Exegetical and Hermeneutical Commentary of 2 Corinthians 11:21
I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, I (speak foolishly,) I am bold also.
21. I speak as concerning reproach, as though we had been weak ] Literally, after reproach (or dishonour, see ch. 2Co 6:8, and see note on 2Co 11:17), “to my reproach” (Stanley), or perhaps ‘about the dishonour that has been cast upon me,’ that I ventured to do none of these things, because I dared not. The ‘we’ is emphatic. We, the true ministers of Christ, incurred the reproach of weakness while among you (see ch. 2Co 10:10, and 1Co 4:10), for we ventured upon no such evidences of our power. And this ‘weakness’ has been alleged against us as proof positive that we are no true Apostles of Christ. ‘As though’ implies that St Paul does not admit the justice of the accusation. But he passes it by, and proceeds to shew that he, too, can shew boldness upon occasion.
whereinsoever any is bold ] There is no ground upon which the ‘false Apostles’ have based their authority which St Paul could not also advance: there are few on which his title to the respect of his flock is not greater than theirs.
I am bold also ] St Paul is not here so much thinking of his boldness in asserting his Apostolic authority (ch. 2Co 10:2; 2Co 10:11) as of his boldness in asserting his personal claims on the allegiance of the Corinthian Christians; for now, though not ‘after the Lord,’ but ‘after the flesh,’ he commences that eloquent and impassioned description of his ministerial labours and experiences, which has done more than any other passage in Scripture to bring the person of the great Apostle before us, and to endear him to the Christian conscience.
Fuente: The Cambridge Bible for Schools and Colleges
I speak as concerning reproach – I speak of disgrace. That is, says Rosenmuller, I speak of your disgrace, or, as others prefer it, of the disgrace of the false apostles. Doddridge regards it as a question. Do I speak this by way of dishonor, from an envious desire to derogate from my superiors so as to bring them down to my own level? But to me it seems that Paul refers to what he had been admitting respecting himself – to what he had evinced in rudeness of speech 2Co 11:6, and to his not having urged his claims to the support which an apostle had a right to receive – to things, in short, which they esteemed to be disgraceful or reproachful. And his idea, it seems to me, is this: I have been speaking of reproach or disgrace as if I was weak, that is, as if I was disposed to admit as true all that has been said of me as reproachful or disgraceful; all that has been said of my lack of qualifications for the office, of my lack of talent, or elevated rank, or honorable birth, etc. I have not pressed my claims, but have been reasoning as if all this were true – as if all that was honorable in birth and elevated in rank belonged to them – all that is mean and unworthy pertained to me. But it is not so. Whatever they have I have. Whatever they can boast of, I can boast of in a more eminent degree. Whatever advantage there is in birth is mine; and I can tell of toils, and trials, and sufferings in the apostolic office which far surpass theirs. Paul proceeds, therefore, to a full statement of his advantages of birth and of his labors in the cause of the Redeemer.
As though we had been weak – As if I had no claims to urge; as if I had no just cause of boldness, but must submit to this reproach.
Howbeit – ( de). But. The sense is, if anyone is disposed to boast, I am ready for him. I can tell also of things that have as high claims to confidence as they can. If they are disposed to go into a comparison on the points which qualify a man for the office of an apostle, I am ready to compare myself with them.
Whereinsoever – ( en ho. In what. Whatever they have to boast of I am prepared also to show that I am equal to them. Be it pertaining to birth, rank, education, labors, they will find that I do not shrink from the comparison.
Any is bold – ( tis tolma). Anyone who dares to boast; anyone who is bold.
I speak foolishly – Remember now that I speak as a fool. I have been charged with this folly. Just now keep that in mind; and do not forget that it is only a fool who is speaking. Just recollect that I have no claims to public confidence; that I am destitute of all pretensions to the apostolic office; that I am given to a vain parade and ostentation, and to boasting of what does not belong to me, and when you recollect this let me tell my story. The whole passage is ironical in the highest degree. The sense is, It is doubtless all nonsense and folly for a man to boast who has only the qualifications which I have. But there is a great deal of wisdom in their boasting who have so much more elevated endowments for the apostolic office.
I am bold also – I can meet them on their own ground, and speak of qualifications not inferior to theirs.
Fuente: Albert Barnes’ Notes on the Bible
2Co 11:21-33
I speak as concerning reproach, as though we had been weak.
Howbeit I am bold also.
Pauls avowal of his advantages and his history of his trials
I. His manly avowal of his distinguished advantages.
1. His superior character (2Co 11:21).
2. His superior ancestry (2Co 11:22).
3. His superior apostleship (2Co 11:23).
II. His historic sketch of his extraordinary trials. The trials here sketched indicate several things.
1. The mysteriousness of Gods procedure with His servants. One might have thought that the man inspired with supreme love to Him, and receiving a commission from Him, involving the salvation of souls, would have made his way clear, safe, and even pleasant. The more important the Divine work intrusted to a man, and the more faithful he is in its discharge, the more trials will embarrass and distract him. For an explanation of this we must await the great explaining day.
2. The unconquerableness of Christly love in the soul. What stimulated Paul to embark in, and what bore him up under such an enterprise as this? The answer is, The love of Christ constraineth me.
3. The indelibility of the impressions which trials produce. They had long since transpired, but they were fresh in Pauls memory. It is a law in our nature that our trials make a deeper impression on us than our mercies. Why? Because they are the exceptions, not the rule.
4. The blessedness which the memory of trials rightly endured produces. In Pauls case–
(1) It generated sympathy with the woes of others (2Co 11:29). No man can sympathise with the trials of others, unless he has passed through trials himself.
(2) It inspired the soul with true rejoicing (2Co 11:30). (D. Thomas, D. D.)
In labours more abundant.—
Service in sorrow
Look at yon miller on the village hill. How does he grind his grist? Does he bargain that he will only grind in the west wind, because its gales are so full of health? No, but the east wind, which searches joints and marrow, makes the millstones revolve, and together with the north and the south it is yoked to his service. Even so should it be with you who are true workers for God; all your ups and your downs, your successes and your defeats, should be turned to the glory of God. (C. H. Spurgeon.)
The trials of busy life
Now, from many causes, from the temper of the day, and from the temper of our nation, the being busy is most natural to us; around us on every hand men and women are largely occupied, toiling for the necessaries, for the comforts, or for the luxuries of life. The more men have, the more they seem to need, and so that desire. Still, to be busy is natural, and to be busy is good; slothfulness, in the case of the majority, would mean poverty or misery. Honest industry stands upon the footing of being a service agreeable to God. Herein lies one of the trials of this life.
