Exegetical and Hermeneutical Commentary of 2 Corinthians 11:16

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.

16. I say again ] Cf. ch. 2Co 10:8 , 2Co 11:1; 2Co 11:6. “Three times he has attempted to begin his boast. First he is interrupted by the recollection of the hollowness of the boast of his opponents: again, he is checked by the difficulty of pressing it on men so perverted by the influence of their false teachers; and again, when he is led aside to answer the charge arising from his refusal of support. Now once more he returns to the point, and now for the first time carries it through.” Stanley.

Let no man think me a fool ] This reiterated appeal to the Corinthians is due to the fact that St Paul keenly feels the unsuitableness of such boasting to the Christian character. See ch. 2Co 12:6, and notes on ch. 2Co 10:8, 2Co 11:1. “Observe how, when about to enter upon his own praises, he checks himself.” Chrysostom.

if otherwise ] Or else (Tyndale. Cranmer, Geneva), i.e. but even if you do regard me as a fool.

yet as a fool receive me ] i.e. ‘Receive me, even though you must receive me as a fool.’

that I may boast myself ] Rather (with Vulgate, Cranmer, Geneva, Rhemish) that I also, i.e. as the false teachers have done (see the first four chapters of the first Epistle). Our version copies Tyndale here.

a little ] The original is stronger; ‘a little bit,’ as we say.

Fuente: The Cambridge Bible for Schools and Colleges

I say again – I repeat it. He refers to what he had said in 2Co 11:1. The sense is, I have said much respecting myself which may seem to be foolish. I admit that to boast in this manner of ones own self in general is folly. But circumstances compel me to it. And I entreat you to look at those circumstances and not regard me as a fool for doing it.

If otherwise – If you think otherwise. If I cannot obtain this of you that you will not regard me as acting prudently and wisely. If you will think me foolish, still I am constrained to make these remarks in vindication of myself.

Yet as a fool receive me – Margin, Suffer; see 2Co 11:1. Bear with me as you do with others. Consider how much I have been provoked to this; how necessary it is to my character; and do not reject and despise me because I am constrained to say that of myself which is usually regarded as foolish boasting.

That I may boast myself a little – Since others do it and are not rebuked, may I be permitted to do it also; see 2Co 11:18-19. There is something sarcastic in the words a little. The sense is, Others are allowed to boast a great deal. Assuredly I may be allowed to boast a little of what I have done.

Fuente: Albert Barnes’ Notes on the Bible

2Co 11:16-20

I say again, Let no man think me a fool; if otherwise, yet as a fool receive me.

St. Pauls character

This is a very curious and somewhat perplexing passage. It is not quite what we should expect to find in Scripture; yet it is a most suggestive passage.

I. Let us try to understand both its, language and its tone. St. Paul is evidently very much hurt by the treatment which he had received. The Church there was his own creation; and, accordingly, he was deeply attached to it. Now he finds himself the object of unsparing criticism. The taunts of his opponents, however, go a very little way towards producing the tone of wounded feeling which pervades this chapter. What grieved St. Paul was that the Corinthians were being seduced from their allegiance to himself, and the simplicity that is in Christ. It also made him indignant. Who are these men that his Corinthians should transfer their loyalty so readily from him to them? What are their claims, compared with his? Are they Hebrews, Israelites, the seed of Abraham, ministers of Christ? He is more. There was something too of scorn and wrong in Pauls feeling. Ye suffer fools gladly, seeing ye yourselves are wise. Of course you will cheerfully put up with me and my folly, being so very wise yourselves. It is little or nothing that I ask you to put up with, compared with what you put up with from these new teachers. You let them tyrannise over you to any extent. They may rob you, domineer over you; you put up with it all: so wise are you (verse 20). This, of course, is irony–half playful, half serious. But the playfulness of the passage bears a very small proportion to the intense seriousness of it. The prevailing tone of the whole is an almost passionate self-assertion, wrung from him almost in spite of himself, and with a kind of scorn of himself in the doing of it (I speak foolishly)–wrung from him, I say, by grief, and indignation, and anxiety.

II. Is this, or is this not, the tone of the passage? If it is, what are we to think of it and the writer? Is he to be less to us than he has been? I think not. Should we not all feel that its removal would be a real loss?

1. There is the strong human interest of the passage. It is a revelation of character. The writer lays himself bare to us. You hear, as you read, the very pulsations of his heart–pulsations wild and feverish, perhaps, but genuine, honest, manly, true. There are no conventionalities and etiquettes. We have the man himself, and find him one of like feelings with ourselves. He can be wounded, and hurt, and sensitive, as we can be. Without it he would be much less of a real character and person to us. Now this is an immense gain. For one thing, it makes all his letters much more real and forceful to us. They are not mere pages in a book, however sacred. They are the words of a man, a friend. It is through such a passage as this that the Epistles of St. Paul become not merely theological treatises, but an autobiography of the writer. They present us with a photograph of himself. He opens more than his mind; he opens his heart to us.

2. Cold critics, analysing St. Pauls character as it unveils itself to us here, will find plenty of fault with it. They will say that he is too sensitive; that his assertion of himself is undignified and unworthy. It would not be difficult to dispute the ground with such critics, inch by inch, were it worth our while to do so. Instead of doing so, let us freely concede that there is a touch of human infirmity here. Now I say that this very weakness, being of the kind it is, not only increases the attractiveness of Pauls character, but also makes it more powerful for good. The noble metals, gold and silver, require, as we all know, some alloy of baser metal, in order to fit them for the service of men. And it seems as if the noblest characters required some alloy if they are to take hold of other minds, and exercise upon them their full force for good. But then all depends upon the nature of this alloy. In Cranmers case, what gave such weight to his martyrdom was the natural sinking from such a horrible death. There could hardly be two men more unlike than Cranmer and St. Paul. But in St. Paul, too, there is what I call this dash of human weakness. What is it? We feel it as we read our text, without being able to define it. But whatever it be, there is nothing base in it,–nothing mean, coarse, or vulgar. It just makes us feel that there is a point of contact between us and him. It is a deep descent from the sinless weakness of Christ to the dash of human infirmity which we find in St. Paul. And what a descent again is it from St. Paul to ourselves! With him it is but a dash of alloy, making the noble metal all the more serviceable. With us it seems as if we were all alloy. (D. J. Vaughan, M. A.)

For ye suffer, if a man bring you into bondage.—

A picture of religious imposters

These words suggest that they are–

I. Tyrannic. If a man bring you into bondage. The reference is doubtless to the false teachers of verse 13. False teaching always makes men spiritual serfs.

II. Rapacious. If a man devour you. Greed is their inspiration.

III. Crafty. If a man take of you. The expression of you is not in the original. The idea is, if a man takes you in and entraps you. This is just what religious impostors do, they cajole men, and make them their dupes.

IV. Arrogant. If a man exalt himself. It is characteristic of false teachers that they assume great superiority. They arrogate a lordship over human souls.

V. Insolent. If a man smite you on the face. The religious impostor has no respect for the rights and dignities of man as man. With his absurd dogmas and arrogancies he is everlastingly smiting men on their face, on their reason, their consciences, and their self-respect. (D. Thomas, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 16. Let no man think me a fool] See the note on 2Co 11:1. As the apostle was now going to enter into a particular detail of his qualifications, natural, acquired, and spiritual; and particularly of his labours and sufferings; he thinks it necessary to introduce the discourse once more as he did 2Co 11:1.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

I say again, Let no man think me a fool: I know that he, who is much in magnifying and praising himself, ordinarily is judged to be a fool; but though I do so, let me not lie under that imputation. There is a time for all things; a time for a man to cease from his own praises, and a time for him to praise himself. The time for the latter is, when the glory of God, or our own just vindication, is concerned; both which concurred here: the apostle was out of measure vilifled by these false apostles; and the glory of God was eminently concerned, that so great an apostle and instrument in promoting the gospel, should not be exposed to contempt, as a mean and despicable person, or as an impostor and deceiver.

If otherwise, yet as a fool receive me, that I may boast myself a little; but if you will judge me a fool, be it so; yet receive me as such, while I boast a little.

Fuente: English Annotations on the Holy Bible by Matthew Poole

16. I say againagain takingup from 2Co 11:1 theanticipatory apology for his boasting.

if otherwisebut if yewill not grant this; if ye will think me a fool.

yet as a fool“yeteven as a fool receive me”; grant me the indulgent hearingconceded even to one suspected of folly. The Greek denotes onewho does not rightly use his mental powers; not having the idea ofblame necessarily attached to it; one deceived by foolish vanities,yet boasting himself [TITTMANN],(2Co 11:17; 2Co 11:19).

that IThe oldestmanuscripts read, “that I, too,” namely, as wellas they, may boast myself.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

I say again, let no man think me a fool,…. For praising himself, or speaking in his own commendation; which he was obliged to do, in vindication of his own character, against the false apostles, for the sake of the Gospel he preached, and for the advantage and welfare of the Corinthians; that they might not be imposed upon and carried away with the insinuations of these deceitful men; wherefore he desires them once more, that if he must be accounted a fool for speaking in his own behalf;

if otherwise, says he, if they could not be persuaded that he acted a wise part, but must be looked upon as a fool, for what he said of himself,

yet as a fool receive me; or “suffer me”, or bear with my folly: he desires that he might have, and use the liberty which fools have usually granted to them, to speak out the truth, and all they know, which is not always allowed to wise men:

that I may boast myself a little; in a few instances, and for a small space of time; he suggests, that the false apostles boasted much of themselves, and they bore with them, and had done so for a great while; and therefore it was no unreasonable request he made, that they would also suffer him to boast of himself a little, especially since there was such an absolute necessity for it.

Fuente: John Gill’s Exposition of the Entire Bible

The Apostle Asserts His Claims.

A. D. 57.

      16 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.   17 That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting.   18 Seeing that many glory after the flesh, I will glory also.   19 For ye suffer fools gladly, seeing ye yourselves are wise.   20 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.   21 I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also.

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

Fuente: Matthew Henry’s Whole Bible Commentary

Let no man think me foolish ( ). Usual construction in a negative prohibition with and the aorist subjunctive (Robertson, Grammar, p. 933).

But if ye do ( ). Literally, “But if not at least (or otherwise),” that is, If you do think me foolish.

Yet as foolish ( ). “Even if as foolish.” Paul feels compelled to boast of his career and work as an apostle of Christ after the terrible picture just drawn of the Judaizers. He feels greatly embarrassed in doing it. Some men can do it with complete composure (sang froid).

Fuente: Robertson’s Word Pictures in the New Testament

THE ENFORCED BOASTING (Of His Apostolic Labors and Trials)

1) “I say again,” (palin lego) “Again I say,” or “I repeat,” that you all “hear me out,” 2Co 11:1; 2Co 12:6; 2Co 12:11.

2) Let no man think me a fool,” (me tis me dokse aphrona einai) “Let not anyone think me to be foolish or stupid,” senseless in self-praise, Mat 6:11; Mat 9:17; Luk 13:9; Luk 14:32.

3) “If otherwise, yet as a fool receive me,” (ei de me ge kan hos aphrona deksasthe me) “If otherwise ye think of me, even if as foolish or stupid, receive me,” “But if you do think me senseless in self-praise, receive me as I am,” 2Co 12:11.

4) “That I may boast myself a little,” (hina kago mikron ti kauchesomai) “in order that I may also boast a little bit,” a trifle, 2Co 9:4; 2Co 12:1; 2Co 12:5-6.

Fuente: Garner-Howes Baptist Commentary

16. I say again The Apostle has a twofold design. He has it partly in view to expose the disgusting vanity of the false Apostles, inasmuch as they were such extravagant trumpeters of their own praises; and farther, to expostulate with the Corinthians, because they shut him up to the necessity of glorying, contrary to the inclinations of his own mind. “ I say again,” says he. For he had abundantly shown previously, that there was no reason, why he should be despised. He had also shown at the same time, that he was very unlike others, and therefore ought not to have his grounds of glorying estimated according to the rule of their measure. Thus he again shows, for what purpose he had hitherto gloried — that he might clear his apostleship from contempt; for if the Corinthians had done their duty, he would not have said one word as to this matter.

Otherwise now as a fool “If I am reckoned by you a fool, allow me at least to make use of my right and liberty — that is, to speak foolishly after the manner of fools.” Thus he reproves the false Apostles, who, while they were exceedingly silly in this respect, were not merely borne with by the Corinthians, but were received with great applause. He afterwards explains what kind of folly it is — the publishing of his own praises. While they did so without end and without measure, he intimates that it was a thing to which he was unaccustomed; for he says, for a little while For I take this clause as referring to time, so that the meaning is, that Paul did not wish to continue it long, but assumed, as it were, for the moment, the person of another, and immediately thereafter laid it aside, as we are accustomed to pass over lightly those things that are foreign to our object, while fools occupy themselves constantly ( ἐν παρέργοις) (837) in matters of inferior moment.

(837) The term παρέργον denotes — a matter of mere secondary importance. Thus Thucydides (6:58) says, ὁς οὐκ ἐκ παρέργου τὸν πόλεμον ἐποιεῖτο — who did not make the war a secondary consideration. — Ed.

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES

2Co. 11:16. Again.After 2Co. 11:1. You can very well let a foolish fellow like me be in the fashion, and do a bit of boasting.

2Co. 11:17. After the Lord.Not to be compared with 1Co. 7:10; 1Co. 7:25. (See Critical Notes and Bible-class Note there.) Compare rather After Rubens, After Reynolds. Christ is the model. But no boaster ever was, in so doing, copying Christ; his conduct was no picture after Christ. In 2Co. 11:10 he is speaking as conformable to, and partaking of, Christs own truthfulness. But not the tone, or the mind, of Christthis self-assertion and laudation.

2Co. 11:19. Bitterly ironical. Your wisdom is rather set off as by a good foil, in these fools whom you clever Corinthians can patronisingly tolerate.

2Co. 11:20. Bitterly serious. Bondage.Lord it over you; and more, as in Gal. 2:4 (cf. 2Co. 11:1); Act. 15:10. Taketh.See Or take as in a snare; such a case, e.g., as 1Co. 8:9. Smiteth.As Paul, Act. 23:2; Christ, Joh. 18:22; 1Ki. 22:24; perhaps as a piece of, assumed, disciplinary power. [As an Irish peasant will bear castigation from his priest, or a low-caste Hindoo a blow from a Brahmin.]

2Co. 11:21. As concerning.Same word as after (2Co. 11:17). I am speaking after the fashion, in the strain, of your customary reproach (disparagement) of me, as though I acknowledged as fact, etc. [Cf. Php. 3:4 sqq. for a more extended parallel. Counted loss; and yet how, on occasion, he can bring out, and use, and find useful, for his Masters service, his Roman citizenship, or his Jewish advantages. No gains to him, as a sinner needing acceptance, but great, and frequent, gains to the Gospel, of which he was the exponent and defender.]

2Co. 11:22. Hebrews.With a little of the implied contrast to Hellenist Jews (Act. 6:1, etc.). An old style, Conservative Jew [sprung from old style, Conservative Jews (Php. 3:5)], born in a Greek city indeed, but keeping up the stricter ways of an orthodox Jewish house, not like Hellenists, in practice and in thought assimilating to Gentile laxity, forgetting even their Hebrew, and using a Greek translation of the Word of God. Israelites.Cf. Joh. 1:45. So am I, in a double sense. Seed of Abraham.Cf. Gal. 3:29. So am I, with a new and better right also to the name, as well as that I inherited.

