{"id":28942,"date":"2022-09-24T13:02:10","date_gmt":"2022-09-24T18:02:10","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-117-2\/"},"modified":"2022-09-24T13:02:10","modified_gmt":"2022-09-24T18:02:10","slug":"exegetical-and-hermeneutical-commentary-of-2-corinthians-117-2","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-117-2\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 2 Corinthians 11:7"},"content":{"rendered":"

Have I committed an offense in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? <\/i><\/b><\/h3>\n

7. Have I committed an offence<\/em> ] Literally, committed sin<\/strong> ( don sinne<\/em>, Wiclif. Did I therein synne<\/em>? Tyndale, Cranmer and the Geneva version). This passage is ironical. The Corinthians had allowed St Paul’s anxious desire not to be burdensome to them to be used against him (see 1Co 9:1-14<\/span>). He asks if such an anxiety for their welfare was to be imputed to him as a sin. Cf. the very similar passage in ch. 2Co 12:13<\/span>.<\/p>\n

abasing myself<\/em> ] i.e. by working for his living, when he might have enjoyed what men are apt to regard as a dignified ease at their expense. For the word see note on ch. 2Co 10:1<\/span>.<\/p>\n

that you might be exalted<\/em> ] He speaks, not of temporal exaltation, for his coming made no difference, unless perhaps for the worse, in their temporal condition, but of the “height of Christian salvation” (Meyer) to which they had been lifted.<\/p>\n

freely<\/em> ] Cf. 1Co 9:12-18<\/span>; 1Th 2:9<\/span>; Mat 10:8<\/span>. There is a contrast intended between the greatness of the gift, the Gospel of God, and the cost for which it was imparted, for nothing<\/em> (literally, as a gift<\/strong>). Cf. Isa 55:1<\/span>.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

Have I committed an offence – <\/B>Have I done wrong. Greek, Have I committed a sin. There is here a somewhat abrupt transition from the previous verse; and the connection is not very apparent. Perhaps the connection is this. I admit my inferiority in regard to my manner of speaking. But this does not interfere with my full understanding of the doctrines which I preach, nor does it interfere with the numerous evidences which I have furnished that I am called to the office of an apostle. What then is the ground of offence? In what have I erred? Wherein have I shown that I was not qualified to be an apostle? Is it in the fact that I have not chosen to press my claim to a support, but have preached the gospel without charge? There can be no doubt that they urged this as an objection to him, and as a proof that he was conscious that he had no claim to the office of an apostle; see the notes on 1Co. 9:3-18<\/span>. Paul here answers this charge; and the sum of his reply is, that he had received a support, but that it had come from others, a support which they had furnished because the Corinthians had neglected to do it.<\/P>

In abasing myself – <\/B>By laboring with my own hands; by submitting to voluntary poverty, and by neglecting to urge my reasonable claims for a support.<\/P>

That ye might be exalted – <\/B>In spiritual blessings and comforts. I did it because I could thus better promote religion among you. I could thus avoid the charge of aiming at the acquisition of wealth; could shut the mouths of gainsayers, and could more easily secure access to you. Is it now to be seriously urged as a fault that I have sought your welfare, and that in doing it I have submitted to great self-denial and to many hardships? See notes on 1Co 9:18<\/span> ff.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Verse 7<\/span>. Have I committed an offence in abasing myself<\/B><\/I>] Have I transgressed in labouring with my hands<\/I> that I might not be<\/I> chargeable to you<\/I>? and getting my deficiencies supplied by contributions from other Churches, while I was employed in labouring for your salvation? Does your false apostle insinuate that I have disgraced the apostolic office by thus descending to servile labour for my support? Well; I have done this that you<\/I> might be exalted<\/I>-that you might receive the pure doctrines of the Gospel, and be exalted to the highest pitch of intellectual light<\/I> and blessedness<\/I>. And will you complain that I preached the Gospel gratis<\/I> to you? Surely not. The whole passage is truly ironical.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

What is it that hath made you take such offence at me; seeing you cannot say, that either in my call, or in my gifts and graces, or in my labours, or in the success of my labours, I have been inferior to the chiefest of the apostles? Doth this offend you, that for your sake I have veiled my authority, and departed from my right? Which makes some of you say, I am base in presence. Is it for my putting you to no charge in my preaching the gospel? This was a thing wherein he gloried, and told them, 1Co 9:6<\/span>,12<\/span>,15<\/span>, that he would rather die, than have his glorying void in this particular. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

7. Have I<\/B>literally, “ORhave I?” Connected with 2Co11:6<\/span>, “Or will any of you make it an objection that I havepreached to you gratuitously?” He leaves their good feeling togive the answer, that this, so far from being an objection, was adecided superiority in him above the false apostles (1Co9:6-15<\/span>). <\/P>

abasing myself<\/B>in mymode of living, waiving my right of maintenance, and earning it bymanual labor; perhaps with slaves as his fellow laborers (Act 18:3<\/span>;Phi 4:12<\/span>). <\/P>

ye . . . exalted<\/B>spiritually,by your admission to Gospel privileges. <\/P>

because<\/B>“in that.”<\/P>

gospel of God<\/B>“ofGod” implies its divine glory to which they were admitted. <\/P>

freely<\/B>“withoutcharge.”<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

Have I committed an offence in abasing myself<\/strong>,…. Either by behaving among them, when he was first with them, in a very modest and humble manner, in much fear and trembling, without pride and haughtiness, or affectation of power and authority over them; or by using a popular style, suited to the capacity of the common people; or by labouring with his own hands, exercising his trade of tent making among them, that he might provide food for himself, and not be chargeable to them; and which he suggests was so far from being criminal in him, that he ought rather to be commended for it; since it could not be thought to be with any view to himself, and his own advantage, but purely for their good:<\/p>\n

that you might be exalted<\/strong>; that nothing might lie in their way of receiving the Gospel of Christ, or prejudice them against it; that they might the more easily be brought to listen to it, come to the knowledge of it, and embrace it, and so be exalted, as they were, to a participation of the grace of Christ; to fellowship with him; to the honour and dignity of being a church of Christ; to an enjoyment of the privileges of God’s house; to have a name better than that of sons and daughters, and to have a right and title to the heavenly glory: “because”, or is it<\/p>\n

because I have preached to you the Gospel of God freely<\/strong>? The Gospel he preached was not his own, but God’s; of which he was the author; his grace was the subject of it, and his glory the end of its ministration; which he had given to the apostle to preach; to which he had separated him, for which he had abundantly qualified him, and in which he was greatly succeeded by him. This he preached “freely” to the Corinthians at his first coming among them, without putting them to any expense, or receiving anything from them; which though he might lawfully have done, yet he judged it most advisable, at that time, to minister to his own necessities, by working with his hands, lest he should be burdensome to them; and this be an objection to the Gospel he preached, that he sought rather theirs than them; and for so doing he was not to be blamed, but to be praised: and yet such was the weakness of many at least in this church, that they highly valued the false apostles, who made merchandise of them, and treated with contempt this excellent servant of Christ, who had freely imparted the Gospel to them.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

In abasing myself <\/B> ( <\/SPAN><\/span>). Humbling myself by making tents for a living while preaching in Corinth. He is ironical still about “doing a sin” ( <\/SPAN><\/span>).<\/P>

For nought <\/B> (<\/SPAN><\/span>). Gratis<\/I>. Accusative of general reference, common adverb. It amounts to sarcasm to ask if he did a sin in preaching the gospel free of expense to them “that ye may be exalted.” <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