1. In proportion as a persons work is great, as the activity of busy life increases, especially if that activity be attended with temporal success, then increases the danger of this God-ward aspect being lost sight of–the work comes to be more and more regarded, as from the first it may have been taken up, only on its earthly side. So much of success seems to be dependent on the individual himself, his knowledge, his energies, his foresight, that at last he comes to say, My power and the might of my hand hath gotten me this, forgetting Who it is that gives power to get it. Then mark what flows from this forgetfulness of God, or this failing to recognise lifes work as given us of Him.
2. Restlessness and disquietude, when success is denied: pride and presumption when it flows in full tide. The present are days of great restlessness; disquietude and much anxiety are too common. Oh! it is sad to see, a sight which makes a thinking man weep at any time, to look around him anywhere, and see how Satan and the world are befooling souls for which Christ died, and which might find rest in Him.
3. The third trial to which busy life is exposed, is the trial of procrastination, the putting off until the convenient season lifes higher duties. Business in these days seems to occupy all peoples time, and nearly all their thoughts. It thins our churches, breeds a painful irregularity in the actions of the truer life of the soul.
4. Another trial which attends busy life is the trial of steadfastness. Business is often another name for the world; and what a world is this with which we have to do! What a mixture of good and bad, of vice and virtue, of honesty and corruption! And when the Christian has to face all this, to mix daily with all this, to act under or against all this, how terrible must be the strain on his steadfastness, that is, his walking uprightly before God.
5. The last trial is the trial of integrity: that trial, I mean, which, in some form or other, comes to every one–the conflict between principle and our interest. Oh! in the busy life, does not this conflict rage? Such are a few, a very few, of the many trials of busy life. The one leading thought of them all, is this, their danger–unless we be watchful–to divert the soul from its God. Their snare is to leave no time, or to leave no inclination, or to leave no power for high and holy things. But this, remember, through the abuse of them, not through the right and prayerful use. If God has given us our work, however great, we must do it, and we may do it unto Him. (C. C. Chamberlain, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 21. I speak as concerning reproach] Dr. Whitby thus paraphrases this verse: “That which I said of smiting you upon the face, I speak as concerning the reproach they cast upon you as profane and uncircumcised, whereas they all profess to be a holy nation; as though we had been weak-inferior to them in these things, not able to ascribe to ourselves those advantages as well as they. Howbeit, whereinsoever any is bold, and can justly value himself on these advantages, I am bold also, and can claim the same distinctions, though I speak foolishly in setting any value on those things; but it is necessary that I should show that such men have not even one natural good that they can boast of beyond me.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I speak as to those reproaches they cast on me, who am by them represented to you as though I were weak and contemptible; as indeed I am, as to my person, but not as to my doctrine, and the miracles I have wrought amongst you. And being some of them are so confident in boasting what they are, and what they have done and suffered; let me be a little bold as well as they, in telling you what I am, and what I have done and suffered.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. as concerning reproachrather,”by way of dishonor (that is, self-disparagement) I sayit.”
as though we . . . weakinnot similarly (2Co 11:20)showing our power over you. “An ironical reminiscence ofhis own abstinence when among them from all these acts ofself-exaltation at their expense” (as if such abstinence wasweakness) [ALFORD]. The”we” is emphatically contrasted with the false teachers whoso oppressively displayed their power. I speak so as though WE hadbeen weak when with you, because we did not show our power this way.Howbeit (we are not really weak; for), whereinsoever any is bold . .. I am bold also.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I speak as concerning reproach,…. These words may be considered either as explanative of the latter part of the former verse, “if a man smite you on the face”; that is not to be understood strictly and literally, of one man’s striking another on the face, but of reproach and contumelious language, used by the false apostles to the Corinthians; or they may have reference to the apostle’s design in the whole, which was partly to reproach, the Corinthians for acting such a stupid part, in patiently bearing so many and such indignities from these men; and partly to expose the scandalous and reproachful usage of them by the false apostles, that if possible their eyes might be opened to see through them, and discard them: or else these words may be regarded in connection with what follows,
as though we had been weak; and then the apostle’s meaning is, that as to the business of scandal and reproach he was speaking of, this was not confined to the Corinthians only, but they the true apostles had their share of it; for the false apostles reproached them, as poor, weak, fearful, and pusillanimous men; because they did not use that authority, and exercise that domination over them, they did not bring them into bondage, devour their substance, take away their goods from them by force, insult over them, and treat them in an ignominious and contemptuous manner; and intimated that they were upon all accounts inferior to them, and not worthy to be mentioned with them; which moved the apostle to exert himself, and boldly rise up in his own defence, saying,
howbeit, wherein soever any is bold; to boast of his pedigree, character, office, and usefulness,
I speak foolishly; as it might seem, and be so interpreted by some,
I am bold also; to enter the lists with him, to compare notes, and see on which side the superiority lies; and which is done in the following verses, to the full confutation of all the pride, vanity, blind boasting of the false apostles.
Fuente: John Gill’s Exposition of the Entire Bible
By way of disparagement ( ). Intense irony. Cf. 6:8.
As though ( ). Presented as the charge of another. “They more than tolerate those who trample on them while they criticize as ‘weak’ one who shows them great consideration” (Plummer). After these prolonged explanations Paul “changes his tone from irony to direct and masterful assertion” (Bernard).
I am bold also ( ). Real courage. Cf. 2Cor 10:2; 2Cor 10:12.
Fuente: Robertson’s Word Pictures in the New Testament
As concerning reproach [ ] . Better, Rev., by way of disparagement. Intensely ironical. Yes, you have borne with these enslavers and devourers and smiters. I could never ask you to extend such toleration to me. I speak as one without position or authority, having shown myself weak as you know.
I speak foolishly [ ] . Rev., in foolishness. My pretensions are equal to theirs, but, of course, it is folly to advance them, and they amount to nothing. Yet, even speaking in this foolish way, I possess every qualification on which they plume themselves.
Fuente: Vincent’s Word Studies in the New Testament
1) “I speak as concerning reproach,” (kata atimian lego) “I speak as regards dishonor,” reproach, by way of disparagement.