2Co. 11:23. Fool.As Stronger word than (say) in 2Co. 11:16. Some (e.g. Beet) would press more exactly than others (e.g. Stanley), the word more. As if more than these boasters. Observe, as to deaths [= many occasions, and forms, of imminent peril, when life was worth no purchase at all, as good as a dead man] there is no comparison expressed. Here he is hors de concours; he has no competitor, or is beyond even apparent competition.

2Co. 11:24.Deu. 25:3. Thirteen on the breast, thirteen on the right shoulder, thirteen on the left. One omitted, lest the law should be transgressed by mistake and forty exceeded. Picture Paul bound, bent, to a pillar in the synagogue; reader standing by, during the flogging, reading Deu. 28:58-59; Deu. 29:8; Psa. 78:38. The officer wielding a four-tailed whip, two thongs of calfs skin, two of asses skin. (Sometimes such a scourging was fatal.) Five times such a flogging!

2Co. 11:25-27. Rods.Although a Roman citizen (Act. 16:22; Act. 22:24). Remember we are here only at the date of Acts 19; Acts 20. All these sufferings lie between Acts 9, 19. Up to this point, the only record of imprisonment is Act. 16:24; of beating with rods of lictorsthe Roman scourging (ib.); of stoning, Act. 14:19; of perils from Jews, Act. 9:23; Act. 9:29; Act. 13:50; Act. 14:5; Act. 14:19; Act. 17:5; Act. 17:13; Act. 18:12; from Gentiles (= heathen), Act. 16:20; Act. 19:23. May illustrate shipwreck, night and a day [lit. a night-day, period of twenty-four hours] in deep, by Acts 27, which is later; perils from countrymen, by Act. 23:20-21, later also; rivers, by the Calycadnus, not far from Tarsus, a sudden flood in which (a spate, such as is common in all such short-coursed mountain streams) swept away Frederick Barbarossa; watchings (i.e. sleepless nights), by Act. 16:25; Act. 20:7; Act. 20:11, and (better still) by Act. 20:31; 2Th. 3:8. [Much of this well given in Stanley.]

2Co. 11:28.Notice the change of reading; and also choose between

(1) (or A.V.), and
(2) margin. See how this daily interest, a burden, and an inrushing care, led him to incessant prayers for them (Rom. 1:9; Php. 1:4; Col. 1:3; 1Th. 1:2). [How happy Paul, how happy the Philippians! In their case, every thought for them was a prayer, every thought of them a joy.]

HOMILETIC ANALYSIS.2Co. 11:16-32

Boasting Dogmatism.

I. See Paul descending to the level where his adversaries strut themselves before their admirers, boasting of their credentials and super-apostolic authority; see him snatching up their own style of weapon, and on their own ground, with their own arms, vanquishing them. Then (2Co. 11:30-32) see him flinging away the unaccustomed weapon of parade of his doings, sufferings, services, natural advantages, and taking up a boast in which none of them will care to follow him,his infirmities. See how this glorying is, as it were, wrung out of him, with many a protest to them and to his own heart that it is folly,and that he knows it is. Indeed, his own severest word is that such talk, such enumeration of ones titles to honour and respect, is not after the Lord; it is after the flesh. [There is peril in it, to a man himself. In that arena, where such boasting matches come off, there is an unseen Adversary, who may find many an unguarded weakness of the soul laid open to a shaft or a thrust, whilst the Christian champion displays himself. On the morning of Trafalgar Nelsons captains remonstrated respectfully with him against his determination on that day to put on his many ordersthe tokens of his services and successesfearing, as proved too true, that these would make him an inviting mark for the enemys fire.] The very gentleman does not willingly do it; and how much less willingly does the Christian. What society stamps as against good form, religion stamps as sin,sin against the Norm and Pattern given in Christ. Social Modesty is, in fact, Humility severed from its Christian root-principle. [It lives for a while, as a cut flower may, in strength derived from its root in the time of their union. But only the abiding union with Christ will for any length of time keep either humility or its social analogue, modesty, a living feature of character. In fact, Pauls phrase finds its true, deep exposition in this:] The traits in a Christian character are the traits of Christs character (to use of Him a word which properly belongs only to His human brethren) manifesting themselves in it. They are Christ expressing Himself in the men and women who are members of His Body. Their life, and so their words, are in Christ. They should, normally, only speak as He can be conceived to have spoken. A very comprehensive test ofrule forspeech! All glorification of Self, all self-centering of thought and word, is after the flesh. The natural heart, unchanged, unrenewed after the Pattern of the New Manhood, speaks thus, and betrays its presence in such self-extolling phraseology. It is folly before God; He knows how baseless it all is. It is folly before man; men think the boaster a fool, and give him no real respect; not to say that every braggart, by his implied or openly claimed superiority, wounds the self-esteem of his hearers,the one unpardonable offence to the flesh! And yet, the inconsequence of things in the world! The inconsistency of the natural man! Let a man only be confident enough in himself, let him only boast boldly enough, let him only parade his credentials long enough, and the very effrontery has a strange success. They call the man a fool; they call themselves fools [to themselves; for openly they claim to show wisdom in their very ability to estimate such a paragon of excellence; and sometimes in their hearts also they plume themselves on the wisdom with which they can see through all his boasting!]for submitting to such a man. But they submit; they suffer fools finely! Men accept truth on three grounds,intuition, or ratiocination, or authority. For most the readiest, commonest, and (to them) most rest-giving, is Authority. All learning begins in accepting, on the authority of the teacher, some necessary basal assertions. These may afterwards be verifiable by our cultivated judgment, or sustainable by our wider knowledge. But unless there be faith in the teachers authority, learning is made impossible at the outset. Very many never get beyond this point. Let the Teacher only assert Authority long enough, loudly enough, he will find not a small clientle who will become his faithful, ready disciples. It is made a reproach to Christians that they are dogmatic; in the same (not too accurate) sense, and with the same accidental associations attached to the word, so are many scientific teachers. It is true that, e.g., Sacerdotalism does find that its readiest way to secure acceptance with a large class of minds in a solemn, repeated, emphatic assertion of its claims. It is equally true that persistent, emphatic, widely published, influentially supported assertion is the reason for much popular acceptance of non-Christian or even anti-Christian unbelief. There are as many disbelievers on authority as there are believers on authority. There is great convincing power in such verbal blows on the face as, Every qualified person thinks, etc., Nobody with the slightest pretension to judge but believes, etc., Professor This, Doctor That, assures us, etc. If religious teachers descend to the arena where such methods obtain of bringing into bondage an obedient following, they may not complain if their opponents by the same. me methods obtain their following too. But Pauls caustic remark remains true. Down beneath the loudest vaunt of wisdom, of culture, of independence of thought, there lie a deep-seated ignorance and self-distrust, which are eager for certainty, and which are only waiting for some loud enough boaster of his authority to claim and to get their eagerly given, all-enduring, very faithful, enslaved obedience (2Co. 11:20).

II.

1. Hear Paul conning over his quarterings of nobility.For the Jew had been the nobleman amongst the Gentile commoners. [As Brahmin to low-caste or no-caste man, religiously, socially, and by birth, so (in his own esteem) had been the Jew to the Gentile.] Do his adversaries of the Jewish section in the Church boast of their pure blood, sons of Abraham? He can show that. Or, of their place in Gods Israel? He has that. Old style, Conservative, Hebrew-speaking Jewsnone of your Gentilising sort, loose in thought, too free in practice? So were he and his father before him [a Hebrew sprung of Hebrews]. If birth in a covenant peoplehimself wearing the seal of the covenant upon his very body from earliest infancy; if loyal pride in his people and their history; if godly, strict education in the Word and fear of God; could have availed a man anything before God or man;Paul had them all. What Judaiser amongst them could show a fuller shield of arms than heif a man is to found upon his quarterings of nobility? [Note how, in Philippians 3, he counted, and still counts, all these as loss. When it comes to be a question of finding a ground of acceptance as a sinner before God, not one of these, nor all together, is of any value as a set-off against his guilt; they may as well, they must, be written offloss. He must find something else. He takes Christ, and relies wholly on Him. Yet (as in Critical Notes) as between him and men, especially for the Gospels sake, he can fetch out and usewhat for his own sake he values at nothingthese early points of national prestige. Schiller one day opened a drawer, and carelessly tossed out to a visitor standing by a patent of nobility. Von Schiller! Did you know I was a nobleman? said he laughingly. A University man may now and again remind contemptuous opponents that he is a scholar and a gentleman; whilst ordinarily he never invites attention or remark to the point, but quietly goes on with work amongst the poor, to whom he says nothing of his college and his degrees.]

2. In such points he is the equal of the best of them. In work for Christ, and in titles to be counted a fully credentialled apostle, a minister of Christ, none of them is his equal. In sufferings for Christ he is alone; there is no competitor, no one to compare with him. Indeed, which of them cares to enter the lists here, and to compete for the honour of being accredited a minister of Christ, if these be the marks of an apostle? (2Co. 11:23-27). What an exposition of his own phrase, our light affliction which is but for a moment! (2Co. 4:17). If this accumulation of sufferings be light, what would heavy be! What a pre-eminence amongst the servants of Christ! To have given up what he had, and to bear all this, for the sake of a Master Whom he had barely seenif there were folly in Paul, the world would so reckon this. [Yet (whether he wrote the Hebrews or not), he would have said, Looking unto Jesus, Who endured the cross. In mere physical suffering, Christ suffered less than Paul, and was never in such perils. Yet how unique are His sufferings in the Word of God. They have a solitary, unshared, unapproached significance. We feel that in studying the sufferings of Paul we are on our level, familiar ground. If in number and aggravation they are more, in kind they are the same, sufferings as other men feel. But we feel that Christs are on another level, and of another order.]

3. Yet such a lifethis one lifehas its uniqueness, in another sense. Take Stanleys putting of the point: It represents a life hitherto without precedent in the history of the world. Self-devotion at particular moments, if for some special national cause, had been often seen before; but a self-devotion, involving sacrifices like those here described, and extending through a period of at least fourteen years, and in behalf of no local or family interest, but for the interest of mankind at large, was, up to this time, a thing unknown. The motive of the Apostle may be explained in various ways, and the lives of missionaries and philanthropists may have equalled his in later times; but the facts here recorded remain the same. Paul did all this, and Paul was the first man who did it (p. 562). Yet see how the very mention of all this is wrung out of the man; and with many a protest against his folly in letting himself down thus.

4. Where had Paul learned this? For original as such a life-lesson, a life-example, may be, qu man and man, our mind goes back inquiring where he had caught his inspiration. He would have said in a moment, To me to live is Christ. The scars and manifold physical traces upon him, which these perilous and painful experiences had left, are to him matters of laudable self-gratulation. They are the marks of the Lord Jesus upon him (Gal. 6:17), the brand which his Master, Christ, has set upon the very body of his bondman, in token of His ownership. He almost parades them, on occasion, as a veteran may on occasion display his medal and its clasps. In quite as true a sense may we regard the whole style of such a life, its spirit, its purpose and aim,the first so glorious an exhibition of a lifelong, often thankless and unthanked, self-devotion for the sake of others who had but scanty, or no, claim for it, as a mark of the Lord Jesus. Christ has set His seal, His own likeness, upon such a man. [How much of all this is lost to history! Yet the Paul known by Christ knew all these; in Christs Life of Paul, My Apostle not an item of all these would be omitted. My times are in Thy knowledge!]

5. And yet another mark of his Lord comes out: He is daily beset with the caring for the Churches. As is his Master, Whose words these verses, 28, 29, might well be. See what had just now come upon his sensitive spirit, in consequence of the visit of them of Chloes household (1Co. 1:11). A letter which proposed sundry important questions of practical Christian ethics in which, not Corinth only, but all the Churches, in all the Christian centuries, were vitally interested,questions which needed careful, complete reply; and still more disquieting verbal reports. These two letters catch and exhibit in permanent photography, all the acute distress of this sympathetic Paul, jealous for the honour of His Master and His Church, anxious about the souls who were his work in the Lord. Multiply such instances; add such cases as the Galatian Epistle may stand for, where his heart longs for friendship, and only finds a fickle affection which once burned hot and eager, but is now as eagerly transferring itself to others who made it their business to decry him and to undo his work (Gal. 1:6; Gal. 4:12-20); an Epistle where he is seen to be above all distressed at hearing of the success of teaching which seemed to him to strike at the very heart of the Gospel, and at the honour of his Christ (ib. 2Co. 1:7-9). Referee, arbitrator, organiser, pastor, financier (chap. 8); many coming and going, each with something that needed swift, decisive, just direction or advice; letters to be written, friends to be guided; his work on the spot to be kept going; often in poor health; always environed with, or liable to, such experiences as in 2Co. 11:23-27; much to try patience; more to daunt heart; often much to wound love. No wonder that he speaks of the ceaseless inrush of such cares, with their incessant onset, almost as if every new-comer were an enemy bent upon destroying his peace. [Yet this manas witness his letters, by their example enforcing his own precept (1Th. 5:16-18) in the first of themis ever rejoicing. His is a bright life. These things do not obscure or quench the sunshine of the favour of his Master, ever poured into his heart. Grace makes him a victor in, and over, all. Nay, more than a conqueror (Rom. 8:37).] No man need envy the man in the front, or at the head, of a Church; the focus of all envy, jealousy, grumbling; the first to hear, and to feel, if anything goes wrong. [Also let this human instance be a stepping-stone to a realisation how at every moment everything reaches the Lord of the Church Himself, enthroned above it, watching, watching over, its welfare. Every daily incident, the great crisis, the trivial detail,they are alike flashed up to Him Who sits at the Centre of Government of the Universe, where all its wires of Intelligence converge at His throne, and whence all its lines of issued Command and despatched Force radiate. What must He know, must hear, see, feel! The unfaithfulness of a Church, the break-down of a member, the battle of the Truth for very life, reaches Him; may we say, hurts Him? Of necessity seeing, knowing, all; unable to exercise the (to us merciful) power of ignoring or forgetting,the care of all His Churches coming upon Him!]

6. And yet another mark of his Lord.A tender sympathy for all who are wronged. [Cf. Matthews (targumed) quotation in 2Co. 8:17 of Isa. 53:4; infirmities, sicknesses put instead of griefs, sorrows. As if Christ, Who Himself only knew death, not sickness, so entered into the suffering of the crowds thronging that night around Him for healing, that He felt their pain as if it had been His own.]

(1) The weak are not always in the right, or deserving of unqualified sympathy and defence. Yet the minister of Christ will be ready to give the presumption in their favour, until their unworthiness be proved. He may not entertain an unreasoning, partisan sympathy with any one class [working-men, or any other]; yet if the weak have no other champion, they should find one in him.

(2) Nothing should more quickly set his righteous indignation burning than that traps should be set, and stumbling-blocks placed, in the way of a brother in Christ, into which or over which, in ignorance or weakness he falls.

(3) The man who cannot burn at wrong is strangely deficient in qualification for a minister of Christ. Slow to take fire [not as the flint bears fire, Which being struck gives out a hasty spark And then grows cold again: Brutus (of himself), Shakespeare, Julius Csar], but burning with sustained intensity of enkindled principle. [See how sternly Christ could feel and speak of the offender of even a little one (Mat. 18:6).]

