Exegetical and Hermeneutical Commentary of 2 Corinthians 11:31
The God and Father of our Lord Jesus Christ, which is blessed forevermore, knoweth that I lie not.
31. The God and Father of our Lord Jesus Christ ] St Paul is now about to give a remarkable proof of the truth of what he has just said, and one which he confirms by a solemn asseveration (cf. ch. 2Co 1:18; 2Co 1:23). That these words belong to what follows, and not to what precedes, is the opinion of commentators so widely differing as Chrysostom, Calvin, Meyer, Bp Wordsworth, Deans Stanley and Alford. A strong argument appears to be brought against this view by the fact that the incident related does not warrant so strong an affirmation. But as Meyer reminds us, the visions and revelations related in ch. 2Co 12:1-4 are an interruption of his enumeration of his infirmities, which he resumes in ch. 2Co 12:5. And perhaps eighteen centuries of Christianity have somewhat dimmed our perception of the immense difference between this vaunt, and those customary among the inflated teachers of St Paul’s day. They enlarged upon their triumphs, their influence with the rich and great, the success of their Oratory, the number of their disciples, and this with an arrogance which in our days would be justly contemptible. St Paul, while he shews his sincerity by the fact that his life was exposed to danger, narrates nothing but his escape, a circumstance not likely in itself to raise his reputation among men who judged according to outward appearance (we may compare the reproaches cast upon Cyprian for a similar flight), and not rendered more dignified by the manner in which it was accomplished. See Dean Alford’s note.
which is blessed for evermore ] Literally, existing, blessed unto the ages.
Fuente: The Cambridge Bible for Schools and Colleges
The God and Father … – Paul was accustomed to make solemn appeals to God for the truth of what he said, especially when it was likely to be called in question; see 2Co 11:10; compare Rom 9:1. The solemn appeal which he here makes to God is made in view of what he had just said of his sufferings, not of what follows – for there was nothing in the occurrence at Damascus that demanded so solemn an appeal to God. The reason of this asseveration is probably that the transactions to which he had referred were known to but few, and perhaps not all of them to even his best friends; that his trials and calamities had been so numerous and extraordinary that his enemies would say that they were improbable, and that all this had been the mere fruit of exaggeration; and as he had no witnesses to appeal to for the truth of what he said, he makes a solemn appeal to the ever-blessed God. This appeal is made with great reverence. It is not rash, or bold, and is by no means irreverent or profane. He appeals to God as the Father of the Redeemer whom he so much venerated and loved, and as himself blessed for evermore. If all appeals to God were made on as important occasions as this, and with the same profound veneration and reverence, such appeals would never be improper, and we should never be shocked as we are often now when people appeal to God. This passage proves that an appeal to God on great occasions is not improper; it proves also that it should be done with profound veneration.
Fuente: Albert Barnes’ Notes on the Bible
Verse 31. The God and Father of our Lord] Here is a very solemn asseveration; an appeal to the ever blessed God for the truth of what he asserts. It is something similar to his asseveration or oath in ver. 10 of this chapter; 2Co 11:10 see also Ro 9:5, and Ga 1:20. And from these and several other places we learn that the apostle thought it right thus to confirm his assertions on these particular occasions. But here is nothing to countenance profane swearing, or taking the name of God in vain, as many do in exclamations, when surprised, or on hearing something unexpected, c. and as others do who, conscious of their own falsity, endeavour to gain credit by appeals to God for the truth of what they say. St. Paul’s appeal to God is in the same spirit as his most earnest prayer. This solemn appeal the apostle makes in reference to what he mentions in the following verses. This was a fact not yet generally known.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Whether this phrase be the form of an oath, or a mere assertion of Gods knowledge of the heart, is a point not worth the arguing. If we look upon it in the former notion, it is no profane oath, because made in the name of God; nor no vain oath, because it is used in a grave and serious matter, and for the satisfaction of those who were not very easy to believe the apostle in this matter. But I had rather take it as a solemn assertion of Gods particular knowledge of the truth of his heart in what he had said. The term
