answered: “God is my Lord and King: Him I ever worship; thou art not my King.” Then the devil vanished. Palladius gives this (Lausiac. c 46).
The devil appeared to Pachomius in the form of Christ, saying: “Pachomius, I am Christ, and I come to thee, my faithful friend.” Pachomius knew by Divine inspiration the fraud, and thought within himself: “The coming of Christ gives tranquillity; but I am now fiercely assailed by conflicting thoughts.” Then, making the sign of the Cross, and breathing on him, he said: “Depart from me, 0 devil, for accursed art thou with thy vision and treacherous wiles; there is no place for you among the servants of God.” Then, leaving a horrible stench, he departed, saying: “I should have gained thee, had not the surpassing power of Christ hindered me. Nevertheless, so far as I can, I will not cease to trouble thee.” Cf. Dionysius, in Vita Pachomii.
The monk Valens was frequently deceived by the devil under the form of an angel. From this Valens became swollen with pride, because of his intimacy with angels. At length the devil appeared to him, feigning that he was Christ, accompanied by a thousand angels holding lights and a fiery wheel. One of them said to him: “Christ has loved thy free and confident life, and has come to see thee; come out, therefore, and worship Him.” Then he went out and worshipped the devil as Christ. This so unhinged his mind that he went into the church and said: “I have no need of communion. I have seen Christ to-day.” The Fathers, therefore, bound him and threw him into fetters. Cf. Palladius, c. 31.
Ver. 16.-If otherwise, yet as a fool receive me. If I can obtain from you nothing else, then receive me as a fool, only that I may have license to glory somewhat. As Cato says: “Neither praise nor blame thyself; leave this to fools, whom empty glory vexes.” Notice how S. Paul hesitates, and paves the way for self-praise, to show how unwillingly he was driven to it (Chrysostom).
Ver. 17.–That which I speak. The praises of myself, that I propose to utter directly.
I speak it not after the Lord. If regarded by itself. But it will be after God if charity and necessity be taken into account, the necessity, that is, of preventing you from despising me, and glorifying the false apostles.
In this confidence of boasting. In this substance (Latin version). In this subject-matter of boasting, i.e., my works, of which I am now going to speak.
Ver. 18.–Seeing that many glory after the flesh. In things merely outward and carnal, as, e.g., in birth, riches, wisdom, circumcision, having Hebrew parents-of all which these false apostles boast. Hence I too will glory in them (Chrysostom). Cf. x. 2, note
Ver. 19.-For ye suffer fools gladly, seeing ye yourselves are wise. Irony. You have foolishly suffered the boastings of these vain-glorious false apostles; I hope that you will suffer me to glory wisely and usefully among them that are wise. Theophylact, however, and Anselm think that this is said seriously, in the way of exaggerated rebuke. Since you are wise in Christ, you ought to have exploded the folly of the false apostles. Why, then, do you gladly suffer them?
Ver. 20.–For ye suffer if a man bring you into bondage. This is aimed at the insatiable arrogance, avarice, and tyranny of the false apostles. You suffer false apostles, who imperiously treat you as slaves, who devour you by extorting from you your goods, who are exalted by their self-praise, who smite you in the face, not with the palms of their hands, but with insults. Hence he adds: “I speak as concerning reproach.” These words, therefore, contain a sharp rebuke. These men squander your money, take away your freedom and honour, load you with taunts, as though you were slaves; but 1 have borne myself humbly, have lived at my own expense, have wished to put upon you the easy yoke of Christ. Yet you prefer them to me, as though, when compared with these, your imperious lords, nay, tyrants, I was not sufficiently well-born, or powerful, or eloquent. S. Bernard (de Consid. lib. i. c. 3) says: “When you may be free there is no virtue in the patience which lets you become a slave. Do not conceal the slavery into which you are being daily led, while you know it not. It is the mark of a dull and heavy heart not to feel its own continual trouble. Trouble gives to the hearing understanding, provided it be not excessive. If it is, it gives not understanding, but carelessness.”
Let superiors and prelates console themselves by the example of S. Paul, when they duly do their duty, and are despised by those under them, and see others preferred before them. It has ever been the custom of the world, and ever will be till the end, as Salmeron notices here, to obstinately resist the servants of God, to murmur, and, meeting rebuke, on the least occasion, to complain of even moderate severity; to spurn all discipline; to submit servilely to impostors, libertines, and false apostles; to entrust everything to them; to bear patiently whatever burden they may choose to impose. The Israelites, e.g., despised the holy and gentle Samuel, and preferred to bear the yoke of a self-willed and tyrannical king (1 Sam. viii.).