2) “As though we had been weak,” (hos hoti hemeis esthenkamen) “as though we have been sickly;” I have been weak, in this respect, that I have not attempted to enforce my authority of office, 1Co 2:3; 2Co 10:10; Mat 20:25-26.
3) “Howbeit whereinsoever any is bold,” (en ho Wan tis tolma) “but in whatever respect anyone dares,” is bold, my life shows that I too am bold, in what I do for Christ, in spite of false brethren, prisons, hardships of travel, persecutions, and floggings, which I am about to relate, 2Co 11:24-33.
4) “(I speak foolishly),” (en aphrosune lego) “I say (it) in folly,” he adds once more, 2Co 11:17, as if to emphasize that in the flesh he can be bold as surely as false prophets. Such however does not become the spirit of Christ in humility, Php_2:7-8.
5) “I am bold also,” (tolmo kago) “I also dare,” am bold, will not be bluffed or “bullied,” by false prophets on their claim of more artistic speech and cunning than I have. His whole life was forthright and bold, before Felix, Festus, King Agrippa, the Mars Hill philosophers, false prophets, and traitorous brethren as Hymanaeus, Alexander, and Philetus.
Fuente: Garner-Howes Baptist Commentary
21. Nay, in whatsoever. Paul had asked, why the Corinthians showed more respect to others than to him, while he had not been by any means weak, that is, contemptible. He now confirms this, because, if a comparison had been entered upon, he would not have been inferior to any one in any department of honor.
Fuente: Calvin’s Complete Commentary
Appleburys Comments
Pauls Labors and Sufferings
Scripture
2Co. 11:21 b-33. Yet whereinsoever any is bold (I speak in foolishness), 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 one beside himself) I more; in labors more abundantly, in prisons more abundantly, in stripes above measure, 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 have I been in the deep; 26 in journeyings often, in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; 27 in labor and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. 28 Besides those things that are without, there is that which presseth upon me daily, anxiety for all the churches. 29 Who is weak, and I am not weak? who is caused to stumble, and I burn not? 30 If I must needs glory, I will glory of the things that concern my weakness. 31 The God and Father of the Lord Jesus he who is blessed for evermore knoweth that I lie not. 32 In Damascus the governor under Aretas the king guarded the city of the Damascenes in order to take me: 33 and through a window was I let down in a basket by the wall, and escaped his hands.
Comments
Yet whereinsoever any is bold.It was foolish to be forced to compare his sufferings for Christ with anything the false teachers had suffered, for they were preying on the church at Corinth and endeavoring to lead the people away from Christ. In relation to Gods ancient people, Paul was their equal; but certainly in relation to Christ he excelled them. In relation to the things he suffered for Christ, he was too far beyond them for comparison.
Are they Hebrews?Although Paul was born in Tarsus of Cilicia, his parents were Hebrews and on that score he was easily equal to any of the false teachers who were claiming to be true teachers since, in all probability, they had come from Jerusalem.
Are they Israelites?The ancient chosen people of God bore the name which was given to Jacob after he had wrestled with the Angel of the Lord and had been blessed by him. The name symbolized the transformation that had taken place in his life. It appropriately applied to the nation that had been chosen from among all the nations of the world as a royal nation, a holy priesthood, a people that belonged to God. Were these teachers at Corinth Israelites? So was Paul.
Are they seed of Abraham?The Jews proudly looked to Abraham as their father. They argued with Jesus despite their intention to put the Son of God to death that they were the seed of Abraham. Literally, of course, they were; but their hatred for Jesus proved that they were the offspring of Satan. See Joh. 8:31-44. The Jewish teachers who troubled the church at Corinth claimed to be Abrahams offspring. Paul could substantiate his right to be called a child of Abraham for he was of the stock of Israel and of the tribe of Benjamin. More than that, He had surrendered his life to the Lord Jesus Christ.
Are they ministers of Christ?While one would have to be out of his mind to admit their claim to be ministers of Christ was true, Paul was prepared to compare his ministry with theirs and to demonstrate that he far excelled them in relation to Christ. He had labored more abundantly than they. He had been imprisoned as a result of his service to Christ more than they. He had undergone countless beatings and had constantly faced death for Christ. What had they done for Him?
Of the Jews five times received forty stripes save one.This list of the things that Paul had suffered in his ministry for Christ is a challenge to the false teachers at Corinth to compare the things that they had done with the things Paul had endured. The Corinthians who certainly must have known much of what Paul had undergone were well aware of the fact that the super-apostles were in no way a match for him.
He mentioned the beatings which he had received, the time when he was stoned, and the times that he had suffered shipwreck. Although he was a Roman citizen, he had been beaten and imprisoned at Philippi. He was stoned and abandoned for dead at Lystra. He suffered shipwreck three times. At one time, probably because his ship went down far from shore, he spent a full twenty-four period in the deep.
in journeyings often.Paul listed the perils which he had faced on his many travels. He had risked his life in crossing rivers, in traveling through bandit infested areas, in the things he had suffered from the hands of his own countrymen as well as Gentiles. He had faced perils in the cities, in the wilderness and at sea. He knew what it meant to be among false brethren. His experience with them was enough to justify his warning the church against them.
in labor and travail.Paul did not have an easy life; it was one filled with labor, hardship, and suffering. It meant standing guard during periods of distress; it meant being without food and drink; it meant fasting often in order that he might give all his time to the task before him; it meant enduring cold and nakedness.
Besides those things that are without.Paul gave the list of the things he had suffered for the cause of Christ. It was adequate to establish his claim to have undergone suffering for beyond anything the false teachers at Corinth had ever done. Aside form all this, there was one thing that had not been mentioned: the thing that brought daily pressure upon him, anxiety for all the churches. If there had been any question in the mind of anyone regarding all that he had said in refutation of the claims of the false teachers, there could be no doubt whatever about this climactic issue, for Corinthians knew very well about Pauls anxiety for them. But he was just as concerned for the Philippians and the brethren at Thessalonica. They all knew of his deep concern for the saints in Judea.
Who is weak?The meaning of anxiety is indicated in Pauls attitude toward the weak. He understood and desired to help as if he were that weak person himself. It is doubtful if any more Christ-like attitude toward the weak can be found. As he thought of the brother in Christ who for some cause had stumbled, he so identified with that one that he burned with the shame that should have been felt by the erring one. The Corinthians knew about his concern for the weak and erring. Did they see anything like it in the teachers who were attempting to discredit Paul by saying that he was weak in their presence even if he was bold in his writings?