blessed for evermore, may either be applied to the Father, or to Jesus Christ. It is applied to the Creator, Rom 1:25, and to Jesus Christ, Rom 9:5. It is here so used, as that it is applicable either to the First or Second Person. The usage of it in these three texts, is an undeniable argument to prove the Godhead of Christ. The apostle, in these words, seemeth rather to refer to what he had said before, of his various labours and sufferings, than to that which followeth; which was but a single thing, and a danger rather than a suffering.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31. This solemn asseverationrefers to what follows. The persecution at Damascus was one of thefirst and greatest, and having no human witness of it to adduce tothe Corinthians, as being a fact that happened long before and wasknown to few, he appeals to God for its truth. Luke (Ac9:25) afterwards recorded it (compare Ga1:20), [BENGEL]. Itmay ALSO refer to therevelation in 2Co 12:1,standing in beautiful contrast to his humiliating escape fromDamascus.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The God and Father of our Lord Jesus Christ,…. These words are in the form of an oath, and are a solemn appeal to God, that knows all things, for the truth of the whole that he had declared in the foregoing verses, and of the remarkable deliverance related in the following. “God”, says he, who is the searcher of hearts, and an omniscient being, to whom all things are open and manifest,
knoweth that I lie not; in anyone single instance he had mentioned, nor in what he was about to declare; which because it was a fact done by a stratagem, and a good while ago, and which was not known to the Corinthians, and of which perhaps at that time he could not produce any witnesses; therefore calls God to testify the truth of it, whom he describes as “the God and Father of our Lord Jesus Christ”; God is his “God” as Mediator, and head of the elect, to whom as to them he is a covenant God; and as man, being his Creator, supporter, and the object of his faith, hope, love, and worship; and his “Father” as God, and the Son of God, by supernatural generation, being the only begotten of him, in a way ineffable and inexpressible: “and who is blessed for evermore”; in himself, and Son, and Spirit, and is the source of all happiness to his creatures.
Fuente: John Gill’s Exposition of the Entire Bible
I am not lying ( ). The list seems so absurd and foolish that Paul takes solemn oath about it (cf. 1:23). For the doxology see Rom 1:25; Rom 9:5.
Fuente: Robertson’s Word Pictures in the New Testament
Blessed, etc. See on Rom 9:5, and compare Rom 1:25.
Fuente: Vincent’s Word Studies in the New Testament
1) “The God and Father of our Lord Jesus Christ,” (ho theos kai pater tou kuriou lesou) “The God, even the Father of our Lord Jesus;” affirming the deity and virgin birth of Christ, 2Co 1:3.
2) “Which is blessed forevermore.” (ho kon eulogetos eis tous aionas) “the one being blessed forevermore,” Rom 9:5; Eph 3:21; Rev 4:8. This God is being declared “Holy, Holy, Holy,” without interruption, “day and night.”
3) “Knoweth that I lie not,” (oiden hoti ou pseudomai) “knows that I am not lying;” Paul called God (the true God) to witness to the truth of the summary of his afflictions, and the truth he related, Rom 8:16-18; Rom 9:11; 1Ti 2:7.
Fuente: Garner-Howes Baptist Commentary
31. The God and Father As he was about to relate a singular feat, (870) which, at the same time, was not well known, he confirms it by making use of an oath. Observe, however, what is the form of a pious oath, (871) — when, for the purpose of declaring the truth, we reverently call God as our witness. Now this persecution was, as it were, Paul’s first apprenticeship, (872) as appears from Luke, (Act 9:23); but if, while yet a raw recruit, he was exercised in such beginnings, what shall we think of him, when a veteran soldier? As, however, flight gives no evidence of a valiant spirit, it may be asked, why it is that he makes mention of his flight? I answer, that the gates of the royal city having been closed, clearly showed with what rage the wicked were inflamed against him; and it was on no light grounds that they had been led to entertain such a feeling, (873) for if Paul had not fought for Christ with a new and unusual activity, the wicked would never have been thrown into such a commotion. His singular perseverance, however, shone forth chiefly in this — that, after escaping from so severe a persecution, he did not cease to stir up the whole world against him, by prosecuting fearlessly the Lord’s work.
