Exegetical and Hermeneutical Commentary of 2 Corinthians 11:14
And no marvel; for Satan himself is transformed into an angel of light.
14. And no marvel ] No wondre, Wiclif, where we may remark that the older English expression has held its ground against the French equivalent.
Satan himself is transformed ] Cf. ch. 2Co 2:11. Not that he is really so transformed, but that he appears to be so, to those who judge ‘according to the appearance,’ ch. 2Co 10:7; Gal 6:12; Php 1:15; Php 3:18; Tit 1:10-11. “ Transformed into, not becoming.” Chrysostom. He reads ‘ if Satan himself.’
Fuente: The Cambridge Bible for Schools and Colleges
And no marvel – And it is not wonderful, 2Co 11:15. Since Satan himself is capable of appearing to be an angel of light, it is not to be deemed strange that those who are in his service also should resemble him.
For Satan himself is transformed … – That is, he who is an apostate angel; who is malignant and wicked; who is the prince of evil, assumes the appearance of a holy angel. Paul assumes this as an indisputable and admitted truth, without attempting to prove it, and without referring to any particular instances. Probably he had in his eye cases where Satan put on false and delusive appearances for the purpose of deceiving, or where he assumed the appearance of great sanctity and reverence for the authority of God. Such instances occurred in the temptation of our first parents Gen 3:1-6, and in the temptation of the Saviour, Matt. 4. The phrase an angel of light, means a pure and holy angel, light being the emblem of purity and holiness. Such are all the angels that dwell in heaven; and the idea is, that Satan assumes such a form as to appear to be such an angel. Learn here:
(1) His power. He can assume such an aspect as he pleases. He can dissemble and appear to be eminently pious. He is the prince of duplicity as well as of wickedness; and it is the consummation of bad power for an individual to be able to assume any character which he pleases.
(2) His art. he is long practiced in deceitful arts. For six thousand years he has been practicing the art of delusion. And with him it is perfect.
(3) We are not to sup pose that all that appears to be piety is piety. Some of the most plausible appearances of piety are assumed by Satan and his ministers. None ever professed a profounder regard for the authority of God than Satan did when he tempted the Saviour. And if the prince of wickedness can appear to be an angel of light, we are not to be surprised if those who have the blackest hearts appear to be people of most eminent piety.
(4) We should be on our guard. We should not listen to suggestions merely because they appear to come from a pious man, nor because they seem to be prompted by a regard to the will of God. We may be always sure that, if we are to be tempted, it will be by some one having a great appearance of virtue and religion.
(5) We are not to expect that Satan will appear to man to be as bad as he is. He never shows himself openly to be a spirit of pure wickedness; or black and abominable in his character; or full of evil and hateful. He would thus defeat himself. It is for this reason that wicked people do not believe that there is such a being as Satan. Though continually under his influence and led captive by him at his will, yet they neither see him nor the chains which lead them, nor are they willing to believe in the existence of the one or the other.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. And no marvel] . And no wonder; it need not surprise you what the disciples do, when you consider the character of the master.
Satan himself is transformed into an angel of light.] As in 2Co 11:3 the apostle had the history of the temptation and fall of man particularly in view, it is very likely that here he refers to the same thing. In what ever form Satan appeared to our first mother, his pretensions and professions gave him the appearance of a good angel; and by pretending that Eve should get a great increase of light, that is, wisdom and understanding, he deceived her, and led her to transgress. It is generally said that Satan has three forms under which he tempts men:
1. The subtle serpent.
2. The roaring lion.
3. The angel of light.
He often, as the angel of light, persuades men to do things under the name of religion, which are subversive of it. Hence all the persecutions, faggots, and fires of a certain Church, under pretence of keeping heresy out of the Church; and hence all the horrors and infernalities of the inquisition. In the form of heathen persecution, like a lion he has ravaged the heritage of the Lord. And by means of our senses and passions, as the subtle serpent, he is frequently deceiving us, so that often the workings of corrupt nature are mistaken for the operations of the Spirit of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It is not at all to be wondered, that the emissaries of Satan dissemble, and pretend themselves to be what they are not, for even Satan himself, who is the prince of darkness, in order to the deceiving and seducing of souls, transformeth himself
into an angel of light; that is, puts on the appearance and form of a good angel. He calls them angels of light, because they were wont to appear in a lightsome brightness; or because of that glory in which they behold the face of God; or because of those great measures of heavenly knowledge which those blessed spirits have. All tempted souls have an experiment of this; for none is tempted to evil under the appearance of evil, (evil as evil being what a reasonable soul cannot be courted to). The devil therefore, in all his temptations to sin, though his end be to ruin and destroy, yet appeareth as an angel of light; moving the soul to evil under the notion and appearance of good.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. is transformedrather,”transforms himself” (compare Job1:6); habitually; the first occasion of his doing so was intempting Eve. “Himself” is emphatical: If their masterhimself, who is the “prince of darkness,” the mostalien to light, does so, it is less marvellous in the case of themwho are his servants (Luk 22:54;Eph 6:12).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And no marvel,…. This need not be wondered at, nor is it any new or strange thing; nor should it be thought to be incredible that there are such persons in being:
for Satan himself is transformed into an angel of light; a good angel, one that has his abode in the regions of light; and is possessed of divine and spiritual light and understanding; who is clothed and arrayed with light, this is his form and essence. The apostle speaks agreeably to the notion, of the Jews, who say t,
“rwa Mh Mlk Mykalmhv, “that all the angels are light”, the clothing of God himself;”
and they have a distinction between , “angels of the day”, and angels of the night u: now Satan, the enemy of mankind, sometimes appears in the form of one of these; as he did to Eve in the garden, and to Christ in the wilderness; and by such appearances he often imposes on mankind; pretends the greatest friendship, when he designs nothing but ruin; and under a notion of good, either honest, or pleasant, or profitable, draws on into the commission of the greatest evils; and, under a show of truth, introduces the most notorious falsehoods and errors; and, under a pretence of religion, all sorts of idolatry, superstition, and impiety; it is in this way he has succeeded in his enterprises and temptations; these are his wiles, stratagems, and cunning devices.
t R. Abraham Seba, Tzeror Hammor, fol. 18. 4. u Zohar in Numb. fol. 91. 1. & 93. 3.
Fuente: John Gill’s Exposition of the Entire Bible
An angel of light ( ). The prince of darkness puts on the garb of light and sets the fashion for his followers in the masquerade to deceive the saints. “Like master like man.” Cf. 2Cor 2:11; Gal 1:8. This terrible portrayal reveals the depth of Paul’s feelings about the conduct of the Judaizing leaders in Corinth. In Ga 2:4 he terms those in Jerusalem “false brethren.”
Fuente: Robertson’s Word Pictures in the New Testament
Satan. See on Luk 10:18. The rabbinical writings represent the devil rather as the enemy of man than of God or of good. They use none of the New – Testament names for the Evil One except Satan, and contain no mention of a kingdom of Satan. Edersheim says : “Instead of the personified principle of evil to which there is response in us – we have only a clumsy and often a stupid hater.” 157 It is also to be observed that in the Septuagint the usage is limited to the enemy of man, as is that of diabolov devil by which Satan is translated. See 1Ch 21:1; Est 7:4; Est 8:1; Psalm 108 (109.) 5; Job 1:6; Zec 3:1, 2.
Fuente: Vincent’s Word Studies in the New Testament
1) “And no marvel,” (kai ou thauma) “and no wonder,” do not wonder, marvel, or be amazed, or be not amazed, consider who their master is, Joh 8:44.
2) “For Satan himself,” (gar ho satanas) “for (the) Satan himself,” the scandalizer, Job 2:1; Mat 4:8-9.
3) “Is transformed,” (metaschematizetai) “transforms himself,” of his own will or accord, to suit his own purpose and objectives, Gal 1:8.