Abasing myself. By working at his trade. <\/P>

Preached the Gospel – freely [<\/SPAN><\/span>] gratuitously. Rev., for nought, is not an improvement, but is quite as ambiguous as freely. Without charge would be better. Paul ‘s very self – denial in this matter had been construed to his injury by his opponents, as indicating his want of confidence in the Corinthian Church, and his making gain for himself under the guise of disinterestedness. It was also urged that a real apostle would not thus relinquish his right to claim subsistence from the Church. Hence his question, Did I commit a sin, etc. ?<\/P><\/p>\n

Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

1) “Have I committed an offence in abasing myself; <\/strong>(e hamartian epoiesa emautou tapeinon) “or did I commit sin (in) humbling myself among you all,” an offence to the office that I fill, a breach of manners of official ethics? Act 18:1-3<\/span>; Php_4:12.<\/p>\n

2) “That ye might be exalted,”<\/strong> (hina humeis hupsothete) “In order that you all might be exalted,” or lifted up, elevated in stature, as children of God and members of his church, Eph 2:4-6<\/span>.<\/p>\n

3) “Because I have preached to you,”<\/strong> (hoti euangelisamen humin) “because I preached or proclaimed good tidings to you all,” 1Co 15:1-3<\/span>.<\/p>\n

4) “The gospel of God freely?”<\/strong> (dorean to tou theou euangelion) “The gospel (glad tidings) of God freely?” as a free gift to you, without compensation or financial remuneration from you all; Gal 1:6-12<\/span>; Rev 14:6<\/span>. The everlasting gospel embraces the good news of pending judgment upon the impenitent, Rom 14:11-12<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

7. Have I committed an offense? His humility was cast up to him by way of reproach, while it was an excellence that was deserving of no ordinary commendation. Humility here means — voluntary abasement; for in conducting himself modestly, as if he had nothing in him that was particularly excellent, so that many looked upon him as one of the common people, he had done that for the advantage of the Corinthians. For the man was inflamed with so great a desire, (823) and so great an anxiety for their salvation, that he made a regard to himself a secondary consideration. Hence he says, that he had of his own accord made a surrender of his own greatness, that they might become great through his abasement. For his design was, that he might promote their salvation. He now indirectly charges them with ingratitude, in imputing to him as a fault so pious a disposition — not indeed for the purpose of reproaching him, but with the view of restoring them so much the better to a sound mind. And certainly, he wounded them more severely by speaking ironically, than if he had spoken in a simple way, and without a figure. He might have said, “What is this? Am I despised by you, because I have lowered myself for your advantage?” The questioning, however, which he makes use of, was more forcible for putting them to shame. <\/p>\n

Because I preached freely This is a part of his abasement. For he had given up his own right, as though his condition had been inferior to that of others; but such was the unreasonableness of some of them, that they esteemed him the less on that account, as if he had been undeserving of remuneration. The reason, why he had given his services to the Corinthians gratuitously, is immediately subjoined — for he did not act in this manner everywhere, but, as we have seen in the former Epistle, (824) there was a danger of his furnishing the false Apostles with a handle against him. <\/p>\n

(823) “ Car ce sainct Apostre estoit tellement embrasse du desir.” — “For this holy Apostle was to such a degree inflamed with desire.” <\/p>\n

(824) “See Calvin on the Corinthians, vol. 1, p. 288. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

CRITICAL NOTES<\/em><\/p>\n

2Co. 11:7<\/span>. Or<\/strong>.Turning to another topic. Offence<\/strong>.Lit. Sin<\/em>. Freely<\/strong>.I.e. without charge<\/em>. Cf. Php. 4:12<\/span>.<\/p>\n

2Co. 11:8<\/span>. Other Churches<\/strong>.E.g<\/em>. Philippi (Php. 4:15<\/span>). But, for another reason, not Thessalonica (2Th. 3:8-9<\/span>). Beet suggests that he accepted the second Philippian contribution, which reached him in Thessalonica, expressly with the Grecian journey and its expenses in his view. Robbed<\/strong>.Cf. Rom. 2:22<\/span>; Act. 19:37<\/span>. Wages<\/strong>.A soldiers pay<\/em>, as Rom. 6:23<\/span>.<\/p>\n

2Co. 11:9<\/span>. Wanted<\/strong>.I.e. was in want.<\/em> Graphic touch of incidental fact, as to his residence in Corinth. Did not (perhaps his work did not leave him time to) earn enough for his necessities! The man who at that moment was the most important factor in the worlds progress. Burdensome<\/strong>.See 2Co. 12:13-14<\/span> (Separate Homily).<\/p>\n

2Co. 11:10<\/span>.The very truthfulness of Christ Himself. Like, I say the truth in Christ (Rom. 9:1<\/span>). A man who is in Christ<\/em>, who is a member of Christs very body,how shall anything but the true Christ who is in him find expression on his lips?<\/p>\n

2Co. 11:11<\/span>.Some said, perversely: Yes; it shows plainly that you do not care for us, as you do for the Philippians.<\/p>\n

HOMILETIC ANALYSIS.<\/em>2Co. 11:7-11<\/span><\/em><\/p>\n

[Dr. J. Lyth, Homil. Treas<\/em>., suggests:]<\/p>\n

I. Honest robbery<\/strong> (2Co. 11:8<\/span>).<\/p>\n

II. Honourable poverty<\/strong> (2Co. 11:9<\/span>).<\/p>\n

III. Honourable independence<\/strong> (2Co. 11:7<\/span>; 2Co. 11:9-10<\/span>).<\/p>\n

I<\/strong>. <\/p>\n

1. The labourer is worthy of his wages<\/em>. [Opposite to gift<\/em> Romans 6<\/span> ult<\/em>.] A true minister earns his stipend; though the happier, higher theory is that his people see that he wants for nothing, whilst, without interruption or care, he gives all his time and strength to the work of God. But there are always unreasonable men (2Th. 3:2<\/span>) with whom, whatever he does, whatever course he adopts, the minister always commits a sin<\/em>. If he take, or ask, for support, he is mercenary<\/em> (2Co. 12:17-18<\/span>). If he do not ask, or refuses, support, he does not care for his people, or for their love, and will not let them show it (2Co. 11:11<\/span>). Again and again he can only carry his case by appeal to a higher court: God knoweth<\/em>. Though, like Paul, he may now and then be compelled to speak out, to explain and defend himself and his conduct,generally he does most wisely to see that his character<\/em> is right before God, and to leave God to care for his reputation<\/em> before men. Paul takes or refuses as may in any given case seem expedient. His is the true unchangeableness [like Gods own]; not that he never varies from one line of action, but that he never varies from the unchanging principles of his conduct. <\/p>\n

2. Hence it is quite honest to have accepted the gifts of the Philippians. It is part of the privilege of the ministerial office to live more directly than does any other man, not actually a recipient of charity, upon the love of human hearts. There can be no business payment for what the true minister of Christ has done for a convert, or for what he gives to his people in his continuous ministrations. It is no exchange of values, as in business payments or wages. The true minister, nevertheless, does give full value for all he receives. The people, on the other hand, of their free-will and grateful love minister once and again to his necessity (Php. 4:16<\/span>). If a minister will not work, neither should he eat (2Th. 3:10<\/span>). But if he do his work, he may take wages<\/em>, that are no wages, but the gifts of love. <\/p>\n

3. Especially may he receive what may support him as he strikes out (like Paul setting out for work in Achaia) into regions where his reception and maintenance are doubtful. To shame a people, so well able to fulfil their obligation to the man who has led them to Christ as were the Corinthians, Paul may call it a quasi-sacrilegious robbery<\/em> of the Church treasury at Philippi. But the Philippians love to see, the Corinthians ought to see, that Paul wants for nothing.<\/p>\n