If I must needs glory.Since the situation at Corinth had forced Paul into this line of defense, he insisted in boasting not about his power but about his weakness. The secret of this weakness is revealed in 2Co. 12:9. The God and Father of the Lord Jesus Christ knew that Paul was not lying when he related the incident by which he was to prove his weakness and humility and through which he had been forced to put is trust in God alone. The incident had taken place in Damascus. A guard had been thrown around the city to prevent his escape, but his friends had let him down through an opening in the wall, and he had escaped the hands of those who were bent on killing him. See Lukes description of the incident in Act. 9:23-25. The providence of God had watched over him; the faithful messenger of the gospel went on his way preaching Christ.
Summary
As Paul continued the defense of his apostleship, he began a long, ironical appeal for them to bear with him in a little foolishness. Irony is seen in the fact that he appeared to boast, but in reality he wasnt. His sincere purpose in coming to Corinth was to preach the gospel that he might espouse them to Christ as a pure virgin. He was afraid lest false teachers should lead them away from the simplicity and purity that ought to mark their relation to Christ. Eve had been completely deceived by the serpent. They were in danger of having the same thing happen to them through the work of the ministers of Satan in their midst.
In each of the examples given to support the charge, Paul assumes that the thing was being done. Someone had come to them and had preached another Jesus. Paul had preached Jesus Christ and Him crucified. He had preached the resurrection of Christ as the foundation of hope of resurrection from the dead. But some in Corinth had denied that there is a resurrection, despite the evidence Paul had given to prove it. Just what the super-apostles were saying about another Jesus is not stated, but no other Jesus could have them from their sins.
The second example had to do with the spirit they had received. What was the different kind of spirit which they had not received through his ministry? It may have been the spirit of slavery as opposed to the spirit of freedom found in the spirit covenant.
His third example had to do with the gospel. They were accepting a different kind of gospel. It may have been some such perversion of the gospel as mentioned in Gal. 1:6-8. Paul said, You bear beautifully with this kind of thing. The irony lies in the fact that they could not put up with his gospel as he preached the truth about Christ.
In defense of his ministry as an apostle of Christ Paul said, I consider that I do not fall short of the chiefest apostles. Who were they? Not Peter nor John, for there was no such distinction among the apostles of Christ. Paul had in mind those who were preaching another Jesus, those whom he labeled false apostles. Paul freely admitted that he did not belong to the class of professional orators, but this implied no inferiority in his message. Our word rude denoting a lack of artistic or refined expression misses the point, for no uncultured crudeness or unpolished, inelegant speech can be attributed to Paul.
Paul continued to speak in irony as he asked, Did I commit a sin by preaching to you without pay, robbing other churches that I might be able to do so? Macedonia had supported him in Corinth. He had been a burden to no one. He was determined to maintain this policy in order to prevent false apostles having an excuse to receive support from the church. They had boasted of the right to support and apparently would have been glad for Paul to receive it in order to justify their doing so. Paul was determined to give them no grounds for such a thing.
In irony he said, Let no one think that this attitude of mine is foolish. But even if they did, he was going to boast a little about it. This was not through the gentleness and meekness of the Lord, that is, the Lord had not used this approach in dealing with false teachers in His day. Paul was not saying, however, that he was substituting his opinion for the inspired message of the Lord.
He intended to boast in the fleshas a human beingsince others were doing so and the Corinthians were gladly listening to them. They thought this was permissible since they were wiseirony again!
Paul compared his racial and religious background with that of the false apostles. He compared his service for Christ with that of the false apostles, even if it was foolish to think of them as ministers of righteousness.
After telling of his labors, his sufferings, and his trials, there was one more thing to mention: his anxiety for all the churches. Even the foolish ones at Corinth would know better than to attempt to compare the super-apostles with Paul on this point.
His experience in Damascus was another example of his weakness in which he boasted, since boasting seemingly had to be done.
Fuente: College Press Bible Study Textbook Series
(21) I speak as concerning reproach, as though we had been weak.Better, I speak it as a matter of reproach to myself, as though we were weak. The irony becomes more intense than ever. He has named these acts of outrage, he says, as though by way of self-disparagement. We (the pronoun is strongly emphasised) were too infirm to venture on such things. The taunt flung at his bodily infirmities is still present to his thoughts, and he assumes, in the bitterness of his irony, that it was through them he had been kept from like acts of self-asserting authority. Then he resumes his contrast, still dwelling on the offensive words, folly or insanity, which had been used of him: Yes, but on every ground of daringI know you will see my insanity again in thisI have as much right to dare as they.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. St. Paul now declares that all this reproach upon himself is ironical. Render it thus: In regard to all this matter of reproach, I am talking as if I really had been weak. However, I am now going to be bold, ( foolish, my enemies may call it,) if any body ever was. And so he forthwith boldly proceeds to bring his opponents to close issue.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘I speak by way of disparagement, as though we had been weak. Yet in whatever any is bold (I speak in foolishness), I am bold also.’
By saying this he is disparaging them for bearing with fools who are characterised by brashness, in contrast with whom he had been thought of as weak. (Or the disparagement may be of himself for having been weak). Those whom they elect to follow are the exact opposite of Paul, brashly strong, demanding, belligerently authoritative. He is revealed in contrast as ‘weak’, although not really weak.
But now he is about to reveal that in whatever these fine fellows are bold, he has equal right to be bold (although, he admits, such comparisons are foolish, and not to be encouraged in other circumstances).
Fuente: Commentary Series on the Bible by Peter Pett
The apostle’s commendation of himself:
v. 21. I speak as concerning reproach, as though we had been weak. Howbeit, whereinsoever any is bold, (I speak foolishly,) I am bold also.
v. 22. Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I.
v. 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.
v. 24. Of the Jews five times received I forty stripes save one.
v. 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;
v. 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;
v. 27. in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness;
v. 28. beside those things that are without, that which cometh upon me daily, the care of all the churches. Powerful irony and forceful reproach are contained in the first words of this section; for he truly must seem weak to the Corinthians in comparison with such spiritual bosses: To the disgrace (of you) I say it, as though it were so that we had become weak. It was a shame to the Corinthians that the apostle was obliged to write this way, as though he and his fellow-laborers appeared weak in comparison with the false apostles. The latter were regarded very highly in their eyes, from them they endured the most humiliating conduct, while the real teachers, to whom they owed all their spiritual riches, were despised in their eyes.