4) “Into an angel of light,” (eis angelon photos) “Into an angel of light,” which he is not, to appear deceitfully as one he is not, a charlatan, as he assumes piety, holiness, and kindness as he did at the temptation of Eve and of Jesus, Gen 3:1-5; Mat 4:3; Mat 4:6-11. God is symbolized as light, Satan as darkness; thus Satan tries to reflect an image of light and life, to lead one to death and darkness, forever, Joh 1:5; Joh 8:12, 2Co 4:3-4; Eph 6:12; Col 1:13.
Fuente: Garner-Howes Baptist Commentary
14. And no marvel It is an argument from the greater to the less. “If Satan, who is the basest of all beings, nay, the head and chief of all wicked persons, transforms himself, what will his ministers do? ” We have experience of both every day, for when Satan tempts us to evil, he does not profess to be what he really is. For he would lose his object, if we were made aware of his being a mortal enemy, and opposer of our salvation. Hence he always makes use of some cloak for the purpose of insnaring us, and does not immediately show his horns, (as the common expression is,) but rather makes it his endeavor to appear as an angel Even when he tempts us to gross crimes, he makes use, nevertheless, of some pretext that he may draw us, when we are off our guard, into his nets. What then, if he attacks us under the appearance of good, nay, under the very title of God? His life-guards imitate, as I have said, the same artifice. These are golden preambles — “Vicar of Christ” — “Successor of Peter” — “Servant of God’s servants,” but let the masks be pulled off, and who and what will the Pope be discovered to be? Scarcely will Satan himself, his master, surpass so accomplished a scholar in any kind of abomination. It is a well known saying as to Babylon, that she gives poison to drink in a golden cup. (Jer 51:7.) Hence we must be on our guard against masks.
Should any one now ask, “Shall we then regard all with suspicion?” I answer, that the Apostle did not by any means intend this; for there are marks of discrimination, which it were the part of stupidity, not of prudence, to overlook. He was simply desirous to arouse our attention, that we may not straightway judge of the lion from the skin (835) For if we are not hasty in forming a judgment, the Lord will order it so that the ears of the animal will be discovered ere long. Farther, he was desirous in like manner to admonish us, in forming an estimate of Christ’s servants, not to regard masks, but to seek after what is of more importance. Ministers of righteousness is a Hebraism for faithful and upright persons. (836)
(835) “ Comme porte le prouerbe des Latins;” — “As the proverb in use among the Latins runs.”
(836) Beza takes the same view of this expression: “ Nec enim illi dicuntur sese transfigurare in Satanam, sed in ministros propos et integros, quibus opponuntur δόλιοι . Hoc enim declarat epitheton justitiae ex Hebraeorum idiotismo;” — “For they are not said to transform themselves into Satan, but into ministers, who are honest and upright, as contrasted with those who are ( δόλιοι) deceitful. For this is the import of the epithet, of righteousness, according to the Hebrew idiom.” Another instance of the same Hebrew idiom is noticed by Calvin in p. 196. — Ed.
Fuente: Calvin’s Complete Commentary
(14) For Satan himself is transformed into an angel of light.The present tense of the original excludes the thought that reference is made to any special incident (such as the appearance of Satan among the sons of God, of Job. 1:6) recorded in the Old Testament, or in tradition. The thought is rather that Satan is ever so transforming himself. If we are to look for any special allusion, we may find a possible explanation in the words though we, or an angel from heaven, in Gal. 1:8. They suggest the thought, as at least a probable inference, that the Judaising teachers had claimed the authority of an angelic message for the gospel which they preached, and set this against the authority of the angelic visions which St. Luke had recorded in the case of Cornelius (Act. 10:2). It is probable, we may add, that the Christ-party at Corinth, as distinct from that of Cephas, had affinities with the Jewish sect of the Essenes, and they, we know, were addicted to the worship of angels (Jos. Wars, ii. 8, 6), and made much of revelations conveyed through their ministry. On this supposition St. Paul may, in his allusive way, mean to imply that they were mistaking a satanic for an angelic apparition. Something of the kind is obviously implied in the stress which St. Paul lays on his own visions and revelations in 2Co. 12:1.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Transformed light This may be an allusion to the appearance of Satan at the temptation, and Milton on that hint has so described the scene.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Co 11:14-15 . And that is quite natural!