II. Honourable poverty<\/strong>.A man like Paul in want, in a city like Corinth! Yet of all men in the empire then receiving their wages, this manif only the age had knownwas better worth his salt, and his salt-moneyhis salary<\/em>than the emperor, or his soldiers, or the philosophers, or the artists. It is the old paradox of Providence. Tiberius on the throne, feasted to the weariness of satiety; the Son of God hungry in the wilderness! Truly the world is out of joint. The Maker of the world, the Ordainer of the fundamental laws of human society, meant it not so. I know how to be abased; I know how to be hungry and to suffer need (Php. 4:12<\/span>). Not every man does. It is a grace. The poverty of the ministry may mar a mans character and impede his usefulness, if he allow it to occasion a perpetual anxiety, if it feed a continual bitterness against God and the Church, if he nurse a continual sense of humiliation, at being poor amongst the prosperous men in his church, if he be frequently talking of the sacrifice he made to enter the Christian ministry. Paul had learned the secret. It needs great grace to be full; but it needs great grace to be hungry. The minister can do all thingseven wear ministerial poverty honourablythrough Christ who strengthened him (Phil, ut supr<\/em>.). Yet the beauty and right of such liberality as that of the poor Macedonians, the expression of their sympathy and love, and a precious fruit of their faith, remains equally honourable; whilst the wealthy indifference of Corinth, which should have seen to it that the Apostle had no need to practise the lesson of wearing poverty with honour, remains utterly selfish and blamable.<\/p>\n

III. Honourable independence<\/strong>.<\/p>\n

1. Honourable, because it better enabled Paul to do the Corinthians service<\/em>, and to silence the cavillers whose suggestions and cavils might impinge upon his character, and, through him representatively, upon that of the ministry generally. No man shall stop me of this boasting. So will I keep myself<\/em>. <\/p>\n

2. Such independence needs watching; needs perpetually bringing into review in the presence of Christ. It easily grows to be really a pride which will not take the gifts of those from whom real, or imaginary, slights may have been received. Very easily does sin creep in and make the boast of independence a piece of self-pleasing, and even of simple obstinacy of character.
3. Independence is only worth anything to a Christian minister so far as it means, or ministers to, a perfect freedom to speak the message of God in its fulness, without regard to mens pleasure or displeasure. If, for the glory of Christ and his freedom to be faithful, the minister seek or keep independence, it may be honourable. It is then a just matter of boasting, and may be worth keeping at any price.
4. If the truthfulness of Christ<\/em>, that perfect simplicity and directness of heart and judgment and will which were part of His perfect holiness, be in a man, it will dignify and sanctify his independence of character, opinion, circumstances. If a mans motives bear bringing under the scrutiny of the eye of God Who knoweth<\/em>, then though they be misjudged, as by somebody they certainly will be, or maliciously misrepresented, he may go on his way unmoved. It is often a good piece of holy strategy, by timely foregoing of rightscatching suggestion even from the very enemyto destroy the very basis of operations, from which the assault of the unfriendly criticism or judgment is made. Only, once more, neither in the strategy, nor in the success of it, must Self find a foothold. All must be for the sake of Christ and to facilitate, or to remove hindrances to, His work.<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Butlers Commentary<\/strong><\/p>\n

SECTION 2<\/strong><\/p>\n

Unassertative <\/strong>(2Co. 11:7-15<\/span>)<\/p>\n

7 Did I commit a sin in abasing myself so that you might be exalted, because I preached Gods gospel without cost to you? 8I robbed other churches by accepting support from them in order to serve you. 9And when I was with you and was in want, I did not burden any one, for my needs were supplied by the brethren who came from Macedonia. So I refrained and will refrain from burdening you in any way. 10As the truth of Christ is in me, this boast of mine shall not be silenced in the regions of Achaia. And why? Because I do not love you? God knows I do!<\/p>\n

12 And what I do I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do. 13For such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ. 14And no wonder, for even Satan disguises himself as an angel of light. 15So it is not strange if his servants also disguise themselves as servants of righteousness. Their end will correspond to their deeds.<\/p>\n

2Co. 11:7-11<\/span><\/strong> Undignified:<\/strong> Paul expresses shock! He had done something that made his detractors in Corinth slander him as if he had committed a gross sin (Gr. harmartian, miss the mark). He had humbled (Gr. tapeinon, lowly mindedness) himself and preached the gospel of God without cost to them! That is, he did not take financial support from Corinth (see 2Co. 12:13-18<\/span>; 1Co. 9:15-18<\/span>). According to ancient Greek culture, it was beneath a freemans dignity to work with his hands. In that society teachers were supposed to make money out of teaching. Augustus Caesar is reported to have paid Verrius Flaccus, the rhetorician, an annual salary of approximately $500,000. Every town in the Roman empire was entitled to grant complete exemption from all civic burdens and taxes to a certain number of teachers of rhetoric and literature.<\/p>\n

Paul figuratively robbed (Gr. esulesa, one who plunders openly and by violence) other churches (Macedonian brethren, see Php. 4:15-18<\/span>) by accepting support (Gr. opsonion, meat, bread, provisions for an army, or a soldiers pay) from them. He undoubtedly worked at his own tent-making craft to support himself. This he did to better serve (Gr. diakonian, deacon, minister) the brethren at Corinth. While he was at Corinth, and needed anythingwhich he says he didhe did not burden (Gr. katenarkesa, the word from which we get the English word, narcotics, means to be numbed or torpid, to grow stiff, to be idle, to be in a stupor) the Corinthians. Paul was no dead-weight or dead-beat at Corinth. He did not flop there.<\/p>\n

But for his independence and self-sustaining work, he was slandered as undignified and humiliating. A working-apostle was humiliating to the church in the sophisticated metropolis of Corinth. Some congregations in the twentieth century are humiliated when they have only a self-supporting preacher. Would they be humiliated if the apostle Paul were their preacher?
Paul promises that he will continue to refrain from burdening the brethren in Corinth in any way. He will not let his favorite method of ministry (preaching free of charge) be silenced (Gr. phragesetai, stopped, quieted) in the regions of Achaia (Corinth). His reward for preaching was to preach it without charging for it (1Co. 9:18<\/span>). Someone at Corinth had insinuated that his refusal to take money from them for preaching indicated that he did not really care about them. He did take money from churches who offered it. He would not ask for it. He declared authoritatively the right of preachers to be supported (1Co. 9:1-27<\/span>). But for some reason, known to him and God, he would not take money from Corinth. His love for them, however, was undeniable!<\/p>\n

There is a great deal to be said for the advantage in a self-sustaining ministry. Most importantly, the self-sustaining preacher is free from the temptation to flatter and preach what the itching-ears of those who support him want him to preach even if it disagrees with the Scriptures. Second, such a preacher is perhaps in better touch with the frustrations and expectations of the working-man segment of his congregation. His industriousness and fortitude would be a winsome example to all the unsaved community around him. But there is also a great deal to be said for the advantages of a congregationally-supported ministry. Obviously, a preacher who is paid by his congregation (get their living by the gospel 1Co. 9:14<\/span>) will have more prime time to give to the work of ministry (sermon preparation, pastoral counseling and visitation, evangelism, direction to corporate activities, etc.). Second, the fact of his physical dependence on the congregation gives the eldership and membership some spiritual control in his ministry should he go astray from sound doctrine. Third, it affords the membership of the congregation a keener awareness of individual participation in the work of the ministry. Individuals whose vocations and family responsibilities prohibit them from devoting as much time to gospel work as they would like may vicariously enter into this work by financial support of the paid minister. There are other advantages in both situations. Both methods (paid and free) are scripturally sanctioned. It is for preachers and congregations to decide for themselves. One thing is certain in the present financial status of American Christiansthey could support hundreds (even thousands) more preachers and missionaries than they are!<\/p>\n