Ver. 21.-I speak as concerning reproach. This belongs to the preceding. The “smiting on the face” spoken of is here explained to be mental, not physical-consisting in the ignominy and revilings cast, as it were, in their faces by the false apostles. This “smiting” is no less wrong than if they had been beaten like slaves. Others, however, interpret these words to mean: “I say this to your shame.” This, however, would require instead of .
As though we had been weak. Refer this to the words, ye suffer. You suffer these bold and imperious false apostles; me you do not, but rather despise me as weak and timid, as though I could not have acted more imperiously than I have done, I could, indeed, have done so, but I would not, through humility, modesty, and abounding charity (Chrysostom).
Whereinsoever any is bold. If any one ventures to boast foolishly, I too can do the same.
Ver. 22.–Are they Hebrews? so am I. The word Hebrew is derived either (1.) from a Hebrew word denoting “across the stream,” in allusion to their descent from Abraham, who crossed the Euphrates from Chalda to dwell in Palestine. Hebrews in this sense would mean (to coin a word) transamnine, as we speak of transmarine or transalpine. Abraham, after crossing the Euphrates, is the first to be called Hebrew (Gen. xiv. 13). The LXX and Aquila render the word here “crosser;” S. Augustine (qu. 29 in Gen.) renders it “transfluvial.” So Chrysostom, Origen, Theodoret understand the word. (2.) Or the Jews were called Hebrews as being descended from Heber, Abraham’s forefather, the only man who with his family, after the confusion of tongues at Babel, retained the primeval Hebrew tongue, together with true faith, religion, and piety. (Cf. Gen 10:21, and Gen 11:1, et seq.) Those, then, are wrong who suppose that Hebri is derived from Abrahi. S. Augustine, it is true, at one time held this opinion (de Consens. Evang. lib. 1. c. 14), but in his Retractations (lib. ii. c. 14) he gave it up. The meaning of the Apostle, at all events, is this: These false apostles glory in their birth-in their being, as Hebrews, descendants of Heber, Abraham, Isaac, and Jacob; in their possession of the holy religion of their ancestors, and the primeval tongue. But I also am a Hebrew and descendant of Abraham-like him in stock, tongue, faith, and religion.
Ver. 23.–Are they ministers of Christ? The Latin version takes this in the indicative, and supposes S. Paul to concede, for the sake of argument, that the false apostles were ministers of Christ. Be it so, but I am much more truly such than they.
In labours more abundant. Let prelates and doctors take notice from this, that they should base their influence, as S. Paul did, not on external show, but on labours and mode of life. The Fourth Council of Carthage (c. 5) says: “Let a bishop have a sordid dress, a scanty table, and poor living, and let him seek to have his high office revered through his faith and the merits of his life.”
S. Bernard, quoting this passage in his work, De Consideratione, addressed to Pope Eugenius, says, (lib. ii. c. 6): “How excellent a ministry is this! What king holds a more glorious office? If you must needs glory, the life of the Saints is put before your eyes, the glorying of the Apostles is set forth. Seems that to you a little matter? Would that one would give to me to be like the Saints in their glorying! The Apostle exclaims God forbid that I should glory, save in the cross of our Lord Jesus Christ.’ Recognise thy heritage in the cross of Christ, in abundant labours. Happy the man who would say: “I have laboured more than they all.’ This is glorying indeed, but there is nothing in it empty, slothful, or effeminate. If labour terrifies, the reward beckons us onward. Though he laboured more than all, yet he did not elaborate the whole work, and yet there is room. Go into the field of the Lord, and notice carefully how the ancient curse holds sway in an abundant crop of thorns and thistles. Go forth, I say, into the world; for the field is the world, and it has been entrusted to you. Go into it, not as a lord but as a steward, who will one day be called on to give an account.”
In stripes above measure. More than can be told or believed.
In deaths oft. In dangers of death, when my companions, or others, were wounded or slain, as, e.g., by robbers, or in popular out-breaks. Cf. 2Co 1:10, and 1Co 15:31.
Ver. 24.–Forty stripes save one. The Lord had ordered, in Deut. xxv. 3, that the number of stripes should not exceed forty. The Jews, to make sure of obedience to this precept, used to inflict on criminals one less.