(4) Every single soul of his flock will be so dear to a true shepherd that no greater wrong can be done to him and no greater pain given, that nothing more surely will arouse a holy indignation in him, than that its weakness or ignorance or inexperience should be taken advantage of, e.g., by a malicious worldling, or (worse) by an older, wiser, but fallen-hearted fellow-Christian. [Or even that an older Christian, by sheer, self-pleasing laxity should ruin a soul not yet established (Heb. 12:13).]

HOMILETIC SUGGESTIONS

2Co. 11:19. A Common Sequence.

I. Wisdom, pluming itself that it is so wise.

II. Self-conceit, which leaves the door open for

III. Humiliating slavery to egregiously foolish touching, to obviously shallow, but very confident, loud-asserting, leaders of opinion or practice. For self-gratification how much will men endure; for, and from, Christ, how little.

2Co. 11:21-31.

I. What sufferings.

II. What devotion.

III. What faith.

IV. What triumph.[J. L.]

[Notice how he puts a godly ancestry and a place amongst the covenant people of God, in the very forefront. It may be an occasion of everlasting thanksgiving to a man. Or, like a noble name inherited by an unworthy scion of a great house, a shame now, and a source of everlasting shame.]

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Appleburys Comments

Scripture

2Co. 11:16-21 a. I say again, Let no man think me foolish; but if ye do, yet as foolish receive me, that I also may glory a little. 17 That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorying. 18 Seeing that many glory after the flesh, I will glory also. 19 For ye bear with the foolish gladly, being wise yourselves. 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. 21 I speak by way of disparagement, as though we had been weak.

Comments

Let no man think me foolish.Paul had begun this ironical appeal as if speaking in foolishness. The evidence he gave in his defense was based upon truth; the element of foolishness lies in the fact that the Corinthians knew that he was an apostle of Christ for he had performed the signs of an apostle in their midst and God knew that he loved the brethren in Christ. It should not have been necessary, therefore, to defend his apostleship against the charges of the ministers of Satan. But since it had apparently become necessary, he continued the defense of his apostleship.

I speak not after the Lord.This does not indicate that Paul was setting aside his power to speak under the direction of the Holy Spirit. He had begun his appeal by speaking in the meekness and gentleness of Christ. But there is no example in Our Lords ministry of the type of defense which Paul was now forced to make because of conditions in Corinth resulting from charges and false claims of the super-apostles. They were boasting from a purely human point of view. They were boasting of their professional status. They were boasting of their wisdom which, of course, was the wisdom of the world. It would be foolish for the apostle to come to that basis in order to offset their claims. But he was more than a match form them even on their own grounds.

Seeing that many glory after the flesh.Since others were boasting about their human achievements, Paul would do so also. The Corinthians considered themselves wise and gladly listened to this type of boasting. They did so even though they were being enslaved by it, even though such persons were taking unfair advantage of them, even though the false teachers were exalting themselves while striking them in the face.

I speak by way of disparagement.It was a shame for the apostle to be forced to follow this line of reasoning; but since he was compelled to do so, he spoke of his weakness as demonstrated by all the things which he suffered in his service for Christ.

Fuente: College Press Bible Study Textbook Series

Butlers Comments

SECTION 3

Unaccredited, 2Co. 11:16-33

16 I repeat, let no one think me foolish; but even if you do, accept me as a fool, so that I too may boast a little. 17(What I am saying I say not with the Lords authority but as a fool, in this boastful confidence; 18since many boast of worldly things, I too will boast.) 19For you gladly bear with fools, being wise yourselves! 20For you bear it if a man makes slaves of you, or preys upon you, or takes advantage of you, or puts on airs, or strikes you in the face. 21To my shame, I must say, we were too weak for that! But whatever any one dares to boast ofI am speaking as a foolI also dare to boast of that. 22Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I. 23Are they servants of Christ? I am a better oneI am talking like a mandmanwith far greater labors, far more imprisonments, with countless beatings, and often near death. 24Five times I have received at the hands of the Jews the forty lashes less one. 25Three times I have been beaten with rods; once I was stoned. Three times I have been shipwrecked; a night and a day I have been adrift at sea; 26on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brethren; 27in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. 28And, apart from other things, there is the daily pressure upon me of my anxiety for all the churches. 29Who is weak, and I am not weak? Who is made to fall, and I am not indignant?

30 If I must boast, I will boast of the things that show my weakness. 31The God and Father of the Lord Jesus, he who is blessed for ever, knows that I do not lie. 32At Damascus, the governor under king Aretas guarded the city of Damascus in order to seize me, 33but I was let down in a basket through a window in the wall, and escaped his hands.

2Co. 11:16-21 a Unauthoritative: The slander-problem Paul faced was fundamentally a challenge to his authority. His enemies charged that, according to their criteria, he had shown no evidence of religious authority. According to his antagonists, he was weak in his message and his methods. Their concept of an authority-figure was one who would move into a congregation and take over. Such an authority would suppress individual freedoms (enslave), exploit (prey upon), take advantage of, be high and mighty with (put on airs), and insult (slap in the face) people. An authority ought to be somewhat tyrannical and ruthless or he will lose his authority, they rationalized. A religious authority would brag and boast and exude self-confidence just like worldly leaders do, according to the Judaizers.

So Paul begins his treatment of this slanderous insinuation. In 2Co. 11:1 he had satirically asked the Corinthians to bear with him in a little foolishness. He meant, of course, that he was not really acting foolishly at all, but that his opponents were and if it took that kind of foolish boasting to rescue them from the false teachers, he might condescend to a little of it. Now he says again, let no one think me foolish. The Greek syntax here is strong: Palin lego me tis me doxe aphrona einai, Again I say, not anyone me judge foolish to be! But Paul was not sure they could see through the foolishness of the false teachers and perceive the wisdom of his behavior. So, again, he condescends to play the foolish game of boasting in worldly accomplishments, just to draw the Corinthians away from the Judaizers death through legalism, and back to his gospel of life through grace. If they must have a boasting fool as their leader, let them accept Paul as that fool.

The next statement (2Co. 11:17-18) is parenthetical. The Corinthians must be assured that he was not accrediting his authority, in the long list of boasting he was about to do, on some divine standard or command of the Lord. Not that the Lord would disapprove of Pauls method, but there was no divine order from God that he do it this way. To boast of worldly things (Gr. kata ten sarka, according to the flesh) was not the standard that the Lord had set up for his apostles. But since Pauls motive was spiritual and only the cause of Christ was his aim, and since everything he would say would be true (as opposed to the falsehoods of his opponents), he could righteously engage in this contest of boasting about outward appearancesas repugnant as it was to his soul.

Certainly, if the apostle Paul could, in good conscience (distasteful as it was to him personally), defend himself against slander by entering a contest of boasting about his credentials and sacrificial ministry for the Lord, it is a precedent that modern ministers may followwhen needed! Pauls aim was to protect the reputation of the gospel and the church of Christ. When slanderous falsehoods are spread about preachers (or other leaders of the Lords church) the real target is the name of Christ and the church. It is imperative, therefore, that preachers (and other spiritual leaders) be above reproach in their living (1Ti. 3:2; Tit. 1:6; Eph. 4:1 to Eph. 5:33; Php. 1:27-30; 1Pe. 2:11-17, etc.). They must also be able, by knowledge of the scriptures, to stop the mouths of the gainsayers (Tit. 1:9-16; 1Ti. 4:11-16; 2Ti. 2:14-19; 2Ti. 2:23-26; 2Ti. 4:1-5).

Notice again the sarcasm or satire used by the apostle. In 2Co. 11:19-20 he really bears down! J.B. Phillips paraphrases, From your heights of superior wisdom I am sure you can smile tolerantly on a fool. Oh, youre tolerant all right! You dont mind, do you, if a man takes away your liberty, spends your money, takes advantage of you, puts on airs or even smacks your face? We wonder how this was received by all the members of the church at Corinth! In many modern congregations there would be some so offended by such sarcasm they would withdraw membership! Not only that, they would badmouth a preacher who spoke such satire. But lying slander is such a serious offense to Gods spokesmen and has such far reaching evil consequences for the gospel and the church, drastic methods like boasting and sarcasm are necessary to defeat it.

Paul uses biting words to describe the stupidity of the Corinthians. They might as well bear with his foolish boasting about his work and his apostleship because they bear with the fools who are disguising themselves as apostles but are really Satans servants. The Corinthians were fools themselves (Gr. aphrona, out of their minds) for they were willing to bear with men who enslaved them, preyed upon them (Gr. katesthiei, devour swallow up), took advantage of (Gr. lambanei, lit. takes them), put on airs (Gr. epairetai, exalt themselves), or struck them in the face (Gr. prosopon humas derei, face of you, beats). What fool but a religious fool would allow himself to be dominated, devoured, taken, humiliated and psychologically slapped around? What fool but a religious fool would think that the true spiritual leader sent from God is supposed to tyrannize people, use people and abuse them? Perhaps this is why many people reject all forms of Christianitythey have grown up under a religious system ruled over by disguised pseudo-apostles who have dominated them, taken them, and slapped them around. They realized they were made fools of and think all Christianity is represented by these pseudo messengers of light. Paul minced no words in denouncing the pseudo-messengers and pulled no punches in calling those fools who followed them.

Sarcastically, Paul concludes, To my shame, I must say, we were too weak for that! or as J.B. Phillips translates, I am almost ashamed to say that I never did brave strong things like that to you. That is sarcasm! Pauls record with the Corinthian church (even his epistles) stood in sharp contrast to that of the pseudo-apostles. He did everything he could to free them from sin and judgment; he never preyed upon them or took them; he was before them in all humility; and even when he had to be severe with words, he did so to protect them from those who would enslave them.

2Co. 11:21 b 2Co. 11:30 Unqualified: The Judaizers boasted about their qualifications and at the same time disparaged Pauls. So Paul enters the contest of listing qualifications repeating his disgust (I am speaking as a fool) that such methods have to be used. How could a man who taught so much about humility be so boastful about his being a better servant than others?

Paul was humble. He taught others that humility is what Christ exemplified and what God desires in all men. He wrote, Do nothing from selfishness or conceit, but in humility count others better than yourselves . . . (Php. 2:3 ff). But here, Paul is counting himself better than the pseudo-apostles who were trying to seduce the Corinthian church! He considered such boasting the last resort he had to rescue the Corinthians. For the sake of the gospel and the Corinthians, not for his own sake, it has to be done. His credentials as the true apostle and authorized spokesman for God must be established. His true love for the church and the gospel must be vindicated. He spoke in plain, factual, historical terminology because he loved the Corinthians. He took no money from them and appeared to be unsophisticated because he loved them. He is even doing what grinds against his spirit (boasting) because he loves them. There are occasions, hopefully few, when true, humble, serving, working preachers have to show they are as knowledgeable, as caring, as able, as committedand even more so-as the hundreds of pseudo-messengers of God. Too many people follow messengers rather than the message. Occasionally, the messenger with the true message has to boast of his messengership to turn the fool away from disguised, deceitful pseudo-messengers.

Are they Hebrews, Israelites, descendants of Abraham? So is Paul. His lineage was unquestionable! (see Php. 3:4-7; Act. 22:3; Act. 26:5; Rom. 11:1). His attachment to his Jewish heritage was unassailable. His love for Jewish people was close to divine (Rom. 9:1-5)! How many of the Judaizers would be willing to go to hell for their Jewish brethren?

Are they saying they are servants (Gr. diakonoi, ministers) of Messiah (Gr. Christou, anointed one, Christ)? It is so repugnant to Paul to brag or compare himself with-others he thinks of himself as a madman (Gr. paraphronon, mentally beside myself, or out of my mind) for having to do so. But he will condescend to madness so Corinth may see who really is the servant of Christ and who are pretenders! Paul gives an incredible list of personal sacrifices he had made already for the gospel. This does not take into account what he will go through in the remaining years of his life, some of which is documented in Acts, chapters 19 through 28. All the following took place before he wrote II Corinthians in 57 A.D.

1.

far greater labors (Gr. kopois, toil, hard word). We know Paul toiled at tent-making (Act. 18:1-3) at Corinth and other places. Making tents from animal hair, wool, or skins would be arduous labor. What other labor Paul did we are not told. We do believe him when he says he toiled in far greater ways than his opponents. Paul appears to have been skilled in seamanship (Act. 27:1-44). Being a world-traveler he probably worked with his hands at many different tasks.

2.

far more imprisonments (Gr. phulakais, caged, locked-up). We know Paul was imprisoned at Philippi, at Jerusalem, at Rome (twice). How many other times he was made a prisoner we are not told. It appears he fought with beasts at Ephesusperhaps he was imprisoned there and made to fight in a Roman arena.

3.

countless beatings (Gr. plegais, wound, blowEnglish plague). Paul had so many beatings he was plagued with them. He used the Greek word huperballontos (countless) which literally means, thrown upon, or piled high. This would include the Jewish forty, less one and the Roman rods, plus countless others . . . so many beatings he had stopped counting.

4.

often near death (Gr. en thanatois, lit. in death). Often in his ministry (at the writing of II Corinthians, approximately 15 years) Paul had been so near death he felt he was in it. It began at Damascus (Act. 9:1-43), continued at Iconium (Act. 14:5), Lystra (Act. 14:19), Phillipi (Act. 16:22), in Ephesus (Act. 19:30-31), at Jerusalem (Act. 21:31; Act. 23:14), many times at sea (Act. 27:1-44; 2Co. 11:25-26), in times of hunger (2Co. 11:27), in Asia Minor (2Co. 1:8-9), in Roman arenas (1Co. 15:32), during travel (2Co. 11:26-27). He bore in his body, the marks of the Lord Jesus (Gal. 6:17); he shared in the sufferings of Christ (Php. 3:10); in his flesh he completed what was lacking in Christs afflictions . . . (Col. 1:24). He was so often near death in the Lords work he considered himself (and other apostles) as men sentenced to death (see 1Co. 4:8-13).

5.

five times . . . forty lashes less one (Gr. tesserakonta para mian, the phrase is simply, forty less one which was commonly understood to be the 39 stripes of Mishnaic punishment. The law of Moses laid down this punishment (Deu. 25:1-3) and decreed a maxim of forty stripes. There was dire warning against exceeding the maxim. It, therefore, became a practice to stop at 39 stripes. The Mishnah says: They bind his two hands to a pillar on either side, and the minister of the synagogue lays hold on his garments . . . 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 handbreath wide, and its end must reach to his navel (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 on 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. Five times Paul suffered punishment at the hands of his Jewish countrymen which could easily have killed him.

6.

three times beaten with rods (Gr. tris errabdisthen, beatings with the lictors or serjeants [rhabdouchoi, lit., rod bearers])rods of Roman soldiers. These were rods of birch wood. There was no limitation on the number of blows that might be administered. Victims often died. Some were beaten until internal organs were visible through the torn flesh. The Romans often used this as a trial by the rod to determine innocence or guilt before further sentencing to death by crucifixion. Three times Paul was forced to submit to this torture. Had any of the pseudo-apostles experienced this in the name of Jesus?