] neque res admiranda est . Comp. Plat. Pol. vi. p. 498 D; Epin . p. 988 D; Pind. Nem. x. 95, Pyth. i. 50; Eur. Hipp. 439; Soph. Oed. R . 1132, Phil. 408; Pflugk, ad Eur. Hec. 976.
What follows is an argumentum a majori ad minus .
] ipse Satanas , their lord and master. Comp. afterwards . See Hermann, ad Viger. p. 733.
] into an angel of light . As the nature of God (1Jn 1:5 ; Rev 21:23-24 ) and His dwelling-place (1Ti 6:16 ; 1Jn 1:7 ) is light, a glory of light, a beaming with light, which corresponds to the most perfect holy purity, so also His servants, the good angels , are natures of light with bodies of light (1Co 15:40 ); hence, where they appear, light beams forth from them (Mat 28:3 , al. ; Act 12:7 , al. ; see Hahn, Theol. d. N. T. I. p. 274 f.; Weiss, bibl. Theol. p. 460). Regarding Satan, on the other hand, comp. Eph 6:12 ; Act 26:18 ; Col 1:13 . He is , Ev. Nic. 20.
There is no trace in the narratives concerned to justify the assumption [331] that 2Co 11:15 points to the fall of man (Bengel, Semler, Hengstenberg, Christol . I. p. 11), or even to the temptation of Christ , Mat 4:8 , in which the devil appeared as the angel to whom God had entrusted the rule of Palestine (Michaelis); but, at any rate, it is the apostle’s thought, and is also presupposed as known to the readers, that devilish temptations in angelic form assail man. In the O. T. this idea is not found; it recurs later, however, in the Rabbins, who, with an eccentric application of the thought, maintained that the angel who wrestled with Jacob (Gen 32:24 ; Hos 12:4-5 ) was the devil . See Eisenmenger, entdeckt. Judenth. I. p. 845. For conceptions regarding the demons analogous to our passage from Porphyry and Jamblichus, see Grotius and Elsner, Obss. p. 160.
[331] The present would not be against it. See Bengel: “Solet se transformare; fecit jam in paradiso.” According to Ewald, we are to think of a narrative, which was known then but is not preserved in our present O. T., to which Paul alludes, or of a narrative similar to that in Mat 4:1-11 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
14 And no marvel; for Satan himself is transformed into an angel of light.
Ver. 14. Satan himself is, &c. ] Satan, saith one, doth not always appear in one and the same fashion, but hath as many different changes as Proteus among the poets. At Lystra he appears like a comedian, as if a scene of Plutus were to be presented on the stage. At Antioch like a Jesuit, with traditions in his mouth. At Athens he sallies out like a philosopher; at Ephesus like a craftsman; and here at Corinth he is transformed into an angel of light. Fiery serpents full of deadly poison are called seraphims, Num 21:6 ; Isa 30:6 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14, 15. ] so Aristoph. Plut. 99, , .
.] If any definite allusion is here intended, it is perhaps to Job 1:6 , &c.: but I would rather suppose the practice of Satan in tempting and seducing men to be intended.
Fuente: Henry Alford’s Greek Testament
14. . ] God is light, and inhabits light, and His angelic attendants are surrounded with brightness, see Act 12:7 ; Psa 104:4 ; whereas Satan is the Power of darkness , see reff. and Luk 22:53 .