Ver. 25.-I have been in the deep. The Greek word for the deep may refer to a well or a prison, as well as the sea. Hence (1.) some think, says Theophylact, that that well is meant in which Paul is said to have lain concealed after escaping from the attack made on him by the people of Lystra (Acts xiv. 18). (2.) Baronius (Annals, A.D. 58), following Bede and Theodoret, thinks that the Cyzicenum, that deep and loathsome dungeon, like the Barathrum at Athens and the Tullianum at Rome, into which Paul was thrown, is here meant. (3.) It is better to understand the deep to be the sea, and to be an explanation of the hardships of his shipwreck: ” A night and a day I have been in the deep.” In other words, he says: I was tossed about by so violent a tempest that I seemed to be days and nights in the depths of the sea (Maldonatus Not. Manusc.). Or it may be that he means to say that after his shipwreck he spent a day and a night tossed by the waves, not in a boat or on a raft, but swimming in the deep, i.e., on the open sea (Theophylact, Ambrose, S. Thomas). Haymo says that this latter explanation of S. Paul’s rescue alive from the belly of the deep, like another Jonah, is the tradition of the Fathers.
Of these scourgings and this shipwreck there is no record in the Acts of the Apostles. The shipwreck at Melita, narrated in Acts xxvii., happened long after this, when Paul was sent a prisoner to Rome. Only one scourging is mentioned, that in Acts xvi., and only one stoning, that in Acts xiv. S. Luke, it is evident, therefore, is silent on many details of S. Paul’s life.
Ver. 26.-In perils by my own countrymen. Through the plots that the Jews often entered into against him (Anselm).
In painfulness. rumna (Latin version), which, says Cicero, is laborious toil, as, e.g., when one that is tired out is forced, for the sake of rest, to undertake fresh toils.
The things in which the Apostle glories are those that not only many Christians now-a-days but many clergy would be ashamed of, as S. Bernard laments when commenting on the words, “Lo, we have left all.” Whither have we drifted? Where has the apostolic Spirit gone? Whither are fled the humility, labours, sufferings, and zeal of the primitive Church? The Apostles, the princes of the Church, Christ’s lieutenants, do not rejoice in their palaces, their carriages, their silken robes, in an attending crowd of noblemen, domestics, soldiers, horses, and hounds; in banquets and dinners; in fat benefices, in an effeminate, luxurious, and sumptuous life; but they exult and glory in hunger, thirst, painfulness, and weariness; cold and nakedness; in continual journeying to barbarous nations; in persecution, preaching, scourgings, beatings, stonings, death, martyrdom, fatigues by day and night; they are made all things to all men; they scorn no one; they are fathers of the poor and the afflicted; those that are barbarous, ignorant, and poor they teach: they preach to them the Gospel, comfort them, give them alms. This was the calling of the Apostles; this was the high dignity of the princes of the Church, of which Paul here boasts; this was the spirit of the early Christians, both clergy and people. Nor has this spirit, God be thanked, died out in this age. Our age has had, and still has its Borromo, Pius, Xavier, Menesius, Gaspar, Hosius, and others like minded.
Be not ashamed then, 0 Bishop, or prior, or doctor, or pastor, to imitate these men-to visit the poor after their example, to enter hospitals and prisons, to bear the confessions of peasants, to give counsel to the unhappy, to instruct the simple and ignorant, to be made all things to all men, to zealously seek the salvation of all. In these works do not shrink from toil, fatigue, and sorrow, even unto death; in this cause be pleased and delighted to suffer scoffs and even blows. So Christ did and suffered, so did S. Paul, so did the Apostles in general. In this consisted their virtue, holiness, and apostleship. In that last day of the world, when the Chief Shepherd and great Doctor shall sit as judge, to examine the deeds of each one and to pass on each one sentence of an eternity of bliss or an eternity of woe, He will not ask you how many benefices, what wealth, or servants, or knowledge you had, but how you used them-how many by them you converted, how many poor you fed or gave drink to, how many you visited in prison, how far you spread His Gospel and extended His glory; what labours, dangers, ridicule, and persecutions you bore for Him; what hunger, and thirst, and weariness. These things God has done; and, while we have time, let us think on these things, let us do these things, that we may stir up in ourselves and in all men the spirit of the primitive Church and of the Apostles, that we may follow Christ our Leader, and the Apostles His princes, and so by our zeal and burning charity, set on fire a world now growing old and stiffening with cold. Then shall we in due time hear with the Apostles: “Verily I say unto you, that ye who have followed Me, in the regeneration, when the Son of Man shall sit on the throne of His glory, then shall ye also sit on twelve thrones, judging the twelve tribes of Israel.”