It may be, however, that he proceeds to mock those ambitious men, who, while they had never had experience of any thing but applauses, favors, honorable salutations, and agreeable lodgings, wished to be held in the highest esteem. For, in opposition to this, he relates, that he was shut in, so that he could with difficulty save his life by a miserable and ignominious flight.
Some, however, ask, whether it was lawful for Paul to leap over the walls, inasmuch as it was a capital crime to do so? I answer, in the first place, that it is not certain, whether that punishment was sanctioned by law in the East; and farther, that even if it was so, Paul, nevertheless, was guilty of no crime, because he did not do this as an enemy, or for sport, but from necessity. For the law would not punish a man, that would throw himself down from the walls to save his life from the flames; and what difference is there between a fire, and a fierce attack from robbers? We must always, in connection with laws, have an eye to reason and equity. (874) This consideration will exempt Paul entirely from blame.
(870) “ Vn acte singulier de vray champion de guerre;” — “A singular feat of a true champion of war.”
(871) “ De iurement sainete et lieitc;” — “Of a holy and lawful oath.”
(872) Calvin, when commenting on the passage referred to, (Act 9:23,) makes use of a similar expression: “ Hoc tiroeinio ad erueem ferendam mature assuefaetus fuit;” — “By this apprenticeship he was early inured to the endurance of the cross.” — Ed.
(873) “ Et qu’ils n’auoyent point conceu telle fureur pour vne chose leger et de petite consequence;” — “And that they had not conceived such a rage for a slight matter, and one of small consequence.”
(874) Calvin seems to have here in his eye a passage expressly alluded to by him, when commenting on Act 9:23, from the writings of Cicero, to the following effect: “ Etiamsi peregrinum lex arceat a muri accessu, minime tamen peccat, qui murum conscendit servandae urbis causa, quia leges semper ad aequitatem flectendae sunt;” — “Although the law forbids a foreigner to approach the wall, no offense is committed by the man, who scales the wall with a view to the defense of the city; for the laws must always be made to bend towards equity.” — Ed.
Fuente: Calvin’s Complete Commentary
(31) The God and Father of our Lord Jesus Christ.The solemn attestation was, we may believe, a natural introduction to what was possibly intended, as the words passed from his lips, to be the beginning of a much fuller narrative than that which was its actual outcome.
Which is blessed for evermore.The Greek has no conjunction, but its force is best given either by which is, and is blessed for evermore, or, by an emphasis of punctuation and the insertion of a verb, which is: blessed is He for evermore. The Greek participle is not a single predicate of blessedness, such as the English expresses, but is that constantly used in the LXX. version as the equivalent of the Hebrew name for Jehovah: He that is, the I AM of Exo. 3:13-14; Jer. 14:13; and in a later and probably contemporary work, not translated from the Hebrew, in Wis. 13:1 (they could not . . . know Him that is). So Philo, in like manner, speaks of He that is as a received name of God. (See also Notes on Joh. 8:58-59; Rom. 9:5.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
31. This adjuration that I lie not, is, like that in Rom 9:1, a denial in the very word, lie, of his assailants. Though a large number of Paul’s endurances were known to the Corinthians, and though all here enumerated were analogous to those known, yet the full amount, the sum total, could not be sworn to by any one, even of St. Paul’s companions, as Timothy, Titus, Luke, Trophimus, etc.; but so much could be attested by all that this, his solemn oath, could meet the lie given him by his assailants for the purpose not only of abasing his boasts, but also to sink him to the earth as a falsifier. It is strange that Alford and other commentators should be at a loss to account for the earnestness of this adjuration. The point at which it touches is the very crisis of the life-struggle between St. Paul and his opponents.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘The God and Father of the Lord Jesus, he who is blessed for evermore, knows that I lie not.’
And in order to ensure that they recognise his genuineness he calls on God to be his witness. The One Who is the God and the Father of the Lord Jesus (compare 2Co 1:3). The One Who is blessed for evermore. The explanations are in order to emphasise His greatness, so as to stress even more His reliability. He is the One who knows that Paul is telling the truth.