The apostle now changes to a tone of masterful assertion in bringing out his own claims: But in whatever things any one is bold, dares to boast, (I speak it foolishly), I also dare to boast. His whole life since his conversion, the whole course of his ministry, will justify him, will show what labors and sufferings he has borne. The apostle speaks in an altogether general way; he challenges any of the false teachers, although he regards his boasting as an act of foolishness. Thereby he intimates, as Luther says, that the opponents, that have nothing to show that will in any way compare with his record, are worse than fools with their bragging. For his own person, Paul begins with the very lowest advantage: Hebrews are they? I also. Israelites are they? I also. The seed of Abraham are they? I also. What the false teachers extolled beyond measure Paul places in the lowest place; even in this meanest and lowest advantage they were not ahead of him. For he was a Hebrew, a member of the Jewish nation, who retained the Jewish language and customs; he was an Israelite, a member of God’s chosen people of the Old Testament; he was a descendant of Abraham, he inherited the Messianic promises given to Abraham. In this point, therefore, the false apostles could not exalt themselves above Paul.
But there is a more important comparison: Ministers of Christ they are? That was their boast, and Paul, for the sake of argument, lets it stand, saying, however, in turn: As one beside himself I speak, I am more. The great humility of the apostle compels him to use this strong word, accusing himself of madness for presuming to boast in this sacred matter. Nevertheless he insists that he is a servant of Christ in a higher degree than his opponents: he has a much better right to call himself a minister of the Lord. This assertion he proves not by the success which he has had in his labors, not by naming the number of souls that were gained by his preaching, but by a reference to his labors and his self-denial. For that is the test of a minister’s faithfulness, that he denies himself for the sake of his Lord, that he cheerfully takes upon himself the shame and disgrace, the trials and sufferings and tribulations that are wont to accompany his office. Thus Paul was able to say of himself: In labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths often. That was a summary of his sufferings: Not only now and then, but continually he was struggling under the load of his labors; not once, but often he was in prison, not only in Philippi. Act 16:1-40; Act 23:1-35, but also at other places, as the later epistles show; time and again he was subjected to beatings; frequently he was in perils of death. In all these facts the false teachers cannot stand a comparison, for they had had no such experiences in their work.
The apostle now gives a few details to support his contention. Five times, by order of some synagogue council, he had been sentenced to the beating spoken of Deu 25:3, which incidentally prohibited more than forty stripes, for which reason the Jews, with hypocritical carefulness, applied only thirty-nine blows lest they transgress the letter of the Law. This punishment was often so severe, as Josephus relates, that death followed. Not only the Jews maltreated him, but the heathen also had sentenced him three times to be beaten with rods. See Act 16:23-37. Once was he stoned, namely, at Lystra, on his first missionary journey, Act 14:19. Three times he suffered shipwreck, all these occasions being different from that spoken of Act 27:1-44. In one of these cases his life had been suspended by only a thread, since he had been a night and a day in the deep; clinging to some bit of wreckage, he had been tossed about by the waves for almost twenty-four hours before being rescued.
Paul now resumes his proof of the fact that he was a servant of Christ in a higher sense or degree than his opponents. He had made many journeys, the extent of which is merely indicated in Luke’s account; he had been indefatigable in going from one country to another, in order to bring the Gospel to the heathen. On his journeys he had endured perils of rivers, when crossing dangerous torrents; perils of robbers, who infested remote mountain fastnesses, as in the Taurus Mountains in Asia Minor; perils on the part of his own people, the Jews, who often attempted to take his life, as well as on the part of the Gentiles, as at Iconium, Act 14:5, at Philippi, Act 16:20, and at Ephesus, Act 21:31; perils in the city, in populated districts with police protection; perils in the desert, in wild and remote regions; perils in the sea, such as he has just mentioned; perils among false brethren, very likely the Judaizing teachers, who now proved his bitter opponents. Paul had done the work of his ministry in hard labor and travail, often without an opportunity for sufficient sleep, since he used the nights to labor with his own hands. He had endured hunger and thirst, because he did not possess, or could not obtain, food. He had fasted frequently to inure his body against the hardships of his journeys and labors. He had suffered cold and nakedness, not having the necessary clothing to be provided for all the changes of weather in the various countries. See 2Ti 4:13. In this way Paul showed himself an example of a self-denying servant of Christ, for whom no trouble, no labor was too great, whom no hardships could deter, if the object was to serve the Lord.
But Paul endured also burdens and cares which came to him daily in the performance of his duty. He does not enumerate all the difficulties and hardships of either body and mind, but reminds the Corinthians only of the fact that there was the business which he had to attend to day by day, the many details which must be decided by him personally and which naturally pressed upon him, causing him many hours of anxiety and worry, with regard to all the congregations which he had founded.
Fuente: The Popular Commentary on the Bible by Kretzmann
2Co 11:21. I speak as concerning reproach, Do I speak this by way of dishonour, as if we ourselves were weak? Surely, in whatsoever any one else may be confident, (I speak it in folly) I also am confident. Doddridge. Heylin renders the verse thus: I speak of disgraces which touch me, as if I had suffered them myself; but in whatsoever any of them dare to boast, (I speak foolishly) I dare the same.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 11:21 . In a disgraceful way (for me) I say, that we have been weak! Ironical comparison of himself with the false apostles, who, according to 2Co 11:20 , had shown such energetic bravery in Corinth. For such things we , I confess it to my shame, were too weak!
] is the generally current paraphrase of the adverb ( ), to be explained from the notion of measure (Bernhardy, p. 241). See Matthiae, p. 1359 f.
] as that (see in general, Bast, ad Gregor. Cor . p. 52), introduces the contents of the shameful confession, not, however, in an absolutely objective way, but as a fact conceived of ( ). Comp. 2Th 2:2 ; Xen. Hist. iii. 2. 14; and the passages from Joseph, c. Rev 1:11 , and Dionys. Hal. 9 ( , ) in Kypke, II. p. 268; also Isocr. Busir . arg. p. 362, Lang.: , , and the causal , 2Co 5:19 . The confession acquires by something of hesitancy , which strengthens the touch of iron.
] is with great emphasis opposed to the men of power mentioned in 2Co 11:20 .
] namely, when we were there; hence the aorist . On the subject-matter , comp. 1Co 2:2 .