2Co. 11:12-15<\/span><\/strong> Unaffecting:<\/strong> The trouble-makers in Corinth were demanding financial support, bragging about their stature in the brotherhood, preaching another Jesus, putting on airs with grand affectation. Paul was humble, self-effacing, always talking of his weaknesses, uneloquent, unpretentious, working for a living, proclaiming a crucified, risen Christ who saves by grace, so his enemies called him a fool. They convinced some of the Christians at Corinth that Paul could not be an apostle because he was not like they were.<\/p>\n

Paul replies, I will continue to be what I am and do what I do in order to undermine (Gr. ekkopso cut off) the claim of those. . . . Paul intends to expose and stop the pseudo-apostles. The only way to deal with deliberately disguised falsehood is exposure (see Eph. 5:6-13<\/span>) and excision! Ray Stedman writes:<\/p>\n

This tactic of plain-spoken exposure is missing in the churches today; many are destroyed because no one will stand up and confront false teachers. We are caught up with the worlds philosophy and anything goes. We must be nice to everyone, always. But the apostles never did that, nor did Jesus. Look at the sharp language he employed on occasion with the Pharisees. Right to their faces he called them, snakes and vipers, and dead mens tombs, full of rotting bones. filled with an awful stench. That is not the way to win friends and influence people! Jesus set that aside and told the truth.<\/p>\n

There would be no affectation from Paul. He would not disguise reality. Those slandering him were in reality deacons of the devil.<\/p>\n

These Judaizers boasted they were superior to Paul. They disguised themselves so they might appear that way and not be found out to be what they really werefalse. Paul intended to show that they were not superior but that they work on the same terms as we do. Certainly, Paul was not saying here that his opponents were on the same level as he was in Christ. In fact, he says they are servants of Satan! He evidently means to insist that the Corinthians are to judge his opponents on the same terms he is willing to have himself judgedto measure them all, not by one another, but by Christ and his word.<\/p>\n

The Judaizers were false apostles (Gr. pseudoapostoloi, fake-apostles). They were deceitful workmen (Gr. ergatai dolioi, alluring, ensnaring, baiting, workmen). The Greek word dolioi is also used in 2Co. 4:2<\/span> of those who ensnare people by distorting (huckstering) the truthmingling the truths of Gods word with false doctrines. This is precisely what the Judaizers did. This was their disguise. Paul uses the Greek word metaschematizomenoi to expose them as disguising ones. We get our English words scheme, and schematic from this Greek word. They were scheming (conspiring and deceiving) against Paul and against the Church at Corinth.<\/p>\n

But Paul said he was not astonished (no wonder) at this scheming of the Judaizers because even Satan disguises himself (puts on a facade) as an angel (Gr. angelon, messenger) of light. Paul uses the same Greek word (metaschematizetai) to describe Satans scheming deceit. The KJV translation into the English word transform is not exact. Satan is not able to transform himself into an angel of light. He disguises himself. The only thing Satan can do is pretend or deceive. He is only a pseudo messenger of truth. There is no truth in him at all (Joh. 8:44<\/span>). He has no power to really rule, really create, or really perform miracles. He can seduce, beguile and disguise himself, but has no power whatsoever to transform his nature. Plummer says, Transform implies a greater change than is meant here, and transfigure should be kept for metamorphoomai . . . sunschematizomai (Rom. 12:2<\/span>; 1Pe. 1:14<\/span>) means acquire an outward form in accordance with.<\/p>\n

God said of the serpent in Gen. 3:1<\/span> that he was more subtle than any other wild creature that the Lord God had made. The Hebrew word translated subtle is aroom and means crafty, cunningit is translated into the Greek word phronimotatos (mental alacrity) in the Septuagint. Satan does not confront people openly and honestly. He will not represent himself as he really isa liar, a cheat, a deceiver, and a destroyer. He confronts people disguised as one who wants to help, please, give, reward and make life exciting. He is named in the book of Revelation as the great dragon . . . that ancient serpent . . . the Devil and Satan, the deceiver of the whole world (Rev. 12:9<\/span>). Revelation also informs us that he has transferred his deceitful powers to the beast (world rulers) who, in turn, transfers deceitful powers to the false prophet (religious false teachers) and to the harlot (materialistic, hedonistic, carnal society) (Rev. 13:1<\/span> to Rev. 18:24<\/span>). The devil does not come to us in red leotards with horns, a tail, and a pitchfork. He comes disguised as invincible political power, as a religious lamb (which speaks like a dragon), and as an alluring, seductive, desirable companion (harlot) whose pleasures we may purchase and enjoy with no untoward consequences at the end of the relationship.<\/p>\n

Paul actually calls those slandering him and teaching another Jesus and a different gospel, servants (Gr. diakonoi, deacons, ministers) of Satan. They had disguised themselves as ministers of righteousness. But theirs was a righteousness according to Judaismaccording to the law of Moses. They were ministering the dispensation of death! There is no righteousness for man in law-keeping (Gal. 2:16<\/span>). Mans only righteousness is in the grace of God through Christ, appropriated by faith. It is inevitable for the servants of Satan that their end will correspond to their worksthat is, they will fall victim to their own lies. They will lose their ability to tell truth from falsehood and they will victimize themselves! They will deceive themselves!<\/p>\n

The devil and his servants are very subtle. They are cunning and crafty. They disguise themselves as messengers of light. But the Christian has at his disposal mighty weapons through God. He has the weaponry to overthrow all obstacles to the knowledge of Godeven the deceit and disguises of Satan! The Christians primary weapon is the Word of God (the sword of the Spirit). The veneer of disguised religiosity is stripped from false teachers by the simplicity of Gods word. Their real character and methods are exposed in such passages as 1Pe. 2:1-22<\/span>;1Jn. 4:1-6<\/span>; Mat. 7:15-23<\/span>; Mat. 23:1-36<\/span>; 1Co. 15:1-58<\/span>; 1Ti. 4:1-5<\/span>; 2Ti. 3:1-9<\/span>; Tit. 1:10-16<\/span>; Jud. 1:3-23<\/span>. There is hardly any excuse for a Christian being led astray by messengers of Satan. The Christian need only prove a teachers manner of life and his doctrine by the Bible and he will be able to see through any disguise of Satan or his ministers! It should not be strange (Gr. ou mega, no great thing) to the Christian that the devil has servants who disguise themselves. The Christian should not be surprised or overwhelmed by their machinations. God has supplied weapons by which the Christian may not only penetrate the disguises of evil, he has made it possible for Christians using these weapons to conquer and capture evil thoughts and bring them and the person who thinks them under obedience to Christ. But that means a Christian must know the word of God, think on these things (Php. 4:8-9<\/span>), believe them and practice them. If he does not he is ignorant and vulnerable to the designs (2Co. 2:11<\/span>) and the disguises of Satan and his servants. David, the Psalmist, said it succinctly a number of times: . . . the commandment of the Lord is pure, enlightening the eyes (Psa. 19:8<\/span>); . . . I have laid up thy word in my heart, that I might not sin against thee . . . (Psa. 119:8-11<\/span>). And even the Lord Jesus himself, the perfect man, God-Incarnate, depended upon the Scriptures to defend himself against the deceit and disguises of the inveterate Slanderer (see Mat. 4:1-11<\/span>). The Scriptures expose the schemes of the devil and his servants. Depend on them!<\/p>\n<\/p>\n