7.

once I was stoned (Gr. elithasthen, large rocks, not pebbles English prefix lith [stone] comes from this Greek word). Paul was struck with stones by his persecutors so severely in Lystra, he was pronounced dead and dragged out of the city where his friends gathered around him and saw him rise up and go immediately about his work of evangelism (Act. 14:19 ff).

8.

three times . . . shipwrecked (Gr. enauagesa, from naus a ship and agnumi to break). Three times Paul went through the terrifying experience of a ship breaking up beneath his feet on the high seas. It would be three of those countless times he had been in death. Being shipwrecked is being as near death as you can be. There are manifold dangers in such an experience: drowning, predators in the seas, exposure to the elements, dying of hunger and thirst.

9.

a night and a day . . . adrift at sea (Gr. nuchthemeron en to butho, the phrase is concise, nuch night, hemera day in the deep (butho from the Greek bathos). Pauls shipwreck experiences and twenty-four hours adrift at sea occurred before he wrote this letter and he was yet to experience the shipwreck recorded in Act. 27:1-44.

10.

on frequent journeys, in danger from rivers (Gr. kindunois potamon, lit. in peril from riverspotamon signifies fresh water or natural water and is translated flood in Mat. 7:25; Mat. 7:27; Rev. 12:15-16). Rivers in Asia Minor and Greece were often in flood-stage and there were few bridges. Paul would have to cross these raging torrents at the peril of drowning or being swept downstream and dashed against rocks.

11.

danger from robbers (Gr. kindunois leston, the word leston is related to the word leia, booty, and signifies those who plunder openly and violently in contrast to kleptes, a thief). When Paul traveled the countryside was open to highway robbers (the road to Jericho afforded a place for men to rob a man violently and leave him to die, see Luk. 10:29-37). While the empire of Rome had made significant improvements toward safety for travelers, the army could not patrol all the thousands of miles of roadway or the uncharted foot-trails traveled by Paul.

12.

danger from my own people (Gr. kindunois ek genous, in peril from his own kind or genre). Jews were scattered over all the Roman empire, from Italy on the west to Persia on the East. They lived in their own little communities in every city and village. But Paul was not only unwelcome among the majority of his own race, he was in peril from them! It was not only a physical problem but undoubtedly a psychological problem for Paul as well.

13.

danger from Gentiles (Gr. kindunois ex ethnon, in peril from ethnics or nations). Anyone who was not a Jew was an ethnic or Gentile. Jews considered all non-Jews to be aliens no matter where the Jew lived. The Jews kept the Gentiles stirred up against Paul and his Christianity, claiming it was anti-Jewish and anti-Roman (see Act. 14:19; Act. 16:19 ff; Act. 17:13; Act. 18:12; Act. 24:1 ff; Act. 25:7; 1Th. 2:14-16, etc.). And, of course, there was a long standing attitude of contempt and malice from the Gentiles toward the Jews (and Paul was a Jew).

14.

danger in the city (Gr. kindunois en polei, peril in a city). Huge metropolises like Corinth, Ephesus, Rome, Damascus, Jerusalem were over populated, festered with slums, disease, crime, prostitution, political corruption, conflagrations, and the ever present gladiatorial games which consumed thousands and thousands of slaves, Christians and others in their deadly struggles.

15.

danger in the wilderness (Gr. kindunois en eremia, peril in the deserted places). Areas between the cities and villages were called deserts because they were deserteduninhabited. These deserts were often expansive and required many nights camping out in them where there was no civilization. They were populated by wild beasts and robbers. There were no shelters, no stores, no human help available. Paul was often in peril traveling through such wilderness. Modern missionaries find such situations even today in many backward countries.

16.

danger at sea (Gr. kindunois en thalasse). This was discussed in the statements on shipwreck No. 8 and night-day adrift No. 9.

17.

danger from false brethren (Gr. kindunois en pseudadelphois, peril in pseudo-brethren). Paul specifically mentions false brethren in his epistle to the Galatians (Gal. 2:4) who secretly . . . slip in to spy out our freedom . . . that they might bring us into bondage. . . . He warned the elders from Ephesus that there would be men from among your ownselves . . . arise . . . speaking perverse things, to draw away the disciples after them . . . (Act. 20:29-30). A true brother would not imperilonly a false brother would pose danger to a Christian minister. Evidently there would be false brethren in many places to make Paul list them as perils. Jesus warned his apostles brother would deliver up brother among them (Mat. 10:16-25). People posing as followers of Christ were slipping into the congregations in order to bring them under Judaism, perhaps to betray them to civil authorities after Christianity began to be persecuted by the Romans.

18.

in toil and hardship through many a sleepless night (Gr. kopo . . . mochtho . . . agrupniais pollakis, in tiredness and painfulness and sleeplessness many times). The Greek word agrupniais is from agreuo, to chase, and hupnos, sleep. Paul lost many nights of sleep due to being so tired and pain-wracked in body he could not sleep. He was often what we call bone-weary. When one considers all he has said to this point, one wonders how he could possibly get his body to go on taking the punishment it did after he wrote this letter. There must have been many days when he wondered if he could physically continue to climb mountains, ford flooded rivers, sleep out in the cold nights, go without food, take beatings, shipwrecks, imprisonments, and stay alive! AND WITH ALL THIS HE WAS WELL PLEASED (see comments on 2Co. 12:10).

19.

in hunger and thirst, often without food (Gr. en limo kai dipsei en nesteiais pollakis, the Greek word limo means famine or hunger not self-imposed; nesteiais is translated fastings and could mean self-imposed abstinence from food for some spiritual reason. Paul did fast (Act. 9:9; probably in Act. 21:26; probably in Gal. 1:17). The word nesteiais could also mean hunger from famine or lack of food available. The word dipsei (see the English word dipsomania) always means thirst. And Paul says he was often in such straits.

20.

in cold and exposure (Gr. en psuchei kai gumnoteti, cold and naked). The word gumnoteti is stronger than the English word exposure. While Paul was undoubtedly often exposed to the elements of nature out in the wilderness areas, this word indicates he may have often been stripped of all clothing in certain circumstances. Shipwrecked, he might lose his clothing, imprisoned it might have been taken away from him, when he was being beaten he would be stripped. And taken in conjunction with the word psuchei, cold, it probably means there were many times when his clothing was not sufficient to keep him from being very cold.

21.

. . . daily pressure upon me of my anxiety for all the churches . . . (Gr. he epistasis moi he kath hemeran he merimna pason ton ekklesion) Epistasis literally means, standing upon, or burdened upon me. Merimna means divided mind or anxiousnessit is the same word Jesus warned against in the Sermon on the Mount (Mat. 6:22-34). Jesus told us we should not be anxiousbut about what? He meant not to be anxious about matters of the flesh! Paul had learned to be content in whatever state of the flesh he found himself (Php. 1:20-23; Act. 25:11; 2Ti. 4:6-8). But he was pressured or burdened and mentally distracted about the churches! Pauls care for the churches was a daily affair (hemeran), not monthly or annually. It was a burden he carried each day (and sleepless night). It kept his mind occupied. His thoughts were constantly distracted to the trouble of the churches. He cared about their persecutions. He cared about their divisiveness. He cared about the false teachers seducing them. He cared about their need for spiritual growth. He cared about their need to give. It is not wrong to occupy our minds with cares and pressures of the church and spiritual things. Jesus wants us to be distracted from the things of the world and attracted to the things of the Spirit! If we worried and fretted and cared half as much about spiritual things as we do about physical things, thousands more people would hear the gospel and thousands more parents would direct their children to be preachers and missionaries. Concern for the church is not a lack of faith!

Concluding this long list of weaknesses and perils, Paul declares his credentials as a true apostle are found in his scars. He asks the rhetorical question, Who is weak, and I am not weak? Who is made to fall, and I am not indignant? In other words, he would have the Corinthians (and his opponents there) understand that the sign of true allegiance to Christ inevitably produces weaknesses and perils. He is a full participant in these marks of the true servant of Christ. Paul always taught that weakness (as the world thinks of weakness) is the way of the Christian (see 1Co. 8:11-12; 1Co. 9:22; Rom. 14:1-2). His second question has two interesting Greek wordsskandalizetai (fall or stumble) and pyroumai (indignant or burn). He is thinking of the Judaizing slanderers who have been trying to seduce the Corinthians by their false teaching. They would be causing the Corinthians to fall from grace by going back to the law of Moses and they would be boasting in the strength of fleshly self-righteousness. This would make Paul, whose gospel was that of the weakness of the flesh and the power of grace, burn with indignation.

2Co. 11:30-33 Unassuming: Pauls approach to the ministry, especially the apostolic ministry, is incredible in the light of the worlds view of religion. He summarizes in these verses his whole philosophy of evaluating a persons service to the Lord! And he says, If I must boast (compare my ministry to others) I will boast of things that showed my weaknesses.

The Lord gave a signal about weakness in ministry at the very beginning of Pauls service. Paul refers to the time he was let down over the wall in a basket. After his conversion he was obsessed with showing the Jews that Jesus was the Messiah promised in the Old Testament and of converting the Jewish nation! He was eminently qualified for this ministry to the Jews. That was his burning desire (Rom. 9:2-3). So he started out to do it (Act. 9:1-31) but things kept falling apart until they reached such a terrible state that his friends, fearing for his life, took him out to the Damascus wall and let him down from the city in a basket. The night I had to sneak out of Damascus . . . that is the event I boast about, he says.

Isnt that interesting? Looking back, with all his own plans and dreams of conquest and glory for Christ collapsed around his feet, that was the night he began to learn a great truth: self-made men and self-made plans are not what qualify a person as a servant of Christ.

Todays world is being swamped with the philosophy that such things are what make us usable as Christians (a strong personality, an outgoing, optimistic outlook, gifts of leadership, handsome frame and body, musical ability, speaking ability). All these are the things that some people believe are prime prerequisites for ministry. But Paul says that is a mistake. God uses weakness! All the physical, outward attributes Paul once counted gain he decided were nothing but a pile of manure in contrast to what he learned in weaknesses.

There is no truth the Lord wants us to learn which is greater than this! The opponent of Paul at Corinth slandered him as weak. Paul replies, I gladly boast of my weaknesses . . . I am content with them (ch. 12). Strengths without Christs sovereignty over us are garbageweaknesses with Christ are priceless jewels!
Slander. Untrue aspersions. Censorious criticisms about lack of ego, personality-power, and sophistication. How should a preacher deal with it? By accepting in faith that the Lord will one day vindicate his faithfulness. And, when necessary for the preservation of Christs honor and the churchs stability, by boasting of his weaknesses as they have been of service to the Lord in toil, peril, and hardship.

Fuente: College Press Bible Study Textbook Series

(16) I say again, Let no man think me a fool . . .The stinging word is repeated from 2Co. 11:1. He protests against the justice of the taunt. He pleads that, even if they think him insane (this, rather than mere foolishness, is probably the meaning of the word), they will give him the attention which, even in that case, most men would givewhich they, at least, were giving to men to whom that term might far more justly be applied.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

16. I say again The apostle here resumes from 2Co 11:1 his apologetic, ironical, and hesitating preamble to the daring issue begun at 2Co 11:22.

Fool He dwells upon these imputations, as if to show that he knew all they could say, and was prepared to brave the whole.

Otherwise If you will not consent to hold me as no fool.

A little Diminishing in irony.

Fuente: Whedon’s Commentary on the Old and New Testaments

He ‘Foolishly’ Compares Himself With His Opponents ( 2Co 11:16 to 2Co 12:13 ).

‘I say again, let no man think me foolish; but if you do, yet as foolish receive me, that I also may glory a little.’

He does not want to be thought ‘foolish’ for what he is about to say (compare 2Co 11:1), even though he is about to glory in himself, like the foolish do (2Co 10:12). But if they wish to receive him as foolish, that is fine with him. Let them receive him as foolish, just so long as he can ‘boast’ a little and they will listen.

Fuente: Commentary Series on the Bible by Peter Pett

Paul’s Boast of Jewish Ancestry and Christian Suffering: Physical Testimonies In 2Co 11:16-33 Paul asks the Corinthians to patiently bear with him as he continues in his boasting (2Co 11:16-21). His next boast is in his ancestry as a Jew and in the amount of sufferings he has endured for Christ (2Co 11:22-33). These physical sufferings for their sake and for the ministry are the outward manifestations in the physical realm of his apostleship over the Corinthians.

2Co 11:24-25 Comments Paul’s List of Hardships – Most of Paul’s list of hardships in 2Co 11:24-25 cannot be found in the book of Acts. However, we can find one of Paul’s stonings at Lystra in Act 14:19 and one of his beatings at Philippi in Act 16:22. In addition, we have a record of one of his shipwrecks in Acts 27-28, but this event took place several years after the writing of 2 Corinthians. Often, Satan tried to kill him.

2Co 11:26  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 11:27  In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.

2Co 11:27 Word Study on “watchings” Strong says the Greek word “watchings” ( ) (G70) means, “sleeplessness, keeping awake.” It occurs two times in the New Testament, both times being translated “watchings.” The other occurrence is 2Co 6:5, “In stripes, in imprisonments, in tumults, in labours, in watchings , in fastings;”

2Co 11:29 Word Study on “offended” Strong says the Greek word “offended” ( ) (G4624), means, “to entrap, to trip,” and figuratively, “to entice to sin.”

2Co 11:29 Word Study on “burn” – The Greek word ( ) (G4448) means, “to burn with sympathy, readiness to aid or indignation,” ( BDAG), “intense concern,” ( NASB).

Fuente: Everett’s Study Notes on the Holy Scriptures

Paul’s Boast of His Apostolic Calling.

Paul deprecates the necessity of boasting:

v. 16. 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.

v. 17. That which I speak; I speak it not after the Lord, but, as it were, foolishly, in this confidence of boasting.

v. 18. Seeing that many glory after the flesh, I will glory also.

v. 19. For ye suffer fools gladly, seeing ye yourselves are wise.

v. 20. 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.

The apostle has now sufficiently characterized the nature of the false teachers and rejected their claims to consideration. He now, by way of contrast, records a testimony of his own apostolic labors and trials, not for self-glorification, See chap. 10:17, but as a necessary defense against the charges and insinuations of his enemies. In doing so, he returns to the thought of v. 1: I say again, Let no man think me to be foolish, lacking in good sense; but if it cannot be so, if you refuse to listen to my pleading, if you persist in regarding me as one bereft of his proper mind, yet receive me as a fool. The section of the letter now following he wants to have considered with all seriousness, for he intends it as a defense; but if they mill regard it as utter nonsense, then let them at least extend to him the forbearance usually allowed to a witless fellow, let them listen to his ramblings, as they choose to regard them, in order that he also might boast himself a little. Here is a thrust at the false apostles, for they, as slaves of selfishness, were far too prudent to undergo human suffering, far too lazy and unwieldy for a flight of heavenly ecstasy.

Almost every sentence shows that the apostle is battling with his own humility and diffidence in bringing his own person forward into such a prominent position. This he expresses at the very beginning: What I speak, not according to the Lord speak I, but as in foolishness, in this confidence of glorying. What he has arranged in his thoughts, what he has begun to express in words, is of a nature that he would rather not claim inspiration from the Holy Ghost for it, so thoroughly out of harmony with his own tastes it is. And yet the Spirit has moved him to write of his own labors, in order to confound the false teachers. For himself, he would prefer to regard it as a species of foolishness, this confidence of boasting, though confidence it is beyond doubt.