Fuente: Commentary Series on the Bible by Peter Pett
2Co 11:31. The God and Father, &c. God, even the Father, &c. There should only be a colon at the end of the verse; this solemn asseveration being introduced to give credit, not to what precedes, but to what follows; which was then known only to few, and is therefore attested in like manner, Gal 1:20 though afterwards particularly related by St. Luke, Act 9:25.
Inferences drawn from 2Co 11:19, &c.This portion of scripture is the more remarkable, because it presents us with a great Apostle, engaged in an act very unusual, and, generally speaking, very unbecoming that character. It seems therefore highly necessary, in order to understand and be able to account for such a proceeding, that we consider carefully, first, the occasion, and, secondly, the manner of it; after which, such other reflections may be properly suggested, as naturally arise from the subject.
1. The occasion, as has been frequently hinted, was evidently the corruptions brought into the church of Corinth by some false teachers, who had insinuated themselves into the affections of the people by every art of subtilty and deceit. Very many of the people appear to have been caught with their guile, and to have entered into deep prejudices against St. Paul; and were grown so immoderately fond of their false teachers; that at the same time that they thought the just and gentle authority of an Apostle a yoke too heavy, the utmost vanity and insolence, the most insatiable pillaging and avarice, the most imperious tyranny and contumelious treatment, went down very contentedly, from the hands of those mercenary hypocrites.
Had this partiality been attended with no farther consequence than the lessening St. Paul’s private reputation, he would not have thought it worth while so solicitously to vindicate his honour; but foreseeing that so undeserved a preference of the men, would certainly bring on a liking for their errors, and thus endanger the souls of as many as should adhere to them, charity for his brethren called for justice to himself. Accordingly, for the sake of those deluded Corinthians, and to justify the truth, he found it necessary to assert his due; to provoke his bold detractors to a comparison, and so at once to shew how much he, and how little they, were able to produce, in proof of their authority;an authority, which he was invested with by Jesus Christ and the Holy Ghost, and exercised with lenity and temper; but which they, by dint of arrogance, assumed to themselves, and abused to the vile purposes of calumny and faction.
Such was the occasion, such the end of our Apostle’s appearing here in a figure so unlike what he commonly makes in his writings; yet which, though they are so reasonable and so urgent, he manages in such a way, as to clear his humility of every suspicion that the most captious adversary could cast upon it.
2. This may better appear from the second particular,the manner of his proceeding on this delicate occasion: in which we should observe, 1. His many apologies, or seeming condemnations of himself, in giving way so far to the provocations of those who spoke or thought against him. See 2Co 11:21; 2Co 11:23; 2Co 11:30. (and again ch. 2Co 12:1; 2Co 12:11, &c.) with other expressions to the like purpose. So cautiously does the Apostle conduct himself in a point which he rightly understood to be so nice: for, as the expatiating upon ourselves without any necessity, is of all faults in conversation the most nauseous and offensive, so the being extremely tender and officious, even in our own vindication, is seldom free from vanity. This is the case of all mankind,but especially of the ministers of Christ, who must expect a share in calumnies and contradictions, and ought to be armed with patience to endure them, above the proportion of common men. When therefore these have influence upon their personal advantages only, it is generally better to leave the clearing of their innocence to time, and the evidence of a good conversation. Where they reflect upon their character, and by poisoning the people with ill impressions, tend to obstruct the efficacy of their labours,the cause becomes public; their charge is concerned, and a becoming solicitude to set matters right in such circumstances, is no longer zeal for their own, but charity for other men’s safety and good.