Appleburys Comments<\/strong><\/p>\n

Pauls Defense Of His Ministry At Corinth
Scripture<\/p>\n

2Co. 11:7-15<\/span>. Or did I commit a sin in abasing myself that ye might be exalted, because I preached to you the gospel of God for nought? 8 I robbed other churches, taking wages of them that I might minister unto you; 9 and when I was present with you and was in want, I was not a burden on any man; for the brethren, when they came from Macedonia, supplied the measure of my want; and in everything I kept myself from being burdensome unto you, and so will I keep myself. 10 As the truth of Christ is in me, no man shall stop me of this glorying in the regions of Achaia. 11 Wherefore? because I love you not? God knoweth. 12 But what I do, that I will do, that I may cut off occasion from them that desire an occasion; that wherein they glory, they may be found even as we. 13 For such men are false apostles deceitful workers, fashioning themselves into apostles of Christ. 14 And no marvel; for even Satan fashioneth himself into an angel of light. 15 It is no great thing therefore if his ministers also fashion themselves as ministers of righteousness; whose end shall be according to their works.<\/p>\n

Comments<\/p>\n

did I commit a sin?This is a continuation of the ironical appeal in defense of Pauls ministry. The Corinthians knew that Paul had refused to accept support from them in order to avoid criticism from those who might say that he was preaching the gospel for material gain. See 1Co. 9:12-18<\/span>.<\/p>\n

They were also aware of the fact that as a teacher Paul had a right to receive support from them. He did not hesitate to work with his hands at tent-making when he first came to Corinth while awaiting the help that later came from the churches of Macedonia. It was a custom that every Jewish boy be taught a trade and learn the dignity of work. Paul was no exception. The only reason that he said that he had humbled himself by working with his hands is that it was not in accord with the custom of that day to let teachers do so.<\/p>\n

I robbed other churches.This is also said in irony, for it was actually a privilege for those who had received the gospel through the ministry of Paul to share with him as he went elsewhere preaching the Lord Jesus Christ. He had taken wages from them that he might preach to the Corinthians. His needs had been met by others, and he kept himself from being a burden to any man at Corinth.<\/p>\n

when they came from Macedonia.The church at Philippi began supporting Paul when he was at Thessalonica. At that time they were the only ones helping him. More than once they responded to his needs. See Php. 4:14-18<\/span>. For some reason not stated by Paul, the line of supply was broken when Paul came to Corinth. This caused him to fall back on his trade to make a living. In the light of his own statement about the matter, we can be reasonably sure that Paul was entirely too busy spreading the gospel to continue working at a trade any longer than necessary for the support from Macedonia to reach him. But he had kept himself from being a burden to the churches of Achaia and he was determined to hold steadfastly to that policy. As the inspired apostle of Christ he spoke the truth when he preached, and what he was now saying was equally true. No one, not even the super-apostles who may have been pressing the issue, could stop him from boasting about this in the regions of Achaia.<\/p>\n

Wherefore?Such a statement called for an explanation. The teachers who had come to Corinth after Paul left were evidently aware of the fact that he had received no support from the Corinthians. Apparently they were endeavoring in some manner to get him to do so, or to insinuate that he had done so, in order that they might have the opportunity to receive support or to justify the support they had already been accepting. Since they were false teachers, Paul absolutely refused to allow them any such opportunity to boast about their work.<\/p>\n

because I love you not?Pauls attitude toward the churches of Achaia in no way indicated that he loved the less than the churches of Macedonia from whom he had received support. God knew his love for them. Since Paul had demonstrated it to them time and again and had openly declared it in his letters, the Corinthians knew that he loved them.<\/p>\n

For such men are false apostles.Paul boldly labeled those who had been attacking him and attempting to undermine his work at Corinth. They were not apostles of Christ; they were false apostles, deceitful workers who were attempting to appear as apostles of Christ. Where they came from or who had sent them is not known, but the Corinthians must have known about it.<\/p>\n

for even Satan.Paul clearly implies that Satan was back of the work of those whom he called false apostles. Since Satan could fashion himself into an angel of light, his minsters had no difficulty in masquerading as ministers of righteousness. Their destructive work only served to indicate the ultimately destruction that would be visited upon them.<\/p>\n

Satan had appeared in an attractive form when he completely deceived Eve. His true character is indicated by such figures as those used by Peter and others. Peter refers to him as a roaring lion seeking to devour his victims. See 1Pe. 5:8<\/span>. John refers to him as a great dragon and calls him the old serpent and deceiver of the whole world. See Rev. 12:9<\/span>. Jesus said he is a murderer and the father of the lie. See Joh. 8:44<\/span>. Being warned by such clear description the enemy of all righteousness, the people of God ought not to listen to his ministers.<\/p>\n

Boasting A Little As One Counted Foolish<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(7) Have I committed an offence<\/strong> (literally, a sin<\/em>) in abasing myself . . .?<\/strong>The rival teachers apparently boasted of their disinterestedness. They didnt come for what they could get. St. Paul, we know, more than most men, had acted on the law of which they boasted as their special distinction, and in 1Co. 9:1-18<\/span>, in the discussion on the question of eating things sacrificed to idols, had dwelt with a pardonable fulness on his own conduct in this matter, as an example of foregoing an abstract right for the sake of a greater good. His enemies were compelled to admit this as far as his life at Corinth was concerned; but they had detected what they looked on as a grave inconsistency. He had accepted help from the churches of Macedonia (2Co. 11:9<\/span>), and in this they found ground for a two-fold charge: He wasnt above taking money from other churcheshe was only too proud to take it from that of Corinth; and this was made matter of personal offence. To take money at all was mean; not to take it from them was contemptuous.<\/p>\n

He does not deny the facts. He repeats the irritating epithet, <\/em>abasing myself; he adds the familiar antithesis (Mat. 23:12<\/span>; Luk. 1:52<\/span>; Luk. 14:11<\/span>; Luk. 18:11<\/span>), Yes, but I did it that you might be exalted, perhaps with reference to elevation in spiritual knowledge, perhaps, because the fact that he laboured for them without payment was the greatest proof of disinterested love for them which could be given.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

7-12<\/strong>. <\/strong> Another, and the last, slur received from his detractors now is treated. They had rigidly exacted pay of the Corinthians for services, (ver.<\/p>\n

20,) but Paul had refused all compensation. They therefore tried a twofold expedient; on the one hand to say that he refused pay because he was conscious of being a false apostle: and if that induced him to receive pay, then to say they were as good as he; for he took pay as well as themselves.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

7<\/strong>. <\/strong> Committed offence<\/strong> As towards the Corinthians the offence <\/strong> would be the placing them in the beggarly position of receiving gratuitous benefit, and so (2Co 11:10<\/span>) showing want of love<\/strong>, Paul admits the fact of a determination, to cut off all chance for his detractors, to receive no pay from Corinth. <\/p>\n

Abasing myself<\/strong> By working at his trade of tent-making, as he did for months with Aquila at Corinth. Act 18:3<\/span>. <\/p>\n

Exalted<\/strong> Into a powerful Christian Church. <\/p>\n

Freely<\/strong> Gratuitously.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘Or did I commit a sin in abasing myself that you might be exalted, because I preached to you the gospel of God for nought?’<\/p>\n

Or are they blaming him for not accepting payment from them for what they have taught them, and saying thereby he did wrong? It was the Greek view that an orator should be paid by those who wanted to hear him. That was the sign of a distinguished orator. And Jesus Himself had told His Apostles that as they went out they should trust those among whom they went for supplies. However, that was in a different context, and for a different reason, in a land where hospitality could be expected in God’s name to those who came from God. But Paul had abased himself by working with his hands making tents so that he would not have to accept payment from them. Do they consider that this is a sin? This is probably irony. He makes the statement as an argument for his defence. He is expecting that when they think about it they will approve the fact that he is not after their money, and is not burdensome to them, but earns his own way.<\/p>\n