In further justification of his unusual spurt of boasting, he writes: Since many boast after the flesh, I also will boast. That was the feature which stood out so prominently in the case of the false teachers; they made it a practice to brag and boast of their experiences and of their accomplishments. With them it was second nature, with Paul it required a special effort. They always took care to have all the praise strike their own persons; he, on the contrary, praises his office, his labors and sufferings, whereby the glory of the Gospel was enhanced. The Corinthians would be all the more willing to overlook his foolishness, since they were showing this disposition at the present time: For gladly you bear with the foolish since you yourselves are wise. The words are written in sincere love and kindness, and yet with gentle mockery and censure. They were bearing without a word of dissatisfaction that false teachers were boasting before them and condemning the person and the work of Paul. In the richness of their experience and wisdom they would surely not mind it, therefore, if he would also do a little boasting and join the ranks of the fools for once; there could be no doubt that they would extend the same indulgent toleration to him.

The apostle now reminds the Corinthians of the insolence and ill-treatment which they had cheerfully endured at the hands of these self-appointed spiritual guides: For you bear it if one makes you servants (slaves), if one devours you, if one takes you captive, if one exalts himself, if one strikes you in the face. While Paul humbly stated that he wanted to be only the servant of the Lord’s congregation, chap. 4:5, the false teachers deliberately assumed the lordship in the congregation; they enslaved the people spiritually, they made them bow under the yoke of their false doctrine and commandments of men. While Paul worked with his own hands, earning his maintenance for himself, these men were the embodiments of avarice; they robbed the members of their substance by greedily demanding support; they had no thought for the salvation of their people, but only for their own advantage and benefit. While Paul worked in every way to preserve the individual liberty of the Christians, as under obedience to the love of Christ only, these men captured them in the nets of their false doctrine; wrapping themselves in the innocent garments of sheep’s’ clothing, they gained the confidence of the people, until they had made them their willing captives. While Paul at all times was a model of humility, these men exalted themselves at the expense of their hearers, being full of pride and scorn. While Paul always treated all men with all kindness, the false teachers finally reached such heights of insolence that they did not hesitate to lay violent hands on the poor dupes that had given them their confidence; they offered the people the highest form of insult in the form of a blow in the face. And all this the Corinthians suffered, just as men today will bear at the hands of false teachers what they would not dream of enduring from a true teacher of the Gospel. The very fact of the selfish impertinence of the false teachers seems to keep their people cowed in helpless suffering.

Fuente: The Popular Commentary on the Bible by Kretzmann

2Co 11:16. I say again let no man think, &c. St Paul goes on in his justification, reflecting upon the carriage of the false apostle towards the Corinthians, 2Co 11:16-21. He compares himself with the false apostle in what he boasts of, as beinga Hebrew, 2Co 11:21-22 or, minister of Christ, 2Co 11:23 and then enlarges upon his labours and sufferings.

Fuente: Commentary on the Holy Bible by Thomas Coke

2Co 11:16 . I repeat it: let no one hold me for irrational; but if not, receive me at least as one irrational (do not reject me), in order that I too (like my opponents) may boast a little . Thus Paul, after having ended the outpouring of his heart begun in 2Co 11:7 regarding his gratuitous labours, and after the warning characterization of his opponents thereby occasioned (2Co 11:13-15 ), now turns back to what he had said in 2Co 11:1 , in order to begin a new self-comparison with his enemies, which he, however, merely introduces and that once more with irony, at first calm, then growing bitter down to 2Co 11:21 , and only really begins with . . . at 2Co 11:21 .

That, which is by designated as already said once (2Co 11:1 ), is . and , both together , not the latter alone (Hofmann). The former, namely, lay implicite in the ironical character of 2Co 11:1 , and the latter explicite in the words of that vers.

] sed nisi quidem . Regarding the legitimacy of the in Greek (Plato, Pol. iv. p. 425 E), see Bremi, ad Aesch. de fals. leg . 47; Klotz, ad Devar. p. 527; Dindorf, ad Dem . I. p. v. f. praef. After negative clauses follows even in classical writers (Thuc. i. 28. 1, 131. 1; Xen. Anab. iv. 3. 6, vii. 1. 8), although we should expect . But presupposes in the author the conception of a positive form of what is negatively expressed. Here something like this: I wish that no one should hold me as foolish; if, however, you do not grant what I wish, etc. See in general, Heindorf, ad Plat. Parm. p. 208; Buttmann, ad Plat. Crit. p. 106; Hartung, Partik. II. p. 213; and in reference to the N. T., Fritzsche, ad Matth. p. 254 f.

] certe , is to be explained elliptically: , . Comp. Mar 6:56 ; Act 5:15 . See Wstemann, ad Theocr. xxiii. 35; Jacobs, ad Anthol. XI. 16; Winer, p. 543 [E. T. 729].

] in the quality of one irrational , as people give an indulgent hearing to such a on.

] accusative as in 2Co 11:1 : aliquantulum , may deal in a little bit of boasting.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

(16) 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. (17) That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting. (18) Seeing that many glory after the flesh, I will glory also. (19) For ye suffer fools gladly, seeing ye yourselves are wise. (20) 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. (21) I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, I (speak foolishly,) I am bold also. (22) Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. (23) 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 oft. (24) Of the Jews five times received I forty stripes save one. (25) 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; (26) 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; (27) In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. (28) Beside those things that are without, that which cometh upon me daily, the care of all the churches. (29) Who is weak, and I am not weak? who is offended, and I burn not? (30) If I must needs glory, I will glory of the things which concern mine infirmities. (31) The God and Father of our Lord Jesus Christ, which is blessed forevermore, knoweth that I lie not.

I would pass over all personal considerations concerning Paul himself, in the catalogue of sufferings his Apostleship brought upon him, in order to make the subject more generally profitable both to myself and Reader, in gathering from the whole suitable improvement respecting the special exercises of the faithful, during the present time-state of the Church.

That the Lord hath been pleased, for wise and gracious purposes, to bring his chosen people into peculiar exercises, is a truth, too well confirmed in the scriptures of God, to need being insisted upon. That there is a needs be in them, both for the trial of those graces which the Lord gives them, and for their improvement under them, is most evident. This is spoken of in the book of the revelation twice with peculiar emphasis. Here is the patience and faith of the saints, Rev 13:10 . See also Rev 14:12 , likewise 1Pe 1:6 . And there is not only conformity to the Lord Jesus in the appointments of this nature; but among other great objects intended from them, they minister, to shew the unceasing need we have of Christ. Reader! depend upon it, so deep and deep-rooted is the plague of the heart, by reason of the fall, that no man, and in the largest discoveries, hath ever compleatly learnt the whole of it during the whole life of grace, while here below. We must enter upon our eternal state, before that we shall have suitable and perfect apprehensions; either of our own desperate circumstances, by reason of sin, or of the infinite preciousness of the Lord Jesus Christ, as alone suited to bring his people out of them. Job appears to have had ideas in exact correspondence to these things, respecting the use and appoint, rent of soul exercises. He knew that there was a depth of sin in the human heart, deeper than he himself could fathom. And he considered his exercises, as directed to help a poor sinner to this discovery, through divine teaching. Under those impressions, he cried cut, If I justify myself, my own mouth shall condemn me. If I say I am perfect, it shall also prove me perverse. Though I were perfect, yet would I not know my soul. I would despise my life. What a strength of expression is here, of a mind deeply sensible of deep-rooted sin and transgression? And with what earnestness doth the holy mourner seem to be looking for deliverance from the whole power and guilt of it, in a resource not his own. If the Reader will read to the close of this quotation from Job, he will see how vehemently the saint of God was panting for the Lord Jesus Christ, as the only Days-man, or Mediator, which could remedy the breach sin had made, sanctify all the afflictions arising out of sin, and restore perfect order among all the works of God, Job 9:20 to the end, compared with Job 19:25-27 .

That Paul’s apprehensions were similar to those of Job, is not to be wondered at, seeing both were taught under the same divine Teacher. And what the Apostle saith, of glorying in his infirmities, does nor mean the infirmities of sin; in that a nature sunk and fallen, and the subject of sin, was exposed to the consequences of it in suffering, but that those very distresses which arose from sin, and which the Lord brought him through, had the sweet ministry to lead to the Lord Jesus. And the Apostle, in the close of the account, looks up to him who searcheth the heart, in testimony, that he spake the truth as it is in Jesus. Faithful servant of the Lord! how graciously the Lord taught thee to extract sweet from bitter, and to feel the preciousness of Jesus yet more, from having felt in sin the greater need of Jesus!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

16 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.

Ver. 16. Let no man think me ] There was never man, nor action, but was subject to variety of censures and misconstructions, foolish men daring to reprehend that which they do not comprehend. I like St Augustine’s resolution in this case. Non curo illos censores, qui vel non intelllgendo reprehendunt, vel reprehendendo non intelligunt.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

16 21. ] Excuses for his intended self-boasting .

Fuente: Henry Alford’s Greek Testament

16. ] referring to 2Co 11:1 , not repeating what he had there said, but again taking up the subject , and expanding that request. The of 2Co 11:1 in fact implies both requests of this verse: the not regarding him as a fool for boasting, or even if they did ( after a negative sentence implies ‘ but if it cannot be so ,’ ‘if you will not grant this,’ see reff.

elliptical: the full construction would be , : so in reff.) as a fool (i.e. yielding to me the toleration and hearing which men would not refuse even to one of whose folly they were convinced) receiving him .

, as well as they .

Fuente: Henry Alford’s Greek Testament

2Co 11:16-33 . HIS APOSTOLIC LABOURS AND TRIALS.

Fuente: The Expositors Greek Testament by Robertson

2Co 11:16 . . . .: I say again (the first time having been in 2Co 11:1 ), let no man think me foolish, i.e. , senseless with the of self-praise; but even if ye do (for cf. Mat 6:1 ; Mat 9:17 , Luk 13:9 ; Luk 14:32 ), yet receive me as foolish (there is a somewhat similar ellipse in Mar 6:56 , Act 5:15 ), that I also, sc. , as well as they ( cf. 2Co 11:18 ), may glory a little ( = “a trifle,” “a little bit”).

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 2Co 11:16-21 a

16Again I say, let no one think me foolish; but if you do, receive me even as foolish, so that I also may boast a little. 17What I am saying, I am not saying as the Lord would, but as in foolishness, in this confidence of boasting. 18Since many boast according to the flesh, I will boast also. 19For you, being so wise, tolerate the foolish gladly. 20For you tolerate it if anyone enslaves you, anyone devours you, anyone takes advantage of you, anyone exalts himself, anyone hits you in the face. 21To my shame I must say that we have been weak by comparison.

2Co 11:16 “let no one think me foolish. . .so that I also may boast a little” Paul was not comfortable with personal boasting (cf. 2Co 11:1; 2Co 11:17). The false teachers had forced him to use their methods (i.e., the style of chapters 10-13 reflects the characteristics of Hellenistic rhetorical forms).

For “foolish” see Special Topic at 1Co 15:36. For “boast” see Special Topic: Boasting at 1Co 5:6.

“if” This is an incomplete first class conditional sentence (i.e., no verb). These Corinthian believers were surprised at Paul’s letter.

2Co 11:17 Paul alluded to Jesus’ life and attitude in 2Co 10:1 (i.e., by the meekness and gentleness of Christ), but when it came to boasting or human comparisons, Paul must admit there is no precedent in Jesus.

2Co 11:18 “Since many boast according to the flesh, I will boast also” This is the major focus of chapters 10-13. The false teachers had attacked Paul and his gospel by comparing his heritage and spiritual giftedness with theirs (cf. 2Co 11:8). Paul was distressed that the church had listened to them and had been swayed by their arguments. Therefore, he decided to get down on their level for the purpose of winning this church back to confidence in his leadership and his gospel.

2Co 11:19-20 This is biting sarcasm directed to the Corinthian church. Everything the false teachers accused Paul of, they practiced and the church positively responded to them!

“tolerate” See note at 2Co 11:4.

2Co 11:20 “if anyone enslaves you” This starts a series of five first class conditional sentences. This verb (i.e., katadoulo) is only used here and in Gal 2:4 where it refers to the Judaizers. The Judaizers asserted that one had to become a full Jew before one could become a Christian. How these false teachers relate to the Judaizers is uncertain. The exact rules or rituals which the false teachers at Corinth put forth as necessary for salvation are also uncertain.

“if anyone devours you” Paul used this verb only twice, here and in Gal 5:15, which also describes a church in conflict with false teachers.

NASB, NRSV,

TEV”takes advantage of you”

NKJV”takes from you”

NJB”keep you under his orders”

This is the common verb lamban, but with a metaphorical extension of the literal sense of “to take hold of.” Here it is to manipulate for personal advantage.

NASB, NKJV”exalts himself”

NRSV”puts on airs”

TEV”look down on you”

NJB”sets himself above you”

Paul used this same term in 2Co 10:5 to describe the arrogance of the false teachers’ arguments and speculations. This term is simply the word “to lift up” (cf. 1Ti 2:8). But, in 1 Corinthians it has negative connotations of human pride and arrogance.

“hits you in the face” Paul’s words drip with sarcasm (cf. 2Co 11:21). He was so gentle and meek (cf. 2Co 10:1) with them, but they rejected him; the false teachers were so selfish and manipulative, but they love them.

2Co 11:21 “to my shame” This is literally “according to dishonor.” Paul felt that his meekness and gentleness had been misunderstood and taken advantage of by the false teachers. This may be another example of sarcasm.

“weak” See Special Topic: Weakness at 2Co 12:9.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

no. Greek. me. App-105.

man = one. Greek. tin. App-123.

fool, Greek. aphron. See Luk 11:40. The fifth, sixth, and seventh one. in this verse and 2Co 11:19. Compare aphrosune, 2Co 11:12.

otherwise = not. Greek. me, as above.

boast = glory, as in 2Co 11:12.

Fuente: Companion Bible Notes, Appendices and Graphics

16-21.] Excuses for his intended self-boasting.

Fuente: The Greek Testament

2Co 11:16. , I say again) He begins this new subject of boasting with a prefatory repetition of the anticipatory mitigation [] from 2Co 11:1, which certainly no man that is a fool, uses.-, let not) a particle of prohibition, let no man think, that I am a fool. This clause is not put in the way of parenthesis, but the meaning of the word , I say, falls upon this very clause.

Fuente: Gnomon of the New Testament

2Co 11:16

2Co 11:16

I say again,-[Paul had made three attempts to begin his glorying. First (2Co 10:7), he stops to give attention to the empty glorying of his opponents; second (2Co 11:1), he pauses to express his anxiety for the Corinthian Christians under the influence of false teachers; and third (2Co 11:6), he stops again to answer the charge of not accepting support. Now he returns to the point and expresses himself fully as far as 2Co 12:13.]

Let no man think me foolish; but if ye do, yet as foolish receive me, that I also may glory a little.-While averring that his course was not that of a foolish, self-boaster, he tells them that if they think he is, receive him as such, as bear with him to see if he has not as much of which to boast as those whom they had received in their boasting.