And yet even in these circumstances, St. Paul’s example teaches us how careful we ought to be in warding off all the spiteful constructions which are apt to be made of the most necessary and the most modest publication of our own conduct and deservings: for, 2. The subjects upon which he chooses here to enlarge were, not the greatness of his miracles, not the power of his eloquence and arguments, not the success of his labours, or the number of converts he had won, or of the churches that he had planted, though no man could with greater right have alleged all these; but only the toils and hardships, the persecutions and afflictions in which the discharge of his ministry had engaged him. These were such privileges, as his adversaries neither had nor desired to have to boast of. They had other things in view; (2Co 11:20.) the gain of private contributions,the command of their hearers’ purses, and an absolute dominion over their persons. The grounds upon which they exalted themselves were all taken from worldly advantages, (2Co 11:21-22.) and in that respect St. Paul is content to declare himself their equal. The particulars in which he declares himself their superior, were of such a kind, that they were well enough satisfied to yield him a preference in them;stripes and imprisonments, shipwrecks, and deaths, hard and perilous journies, cold, and hunger and thirst. These it was so far from vanity to glory in, that the Apostle found it necessary (ch. 12) to subjoin his being honoured with extraordinary visions and revelations, to prevent so great a degree and so constant a succession of sufferings from being turned into an argument of God’s displeasure against one so incessantly exercised in them.
And yet, these afflictions were really the most proper matter of glorying to St. Paul; because it was perfectly free from all vanity and self-seeking; for his were not sufferings in pursuit of his own emolument or gratification; not industriously courted, nor ostentatiously magnified, in order to turn them into gainAnd still more, because to all who duly considered them, they were proofs of that abundant grace which supported him under them; of that unparallelled sincerity and zeal which, through the blessing of God, disposed him so cheerfully to persevere in encountering with them; and of the truth of that doctrine, which, by the ministry of one so wondrously oppressed and ill treated, could yet gain so much ground, and triumph over all opposition.
The passage thus explained offers to us the following useful considerations:
1. The instance before us shews, how far we ought to be from reckoning what we endure for God’s cause, (when it really is GOD’S) as matter of sorrow or shame to us. St. Paul, in comparison of the rest of the Apostles, was a labourer called in at the eleventh hour; and as he taught the Philippians to esteem it, so he thought it,a peculiar grace, that it was given him not only to believe in Jesus, but also to suffer for his name. The fervency of his charity and zeal made up what was wanting in point of time.
2. When St. Paul, to all his other sufferings, adds the care of all the churches, and his zealous compassion over those who were afflicted or in danger of falling: this shews us the abundance of his charity, and instructs us what ought to be the measure of oursnot to neglect, or think ourselves excused from a tender concern for the afflictions or dangers of our brethren, upon the account of any sufferings of our own. Be our other circumstances what they will, yet still they are members of Christ’s body, and while that relation continues, all the duties resulting from it must do so too. So indispensable and perpetual a duty indeed is charity, for the souls of others especially, that those hardships, which lie outward and open to the view of others, are far from being the most sensible part of what the genuine ministers of the Gospel endure.
Lastly, The methods used for exercising St. Paul’s patience, holiness, and virtue, teach us plainly, that the way in which God would be served by Christians, but especially by his ministers, is that of constancy, of indefatigable diligence, and of diffusive love: that ease and idleness, that luxury and an effeminate declining of trouble for the public good, are by no means agreeable to the character of a disciple of Christ Jesus. So strenuously does this great Apostle, by his own example, encourage and prepare us for the like discipline, if called to it, that no one who professes himself the servant of Christ can plead exemption from a similar perseverance and fortitude. One great and evident design of these sharp conflicts of St. Paul was, doubtless, to stimulate every future Christian to reduce the softness of a nature generally too indulgent of flesh and blood, and to enure him to suffer hardships like a good soldier, under the common Captain of our salvation. In which warfare the less we spare our own persons, the more we may depend upon his protection and support under the conflict; the brighter trophies shall we raise to his glory, to the honour of religion, and the unspeakable advantage both of body and soul, in that day of triumph and eternal joy! Amen.
REFLECTIONS.1st. The Apostle begins, 1. With an apology for what he was about to say; Would to God ye could bear with me a little in my folly; and indeed bear with me, compelled reluctantly to speak in my own commendation.
2. He gives the reasons for what he was about to say. It was,
[1.] Out of jealousy for them. For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ, true to your solemn engagements, and faithful in all your conduct to this heavenly Bridegroom of souls. But I fear, knowing the wiles of the false teachers, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ; perverted from the principles, or seduced from the practice, of the gospel.