There agree, on the whole, with our view of the passage Bengel, Zachariae, Storr, Flatt, Schrader, de Wette, Neander, Osiander, and others. The main point in it is, that denotes something shameful for the apostle , and has a prospective reference. Rckert also gives a prospective reference, but he diverges in regard to , and supplies : “ in the point, indeed, to bring disgrace upon you, I must acknowledge that I have been weak .” But in that case how unintelligibly would Paul have expressed himself! For, apart from the arbitrary supplying of , the definite would be quite unsuitable. Paul, to be understood, must have written (as regards your disgrace), or at least, with reference to 2Co 11:20 , (as regards the disgrace under consideration). Ewald and Hofmann take . rightly, but give a retrospective reference. In their view of they diverge from one another, Ewald explaining it: as if I from paternal weakness could not have chastised you myself ; Hofmann, on the other hand, taking on as specifying the reason for saying such a thing (comp. 2Co 5:19 ). Against Ewald it may be urged that does not mean as if , and that the five points previously mentioned are not brought under the general notion of chastisement ; and against both expositors, it may be urged that if were in reference to what precedes to mean a dishonour of the apostle himself , must of necessity (in Phi 4:11 , is different) have been appended in order to be understood, because the previous points were a shame of the readers ; consequently the fine point would have lain just in an emphatically added (such as ). In our interpretation, on the other hand, receives its definite reference through ( that we ), and a with would have been quite superfluous. Most of the older commentators, too, though with many variations in detail, refer . to what precedes , but explain . of the shame of the readers . So Chrysostom, [334] Theophylact, Theodoret, Pelagius, Erasmus, Beza, Calvin, Hunnius, and others: to your shame I say this (2Co 11:20 ), as if [rather: as because ] we had been weak , and could not have done the same thing, although we could do it but would not. Similarly also Billroth (followed by Olshausen): “ In a disgraceful way, I maintain, you put up with that injustice from the alleged reason that we are weak ” (rather: had been ). But since . is not more precisely defined by a , we have no right to give to it another definition than it has already received from Paul by the emphatic . Against the retrospective reference of , see above. Finally, in that view the passage would lose its ironical character, which however still continues, as is shown at once by the following .
. . .] Contrast with the ironical : wherein , however, any one is bold
I say it irrationally
I too am bold
] Irony ; for , 2Co 11:16 . But Paul knew that the would appear to the enemies to be a foolish assertion.
[334] Chrysostom observes that . . . is given obscurely, in order to conceal the unpleasantness of the meaning by the obscurity.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
21 I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also.
Ver. 21. As though we had been weak ] i.e. Worthless and spiritless. But mistake not yourselves; I am another manner of man than you imagine me. It is said of Athanasius, that he was Magnes et Adamas; a loadstone in his sweet, gentle, drawing nature, and yet an adamant in his resolute, stout carriage against heretics and evildoers. (Nazianzen.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
21. ] By way of disparagement ( ., so , Herod, ii. 152; , Thucyd. vi. 31) I assume that ( , see ch. 2Co 5:19 , note, does not positively state a fact, but assumes one, or states the import of a saying) WE (emphatic) were weak (when we were among you). An ironical reminiscence of his own abstinence when among them from all these acts of self-exaltation at their expense, q. d. (ironically), ‘I feel that I am much letting myself down by the confession that I was too weak ever to do any of these things among you.’ This I believe with Schrader, De Wette, and Meyer, to be the only satisfactory rendering. See also Stanley. Most expositors (1) refer back to 2Co 11:20 , ‘ I say it’ ‘I speak ,’ as E. V. So Chrys., Theophyl., Theodoret, Pelag., Erasm., Calv., al. (Chrys. remarks on , . , , ,. p. 609), and (2) understand , ‘to your shame ,’ and (3) , ‘ as though .’ But (1) can hardly be, seeing that below and 2Co 11:23 have a forward reference: (2) would require , and even then would be exceedingly harsh, cf. the similar meaning 1Co 15:34 , where we have : and (3) it may be doubted whether ever can mean ‘ as though ,’ even in ref. 2 Thess., where Winer. edn, 6, 65. 9 (see German edn.), renders it by mie ba : it is pleonastic, answering to our expression ‘ how that ’ ‘I told him, how that’ Winer, in a former edition , instances the use of wie da in a somewhat similar way: wie da ich gehort habe , where either wie or da would be enough. Besides the instances given on ch. 2Co 5:19 , Meyer quotes from Dion. Hal. ix. (with no further ref.) , .
] But in whatsoever matter any one (the of 2Co 11:20 ) is bold (the signifies habit, recurrence: so Soph. Philoct. 290, , and Eur. Phn. 412, , where see Porson). Throughout this passage, compare by all means Stanley’s interesting notes.
.] see 2Co 11:17 .
Fuente: Henry Alford’s Greek Testament
2Co 11:21 . . . .: by way of disparagement, sc. , humbly of myself, I say that we, i.e. , I myself, being ironically emphasised, have been weak, i.e. , I have not attempted to enforce my authority in any of these directions ( cf. 2Co 10:10 and 1Co 2:3 ). He now changes his tone from irony to direct and masterful assertion, and in the splendid passage which follows he makes the “boast” which he has been leading up to with such prolonged explanations. . . .: and yet whereinsoever any man is bold ( I speak in foolishness this he is careful to add once more; see 2Co 11:17 ), I am bold also. His whole life will justify him.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 2Co 11:21-29
21bBut in whatever respect anyone else is bold-I speak in foolishness-I am just as bold myself. 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 speak as if insane-I more so; in far more labors, in far more imprisonments, beaten times without number, often in danger of death. 24Five times I received from the Jews thirty-nine lashes. 25Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep. 26I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; 27I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure. 28Apart from such external things, there is the daily pressure on me of concern for all the churches. 29Who is weak without my being weak? Who is led into sin without my intense concern?
2Co 11:21 b Paul is ready to fight fire with fire. They want to compare credentials, so be it!
2Co 11:22 “Are they Hebrews? So am I” This is the first of four rhetorical questions. “Hebrews” idiomatically referred to the ability to speak Aramaic (cf. Act 6:1), but with the implication of true racial Jews. This is another evidence that this group of false teachers had a Palestinian/Judaistic origin.
This “so am I” (i.e., kag) is repeated three times in 2Co 11:22.
“Are they Israelites? So am I” Apparently they were bragging that they were part of the OT covenant people of God (cf. Php 3:5; Joh 8:31-59).