Fuente: Old and New Testaments Restoration Commentary

Pauls Sufferings For Christ

2Co 11:16-33

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. 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. I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also. 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 labours more abundant, in stripes above measure, in prisons more frequent, 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 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. 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. 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 me: and through a window in a basket was I let down by the wall, and escaped his hands. (vv. 16-33)

I confess to you that when I read words like these, I cannot get away from the thought that in all the nearly fifty years that I have known Christ as my Savior, and during almost all that time I have been trying to preach His Word, I have just been playing at Christianity. When I think what this dear servant of God of the first century went through for Christ, motivated by a consuming love for the Savior, I feel that I have a great deal to learn of what it means to be a true minister of the Lord Jesus.

We have already noticed in the study of this letter that there were those who were very jealous of the ministry of the apostle Paul. They would have crowded him out of the various churches had it been possible, they even ignored him in order to prejudice those who had gladly received him as the servant of the Lord. On some occasions, while not exactly stooping to evil-speaking, they had endeavored to insinuate that he had no true ground for counting himself an apostle of Jesus Christ, that after all he was merely an ecclesiastical freelance and that his words should not be accepted, as those of the original twelve apostles, as really inspired of God. It was because of all this, because his own converts were being distressed and upset by such things, that he found it necessary to direct attention to the marks of his apostleship. He seeks to show that God Himself has put His stamp on his ministry by permitting him to suffer for Christs sake.

Notice first his boasting. He says in verses 16-21: Let no man think me a fool. That is, there were those who would imply that he was simply imagining that he had had a divine commission, that he was just a simpleton and did not know the difference between an idle dream and a heavenly vision, between the direct call of God and the moving of his own human spirit. Let no man think me a fool-I am not as simple as that; and yet he is saying, If you do, well, then receive me on that ground, and give me a chance to indulge in a little bit of foolishness in talking about myself. He was altogether at home when speaking of Christ, but when he had to speak of himself, it was most distasteful, and he considered it as mere foolishness. Yet it seemed necessary, in order to clear up this particular difficulty. That which I speak, I speak it not after the Lord (he was not speaking as though by direct command of God but foolishly, as it were,) in this confidence of boasting. Others had come to these Corinthians who boasted of their lineage and of their graces and abilities and gifts, and Paul says, Since you like to hear that kind of thing, I will give you a little of it. Ye suffer fools gladly. In other words, the man who spends time talking about himself is a fool; you have had some of that, and you seemed to enjoy it, and so I am going to give you a little more of it. Seeing ye yourselves are wise. That was a bit of irony. You Corinthians are so remarkably wise that you can let some of the rest of us indulge ourselves. 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. Paul says, if you can stand that, you can stand it if I tell you a little of my personal experiences and of the Lords dealings with me.

I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also. There were those who had a great deal to say about their credentials. He too had something to say along that line, and so he went on to tell them something about his lineage. Those who came troubling them were as a rule Jews who had made a profession of Christianity, but had never broken with the old system and come out into the full place of the new covenant. They boasted of the fact that they were real Hebrews of Abrahams seed, and Paul asks what have they to boast of over himself? Are they Hebrews? so am IAre they the seed of Abraham? so am I. I wonder whether this message is going into the homes of any Jewish families. I am quoting the words of an eminent Hebrew Christian of nineteen hundred years ago, one of the most highly educated rabbis of his day, a man brought up at the feet of the Rabbi Gamaliel, noted for his sanity and sound orthodoxy. This man, Paul, once called Saul of Tarsus, was of all the Jews of his day the man who had the most bitter hatred against Christianity; but something happened to him that made him the outstanding apostle of the new doctrine of the grace of God, and he is telling us something here of what he endured for the sake of the Lord Jesus Christ. Sometimes people say that certain persons change their religion for temporal benefit. It was not a question of changing religion for Paul, but of getting to know the living Christ. And it was not for temporal benefit, for had he remained as he was he would have lived and died as one of the most honored Hebrews of his time. He knew when he confessed Christ Jesus as his Savior that he would be put out of the synagogue, that his own friends would disown him, look upon him as though dead, and yet he decided to endure it all for Christs sake. He says, What things were gain to me, those I counted loss for Christ (Php 3:7). This man was genuine. Something had taken place in his inner life that made him step right out from Judaism and commit himself to the Lord Jesus Christ as his Savior.

Are they ministers of Christ? (I speak as a fool) I am more. Do others boast that they are ministers of Christ? I too am a minister of Christ, and my ministry has been a wider one than theirs. He is not saying, I am a greater minister, a greater teacher, a greater preacher. What he is saying is this, I have laboured more abundantly [than all the rest of them]. He had gone from city to city, from country to country, and from continent to continent, giving the glad, glorious message of the grace of God. None of them had excelled him in this or had come near him in time spent and places visited and multitudes preached to. Then he tells how he has suffered for his ministry: In stripes above measure, in prisons more frequent, in deaths oft. When you turn to the book of Acts you read once of his being beaten with stripes, but he says, In stripes above measure. Just once you read of his being in prison, but he says, In prisons more frequent. We do not get the entire record in Acts. In deaths oft. He passed through experiences again and again that were harder to bear than dying for Christ would have been.

Then notice the pathos of this, Of the Jews five times received I forty stripes save one. That was the discipline of the Jewish synagogue. He could have been free of that. When they summoned him for trial on these five occasions, it was by the elders of the synagogue who charged him with teaching things contrary to the law of Moses, and they condemned him to be beaten with forty stripes save one. That was the Jewish way of disciplining those who were adjudged guilty of violation of the law. They were afraid that they might exceed the legal requirements, for God had said that they were not to be unmerciful, and so they gave thirteen stripes on one side, thirteen on the other, and thirteen down the middle of the back. That was the way they beat one who had broken the law of Moses. If Paul had said, You have no authority over me; I am a Christian, and you cannot judge me and pronounce sentence upon me; I will appeal to Rome, he could have been free from all this. He did this when Caesars own officers would have violated the law, but when his own brethren, the Jews, pronounced judgment against him, he bowed his head and took it because of his love for them.

He said, I became as a Jew, that I might gain the Jews (1Co 9:20). If you want to see how much Paul loved the Jews, you can do so there as you see him tied to that post, with his back bare. Notice his quivering flesh as the thongs come down upon him. And he could have been delivered from it all if he had simply said, I am no longer a Jew; I am a Christian. But although he was a Christian he could not forget that by birth he was a Jew, and he loved his people. We hear him say on another occasion, Brethren, my hearts desire and prayer to God for Israel is, that they might be saved (Rom 10:1). And so he even bore the synagogues discipline in order that he might not be alienated from the people he loved and served and suffered for, that they might be saved.

Then he goes on to tell of what he endured from the Gentiles. Thrice was I beaten with rods. That was the Roman punishment. Once was I stoned; that was at Lystra. Thrice I suffered shipwreck. You read of his being shipwrecked once in the book of Acts, but there were two more such experiences. A night and a day I have been in the deep. I suppose the vessel had gone to pieces, and he was floating about clinging to a spar. No one was near, but he was looking to God, and in some way deliverance came. All these things failed to quench that burning ardor that sent him through the world for a generation proclaiming salvation through the Lord Jesus Christ.

Then there were other perils that he suffered. They were eightfold as given in verse 26. In perils of robbers, that was a very real peril in those days when robbers beset every mountain path, and Paul traveled from city to city mostly on foot. In perils by mine own countrymen, in perils by the heathen. The Jews hated him, and the Gentile world failed to appreciate the fact that he was Gods ambassador to them. In perils in the city, among the cultured and refined as well as among the uncouth and the ignorant. In perils in the wilderness, in perils in the sea, in perils among false brethren. This last is perhaps the saddest of all. Those professing the name of Christ and yet untrue to him, those taking the ground of being servants of God and yet showing themselves false brethren, who would have destroyed his good name if they could.

And then he continues, In weariness and painfulness, in watchings often, in hunger and thirst, in fasting often, in cold and nakedness. Whatever have you and I known of suffering anywhere near like this? We have sung sometimes, but I wonder whether we really mean it:

Jesus, I my cross have taken,

All to leave and follow Thee;

Naked, poor, despised, forsaken,

Thou, from hence, my all shall be;

Perish evry fond ambition,

All Ive sought, and hoped, and known;

Yet how rich is my condition,

God and heavn are still my own.

Do we really mean it when we sing such a song as this? Are we prepared thus to suffer and endure for Christs sake? This is first-century Christianity, this is what it cost to be true to God in those early days, and yet how faithful Gods servants were that we might have this wondrous heritage of the truth today.

But there was another thing that weighed upon him, and only one having the oversight in the church of God could know the meaning of this: Beside those things that are without, that which cometh upon me daily, the care of all the churches. Paul carried the people of God upon his heart. He could not go into a place and labor for a while and then be through with them. They were still on his heart, and if they got into trouble, into difficulty, into dissension, it burdened him, and he took it to God and wrote letters to them and tried to help and bless. And now he says, Who is weak, and I am not weak? who is offended, and I burn not? That is, if someone who should know better stumbles one of the weakest, it fills me with indignation. So truly was he a father in Christ to the people of God. And he adds, If I must needs glory, I will glory of the things which concern mine infirmities. If I must boast, I will not boast in what I have done or what I am, but I will glory of the things which concern mine infirmities. Just a poor, weak, earthen vessel, and yet God has taken him up and used him to give the message of His glory to a needy world. He could boast in this, that in spite of all his weakness God had seen fit to speak in and through him.

His conclusion is very striking. You might have expected him to tell of some very remarkable experience he had had, in which God showed that, after all, it was His delight to put honor on the man who had stooped so low for the sake of Jesus, but he tells of something that most of us would have left out. 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 me: and through a window in a basket was I let down by the wall, and escaped his hands. What a picture! And then think of the dignity of some of us. Just imagine him curled up in a basket and dropped over a wall! That is the last view we have of Paul in this chapter. Someone passing might have looked up and said, Well, dear me, is that the Rev. Dr. Paul? No, it is Paul, a servant of Jesus Christ, who counted all things but loss for that excellent name, and is ready to be put to shame, is ready to suffer, is ready to endure, in order that Christ may be manifested in him whether by life or by death.

May God teach us who love the same Savior to emulate this His servant in devotedness to Christ, in glorying in infirmities. Surely our Savior deserves our best and most devoted service.

Alas, and did my Saviour bleed?

And did my Sovereign die?

Would He devote that sacred head

For such a worm as I?

Lecture 20

Pauls Thorn In The Flesh

2Co 12:1-10

It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) how that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. Of such an one will I glory: yet of myself I will not glory, but in mine infirmities. 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. 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. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christs sake: for when I am weak, then am I strong. (vv. 1-10)

We have been occupied with some of the experiences that the apostle Paul went through as he suffered for Christs sake. You remember we are told, All that will live godly in Christ Jesus shall suffer persecution (2Ti 3:12). So, if we are not suffering persecution for the name of Christ, the inference is that we are not living godly. We may be behaving ourselves decently, we may be living respectably, but God does not have the supreme place in our lives if we do not know something of persecution on the part of a world that hates God and that nailed His own blessed Son to the bitter cross.

Paul had identified himself with that cross from the moment of his conversion. He said, God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world (Gal 6:14). Naturally, the world hated the man that spurned it. Walk with the world and the world loves its own. Jesus said, The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil (Joh 7:7). And so the apostle lived and toiled and suffered for an entire generation for the names sake of the Lord Jesus Christ. But it was not all suffering. There were times of ecstatic joy, there were moments of wonderful blessing and spiritual refreshment. Did others boast of religious experiences? Well, Paul says, if it is the fashion to boast, I suppose I can boast too. I do not want to boast of myself, but I can tell you, if you want to know, something of the great privileges that at times have come to me.

It is not expedient for me doubtless to glory. I will come to visions and revelations [or manifestations] of the Lord. I knew a man in Christ. He is referring, of course, to himself, but what a wonderful thing to be able to speak as a man in Christ. Do you know a man in Christ, in that sense? You remember on one occasion, writing to the Romans, the apostle speaks of some of his own kinsmen, and uses that expression, Who also were in Christ before me. You see, people are not in Christ by natural birth. You are not in Christ because your father was in Christ before you were born. You are not in Christ because you have had a praying mother. You yourself have to be born of God. Unless regenerated you are not in Christ up to this present moment. That which is born of the flesh is flesh (Joh 3:6). It may be very attractive flesh, it may be very agreeable flesh, it may even be religious flesh, but it is flesh still. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. It is the man who is born of the Spirit who is in Christ, and so Paul says, I have told you something of the hardships I have endured for Jesus sake, now I want to tell you something of a great experience that came to me once as a man in Christ.

I knew a man in Christ above fourteen years ago. That is very interesting. This man had had a remarkable experience, and as far as we can learn he had kept it a secret between himself and God for over fourteen years. This is very unlike us. I have an idea, knowing myself as well as I do, that if I had been in the third heaven yesterday, I should be telling you about it this morning. I would forget everything else and tell you what a wonderful time I had in the third heaven, and then if you believed me, you would look at me and say, What a saint he must be that God should want his company in the third heaven! and I would be getting glory to myself through telling about this. That is probably the reason Paul kept it a secret; he did not want people to think of him. He did not mind telling of the hard things; he did not mind speaking of the time when he was ignominiously let down over a wall in a basket. That was something that people would sneer at, laugh at, but such a wonderful experience as being caught up into the third heaven he could keep to himself until the proper time. But if others are boasting of experiences, he will tell them of his own. I do not know what attention you may have given to the chronology in connection with the apostle Pauls life. A little over fourteen years before he wrote this second letter to the Corinthians he was laboring in Galatia. He visited the cities of Iconium, Derbe, and Lystra, and the people were so carried away by him that at one time they wanted to worship him as a god, but later persecution broke out, and they turned on him and actually sought to stone him to death. In fact, the moment came when his crushed and bruised body fell in the highway, and as far as anybody could see he was dead, and they dragged him out of the city and threw that body to one side as a bit of worthless refuse. That was apparently the end of the apostle Paul so far as his ministry was concerned. But after his persecutors had gone back into the city, a little group of heartbroken disciples gathered about that body, and one can imagine how desolate they felt. Their father in Christ, the one who had led them to know Christ, who had cared for them in the things of God, lay before them evidently dead, and they were about to make arrangements for a decent burial, when suddenly Paul rose up and gladdened their hearts by what must have seemed like a veritable resurrection. He was ready to go back to the business of preaching the gospel.

What happened to him at that time when his body lay there in a coma? I like to think that it was then he had the experience he refers to here. I knew a man in Christ above fourteen years ago. That was just about the time they tried to stone him to death, and God at that time may have said, Paul, I am going to give you a little vacation; I am going to take you up to let you see the land to which you are going. Come up with Me, Paul, and he found himself, he says, caught up into the third heaven, and he tells us he was so enraptured by the glories that he witnessed that he was not conscious whether or not he was in the body. Observe, it is possible to be thoroughly conscious, and yet be out of the body. The body is not the real man. I am not the house in which I live. I live in this house, but someday I am going to put off this my tabernacle; I am going to move out unless it should please God that I live in the flesh until Jesus returns again. But if death takes me, the real man leaves the body. The body dies, but the believer is absent from the body, present with the Lord. Paul had no consciousness of having a body, or on the other hand, he did not miss his body. Whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth. That always helps me when I think of my loved ones gone over to the other side. They have left this scene of trial and toil and care, and have gone home to be forever with the Lord, but they are just as real, and just as truly intelligent beings out of the body and with Christ, as they were when they were down here in the body. In Eph 3:15 Paul speaks of the whole family in heaven and earth. Paul was not a materialist, he was not a soul-sleeper, for if he had been, he would have said, The whole family in the grave and on earth, but he did not recognize any of the family as lying in the grave, it was just their bodies that were there, but the members of the family are in heaven and on earth.