This does, however, demonstrate that the matter had become a point at issue. The intruders may well have suggested that Paul was slighting the Corinthians by not accepting their permanent hospitality. But, he points out, his purpose in abasing himself was that they might be ‘lifted up’ by his message, recognising its essential truth and that it was not of this world, rather than seeing him just as an orator and money-grabber. He wanted them to see that he brought them heavenly truth, not just went through an act. That is what he wants them to think about and recognise. He had not come to be a burden, but to give them freely of the truth that exalts men.<\/p>\n

Or the idea of being ‘exalted’ might refer to their being lifted up out of sin and set on high with Christ (Eph 2:6<\/span>; Col 3:1-2<\/span>).<\/p>\n

‘Abase myself.’ He supported himself by engaging in the trade that was native to his home province of Cilicia, working with goats’-hair cloth, which was used to make cloaks, curtains, tents and other articles intended to give protection against the damp (Act 18:3<\/span>). The idea that Paul lowered himself by doing this is thoroughly Greek. Within Judaism, manual labour was not denigrated. It was part of Paul’s training as a Rabbi that he should support himself through some form of manual labour. The attitude in Greek society, however, was quite different, especially among the upper classes. For the educated or the person of high social standing to have to do manual work was considered personally demeaning. They were above dirtying their hands.<\/p>\n

His was no easy option. The life of an itinerant worker was hard. Even a craftsman who stayed in one place and developed a regular clientele had to work from sunrise to sunset every day to make ends meet. But to be constantly on the road, as Paul was, meant that each time he went to a new town he had to start afresh and undercut the residential tentmakers or work for them. Opposition from competitors would only increase his difficulties<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

2Co 11:7<\/span><\/em><\/strong>. <\/strong>Have I committed an offence<\/em><\/strong><\/strong> The adverse party made it an argument against St. Paul that he was no apostle, since he took nothing among the Corinthians for his maintenance, 1Co 9:1-3<\/span>. Another objection raised against him on this account was, that he loved them not, <\/em>2Co 11:11<\/span>. This he answers here by giving another reason for so doing. A third allegation was, that it was only a crafty <\/em>trick in him to catch <\/em>them, ch. 2Co 12:16<\/span> which he answers there. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

2Co 11:7<\/span> . That Paul meant by his . an advantageous<\/em> manifestation, was obvious of itself; comp. 2Co 5:11<\/span> . Hence, in order now to make good a distinctive peculiar point of his , he continues with a question of bitter pain, such as the sense of being maliciously misunderstood brought to his lips: Or have I committed sin abasing myself in order that ye might be exalted that I gratuitously preached to you the gospel of God?<\/em> No doubt the opponents had turned this noble sacrifice on his part, by way of reproach, into un-apostolic meannes.<\/p>\n

] namely, by my renouncing, in order to teach gratuitously, my apostolic , 1Co 9<\/span> , and contenting myself with very scanty and mean support (comp. Act 18:3<\/span> ; Act 20:34<\/span> ). Chrysostom and others exaggerate it , for , 2Co 11:8<\/span> , is only a temporary increased degree of the .<\/p>\n

] viz. from the lowness of the dark and lost pre-Christian condition through conversion, instruction, and pastoral care to the height of the Christian salvation. It is much too vague to take it of prosperity in general<\/em> (Schulz, Rosenmller, Flatt); and when Zachariae explains it: “in order to prefer you to other churches,” or when others think of the riches<\/em> not lessened by the gratuitous preaching (Mosheim, Heumann, Morus, Emmerling), they quite fail to see the apostle’s delicate way of significantly varying the relations. Comp. 2Co 8:9<\/span> . Chrysostom already saw the right meaning: .<\/p>\n

] that<\/em> , belongs to . (to which . is an accompanying modal definition), inserted for the sake of disclosing the contrast of the case as it stood to the question. may also be taken as an exegesis of . . . . ., so that already with the latter the committing of sin would be described as regards its contents; comp. Act 21:13<\/span> ; Mar 11:5<\/span> (so Luther, Beza, and many others, also Osiander). But our view interweaves more skilfully into one the question with its contradictory content.<\/p>\n

] has the emphasi.<\/p>\n

] Genitivus auctoris<\/em> . Note the juxtaposition: .: gratuitously<\/em> the gospel of God<\/em> (“pretiosissimum,” Bengel).<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

7 Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 7. I have preached to you freely<\/strong> ] Because he get his living with his hands, that he might preach gratis, they despised him as a mean mechanic. This is merces mundi, <\/em> the world’s wages. Nil habet infaelix paupertas, &c.<\/em> Ministers must have an honourable maintenance (and not be forced to weave for a living, as Musculus was, or to serve the mason, as another great scholar), or else they will be shamefully slighted. <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

7.<\/strong> ] Another particular in which he was not behind, but excelled, the viz. the gratuitous exercise of his ministry among them<\/em> . On the sense, see 1Co 9:1<\/span> ff. and notes. The supposition is one of sharp irony.<\/p>\n

<\/strong> . <\/strong> <\/strong> ] See Act 18:3<\/span> . The exaltation which they received<\/em> by his demeaning himself<\/em> was that of reception into the blessings of the gospel<\/em> , which was more effectually wrought thereby: not merely, their being thus more favoured temporarily, or in comparison with other churches.<\/p>\n

<\/strong> ., &., is epexegetical of ; in that I gratuitously, &c<\/strong> .: not, as Meyer, . , making . parenthetical. It was his wish to preach to them gratuitously, which necessitated his , i.e. not exercising the apostolic power which he might have exercised, but living on subsidies from others, besides (which he does not here distinctly allude to) his working with his own hands at Corinth. See Stanley.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

2Co 11:7<\/span> . . . .: or did I commit a sin<\/em> (note the irony) in abasing myself<\/em> ( cf.<\/em> Phi 4:12<\/span> ), that ye might be exalted, sc.<\/em> , in spiritual privileges ( cf.<\/em> 1Co 9:11<\/span> ), because I preached to you the Gospel of God for nought?<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: 2Co 11:7-11<\/p>\n

7Or did I commit a sin in humbling myself so that you might be exalted, because I preached the gospel of God to you without charge? 8I robbed other churches by taking wages from them to serve you; 9and when I was present with you and was in need, I was not a burden to anyone; for when the brethren came from Macedonia they fully supplied my need, and in everything I kept myself from being a burden to you, and will continue to do so. 10As the truth of Christ is in me, this boasting of mine will not be stopped in the regions of Achaia. 11Why? Because I do not love you? God knows I do!<\/p>\n

2Co 11:7 “did I commit a sin in humbling myself so that you might be exalted” 2Co 11:7 is a question which expects a “no” answer. This is another example of Paul’s sarcasm related to the continuing controversy of his not accepting monetary remuneration from the Corinthian church (cf. 1Co 9:3-18).<\/p>\n

The word “sin” (hamartia) is used in a non-moral sense of “did I make a mistake” or “misjudgment.” Remember, context, context, context – determines word meaning. Be careful of pre-set theological definitions of words read into every occurrence!<\/p>\n

“the gospel of God” Notice the gospel of Christ (cf. 2Co 2:12; 2Co 9:13; 2Co 10:14) is also the gospel of God!<\/p>\n

2Co 11:8 “I robbed other churches” The Greeks and Romans were used to paying their itinerant teachers, but Paul knew that this would be the source of criticism by the false teachers and he refused to accept monetary help from this church (or any other church while he worked among them, cf. 1Th 2:5-9; 2Th 3:7-9). Paul did accept help from both Philippi and Thessalonica after he had left (cf. Php 4:15-18 and possibly 1Th 3:6). Apparently it hurt this church’s feelings (cf. 2Co 11:11; 2Co 12:13-14; 1Co 9:12; 1Co 9:15; 1Co 9:18).<\/p>\n