Listen to what S. Chrysostom has to say of these sufferings and victories, and the courage of S. Paul (Hom. 25, 26): “Paul, as a champion athlete, against the world contends in every kind of contest, and conquers in all. This was his apostolic character, and by these contests he spread the Gospel. Just as a flame of inextinguishable fire, if it falls into the ocean and is swallowed by the waves, emerges again as bright as ever-so too S. Paul, though pressed on all sides, was not oppressed; not knowing how to yield. Suffering but left him the more glorious victor and martyr a thousand times over.”
S. Chrysostom (Hom. 2) says again: “Paul, through the abundance of his devotion, somehow did not feel the sufferings that he underwent in the cause of virtue; nay, he thought virtue itself its own reward. Daily he rose higher and more ardent; in every attack he rejoiced and gained the victory; when suffering under blows and injuries he counted it triumph. He sought death before life, poverty before riches; he longed for toil more than others rest; he counted cities, nations, provinces, and power as of as little account as the sand. He regarded nothing bitter and nothing sweet, as men commonly regard things. He looked on tyrants as moths; on death, tortures, a thousand sufferings as mere child’s play, provided that he might endure something for Christ. He was as adamant, nay, harder and stronger than adamant. Like a bird he flew over the whole world to teach it, and, as though hampered by no body, he despised all sufferings and dangers. So thoroughly did he despise all earthly things that heaven might seem already his.”
Ver. 28.-Beside those things that are without, that which cometh upon me daily. The weight of business that daily presses upon me. The Greek word here used denotes, says Budus, to collect a band, to call together a meeting, as, e.g., when the mob assembles and makes an attack on the aristocracy and the magistrates. So the Apostle here uses the word to denote those manifold cares which, as it were, formed a band and rushed upon him from every side, and almost overwhelmed him, and this not once only but continuously. Chrysostom, Theophylact, and Ephrem understand it to mean that factious conspiracies, seditions, tumults, popular outbreaks, and plots were being always set in motion against him. This is, indeed, the literal meaning of the Greek; but S. Paul has already mentioned those troubles in ver. 26. The former meaning is, therefore, the better. Then next clause, “the care of all the churches,” is explanatory of this. Anselm and Theophylact say beautifully: “Everywhere Paul teaches, but he also suffers greatly. He endures his own sufferings, and at the same time bears the sufferings of others. He bears the infirmities of individuals, and at the same time is anxious about the salvation of all.”
S. Chrysostom here (Hom. 18) teaches us beautifully, by his example, that nothing is sweeter than this anxiety, thought, labour, and grief of a good pastor for the Church. “A mother too,” he says, “in the in midst of deep grief for her child has pleasure; in the midst of anxiety she has joy. Though her anxiety be a source of bitterness, yet her devotion gives her great happiness.” Let great men, and those that are ministers of Christ, desire to be ever in motion as the heart is, or like the heavens, and, as Suetonius says of Vespasian, to die standing. Pacatus says, in his Panegyric of Theodosius: “Divine things delight in continual motion, and at the same time eternity feeds itself on movement, and your nature delights too in what we men call labour. As the heavens revolve with unfailing rotation, and the waves of the sea are ever in motion, and the sun never stands still, so are you, 0 Emperor, always engaged in matters of business that seem to return in a regular cycle.”
Ver. 29.–Who is weak and I am not weak? Who is weak, or grieves, or is afflicted, and I am not with him weak, grieved, or afflicted? Who is offended and I am not on fire, both with grief, because the evil that my neighbour suffers when he is scandalised is mine, and with zeal also, to remedy his trouble and remove the cause of offence?
S. Gregory (Hom. 12 in Ezek 4:3), on the words, “Take thou unto thee an iron pan,” thinks that by the pan is meant the mind of Ezekiel, who, on seeing the overthrow of Jerusalem, was, as it were, roasted in a pan with compassion. Of this God puts him in mind by ordering him to place a pan between himself and the city. Such, too, was S. Paul when he said: “Who is offended and I burn not?” “Paul had set on fire his heart,” says S. Gregory, “with zeal for souls, and so had made it a pan in which, from love of virtue, he flamed against vice.”