[2.] Out of justice to himself. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another Spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him: but since there is but one Jesus, one Spirit, one gospel, it was shrewdly to be suspected that the person who pretended to preach another Jesus, boasted of a better Spirit, and a more excellent gospel, than that by which they had at first been converted to the faith, was a deceiver, and, instead of being connived at, or caressed, should be rejected with abhorrence.
2nd, Constrained by the insinuations which had been cast out against him, the blessed Paul,
1. Asserts his equality with the very chief of the apostles. Though rude in speech, my elocution being not so graceful as that of some others, yet my knowledge of the gospel mysteries is inferior to none. But we have been thoroughly made manifest among you in all things; your consciences have borne witness to the efficacy of our preaching; and our conversation among you, as you know, has been most unblameable.
2. He asserts his disinterested conduct, and vindicates himself from the cavils of his adversaries, who suggested that he had acted below the apostolic character, in not receiving his maintenance from the church at Corinth. Have I committed an offence in abasing myself, to work for my subsistence, that ye might be exalted to the participation of the gospel privileges; because I preached to you the gospel of God freely, that no prejudice might obstruct your receiving our word, which such disinterested zeal could not but recommend? I robbed other churches, taking wages of them to do you service; not really plundering them, but living upon their voluntary contributions; when the Corinthians, so much richer, could much easier have afforded him a maintenance. However, he neither had been, nor would be a burden to them; his former wants the Macedonians had supplied; and he was firmly resolved that none in all Achaia, in any future time, should have reason to reproach him on this behalf, to stop his glorying of having preached to them the gospel freely.
Wherefore do I this? out of pride or disgust, as the false teachers would insinuate, and because I love you not? No; God knoweth that these were not my motives. But I have thus acted, and will continue so to do, that I may cut off occasion from them which desire occasion, and would be ready to catch at any handle to fleece you, if I received any thing from you. Therefore I would wish that wherein they glory, they may be found even as we, and as free from every mercenary view: for in truth such are false apostles, assuming a character to which they have not the least title; deceitful workers, corrupting the word of God; transforming themselves into the apostles of Christ, appearing under the most specious professions. And no marvel; for Satan himself is transformed into an angel of light, as he appeared when he came to seduce Eve from her integrity: therefore it is no great thing if his ministers also be transformed as the ministers of righteousness, whose end shall be according to their works, and the issue be their everlasting destruction.
3rdly, The Apostle, with reluctance, enters upon the subject of his own vindication. 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, such boasts, in general, being indeed the indications of a vain mind. That which I speak, I speak it not after the Lord, but as it were foolishly in this confidence of boasting; but since I am compelled, by the unhappy circumstances in which I stand, and seeing that many glory after the flesh, in their external privileges, I will glory also. For ye suffer fools gladly, and caress the vain boasters among you, seeing ye yourselves are wise. Probably the words are spoken ironically: Wise men indeed ye are, to be dupes to such ostentatious deceivers. For ye suffer if a man bring you into bondage, tyrannizing over your consciences; if a man devour you under the specious pretences of religion; if a man take of you, or seize from you your possessions: if a man exalt himself, and treat you with lordly contempt; if a man smite you on the face, submissive to every insult. I speak as concerning reproach, as though we had been weak, and had no right to assert such authority as they pretend to claim: howbeit, whereinsoever any is bold, (I speak foolishly) I am bold also, and can produce as long a catalogue of privileges as the chief of these arrogant men.
1. As to external Jewish privileges of descent. Are they Hebrews? so am I, by both my parents, (Php 3:5.) are they Israelites? the sons of Jacob, so Amos 1 : are they the seed Abraham? so am I, a true descendant of this eminent patriarch.