Millions have reached that blissful shore,

Their trials and their labor oer,

And yet there is room for millions more,

Are you on the way? Have you trusted that blessed Savior? These all died in faith, they are at home with Christ which is far better. Do you know Christ? You have often said that you hoped when life was over that you would find a place in heaven. Are you quite sure you would be comfortable there? Are you quite sure you would be happy in heaven? I know people who cannot enjoy an hour at a prayer meeting who imagine they would enjoy eternity in heaven. If you have not a new nature, a life that is hid with Christ in God, so that you can enjoy Him now and delight in fellowship with His people, how do you expect to enjoy God and fellowship with the saints in heaven? I am afraid that if some of you were suddenly caught up into heaven without any inward change, you would hardly be there before you would be seeking to get out of that holy place because you have not a nature that is in touch with heaven. You do not appreciate the things of heaven now; how could you expect to enjoy them if you went there as you are? Ye must be born again (Joh 3:7), Jesus said. Paul was born again, he had a new life, and when he found himself in heaven he was at home there. If you were suddenly to be called away from the body, would you be going home?

A dear fellow was dying. He had been brought up in a Christian home, but he had spurned the grace of God, and someone was trying to comfort him, and leaning over him, said, It wont be long now, and after all, death is only going home.

He looked up startled and said, Going home! What do you mean? This is the only home I have ever known. Death for me will be going away from home, and going I do not know where.

What would it mean to you? Can you sing:

My heavenly home is bright and fair,

No pain nor death shall enter there;

Its glittering light the sun outshines,

Those heavenly mansions shall be mine.

I am going Home to die no more.

Or would death for you mean going away from home? Is this world your home, and would you be going away into the darkness and distance? Byron says, and Byron was not a Christian, There are wanderers over the sea of eternity whose bark glides on and on and anchored neer shall be. Oh, can you say:

By faith in a glorified Christ on the throne,

I give up the joys of this world to its own;

As a stranger and pilgrim I plainly declare,

My home is up yonder. But will you be there?

Home, Home, sweet, sweet Home,

Theres no friend like Jesus,

Theres no place like Home.

Paul went home for a while. He tells us in the next verse, I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) how that he was caught up into paradise. That word is found three times in the New Testament, and is not a Greek word although written in Greek letters. Paradise is a Persian word, and means a royal garden. It was the name of the garden of the King where every lovely fruit and flower could be found, and it helps me to understand what it is like up yonder. I am glad God has given us flowers. I am glad He has given us fruit. He could have given us shade without fruit, but He giveth us richly all things to enjoy, and I try never to partake of the fruit of His bounty or to gaze upon the flowers of His love without being reminded of Paradise. It is intended to give us a little idea of what it is like up yonder. When we talk about the believer not loving the world, we do not mean that he should not be interested in this creation. He should love the things that God his Father has made.

Heaven above is softer blue,

Earth beneath is sweeter green,

Something lives in every hue

Christless eyes have never seen.

Birds with sweeter songs oerflow,

Flowers with newer beauty shine,

Since I know as now I know,

I am His and He is mine.

And heaven is a place of wondrous beauty.

Paul found himself in a royal garden, and says he heard unspeakable words. That really means words that could not possibly be declared, words that no human tongue could make plain, the song of the redeemed, the praises of the saints, the joy of the angels. Now he says, Of such an one will I glory, of this man in Christ he will glory, but not of himself as a poor lost sinner. Of myself I will not glory, but in mine infirmities. But why? He says, I will tell you how I got them; my infirmities were a love gift from my Father. I once heard of a man who was very wealthy and lived in a lovely and magnificent manor house. He had grown up away from God, and then was struck with that dread malady, paralysis, and for many years he had to be wheeled about in a chair, and as a result of that affliction, unable to get out and enjoy the things of the world, his heart turned to the things of God and he found Christ. They used to wheel him down to the gathering of the saints, and trying to half raise himself in that chair he would praise God and say, O God, I praise Thee for my dear paralysis. He knew that if God had not permitted that infirmity to come upon him, he might have lived and died in independence of God.

And then Paul says, 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. You see, there is no danger to any one in the third heaven, but the danger comes if you have been in the third heaven and return to earth. Think of walking up and down the street saying to yourself: I am the only man in this city who has ever been in the third heaven and come back again. Paul had been there and when he returned God said, I must not let My servant be spoiled by this experience, and so gave him, we are told, a thorn in the flesh, but He gave it through the Devil. Do you know that Satan cannot do one thing against the child of God until the Lord gives him permission? That is the lesson of the book of Job. Shall we receive good at the hand of God, and shall we not receive evil? (Job 2:10). Job took everything from God, and so Paul says that this was given to him lest he be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. What was the thorn in the flesh? I cannot tell you because I do not know. Paul has not told us, and there is no use in our guessing about it; but I know it was in the flesh and therefore a physical infirmity. It was a weakness of some kind that pained and hurt just as though one were driving a thorn into the body, it may have been something that affected his public utterances, something humiliating, and he went to the Lord and prayed in agony of soul three times, O Lord, deliver me from this thing. The Lord finally said, No, Paul, I am not going to deliver you from it, but I am going to do better than that; I am going to give you grace to bear it. Oh, those unanswered prayers of our lives, how they bewilder some of us! Think of the many unanswered prayers recorded in the Bible.

Abraham prayed, O God, that Ishmael may live before thee. Now Abraham meant, Let him be the inheritor of the promises. But God said, No, in Isaac shall thy seed be called. How thankful Abraham is today that his prayer was not answered. Moses prayed, O God, let me go into the land, and God said, Do not talk to Me about that any more; you cannot go in, and today as Moses stands yonder in the glory how glad he is that God had His way. David prayed for the child of Bathsheba, Heal the child, and let him live. But God said, No, I wont heal him; I am going to take him home, and David bowed his head at last and said, He cannot come back to me, but I will go to him, and Davids heart was drawn toward heaven in a way it would never have been otherwise, and how thankful he is today that God did not answer his prayer. Elijah went out into the wilderness when an angry woman frightened him. The man who could stand before King Ahab ran away to the juniper tree when Jezebel was after him, and he flung himself down before God and said, I am no better than my fathers. Did you think you were, Elijah? He found out that he was not, and then he said, Let me die. How thankful he is today that God did not answer that prayer. Elijah is the only man between the flood and the cross of Christ who never died at all. He went to heaven without dying. And Paul prayed, Remove the thorn from my flesh, and the Lord said, I wont remove it, but I will give you grace to bear it.

Have you a thorn, some great trial, some infirmity, some distress, something that is just burdening your heart and it seems as though you will break under it? You have prayed and prayed, O Lord, deliver me from this. It may not be the will of God to deliver you, but He says, My grace is sufficient for thee: for my strength is made perfect in weakness. When Paul heard that, he said, Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. The weaker I am the better opportunity Christ has to manifest Himself in me.

And then in the concluding verse of this section he says, Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christs sake: for when I am weak, then am I strong. May God give each one of us to take that place of subjection to the will of God where we can glory in infirmities.

Fuente: Commentaries on the New Testament and Prophets

say: 2Co 11:1

Let: 2Co 11:21-23, 2Co 12:6, 2Co 12:11

receive me: or, suffer me, 2Co 11:1, 2Co 11:19

Reciprocal: Job 13:2 – General Rom 15:17 – whereof 2Co 5:13 – we be beside 2Co 7:2 – Receive 2Co 11:10 – no man shall stop me of this boasting 2Co 11:30 – must Phi 4:17 – because

Fuente: The Treasury of Scripture Knowledge

2Co 11:16. Paul does not admit being a fool to the extent charged; yet, be that as It may, he requests to be tolerated in his feeling. (See comments at verse 1.)

Fuente: Combined Bible Commentary

2Co 11:16-18. I say again, Let no man think me foolish; but if ye do so, yet as foolish receive me, that I also may glory a little, etc. He feels the conflict between what may be called legitimate boasting and what is mere folly. His boasting was not after the Lord; but being wrung from him in self-vindication, it was not foolishness, but only as in foolishness.

Fuente: A Popular Commentary on the New Testament

Here our apostle returns again to his own just and necessary vindication of himself; he acknowledges it unbecoming and unseemly in itself to boast much: and that boasting is the usual mark of a fool; but it is no folly when the interest of God and souls require it: It was only seemingly, and not really, his folly; though it had the appearance of folly, in ostentation; yet with respect to the scope, the aim, and end, and design of it, it was needful and necessary,

But yet he tells them, that what he had before spoke, and was now farther about to speak, he spake not after the Lord: that is, as if the Lord commanded any such boasting and glorying in ourselves, as for ourselves. He did not pretend to have any special command from God, to enlarge so copiously in his own commendation: for the Spirit of God no where advises us to commend ourselves, or to glory either in the sufferings we have undergone, or the services we have done: Yet what the apostle here said and did, though not after the Lord, yet was it not contrary to the Lord, or to the direction of his word, which no-where commands us to conceal what grace God has wrought in us, or the good done by us, upon a fitting occasion, and with a sincere design, that he, and not ourselves, may have the praise and glory of it.

Fuente: Expository Notes with Practical Observations on the New Testament

Verse 16 Glorying has been the main subject, however, Paul has strayed from it twice since verse 1. Driven by his opponents to boast, Paul asks the readers’ indulgence.

Fuente: Gary Hampton Commentary on Selected Books

2Co 11:16-17. I say again He premises a new apology to this new commendation of himself; let no man think me a fool In boasting thus of myself; let no one think I take any pleasure in doing it, or that I do it without a very strong reason. Let the provocation I have received be considered: let the necessity of the circumstance, and the importance of my character, be duly weighed, and I shall surely be excused. But if otherwise If any one do think me foolish herein, yet bear with my folly, and hear me patiently without offence; that I may boast myself a little As well as others. That which I speak On this head; I speak it not after the Lord Not by any immediate direction or inspiration from Christ; nor after his example, and in such a way as seems worthy of him; but as it were foolishly, &c. In such a manner as many may think foolish, and indeed would be foolish, were I not compelled to it in order that I may vindicate my apostleship, and confirm you in the truth.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

[In this section the apostle draws a comparison between himself and the false apostles, showing how he excelled them in labors, revelations, signs, etc.] I say again [having twice swerved from the distasteful task, Paul unwillingly resumes his apparent boasting], Let no man think me foolish; but if ye do, yet as foolish receive me, that I also may glory a little.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

2Co 11:16-33. Comparison between Paul and his Opponents (cf. 2Co 11:6).Under the pressure of intense feeling he will break through his inclination and self-imposed resolve of silence, to let his character and his sufferings in the cause of Christ speak for themselves. But in doing so, he makes it clear that he waives all authority of one who speaks in the Lord. Speaking simply as a frail man, he pleads that he may receive at least such a hearing as the Corinthians have given to the other men who have tyrannised over them, exploited them, even buffeted them. If such high-handed arrogance as they have practised be what they mean by strength, then he admits (ironically adding to my disgrace) that he had been weak. The passage which follows (2Co 11:22 to 2Co 12:10) is not only inspired by strong personal feeling, it is full of details regarding Pauls personal experience of which we have no record elsewhere. After asserting his equality with his opponents on the point to which they attached most importance, he claims superiority to them in respect of the real criteria of a minister of Christ, viz. the sufferings undergone in His service (cf. Gal 6:17). The reiterated allusion to his foolishness, to speaking as one beside himself, all point to the consciousness that he is departing from that steady reserve on the subject of his own service which was for him the way of common-sense. Now that the barrier is broken down, the record of personal experiences pours forth like a flood. From those which are external and physical he passes (2Co 11:28) to those which are internal and mental. Through all these trials and sufferings he has carried a heart which feels the needs not only of the churches but of the individual Christian everywhere. And if he has sympathised with the weak in one sense, it is not because he himself has been strong in another sense. On the contrary, he has all the time been the victim of physical weakness which has indefinitely increased the difficulty of his work. Nevertheless, it is precisely in this weakness that he finds his deepest reason for proud rejoicing. For in that weakness the power of Christ has been perfectly displayed (cf. 2Co 12:9).

An illustration of this fact occurs to him, possibly because the story of his escape from Damascus (Act 9:23-25*) had been turned to his disadvantage. When he had felt utterly helpless against the determination of the governor to have him arrested (pp. 655, 768f.), the Divine strength had been manifested in his escape.

Fuente: Peake’s Commentary on the Bible

Verse 16

Receive me, that I may boast; allow me to boast.

Fuente: Abbott’s Illustrated New Testament

SECTION 16. PAULS TOILS, PERILS, AND HARDSHIPS. CH. 11:16-33.

Again I say, let not any one think me to be senseless. But at any rate if you do, even if as senseless, receive me, that I also may boast some little. What I speak, not according to the Lord do I speak, but as in senselessness, in this confidence of my boasting. Since many boast according to flesh, I also will boast. For gladly you bear with the senseless ones, being prudent. For you bear it if one enslaves you, if one eats you up, if one lays hold of you, if one lifts himself up, if in the face one strikes you. By way of dishonour I say how that we have become weak. But in whatever matter any one is daring, in senselessness I say it, daring am I also. Hebrews are they? And I am. Israelites are they? And I am. Seed of Abraham are they? And I am. Ministers of Christ are they? Wandering from my senses I speak, beyond this am I. In labours more abundantly, in prisons more abundantly, in beatings surpassingly, in deaths often. By the hand of Jews five times I received forty stripes save one: three times I was beaten with a rod: once I was stoned: three times I suffered shipwreck: a night and day I have spent in the deep. In journeys often: in dangers of rivers, dangers of robbers, dangers from my race, dangers from Gentiles, dangers in the city, dangers in the wilderness, dangers in the sea, dangers among false-brothers. By labour and toil, in watchings often: in hunger and thirst, in fastings often, in cold and nakedness. Apart from the other things, there is for me my daily attention, my anxiety about all the churches. Who is weak and I am not weak? Who is ensnared and I am not set on fire? If there is need to boast the things of my weakness I will boast of. God, the Father of the Lord Jesus, knows, He who is blessed for ever, that I do not lie. In Damascus, the ethnarch of Aretas the king was guarding the city of the Damascenes, to seize me: and through a window, in a basket I was let down through the wall, and I escaped their hands.

2Co 11:16. A second apology, introducing a second specific matter of boasting and a second contrast to Pauls opponents.

Again; refers back to 2Co 11:1, which was practically an ironical disproof that his boasting is folly. This repetition reveals Pauls great reluctance to appear to speak foolishly, even though conscious of a noble motive. He is jealous about the impression he makes upon others. But if he fail to convince them that he is not foolish he still begs them to listen to him even if as to a senseless one.

Receive, or accept: as in 2Co 11:4. Same word in 2Co 6:1; 2Co 7:15; 2Co 8:17; Gal 4:14; Mat 10:14; Mat 10:40 f. Cp. 2Co 7:2. To accept Pauls pleading, is to accept him who pleads.

I also may boast: as others do. This supports the foregoing plea. It is developed in 2Co 11:18-20.

Some little: same words as in 2Co 11:1. Paul begs them to forgive, if they look upon his boasting as foolish, a momentary weakness, one shared by others whom they tolerate.