Ver. 30.-Of the things which concern mine infirmities. I will glory of the afflictions, blows, persecutions, and sufferings that I have borne for Christ. Through them I seem weak, i.e., despicable, mean, and worthless (Chrysostom). Observe that Paul glories not in his miracles but his infirmities, because in them there shines forth the effectual power of God’s grace, and also because in these he surpassed the false apostles, and thirdly, because they are the tokens of real virtue and of an Apostle.
Ver. 32.-The governor under Aretas the king. This satrap of King Aretas was, says Theophylact, the father-in-law of Herod. Josephus says that Herod Antipas, who put to death John the Baptist, married the daughter of Aretas.
Ver. 33.-And through a window in a basket was I let down. This escape of S. Paul from Damascus happened in the year 39 (Act 9:25), when, as Josephus says, Aretas, King of Arabia and of the country near Damascus, waged war against Herod, because Herod had repudiated his wife, the daughter of Aretas, for the purpose of marrying Herodias. In this war Herod was worsted, and slain by Aretas. This brought on Aretas the vengeance of Tiberius Csar, who sent Vitellius, governor of Syria, to take or slay Aretas (Josephus, Ant. lib. x. c. 7). Using the opportunity, the Jews, enraged with S. Paul, seem to have accused him before the prefect of Aretas of disturbing the people under a pretext of preaching the Gospel, and so drawing them away from heathenism, and consequently from Aretas. They wished to show that this would end in his betraying Damascus to the Jews and to Vitellius. Hence the prefect sought to take Paul, but he, being warned, escaped by being let down by the wall in a basket. Cf. Baronius (Annals, vol. i. p. 304).
Fuente: Cornelius Lapide Commentary
11:1 Would {1} to God ye could bear with me a little in [my] folly: and indeed bear with me.
(1) He grants that in a way he is playing the fool in this exalting of things, but he adds that he does it against his will for their profit, because he sees them deceived by certain vain and crafty men, through the craft and subtilty of Satan.
Fuente: Geneva Bible Notes
B. Claims made by Paul 11:1-12:18
In this section Paul gave further evidence that he possessed apostolic authority to encourage the whole Corinthian church to continue to respond positively to his ministry. Some writers refer to 2Co 11:1 to 2Co 12:13 as Paul’s "Fool’s Speech" because of the recurring "foolishness" terminology in this passage (aphrosyne, aphron, paraphron; cf. 2Co 11:1; 2Co 11:16 [twice], 17, 19, 23; 2Co 12:11; 2Co 12:16).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Paul’s reasons for making these claims 11:1-6
In the first subsection he explained his need to present this evidence.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Paul found it necessary to remind and reveal to the Corinthians some of the evidences of the Lord’s commendation of his ministry (cf. 2Co 10:18). He called this "foolishness" because he should not have had to speak of these things. He and his ministry were well known to his readers.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 24
GODLY JEALOUSY.
2Co 11:1-6 (R.V)
ALL through the tenth chapter there is a conflict in the Apostles mind. He is repeatedly, as it were, on the verge of doing something, from which he as often draws back. He does not like to boast-he does not like to speak of himself at all-but the tactics of his enemies, and the faithlessness of the Corinthians, are making it inevitable. In 2Co 11:1-33. he takes the plunge. He adopts the policy of his adversaries, and proceeds to enlarge on his services to the Church: but with magnificent irony, he first assumes the mask of a fool. It is not the genuine Paul who figures here; it is Paul playing a part to which he has been compelled against his will, acting in a character which is as remote as possible from his own. It is the character native and proper to the other side; and when Paul, with due deprecation, assumes it for the nonce, he not only preserves his modesty and his self-respect, but lets his opponents see what he thinks of them. He plays the fool for the occasion, and of set purpose; they do it always, and without knowing it, like men to the manner born.
But it is the Corinthians who are directly addressed. “Would that ye could bear with me in a little foolishness: nay indeed bear with me.” In the last clause, may be either imperative (as the Revised Version gives it in the text,) or indicative (as in the margin: “but indeed ye do bear with me”). The use of rather favors the last; and it would be quite in keeping with the extremely ironical tone of the passage to render it so. Even in the First Epistle, Paul had reflected on the self-conceit of the Corinthians: “We are fools for Christs sake, but ye are wise in Christ.” That self-conceit led them to think lightly of him, but not just to east him off; they still tolerated him as a feeble sort of person: “Ye do indeed bear with me.” But whichever alternative be preferred, the irony passes swiftly into the dead earnest of the second verse: “For I am jealous over you with a godly jealousy: for I espoused you to one husband, that I might present you as a pure virgin to Christ.”