2. As to gospel privileges. Are they the ministers of Christ? commissioned by him? (I speak as a fool,) admitting their plea, though false, to be true, I am more, having a more extraordinary commission, more eminent endowments, and suffering for the cause more than any of them: in labours more abundant; in stripes above measure, unmercifully beaten; in prisons more frequent; in deaths oft, exposed to the most imminent dangers, a short enumeration of which will prove what I assert. Of the Jews five times received I forty stripes, save one. Thrice was I beaten with rods, by the Roman lictors; once was I stoned, and left for dead; thrice I suffered shipwreck; a night and a day I have been in the deep, tossed on the foaming waves, and every moment ready to be swallowed up by them: in journeyings often, in perils of waters, in fording rivers, or by land-floods; in perils of robbers; in perils by mine own countrymen, who lay in wait for me; in perils by the heathen; in perils in the city, from dangerous insurrections; in perils in the wilderness, during my travels; in perils in the sea; in perils among false brethren, the most dangerous of all enemies: in weariness and painfulness, under the most fatiguing labours; in watchings often, my rest being broken; in hunger and thirst, for want of needful refreshments; in fastings often, voluntary, or necessitated by mere want; in cold and nakedness, exposed to the inclemency of the weather, and without sufficient cloathing to keep me warm. Beside those things which affect my body, a heavier load of cares lies upon my mind, that which cometh upon me daily, the care of all the churches, to advance their purity and peace, rectify their disorders, and guard them against seducers. Who is weak, and I am not weak? sympathizing with him in his infirmity of body or mind? who is offended, and I burn not with jealousy for the offence, and zeal to restore him? If I must needs glory, I will glory of the things which concern mine infirmities, and rather mention my sufferings and hardships than my privileges. 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, snatched as it were from inevitable death. Such a glorious course marked, indeed, the great Apostle: such sufferings for righteousness’ sake are the highest honour.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 11:31 . He is now about to illustrate (see 2Co 11:32-33 ) the just announced by an historical enumeration of his sufferings from the beginning, but he first prefaces this detailed illustration (“rem quasi difficilem dicturus,” Pelagius) by the assurance, in God’s name, that he narrates nothing false . The objections taken against referring this assurance to what follows (see Estius and Rckert) that the incident adduced in 2Co 11:32 stands, as regards importance, out of all proportion to so solemn an assurance, and the like lose their weight, when we reflect that Paul has afterwards again broken off (see 2Co 12:1 ) the narrative begun in 2Co 11:32-33 , and therefore, when writing his assurance, referred it not merely to this single incident, but also to all which he had it in his mind still to subjoin (which, however, was left undone owing to the interruption). Others refer the oath to what precedes , and that either to everything said from 2Co 11:23 onward (Estius, Calovius, Flatt, Olshausen), or to 2Co 11:30 alone (Morus, Rckert, Hofmann; Billroth gives a choice between the two). But in the former case logically we could not but have expected 2Co 11:31 after 2Co 11:29 , and in the latter case the assurance would appear as quite irrelevant, since Paul at once begins actually to give the details of his . (2Co 11:31 f.).
. . . . . .] Union of the general and of the specifically Christian idea of God. , Theodoret. Comp. on 1Co 15:24 and Eph 1:3 .
. . .] appended by the apostle’s pious feeling, in order to strengthen the sacredness of the assurance. “Absit ut abutar ejus testimonio, cui omnis laus et honor debetur in omnem aeternitatem,” Calovius.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
31 The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.
Ver. 31. Which is blessed for ever ] And therefore to be blessed, as he that is the Father of our Lord Jesus Christ. This is a praise that he much stands upon, Rom 15:6 . And surely if all generations shall call the Virgin blessed, for that she was the mother of Christ,Luk 1:48Luk 1:48 , how much more, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2Co 11:31 . . . .: the God and Father of the Lord Jesus, who is blessed for evermore (see on 2Co 1:3 , and for as applied to God, “the self-existent one,” cf. Exo 3:14 , Wis 13:1 , Rev 1:8 ), knoweth that I lie not ( cf. 2Co 12:6 ). This solemn asseveration belongs (see reff.) to what follows , and not to the statements which precede it. If the text is not corrupt, it would seem that the Apostle intended now to illustrate in detail the providence which overruled his life, the “strength which was perfected in weakness,” and that, beginning with one of the earliest and least dignified perils of his career as a Christian missionary, he then is led off through some train of ideas which we cannot trace into the quite different subject of his “visions” and “revelations,” which diverts him from his original intention. If, on the other hand, we might suppose 2Co 11:32-33 to be a marginal gloss (founded on Act 9:23-25 , and perhaps introduced in reference to the of 2Co 11:26 ) which was not part of the original text though possibly an autograph addition made after the letter was finished the argument would be quite consecutive. He feels the remarkable account in 2Co 12:2-4 to be so incredible that he thinks it right to prefix the strong asseveration of 2Co 11:31 that he is telling the truth. But there is no MS. authority for thus treating 2Co 11:32-33 .