2Co 11:23 “Are they servants of Christ?” Paul is not asserting here that they are Christians. He is simply asserting, for the sake of argument, that he has the same spiritual credentials that they are bragging about. They even claimed a spiritual superiority to Paul.
“I more so” Paul had a series of comparisons with en.
1. in far more labors, 2Co 11:23
2. in far more imprisonments, 2Co 11:23
3. in stripes above measure, 2Co 11:23
4. in danger of death often, 2Co 11:23
a. beaten with thirty nine lashes (5 times), 2Co 11:24
b. beaten with rods (3 times), 2Co 11:25
c. stoned (once), 2Co 11:25
d. shipwrecked (3 times), 2Co 11:25
Some of these are recorded in Acts, but not all of them. In reality we know so little of the first century church. Paul had paid the price to speak the gospel!
2Co 11:24 “I received from the Jews thirty-nine lashes” This refers to punishment administered by Synagogue courts (cf. Deu 25:1-3). The strokes were probably given with a rod (cf. Exo 21:20; Pro 10:13; Pro 19:29; Pro 26:3) and given in public. This type of punishment was known and practiced in Assyria and Egypt. It was practiced in Israel (cf. Isa 50:6; Jer 20:2; Jer 37:15).
The rabbis later codified that it had to be one less than forty strokes (i.e., the maximum number, cf Josephus, Antiq. 4:8:21,23). They specified that so many hits be done on the back and on the front, left and right shoulders (cf. Maccoth 2Co 3:10 ff).
2Co 11:25 “beaten with rods” This refers to a type of Roman judicial punishment (i.e., verberatio), probably administered by a city court (cf. Act 16:22-40; 1Co 4:21) publicly.
“once I was stoned” In Act 14:19 his attackers thought he was dead! This may be the incident.
“three times I was shipwrecked” This shows how limited the history of Acts truly is. Paul’s shipwreck recorded in Acts happened after this point in history. Acts is not a complete history, but a theological account of the gospel moving from Palestine to Rome, from Jews to Gentiles.
2Co 11:26
NASB”I have been on frequent journeys”
NKJV”in journeys often”
NRSV”on frequent journeys”
TEV”in many travels”
NJB”continually traveling”
This starts another list of dative plurals or in an eight case system like A. T. Robertson’s, this is labeled locative. There is no verb, participle, or infinitive in 2Co 11:26-28. This describes Paul’s service for Christ.
1. dangers from rivers
2. dangers from robbers
3. dangers from my countrymen (as he was in Corinth)
4. dangers from Gentiles
5. dangers in the city
6. dangers in the wilderness
7. dangers at sea
8. dangers among false brethren (as he was in Corinth)
2Co 11:27 “I have been” Paul starts another list using the dative/locative.
1. in labor
2. in hardship
3. in sleepless nights
4. in hunger
5. in thirst
6. in fastings many times (lit. “often without food”)
7. in cold
8. in nakedness (lit. “in exposure”)
All of us who claim to be servants of the gospel should quit whining!
2Co 11:28 Another thing which caused daily pain for Paul was the psychological/spiritual worry for the health and effectiveness of the churches-possibly this was the worst pain of all!
2Co 11:29 “Who is weak without my being weak” 2Co 11:29 has two rhetorical questions. When Paul sees churches and believers hurting, it hurts him and makes him furious at those who would cause little ones to stumble (cf. Matthew 18).
NASB”intense concern”
NKJV”burn with indignation”
NRSV”indignation”
TEV”filled with distress”
NJB”burn in agony”
Paul uses this term, burn, in a specialized sense in his Corinthian letters. It is not negative or destructive (cf. Eph 6:16), but a metaphor for intense desire (cf. 1Co 7:9).
NASB, TEV”is led into sin”
NKJV, NRSV”made to stumble”
NJB”made to fall”
This is the Greek term skandalon, which literally referred to a baited trap-stick (cf. Rom 11:9). It is used in the sense of moral failure (here and 1Co 8:13) or possibly to be seduced by the false theology of the “super apostles” (cf. 1Co 1:23; Gal 5:11).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
as concerning = according to, or by way of. Greek. kata, as in verses: 2Co 11:15, 2Co 11:17.
reproach = shame. Greek. atimia. See Rom 1:26.
though = that.
weak. Supply the Ellipsis with “as they say”,
whereinsoever = in (Greek. en) whatever.
any. Greek. tis, as in 2Co 11:16.
is bold, am bold = dares, dare. See 2Co 10:2.
Fuente: Companion Bible Notes, Appendices and Graphics
21.] By way of disparagement ( .,-so , Herod, ii. 152; , Thucyd. vi. 31) I assume that ( , see ch. 2Co 5:19, note,-does not positively state a fact, but assumes one, or states the import of a saying) WE (emphatic) were weak (when we were among you). An ironical reminiscence of his own abstinence when among them from all these acts of self-exaltation at their expense, q. d. (ironically), I feel that I am much letting myself down by the confession that I was too weak ever to do any of these things among you. This I believe with Schrader, De Wette, and Meyer, to be the only satisfactory rendering. See also Stanley. Most expositors (1) refer back to 2Co 11:20, I say it-I speak, as E. V. So Chrys., Theophyl., Theodoret, Pelag., Erasm., Calv., al. (Chrys. remarks on ,- . , , ,. p. 609), and (2) understand , to your shame, and (3) , as though. But (1) can hardly be, seeing that below and 2Co 11:23 have a forward reference: (2) would require , and even then would be exceedingly harsh,-cf. the similar meaning 1Co 15:34, where we have : and (3) it may be doubted whether ever can mean as though, even in ref. 2 Thess., where Winer. edn, 6, 65. 9 (see German edn.), renders it by mie ba: it is pleonastic, answering to our expression how that-I told him, how that Winer, in a former edition, instances the use of wie da in a somewhat similar way: wie da ich gehort habe, where either wie or da would be enough. Besides the instances given on ch. 2Co 5:19, Meyer quotes from Dion. Hal. ix. (with no further ref.) , .
] But in whatsoever matter any one (the of 2Co 11:20) is bold (the signifies habit, recurrence: so Soph. Philoct. 290, , and Eur. Phn. 412, , where see Porson). Throughout this passage, compare by all means Stanleys interesting notes.
.] see 2Co 11:17.