This is the ground on which Paul claims their forbearance, even when he indulges in a little “folly.” If he is guilty of what seems to them extravagance, it is the extravagance of jealousy-i.e., of love tormented by fear. Nor is it any selfish jealousy, of which he ought to be ashamed. He is not anxious about his private or personal interests in the Church. He is not humiliated and provoked because his former pupils have come to their spiritual majority, and asserted their independence of their master. These are common dangers and common sins; and every minister needs to be on his guard against them. Pauls jealousy over the Corinthians was “a jealousy of God”: God had put it into his heart, and what it had in view was Gods interest in them. It distressed him to think, not that his personal influence at Corinth was on the wane, but that the work which God had done in their souls was in danger of being frustrated, the inheritance He had acquired in them of being lost. Nothing but Gods interest had been in the Apostles mind from the beginning. “I betrothed you,” he says, “to one husband”-the emphasis lies on one- “that I might present you as a pure virgin to Christ.”
It is the Church collectively which is represented by the pure virgin, and it ought to be observed that this is the constant use in Scripture, alike in the Old Testament and the New. It is Israel as a whole which is married to the Lord; it is the Christian Church as a whole (or a Church collectively, as here) which is the Bride, the Lambs wife. To individualize the figure, and speak of Christ as the Bridegroom of the soul, is not Scriptural, and almost always misleads. It introduces the language and the associations of natural affection into a region where they are entirely out of place; we have no terms of endearment here, and should have none, but high thoughts of the simplicity, the purity, and the glory of the Church. Glory is especially suggested by the idea of “presenting” the Church to Christ. The presentation takes place when Christ comes again to be glorified in His saints; that great day shines unceasingly in the Apostles heart, and all he does is done in its light. The infinite issues of fidelity and infidelity to the Lord, as that day makes them manifest, are ever present to his spirit; and it is this which gives such divine intensity to his feelings wherever the conduct of Christians is concerned. He sees everything, not as dull eyes see it now, but as Christ in His glory will show it then. And it takes nothing less than this to keep the soul absolutely pure and loyal to the Lord.
The Apostle explains in the third verse the nature of his alarm. “I fear,” he says, “lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity” (and the purity) “which is toward Christ.” The whole figure is very expressive. “Simplicity” means singleness of mind; the heart of the “pure virgin” is undivided; she ought not to have, and will not have, a thought for any but the “one man” to whom she is betrothed. “Purity” again is, as it were, one species of “simplicity”; it is “simplicity” as shown in the keeping of the whole nature unspotted for the Lord. What Paul dreads is the spiritual seduction of the Church, the winning away of her heart from absolute loyalty to Christ. The serpent beguiled Eve by his craftiness; he took advantage of her unsuspecting innocence to wile her away from her simple belief in God and obedience to Him. When she took into her mind the suspicions he raised, her “simplicity” was gone, and her “purity” followed. The serpents agents – the servants of Satan, as Paul calls them in 2Co 11:15 -are at work in Corinth; and he fears that their craftiness may seduce the Church from its first simple loyalty to Christ. It is natural for us to take and in a pure ethical sense, but it is by no means certain that this is all that is meant; indeed, if be a gloss, as seems not improbable, may well have a different application. “The simplicity which is toward Christ,” from which he fears lest by any means “their minds” or “thoughts” be corrupted, will rather be their whole-hearted acceptance of Christ as Paul conceived of Him and preached Him, their unreserved, unquestioning surrender to that form of doctrine { , Rom 6:17} to which they had been delivered. This, of course, in Pauls mind, involved the other-there is no separation of doctrine and practice for him; but it makes a theological rather than an ethical interest the predominant one; and this interpretation, it seems to me, coheres best with what follows, and with the whole preoccupation of the Apostle in this passage. The people whose influence he feared were not unbelievers, nor were they immoral; they professed to be Christians, and indeed better Christians than Paul; but their whole conception of the Gospel was at variance with his; if they made way at Corinth, his work would be undone. The Gospel which he preached would no longer have that unsuspicious acceptance; the Christ whom he proclaimed would no longer have that unwavering loyalty; instead of simplicity and purity, the heart of the “pure virgin” would be possessed by misgivings, hesitations, perhaps by outright infidelity; his hope of presenting her to Christ on the great day would be gone.