Fuente: The Expositors Greek Testament by Robertson
Father. App-98.
Lord. App-98.
Jesus Christ. App-98. but the texts omit “Christ”.
blessed. Greek. eulogetos. See 2Co 1:3.
for evermore. App-161.
Fuente: Companion Bible Notes, Appendices and Graphics
2Co 11:31. , blessed) This increases the sacredness of the cath.-, knoweth) The persecution at Damascus was one of the first and greatest, and belonged particularly to this place; and Paul calls God to witness, for he could produce to the Corinthians no witness among men, concerning a matter which was known to few, and had happened long before: comp. Gal 1:20. Luke afterwards recorded it, Act 9:25. This religious preface increases even the credit of the circumstances, related in the following chapter.
Fuente: Gnomon of the New Testament
2Co 11:31
2Co 11:31
The God and Father of the Lord Jesus, he who is blessed for evermore knoweth that I lie not.-[Pauls glorying was so different from the common glorying among men that he felt that some would not appreciate his deep feelings, and would listen to his words with astonishment and doubt; but this solemn affirmation is in keeping with the fervid character of the whole passage. It is thrown in somewhat independently, having reference to what precedes and what follows.]
Fuente: Old and New Testaments Restoration Commentary
God: 2Co 1:3, 2Co 1:23, Joh 10:30, Joh 20:17, Rom 1:9, Rom 9:1, Eph 1:3, Eph 3:14, Gal 1:2, Gal 1:3, Col 1:3, 1Th 2:5, 1Pe 1:3
which: Neh 9:5, Psa 41:13, Rom 1:25, Rom 9:5, 1Ti 1:11, 1Ti 1:17, 1Ti 6:16
knoweth: 2Co 11:10
Reciprocal: Deu 26:13 – I have not Jos 22:22 – he knoweth Jdg 11:10 – The Lord Job 16:19 – my witness Pro 25:14 – boasteth Joh 8:14 – yet Rom 15:6 – the Rom 15:18 – I will 2Co 1:18 – as 2Co 12:6 – I will 2Co 12:19 – we speak Gal 1:20 – behold 1Th 2:10 – witnesses 1Ti 2:7 – I speak Heb 1:9 – thy God 2Pe 1:17 – God
Fuente: The Treasury of Scripture Knowledge
2Co 11:31. The greatest motive one can have for always telling the truth, is the realization that God knows all about his heart.
Fuente: Combined Bible Commentary
2Co 11:31. The God and Father of the Lord Jesus[1] knoweth that I lie not.
[1] Such is the true reading.
Fuente: A Popular Commentary on the New Testament
Observe here, How the apostle, in a most awful and solemn manner, appeals to the all-knowing and heart-searching God, that the foregoing account of his sufferings for Christ and his gospel was the exact truth and no lie. He calls God to bear witness to the certainty of all that he had said of him the Father of our Lord Jesus, who is blessed for evermore, affords an undeniable argument to prove the Godhead of Christ; this doxology, blessed for evermore, being a term of honour usually annexed by the Jews at the naming of God.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 31 Any doubt concerning the truthfulness of Paul’s statements about his weakness should now be laid aside by this great call of God as his witness.
Fuente: Gary Hampton Commentary on Selected Books
The God and Father of the Lord Jesus, he who is blessed for evermore knoweth that I lie not. [This solemn asseveration is not to be restricted to the statements contained in the next two verses, but applies to all he has said or is about to say in this entire section. No doubt in the apostle’s own mind it was called forth by what he was about to say concerning his revelations, his mind looking forward to what he intended to say when he added the last item to his catalogue of sufferings.]