Fuente: The Greek Testament
2Co 11:21. , in the way of ignominy [as concerning reproach]) as if I were already considered as one dishonoured [despised]. See 1Co 4:10, and from the same passage we may also compare the term weak with this before us, and wise, , at 2Co 11:19. Comp. with the use of here, the , in respect of, in the way of, want, Php 4:11.- ) as though we had been weak in mind, having nothing, of which we might boast and in which we might show boldness. The antithesis follows: but wherein soever any one is bold: the weak and dishonoured [] cannot boast, but still I will be bold; comp. 2Co 11:30.- , foolishly) So he terms it , after the manner of men: comp. v. 16; and for the sake of modesty.
Fuente: Gnomon of the New Testament
2Co 11:21
2Co 11:21
I speak by way of disparagement, as though we had been weak.-In this boasting he ironically brings reproach upon himself, or disparages himself as though he were weak, but he was not weak
Yet whereinsoever any is bold (I speak in foolishness), I am bold also.-In this he refers to the reproach cast upon him, as a weak preacher, because he showed none of that proud and insolent bearing which the false teachers did. But he could be as bold as they, and with much better reason too. [Now follows that incomparable burst of indignant eloquence, embodying particulars of history, or rather bare allusions to facts in his apostolic history-extending over about fourteen years, without any of those details which we should be so glad to have.]
Fuente: Old and New Testaments Restoration Commentary
as though: 2Co 10:1, 2Co 10:2, 2Co 10:10, 2Co 13:10
whereinsoever: 2Co 11:22-27, Phi 3:3-6
I speak: 2Co 11:17, 2Co 11:23
Reciprocal: Job 12:3 – But I have Job 15:9 – knowest Mat 18:31 – they Mat 26:67 – and others 1Co 8:9 – weak 2Co 7:4 – my boldness 2Co 11:16 – Let 2Co 11:18 – many Gal 2:6 – these who Gal 2:11 – I withstood Phm 1:8 – bold
Fuente: The Treasury of Scripture Knowledge
2Co 11:21. Paul had been reproached because of his bodily weakness (chapter 10:1, 10) but he was not allowing that to humiliate him. Instead, the very weaknesses concerning which his enemies said he was acting foolishly, were a valid source for his boasting, for he will now show that he endured untold trials in spite of those supposed handicaps. Through several verses the apostle will state the truly worthy qualifications he possessed, even while undergoing the fleshly inconveniences of which he boasts.
Fuente: Combined Bible Commentary
2Co 11:21. I speak by way of disparagement, as though we had been weak. Yet whereinsoever any is bold (I speak in foolishness), I am bold also. I refer now to the reproach cast upon me, as a weak preacher, because, forsooth, I showed none of that proud and insolent bearing which they do. But I can be as bold as they, and with better reason too. Now follows that incomparable burst of indignant eloquence, embodying particulars of his historyor rather bare allusions to facts in his apostolic historyextending over some twelve or fourteen years, without any of those details which we should so gladly have had.
Fuente: A Popular Commentary on the New Testament
Verse 21 Paul had spoken to them in meekness while in Corinth which had been misunderstood to be weakness. Now, Paul will show the boasters his superiority; but it will all be wasted since he was called to be an apostle by Christ and would be judged by Him.
Fuente: Gary Hampton Commentary on Selected Books
I speak by way of disparagement, as though we had been weak. Yet whereinsoever any is bold (I speak in foolishness), I am bold also. [You encourage me to talk foolishly, for it pleaseth you to indulge fools that ye may thereby flatter yourselves with a show of superiority, and by your recent conduct toward these, my rivals in boasting, you have shown to what lengths of patient endurance you will go in this matter, for you have permitted them to bring you into bondage to their authority and their false doctrine, to impoverish you by exorbitant exactions of wages, to treat you as their captives, and to exalt themselves over you as though they were your conquerors, and even to smite you as though you had become their slaves. If you bore with such strenuous boastfulness, you can bear with me in my weak foolishness. But I have indeed disparaged myself when I talked about my meekness, as I will now show you, for if any ever addressed bold words to you, you are now about to hear such from me also. And yet my words will all be foolishness, for all the things whereof I boast are really worthless as commendations to you in comparison with my being called of Christ as his apostle. The apostle speaks of the whole class of false apostles as if they were a single individual. Thus, after many preliminary apologies and explanations, Paul comes at last to his boast, not of his exploits or talents, as one Fight expect, but of his sufferings and humiliations, revelations and self-sacrifices.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 21
This language is obscure; no satisfactory explanation of it has been given.
Fuente: Abbott’s Illustrated New Testament
11:21 I speak as concerning {l} reproach, as though we had been {m} weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also.
(l) As if he said, “In respect of that reproach which they do to you, which surely is as evil as if they beat you.”
(m) Paul is called weak, in that he seems to be to the Corinthians a vile and abject man, a beggarly craftsman, a most wretched and miserable idiot, whereas in reality God’s mighty power was made manifest in that.
Fuente: Geneva Bible Notes
After repeated warnings that he was going to boast (2Co 10:8; 2Co 11:1; 2Co 11:6; 2Co 11:16), Paul now finally began. At first he matched each of his critic’s claims: "So am I."
"It is probable that this ’Speech’ mirrors, but so as to parody and also correct, the claims of the newly arrived false apostles." [Note: Barnett, p. 534.]
"Thus the ’Speech’ proper has elements of antitriumphalism as well as of triumph, characteristics that inexactly replicate those in the remarkable victory parade metaphor set out in 2Co 2:14." [Note: Ibid., p. 535.]
The term "Hebrew" had three connotations. A "Hebrew" was a pure-blooded Jew and or one who could read the Old Testament in the original languages and speak Aramaic as contrasted with one who knew only Greek (cf. Act 6:1; Php 3:5).
"’Hebrew’ . . . denotes Jews whose family ties were Palestinian, if they were not wholly resident in Palestine. . . . It looks very much as if Paul’s opponents at Corinth were of Palestinian provenance." [Note: Bruce, 1 and 2 Corinthians, pp. 240-1.]
As an Israelite, Paul was a member of God’s chosen people, as his critics were. Paul traced his descent all the way back to Abraham. He probably did so to connect himself with the promises of the Abrahamic Covenant and circumcision, both of which were of cardinal importance to the Jews. Thus in his upbringing, his citizenship, and his ancestry Paul was not inferior to any of his Jewish critics.