This is what we are led to by 2Co 11:4, one of the most vexed passages in the New Testament. The text of the last word is uncertain: some read the imperfect ; others, including our Revisers, the present . The latter is the better attested, and suits best the connection of thought. The interpretations may be divided into two classes. First, there are those which assume that the suppositions made in this verse are not true. This is evidently the intention in our Authorized Version. It renders, “For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.” But-we must interpolate-nothing of this sort has really taken place; for Paul counts himself not a whit inferior to the very chiefest Apostles. No one-not even Peter or James or John-could have imparted anything to the Corinthians which Paul had failed to impart; and hence their spiritual seduction, no matter how or by whom accomplished, was perfectly unreasonable and gratuitous. This interpretation, with variations in detail which need not be pursued, is represented by many of the best expositors, from Chrysostom to Meyer. “If,” says Chrysostom in his paraphrase, “if we had omitted anything that should have been said, and they had made up the omission, we do not forbid you to attend to them. But if everything has been perfectly done on our part, and no blank left, how did they” (the Apostles adversaries) “get hold of you?” This is the broad result of many discussions; and it is usual-though not invariable – for those who read the passage thus to take in a complimentary, not a contemptuous, sense, and to refer it, as Chrysostom expressly does, to the three pillars of the primitive Church.
The objections to this interpretation are obvious enough. There is first the grammatical objection, that a hypothetical sentence, with the present indicative in the protasis ( … , … ), and the present indicative in the apodosis (), can by no plausibility of argument be made to mean, “If the interloper were preaching another Jesus you would be right to bear with him.” Even if the imperfect is the true reading, which is improbable, this translation is unjustified. But there is a logical as well as a grammatical objection. The use of (“for”) surely implies that in the sentence which it introduces we are to find the reason for what precedes. Paul is afraid, he has told us, lest the Church should be seduced from the one husband to whom he has betrothed her. But he can never mean to explain a real fear by making a number of imaginary suppositions; and so we must find in the hypothetical clauses here the real grounds of his alarm. People had come to Corinth is no doubt collective, and characterizes the troublers of the Church as intruders, not native to it, but separable from it-doing all the things here supposed. Paul has espoused the Church to One Husband; they preach another Jesus. Not, of course, a distinct Person, but certainly a distinct conception of the same Person. Pauls Christ was the Son of God. the Lord of Glory. He who by His death on the cross became Universal Redeemer, and by His ascension Universal Lord-the end of the Law, the giver of the Spirit; it would be another Jesus if the intruders preached only the Son of David, or the Carpenter of Nazareth, or the King of Israel. According to the conception of Christ, too, would be “the spirit” which accompanied this preaching, the characteristic temper and power of the religion it proclaimed. The spirit ministered by Paul in his apostolic work was one of power, and love, and, above all things, liberty; it emancipated the soul from weakness, from scruples, from moral inability, from slavery to sin and law; but the spirit generated by the Judaising ministry, the characteristic temper of the religion it proclaimed, was servile and cowardly. It was a spirit of bondage tending always to fear. {Rom 8:15} Their whole gospel-to give their preaching a name it did not deserve {Gal 1:6-9} -was something entirely unlike Pauls both in its ideas and in its spiritual fruits. Unlike-yes, and immeasurably inferior, and yet in spite of this the Corinthians put up with it well enough. This is the plain fact () which the Apostle plainly states. He had to plead for their toleration, but they had no difficulty in tolerating men who by a spurious gospel, an unspiritual conception of Christ, and an unworthy incapacity for understanding freedom, were undermining his work, and seducing their souls. No wonder he was jealous, and angry, and scornful, when he saw the true Christian religion, which has all time and all nations for its inheritance, in danger of being degraded into a narrow Jewish sectarianism; the kingdom of the Spirit lost in a society in which race gave a prerogative, and carnal ordinances were revived; and, worse still, Christ the Son of God, the Universal reconciler, known only “after the flesh,” and appropriated to a race, instead of being exalted as Lord of all, in whom there is no room for Greek or Jew, barbarian or Scythian, bond or free. The Corinthians bore with this nobly (); but he who had begotten them in the true Gospel had to beg them to bear with him.