“churches” See Special Topic at 1Co 1:2.<\/p>\n

“to serve you” See Special Topic: Servant Leadership at 1Co 4:1.<\/p>\n

2Co 11:10 “As the truth of Christ is in me” This is an idiomatic way of asserting truthfulness or Paul’s sense of inspiration (cf. Rom 9:1). See SPECIAL TOPIC: “TRUTH” IN PAUL’S WRITINGS at 2Co 13:8.<\/p>\n

“this boasting of mine will not be stopped in the regions of Achaia” This is a strong Greek term which is used in the Septuagint for the damming of a river. Paul refused to take money from the Corinthian church and apparently he made this known publicly and often. For “boasting” see full note at 2Co 1:12.<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

offence = sin. Greek. harnartia. App-128. <\/p>\n

abasing. Greek. tapeinoo, Compare tapeinosis, Act 8:33. <\/p>\n

that = in order that. Greek. hina. <\/p>\n

exalted. Greek. hubsoo. See Joh 12:32, <\/p>\n

have. Omit. <\/p>\n

preached. Greek. euangelizo. App-121. <\/p>\n

God. App-98. <\/p>\n

freely. Greek dorean. <\/p>\n

As a free gift. See Rom 3:24. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

7.] Another particular in which he was not behind, but excelled, the viz. the gratuitous exercise of his ministry among them. On the sense, see 1Co 9:1 ff. and notes. The supposition is one of sharp irony.<\/p>\n

. ] See Act 18:3. The exaltation which they received by his demeaning himself was that of reception into the blessings of the gospel, which was more effectually wrought thereby: not merely, their being thus more favoured temporarily, or in comparison with other churches.<\/p>\n

., &., is epexegetical of ;-in that I gratuitously, &c.:-not, as Meyer, . , making . parenthetical. It was his wish to preach to them gratuitously, which necessitated his , i.e. not exercising the apostolic power which he might have exercised, but living on subsidies from others, besides (which he does not here distinctly allude to) his working with his own hands at Corinth. See Stanley.<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

2Co 11:7. ) Or have I committed a sin? So, an objection might be raised against that assertion of the apostle in last verse, , in everything.-, abasing myself) in my mode of living. [He had waived his apostolic right in this matter.-V. g.]-, ye might be exalted) spiritually.- , the Gospel of God) divine, most precious.<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

2Co 11:7<\/p>\n

2Co 11:7 <\/p>\n

Or did I commit a sin in abasing myself that ye might be exalted, because I preached to you the gospel of God for nought?-The only thing Paul had done that the other apostles did not was that he had not been chargeable to any of them while preaching to them. He worked with his own hands to supply his wants. He calls this abasing himself that they might be free from charge and that he might save the more. [In suggesting that it was perhaps a sin to preach the gospel of God for nought, Paul is using the language of bitter irony, compare 12:13, where the allusion is the same-forgive me this wrong. He was deeply hurt by the ungenerous construction of his generosity. The grace of God is more eloquently proclaimed by the preacher who illustrates it in his own conduct.] <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

offence <\/p>\n

Sin. (See Scofield “Rom 3:23”). <\/p>\n

Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n

in: 2Co 10:1, 2Co 12:13, Act 18:1-3, Act 20:34, 1Co 4:10-12, 1Co 9:6, 1Co 9:12, 1Co 9:14-18, 1Th 2:9, 2Th 3:8 <\/p>\n

Reciprocal: Joh 15:25 – without 1Co 9:18 – when Phi 2:25 – and he Phi 4:12 – how to be 1Th 4:12 – nothing 3Jo 1:7 – taking<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

2Co 11:7. Abasing myself does not denote he had done anything improper or undignified, but supporting himself in part by his own labor, his enemies charged that it showed he was not really an apostle.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

2Co 11:7. Orchanging their ground of complaintdid I commit an offence (Gr. sin) in abasing myself that ye might be exalted, because I preached the gospel of God for nought? He had claimed for apostles the right to temporal support from their converts (1Co 9:13), but, conscious (as they insinuated) that he himself was not one, he dared not assert it at Corinth.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

Observe here, 1. That St. Paul, in his former epistle to the Corinthians, abundantly proved the lawfulness of his taking maintenance from those to whom he preached the gospel: Yet here he tells the Corinthians, he preached freely to them, without putting them to any charge, though at the same time, he had subsistence from the brethren of Macedonia. <\/p>\n

From whence learn, That one church ought to contribute towards the furtherance of the gospel in and amongst other churches. Here the brethren in Macedonia supplied the apostle with maintenance, whilst he preached to the church at Corinth.<\/p>\n

Observe, 2. The reason why St. Paul did preach the gospel without receiving any thing for the same at Corinth; namely, to cut off occasion from the false apostles, who sought occasion to traduce and slander him, as a poor indigent fellow that preached for bread, and gloried that he preached freely.<\/p>\n

Where note, That it is probable, that these false apostles were some rich men, who took no pay of the churches for what they did, but preached, or rather deceived freely, and would have reproached the apostle as a mercenary preacher, had he taken any thing.<\/p>\n

From the whole, learn, 1. That it is agreeable to the mind of Christ, that the ministers and dispensers of his gospel should be maintained. A maintenance for the ministry, is certainly of divine right.<\/p>\n

Learn, 2. That the apostles themselves did not all work, at least, not at all times, for their livelihood, but, generally speaking, did always receive maintenance from the churches: ver, 8, I robbed other churches, taking wages of them. We do not find the eleven apostles, after the Holy Ghost came upon them, wrought afterwards with their hands for their livelihood, but gave themselves continually to prayer, and to the ministry of the word, Act 4:4.<\/p>\n

Learn, 3. That though St. Paul did labour with his own hands at Corinth, and refused maintenance, for the reason forementioned, yet his example doth not enjoin us to work for our subsistence, with the labour of our hands, nor forbid us to take maintenance, when the churches we serve are able to maintain us. St. Paul tells us, when he wrought with his hands, he had then a power to leave working, 1Co 9:6. He had a right to a maintenance from the church at Corinth, though, upon prudential consideration, he did forbear it, and no law of Christ restrained him from it.<\/p>\n

Learn, 4. That there have been persons, all along, from the first planting and preaching of the gospel, who have sought occasion, and taken all occasions, though very unjustly, to charge the ministers of Christ with covetousness, worldly mindedness, and with preaching for filthy lucre sake. It was St. Paul’s own case here; and therefore, says he, will I glory in this, that at Corinth, and all Achaia, I have preached freely, to cut off occasion from them that desire occasion, to charge me with covetousness and worldly-mindedness, which he would by no means give them an handle for. And thus it continues to this day: Let a minister be never so laborious in his office, or inoffensive in his life, if he expects but a moderate part of what is his just due, there are those that will cheat him of one half of his right, and them charge him with covetousness for demanding the other.<\/p>\n

Observe, lastly, The description and character here given by St. Paul of the false apostles, They transform themselves into the apostles of Christ. that is, they pretend themselves to be Christ’s apostles, and act as if they were such indeed; they take up the doctrine of Christ in some things which the holy apostles taught, but it was that they might weaken the estimation of the true apostles in the hearts of the Corinthians, and set up themselves there.-<\/p>\n

These false apostles was Judaizing Christians, who mingled Judaism with Christianity, and endeavoured to bring the Corinthians under the bondage of the ceremonial law. Behold here the first heresy with which the wisdom of God was pleased to exercise the church, even in the apostles’ days, that no church, and no age of the church, might pass without some temptation and trial; they transform themselves into the apostles of Christ, even as Satan himself is transformed into an angel of light. Then is Satan an angel of light, when he suggests good for evil ends, and under specious pretences of bringing glory to God, doth tempt persons to transgress the will of God.<\/p>\n