Fuente: Henry Alford’s Greek Testament
2Co 11:14 . . . .: and no marvel; for even Satan fashioneth himself into an angel of light . Light is the symbol of God (1Jn 1:5 , 1Ti 6:16 ) and His messengers (Mat 28:3 , Act 12:7 ), as darkness is the symbol of Satan (Luk 22:53 , Eph 6:12 , Col 1:13 ). The of Satan has just before been in the Apostle’s mind (2Co 11:3 ), and perhaps such passages as Gen 3:1 , Job 1:6 , 1Ki 22:19-23 sufficiently account for the image. But it is more probable that some Rabbinical tradition lies behind the word used by St. Paul; cf. Apoc. Moysis (2Co 11:17 ) . A reference has been here found by Ewald to Mat 4:1-2 , but while it is not improbable that the Apostle had heard the story of the Lord’s Temptation, there is no clear trace of it in his Epistles.
Fuente: The Expositors Greek Testament by Robertson
no. Greek. no, as 2Co 11:4.
light. Greek. phos. App-130. See 2Co 2:11. Rev 2:24.
Fuente: Companion Bible Notes, Appendices and Graphics
14, 15.] -so Aristoph. Plut. 99, , .
.] If any definite allusion is here intended, it is perhaps to Job 1:6, &c.: but I would rather suppose the practice of Satan in tempting and seducing men to be intended.
Fuente: The Greek Testament
2Co 11:14. , and no marvel) no great thing in the following verse. It is more marvellous concerning [in the case of] Satan, inasmuch as he differs farther from an angel of light.-) he himself, their author and master.-, transforms himself) Present, i.e. is accustomed to transform himself. He did that already in Paradise. The second Oration on the annunciation, ascribed to Gregory Thaumaturgus, in describing the character [Ethopoeia] of Mary, thus proceeds: , …, the devil the author of evil not being again transformed into an angel of light, etc.- , an angel of light) He does so, not only to injure us, but also to enjoy honour.-, of light) although Satans power is still in darkness.
Fuente: Gnomon of the New Testament
2Co 11:14
2Co 11:14
And no marvel; for even Satan fashioneth himself into an angel of light.-Satan pretends to be an angel of light to men, seeking their good. So he appeared to Eve and deceived her. He generally comes in the garb of righteousness pretending to seek the good of those he would ruin.
Fuente: Old and New Testaments Restoration Commentary
for: 2Co 11:3, 2Co 2:11, Gen 3:1-5, Mat 4:1-10, Gal 1:8, Rev 12:9
Reciprocal: Mat 4:6 – for Mat 10:16 – wise Mat 16:23 – Get Luk 4:6 – All Luk 4:10 – it Rom 8:38 – nor 2Th 2:9 – is
Fuente: The Treasury of Scripture Knowledge
2Co 11:14. Satan is a supernatural being, and at times in the history of the world has manifested his power in various forms. He appeared to Eve in the form of a serpent (Gen 3:1). Sometimes he assumes the form of a roaring lion (1Pe 5:8). In our verse he is said to appear as an angel of light. It will not do to say this merely means evil men who are the agents of Satan, for the next verse mentions those characters as a separate group. We are not specifically told when Satan ceased making his appearance in these disguised forms to men on the earth. Evidently it was at the same time that other miraculous characters (both good and bad) passed out of the land (Zec 13:2). He now does his work through evil human beings, to be mentioned in the next verse.
Fuente: Combined Bible Commentary
2Co 11:14. And no marvel; for Satan fashioneth himself into an angel of light. His own element is darkness (2Pe 2:4; Jud 1:6), and all his power over men lies in his power to keep them in the dark (a Cor. 2Co 4:4; Eph 6:12; Col 1:13). But knowing that men love the light, and hate darkness, he veils his lies in the dress of truth, and hides his poison in the bait of wholesome truth.
Fuente: A Popular Commentary on the New Testament
Verse 14 Satan often presents himself to man as one seeking man’s good, as he did with Eve in the garden of Eden. It should come as no surprise that his ministers would likewise portray themselves as great religious leaders seeking man’s good.
Fuente: Gary Hampton Commentary on Selected Books
And no marvel; for even Satan fashioneth himself into an angel of light.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
11:14 And no marvel; for Satan himself is transformed into an angel of {k} light.
(k) By light is meant the heavenly glory, of which the angels are partakers.