There is only one difficulty in this interpretation, and that is not a serious one: it is the connection of 2Co 11:5 with what precedes. Those who connect it immediately with 2Co 11:4 are obliged to supply something: for example, “But you ought not to bear with them, for I consider that I am in nothing behind the very chiefest apostles.” I have no doubt at all that -the superlative apostles-are not Peter, James, and John, but the teachers aimed at in 2Co 11:4, the of 2Co 11:13; it is with them, and not with the Twelve or the eminent Three, that Paul is comparing himself. But even so, I agree with Weizsacker that the connection for the in 2Co 11:5 must be sought further back-as far back, indeed, as 2Co 11:1. “You bear well enough with them, and so you may well bear with me, as I beg you to do; for I consider,” etc. This is effective enough, and brings us back again to the main subject. If there is a point in which Paul is willing to concede his inferiority to these superlative apostles, it is the nonessential one of utterance. He grants that he is rude in speech – not rhetorically gifted or trained-a plain, blunt man who speaks right on. But he is not rude in knowledge: in every respect he has made that manifest, among all men, toward them. The last clause is hardly intelligible, and the text is insecure. The reading is that of all the critical editors; the object may either be indefinite (his competence in point of knowledge), or, more precisely, itself, supplied from the previous clause. In no point whatever, under no circumstances, has Paul ever failed to exhibit to the Corinthians the whole truth of God in the Gospel. This it is which makes him scornful even when he thinks of the men whom the Corinthians are preferring to himself.
When we look from the details of this passage to its scope, some reflections are suggested, which have their application still.
(1) Our conception of the Person of Christ determines our conception of the whole Christian religion. What we have to proclaim to men as gospel – what we have to offer to them as the characteristic temper and virtue of the life which the Gospel originates-depends on the answer we give to Jesus own question, “Whom say ye that I am?” A Christ who is simply human cannot be to men what a Christ is who is truly divine. The Gospel identified with Him cannot be the s me; the spirit of the society which gathers round Him cannot be the same. It is futile to ask whether such a gospel and such a spirit can fairly be called Christian; they are in point of fact quite other things from the Gospel and the Spirit which are historically associated with the name. It is plain from this passage that the Apostle attached the utmost importance to his conceptions of the Person and Work of the Lord: ought not this to give pause to those who evacuate his theology of many of its distinctive ideas-especially that of the Preexistence of Christ-on the plea that they are merely theologoumena of an individual Christian, and that to discard them leaves the Gospel unaffected? Certainly this was not what he thought. Another Jesus meant another spirit, another gospel to use modern words, another religion and another religious consciousness; and any other, the Apostle was perfectly sure, came short of the grandeur of the truth. The spirit of the passage is the same with that in Gal 1:6 ft., where he erects the Gospel he has preached as the standard of absolute religious truth. “Though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema. As we have said before, so say I now again, If any man preacheth unto you any gospel other than that which ye received, let him be anathema.”
(2) “The simplicity that is toward Christ” the simple acceptance of the truth about Him, an undivided loyalty of heart to Him-may be corrupted by influences originating within, as well as without, the Church. The infidelity which is subtlest, and most to be dreaded, is not the gross materialism or atheism which will not so much as hear the name of God or Christ; but that which uses all sacred names, speaking readily of Jesus, the Spirit, and the Gospel, but meaning something else, and something less, than these words meant in apostolic lips. This it was which alarmed the jealous love of Paul; this it is, in its insidious influence, which constitutes one of the most real perils of Christianity at the present time. The Jew in the first century, who reduced the Person and Work of Christ to the scale of his national prejudices, and the theologian in the nineteenth, who discounts apostolic ideas when they do not suit the presuppositions of his philosophy, are open to the same suspicion, if they do not fall under the same condemnation. True thoughts about Christ-in spite of all the smart sayings about theological subtleties which have nothing to do with piety-are essential to the very existence of the Christian religion.
(3) There is no comparison between the Gospel of God in Jesus Christ His Son and any other religion. The science of comparative religion is interesting as a science; but a Christian may be excused for finding the religious use of it tiresome. There is nothing true in any of the religions which is not already in his possession. He never finds a moral idea, a law of the spiritual life, a word of God, in any of them, to which he cannot immediately offer a parallel, far more simple and penetrating, from the revelation of Christ. He has no interest in disparaging the light by which millions of his fellow-creatures have walked, generation after generation, in the mysterious providence of God; but he sees no reason for pretending that that light-which Scripture calls darkness and the shadow of death-can bear comparison with the radiance in which he lives. “If,” he might say, misapplying the fourth verse-“if they brought us another savior, another spirit, another gospel, we might be religiously interested in them; but, as it is, we have everything already, and they, in comparison, have nothing.” The same remark applies to “theosophy,” “spiritualism,” and other “gospels.” It will be time to take them seriously when they utter one wise or true word on God or the soul which is not an echo of something in the old familiar Scriptures.