2Co 11:17. A comment on that I may boast.

According to the Lord: taking the Master as my pattern, and His will as my guide. So Rom 15:5; Rom 8:27. Paul wishes to throw off for a moment his apostolic dignity and say a few words which do not involve his Masters reputation; in condescension to the weakness of his readers, who could not see, as we all see now, that in all this boasting he was animated by pure loyalty to Christ.

As in senselessness; keeps before us the request of 2Co 11:16 b.

In this confidence (same word as in 2Co 9:4) of my boasting: source of the foolishness of which he might seem to be guilty, and in some sense an excuse for it. He speaks as he does because he is sure that what he says is true.

2Co 11:18. Another excuse for Pauls boasting, one already suggested in 2Co 11:16. However foolish boasting may be, Paul does but imitate his opponents.

According to flesh: 2Co 5:16; Rom 8:4 : from the point of view of the present bodily life. All such boasting looks at and exults in matters pertaining to bodily life, and looks at them under the influence of the appetites and needs of the body. It is the exact opposite of speaking according to the Lord. Compare and contrast Gal 6:13.

2Co 11:19-20. A justification of I also will boast, viz. the ready forbearance and prudence of the Corinthian Christians.

For gladly you bear with; recalls nobly you bear it in 2Co 11:4.

Prudent: same word in 1Co 4:10; 1Co 10:15; Rom 11:25; Luk 16:8; Mat 25:2-9. It seems to belong to the prudent man to be able to take counsel well about the things good and profitable to him: Aristotle, Ethics bk. vi. 5. 1. It is the exact opposite of senseless. Since Pauls readers are full of sense, it is easy for them to condescend to bear with others who have less sense than themselves. This bitterly sarcastic justification of his own boasting, Paul supports at once, in 2Co 11:20, by his readers forbearance towards his opponents. Cp. 2Co 11:4, supporting 2Co 11:3.

Enslaves you: same word in same connection, Gal 2:4. The opponents were robbing the Corinthian Christians of their Christian liberty and bringing them under bondage to the Law. Cp. Gal 5:1-12; Act 15:10.

Eats you up: maintains himself at your expense. Cp. Mar 12:40; Luk 15:30.

Lays-hold-of-you: catches you as in a trap, or in the chase. Same word in same sense in 2Co 12:16.

Lifts himself up; as greater than, and claiming authority over, you.

Strikes you in the face: a daring description of violence and contempt. All this can be no other than a picture of the actual conduct of Pauls opponents at Corinth, conduct tolerated, at least formally, by the church. And it justifies fully the boasting which follows, which would in ordinary circumstance be foolish and unworthy of a servant of Christ. For, men accustomed to treatment like this cannot refuse to tolerate a little boasting from the apostle.

2Co 11:21. Transition to Pauls actual boasting.

By way of dishonour: i.e. placing dishonor upon myself.

I say: habitually.

We: Paul and his colleagues, in contrast to the opponents.

How that etc.; looks upon this weakness not as objective fact but as Pauls subjective view of it. Objectively, they were both weak and strong according to the point of view.

We have become weak: by laying all our powers on the altar of Christ, and by going at His bidding into positions of helplessness. Cp. Php 3:8. These words are inserted to make conspicuous the contrast which follows.

Any one is daring: (as in 2Co 10:2 🙂 as the opponents were.

I also; keeps before us, as in 2Co 11:16; 2Co 11:18, the comparison of Paul and his opponents. In whatever matter they act fearlessly, disregarding consequences, Paul, though ever acknowledging his own weakness is equally fearless. They are not afraid to usurp authority over the Church of Christ: and Paul is not afraid to punish them.

2Co 11:22. Now begins Pauls actual boasting, in face of his opponents. It is not an example of the daring of 2Co 11:21, but the ground of it. These adversaries claimed authority over Gentile believers because they were the ancient people of God. But in this Paul is their equal.

Hebrews: oldest name of the covenant people; Gen 14:13; Gen 39:14; Gen 39:17; Exo 1:15 f, Exo 1:19; Deu 15:12; 1Sa 4:6; Jer 34:9; Jer 34:14; Jdt 12:11. Probably equivalent to immigrant, or foreigner; and used in the Old Testament chiefly to distinguish the sacred nation from others. In Act 6:1 it distinguishes those who used the national language from those Jews who spoke Greek either always or usually. And this is probably the reference here and in the similar boasting of Php 3:5. Cp. Joh 19:13; Joh 19:17; Joh 19:20; Act 22:2.

Israelites: the favorite and sacred name, as given by God in the crisis of his life to the one ancestor claimed by the whole covenant people and by it only. Cp. Rom 9:4; Rom 11:1; Joh 1:48 f; Act 2:22; Act 3:12; Act 5:35; Act 13:16; Act 21:28.

Seed of Abraham; recalls the promises to Abraham. Same connection in Rom 11:1. This verse implies that Pauls opponents at Corinth were Jews, priding themselves in the ancient language and customs of their nation, in the honor conferred upon it by God, and in the blessings promised to Abraham and his descendants. In Gal 6:12 we find similar opponents.

2Co 11:23. Ministers of Christ are they? neither admits nor denies, but simply quotes, their boast. Contrast 2Co 11:15. Pauls reply to this boast is so startling that he introduces it with an apology, forsaking my senses I speak.

Beyond this etc.: i.e. I am something more than a minister of Christ. These words are senseless inasmuch as nothing is greater than to be a minister of Christ. They are justified by the contrast between the life portrayed in 2Co 11:23-27 and that of these professed ministers of Christ. Pauls superiority is seen in labours to which (1Co 15:10) he devotes himself more abundantly than they; in prisons in which with more abundant frequency he is confined, in beatings which fall upon him in a degree surpassing anything they suffer; in the presence often of death itself in various forms. In the last point Paul lays aside the language of comparison; perhaps as having in this matter no rival.

In in in in: same sense as 2Co 6:4-7.

Labours, prisons, beatings: 2Co 6:5; Act 16:23.

Deaths: 2Co 1:10; 2Co 4:11; 2Co 6:9; Rom 8:36. Notice the fourfold climax.

2Co 11:24-25. A simple enumeration in proof of the last two items of 2Co 11:23.

By Jews: in contrast probably to beaten with a rod, which in the one recorded case (Act 16:22) was by Gentiles.

Five times: all unknown to us.

Forty stripes save one: same number in Josephus, Antiq. bk. iv. 8. 21, 23.

Deu 25:3 limits the number of stripes to forty. Notice that the Jews, even in cruelty and injustice to a servant of God, were scrupulously careful to obey in an insignificant detail the letter of the Law. Cp. Mat 23:23.

I was thrice beaten with a rod: only one case (Act 16:22) recorded.

Once I was stoned: important coincidence in Act 14:19.

Three times I suffered shipwreck: all unknown.

In the deep: the sea, probably the raging sea; (same word in same sense, Psa 107:24;) perhaps clinging to a portion of wreck.

2Co 11:26-27. Continued descriptive exposition of 2Co 11:23.

Dangers dangers: suggested by journeys, which were then not only wearisome but perilous.

Of rivers: by crossing them, or through their overflow. The dangers of travel suggested other dangers.

From my race: Gal 1:14; Act 7:19. Cp. Act 14:19; Act 17:5; Act 17:13; Act 20:19.

From Gentiles: cp. Act 16:19; Act 19:24 ff.

False brethren: Gal 2:4. Of this danger, the treason of Judas is an example.

Labour and toil: 1Th 2:9; 2Th 3:8. The double expression intensifies the idea.

Watchings: 2Co 6:5 : and 1Th 2:9; 2Th 3:8 suggest that Paul refers to loss of sleep occasioned by menial toil for self-support.

Hunger and thirst: Deu 28:48. It is so unlikely that voluntary religious fasts (of which we have no mention in Pauls writings) would be enumerated among the hardships mentioned here that, in spite of the apparent repetition, it is better to suppose that the fastings often were involuntary lack of food on journeys or through poverty. So 2Co 6:5. The frequent lack of food is thus parallel to the frequent loss of sleep, each plural term being closely related to two foregoing singulars. Paul lingers over his hunger and thirst, and says that it was frequent.

Cold and nakedness; completes the picture. Cp. 1Co 4:11.

2Co 11:28. Apart from the other things: which Paul does not mention.

My daily attention: his eye ever fixed on the churches, watching their progress and perils. This attention was to him anxiety, and embraced all the churches, both those founded by himself and under his special care and those beyond his sphere of labor. In all Christians he took deep interest: and his anxious care for them was a heavier burden than the hardships enumerated above. This anxiety explains his prayers (Rom 1:9; Php 1:4; Col 1:3; 1Th 1:2) for each church singly.

2Co 11:29. Examples of this anxiety, and its effect upon Paul.

Weak: in faith and spiritual life, 1Co 8:9; Rom 14:1.

I am weak] Weakness is practically a limitation of our action. Paul makes the weakness of these brethren a limitation of his own action. So 1Co 8:9-13; Rom 15:1. For, his intense sympathy moves him to look at everything from their point of view, and to abstain from whatever will injure them. Thus their weakness, by limiting his action, is a real and felt weakness to him. Just so, in the weakness of her infant a mother feels herself to be weak.

Ensnared: entrapped, and injured in spiritual life; a frequent result of weakness. So 1Co 8:13.

I: emphatic, directing conspicuous attention to the effect upon Paul.

Set-on-fire: same word as burn in 1Co 7:9, denoting intense emotion; in this case, of sorrow. Cp. Luk 24:32; 3Ma 4:2, Psa 39:4; Jer 20:9. Notice the climax. Paul sees a brother weak in spiritual life: and in his weakness the apostles own power and liberty are limited. The brother falls into some snare of the enemy: and sorrow like a fire consumes the heart of Paul. And this of each case: who is weak etc.? This deep sympathy with all the brethren calls from him daily attention, and gives rise to anxiety about all the churches. That Pauls sympathy and anxiety embraced all churches everywhere and all persons and details within his observation, proves that it was inbreathed by God.

2Co 11:30-31. If there is need etc.; reveals again Pauls reluctance to speak about himself as he is here compelled to do.

Weakness: literally absence of strength, denotes in a narrower sense sickness (as in Luk 13:11 f; Joh 5:3; Joh 5:5) as being an absence of bodily strength, and in a wider sense all kinds of human powerlessness.

Things of my weakness: occasioned by, and betraying, weakness. Cp. 2Co 12:5; 2Co 12:9.

I will boast; may refer either to his abiding resolve, or more likely to 2Co 11:32-33, and especially to 2Co 12:7-11, and perhaps other matters present to his mind but afterwards passed over. If so, these words, though verbally suggested by weak in 2Co 11:29, yet have, as often in such cases, no special reference to it, but begin a new, though not different line of boasting.

I lie not: in declaring my purpose to boast in the things pertaining to my weakness. This purpose is from a human point of view so unlikely that in asserting it Paul appeals to Him who alone knows his motives.

God, the Father of the Lord Jesus: see 2Co 1:3; Rom 15:6.

He who is etc.: i.e. God the Father: as demanded by the Greek construction.

Blessed for ever: see Rom 1:25; Rom 9:5. While Paul thinks of God, and especially of the Father of the Lord Jesus, whose strength is manifested in his own weakness, he seems to hear from afar the song of praise which will go up for ever.

2Co 11:32-33. In Damascus; recalls the well-known beginning of Pauls Christian life.

Ethnarch: literally national-chief. Same word in 1Ma 14:47; 1Ma 15:1; Josephus, Antiq. bk. xiv. 7. 2, Wars bk. ii. 6. 3. It was evidently a provincial governor set by Aretas over the Syrian city of Damascus.

Aretas: king of Arabia Petraea, whose daughter Herod Antipas married and afterwards divorced. See Josephus, Antiq. bk. xviii. 5. 1.

Was guarding: a military term; also in Gal 3:23; Php 4:7; 1Pe 1:5. This implies that Damascus, which both earlier and later was under Roman rule, was at this time in the power of Aretas. For a very plausible explanation of this, see ch. iii. of Conybeare and Howsons St. Paul. It is certainly an interesting coincidence that whereas there exist Roman coins of Damascus both earlier and later there are none belonging to the time here referred to.

Window: same word in Act 20:9.

Lowered through the wall: same words in Act 9:25. We have here another witness of the correctness of the Book of Acts. The slight difference is easily explained by supposing that the Jews prompted and assisted the Ethnarch to watch for Paul. The abrupt transition from this incident suggests that it was designed to be the beginning of a series of proofs of Pauls weaknesses, a series commencing at the very commencement of his Christian course; but broken off suddenly to make way for the more startling matter of 2Co 12:2-4. Pauls furtive mode of escape (in the darkness of night, Act 9:24) proves the extreme peril and helplessness of his position. By narrating this incident he was therefore boasting in the things which belong to his weakness.

REVIEW. In passing to a second specific matter of boasting Paul betrays again his consciousness of the unseemliness of boasting; and, jealous for his readers respect, begs that his boasting be not taken as a mark of foolishness. But, even if it is, he has still a claim to attention. In saying this, which may seem to be foolish, he is careful not to implicate the authority of his Master but to speak only in his own name. He has a claim to his readers attention because from the lofty standpoint of their own wisdom they are accustomed to bear with foolishness and with unscrupulous self-assertion and violence. And, though Paul humbles himself by confession of weakness, he is if need be as bold as they. Equally with his opponents he can claim descent from the sacred people. And their claim to be ministers of Christ is surpassed by his own ministry, of which the credentials are written in hardships and perils of every kind and without number. And in addition to these he has a special burden, inasmuch as the spiritual weakness and fall of any who in any church bear the name of Christ is to him a personal weakness and a burning sorrow. The mention of weakness moves him to say that the things pertaining to his weakness shall be the only matter of the boasting which is forced upon him. He has matters of boasting so wonderful that before narrating them he appeals, as witness of his veracity, to Him who knows all things and whose praise will be sung for ever. He tells first a peril and escape at the very beginning of his Christian career, a kind of matriculation to him in the school of persecution, an escape not by the pomp of supernatural deliverance but by ordinary human instrumentality.

Fuente: Beet’s Commentary on Selected Books of the New Testament

11:16 {7} 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.

(7) He goes forward boldly, and using a vehement irony or type of taunting, desires the Corinthians to pardon him, if for a time he argues as a fool before them, who are wise, along with those other wise ones, as he talks about those external things such as his stock, his ancestors, and valiant acts.

Fuente: Geneva Bible Notes

3. Paul’s service and sufferings 11:16-33

To answer his critics and prove the extent of his own service and sufferings for Christ, Paul related many of his painful experiences as an apostle.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Paul apologized again for having to resort to mentioning these experiences (cf. 2Co 11:1). He did so to prove to the skeptical minority in the church that he had suffered as much as, if not even more than, the false apostles. The false teachers had impressed the "wise" Corinthians with their boasts. Consequently Paul answered these fools according to their folly (Pro 26:5). However, he stressed that he was not a fool but was only speaking as one (i.e., boasting) to make his point.

"The key term is aphron, ’fool’: not a dim-witted person or clown, a jester (as in ’play the fool’), but in the technical sense of the person in hellenistic-Roman society who had lost the correct measure (metron) of himself and the world around him . . ." [Note: Martin, p. 362.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)