Thus the false apostles would preach error with as great zeal and industry, as the apostles of Christ did preach truth, and use their utmost arguments, persuasions, and motives, for embracing of error, which the holy apostles did for the entertainment of truth, seeming to do the same things that the true ministers of Christ did. It is very possible for men to be really Satan’s instruments, animated and taught by him to do his work, against the interest of Christ and his truth, and yet, at the same time, pretend to excel and go beyond Christ’s faithful ministers in preaching truth and holiness. So that the highest pretences to truth, orthodoxness, free grace, purity, and unity, are no sufficient evidences of a true ministry. Satan and his ministers, who love to transform themselves sometimes into angels of light, may pretend to all these, and are, notwithstanding, the sworn enemies of Christ and his kingdom.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

Verse 7<\/strong> <\/strong> Paul had not accepted payment for his work among them so that no one would be hindered from obeying the gospel. Ironically, some were saying he refused the pay of an apostle because he knew he was not one ( 1Co 9:1-15 ). He simply asks if it was a sin for him to refuse pay. <\/p>\n

Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n

2Co 11:7-9. Have I committed an offence Will any turn this into an objection; in abasing myself Stooping to work at my trade; that ye might be exalted To the dignity of being the children of God; because I have preached the gospel to you free of expense. This the apostles enemies said was a presumption, that he knew himself to be no apostle; or, if he was an apostle, it showed that he did not love the Corinthians. The first of these objections he had answered in his former epistle, (1Co 9:3-19,) by proving his right to a maintenance, and by declaring that he declined using that right, merely to make his preaching the more acceptable and successful. The second objection he answers in this chapter, 2Co 11:11-15. I robbed Greek, , I spoiled, as it were, other churches (It is a military term;) taking wages , pay, (another military word,) of them, when I first came to you; to do you service To serve your best interests by converting you to, and instructing you in, the faith of the gospel. It appears from Php 4:15-16, that it was from the church at Philippi that he received the support here spoken of. For the brethren there, being strongly impressed with a sense of the advantages which mankind derived from the gospel, were so anxious to render the apostles preaching in Corinth successful, that, during his residence there, they sent him money, to prevent his being burdensome to the Corinthians. His acceptance of these presents he called a spoiling of the Philippians, because, as he was not labouring among them, he took their money without giving them any thing in return for it; and a taking of wages: but it was for a service performed, not to the Philippians, but to the Corinthians. And when I was present with you and wanted The gains of my labour not quite supplying my necessities; I was chargeable to no man Of your church, or of Corinth. The word here used, , appears to be derived from , which, Elian says, is the name of a fish, called by the Latins torpedo, because it deprives those who touch it of the sense of feeling. According to this derivation of the word, the apostles meaning is, I benumbed, or oppressed, or hurt, no one. See the notes of Joach. Camerar. For what was lacking For my support; the brethren from Macedonia supplied Though it seems the apostle generally maintained himself by his own labour, he was sometimes so occupied in preaching, and in the other functions of his ministry, that he had little time for working. This was the case when he was first at Corinth, at which time the Philippians relieved him. For he chose to receive help from the poor of that place, rather than from the rich Corinthians. In all things I have kept myself from being burdensome to you In any way whatever; and will keep myself So long as God shall enable me. <\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Or did I commit a sin in abasing myself that ye might be exalted, because I preached to you the gospel of God for nought? [A second accusation which his enemies never wearied in presenting was that he had preached the gospel in Corinth without charge. They had said that he did this because he knew that he was not an apostle, and so was hindered by his conscience from taking the wages of an apostle–see 1Co 9:1-15 and notes. As Paul has already refuted this charge, he does not repeat the refutation; he merely asks them if he had committed a sin in so doing.] <\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

Verse 7 <\/p>\n

In abasing myself; referring to his laborious services, and the reproach and danger which he had incurred in their behalf.<\/p>\n

Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n

11:7 {4} Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely?<\/p>\n

(4) Another slander, that is, that he was a rascal, and lived by the labour of his own hands. But in this, the apostle says, what can you lay against me, except that I was content to take any pains for your sakes? For when I lacked, I travailed for my living with my own hands. And also when poverty forced me, I chose rather to seek my sustenance than to be any burden to you, even though I preached the Gospel to you.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

2. Freedom to minister without charge 11:7-15<\/span><\/p>\n

Paul claimed the freedom to minister in Corinth without receiving financial support from the Corinthians to illustrate his self-sacrificing love for his readers and his critics’ selfishness. He digressed from his "foolish" boasting (2Co 11:1-6) to defend his policy regarding his own financial support (2Co 11:7-12) and to describe his opponents’ true identity (2Co 11:13-16).<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Again Paul used irony (meaning the opposite of what he said): "or did I commit a sin in humbling myself." This is almost sarcasm. He had written that apostles have the right to refrain from working for a living and to live off the gifts of their audiences (1Co 9:6; 1Co 9:14). Yet he had made tents in Corinth and had refused to accept gifts from the Corinthians (cf. Act 18:3; 1Co 9:4-15). This indicated to some in Corinth that he did not believe he was an apostle. The other apostles normally accepted support from the recipients of their ministries, and these false apostles evidently did so consistently.<\/p>\n

Paul had expounded God’s truth in Corinth without accepting money from his converts there for doing so. He adopted this policy in Corinth and elsewhere because he did not want to burden the people he was currently ministering to. He also did so because he knew there were people who would accuse him of preaching to receive payment. He accepted financial help from other churches while not ministering to them directly ("robbed them") so he could serve the Corinthians without taxing them.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Chapter 25<\/p>\n

FOOLISH BOASTING.<\/p>\n

2Co 11:7-29 (R.V)<\/p>\n

THE connection of 2Co 11:7 with what precedes is not at once clear. The Apostle has expressed his conviction that he is in nothing inferior to “the superlative apostles” so greatly honored by the Corinthians. Why, then, is he so differently treated? A rudeness in speech he is willing to concede, but that can hardly be the explanation, considering his fullness of knowledge. Then another idea strikes him, and he puts it, interrogatively, as an alternative. Can it be that he did wrong-humbling himself that they might be exalted-in preaching to them the Gospel of God for naught, i.e., in declining to accept support from them while he evangelized in Corinth? Do they appreciate the interlopers more highly than Paul, because they exact a price for their gospel, while he preached his for nothing? This, of course, is bitterly ironical; but it is not gratuitous. The background of fact which prompted the Apostles question was no doubt this-that his adversaries had misinterpreted his conduct. A true apostle, they said, had a right to be maintained by the Church; The Lord Himself has ordained that they who preach the Gospel should live by the Gospel; but he claims no maintenance, and by that very fact betrays a bad conscience. He dare not make the claim which every true apostle makes without the least misgiving.<\/p>\n

It would be hard to imagine anything more malignant in its wickedness than this: Pauls refusal to claim support from those to whom he preached is one of the most purely and characteristically Christian of all his actions. He felt himself, by the grace of Christ, a debtor to all men; he owed them the Gospel; it was as if he were defrauding them if he did not tell them of the love of God in His Son. He felt himself in immense sympathy with the spirit of the Gospel; it was the free gift of God to the world, and as far as it depended on him its absolute freeness would not be obscured by the merest suspicion of a price to be paid. He knew that in foregoing his maintenance he was resigning a right secured to him by Christ; {1Co 9:14} humbling himself, as he puts it here, that others might be spiritually exalted; but he had the joy of preaching the Gospel in the spirit of the Gospel-of entering, in Christs service, into the self-sacrificing joy of his Lord; and he valued this above all earthly reward. To accuse such a man. on such grounds, of having a bad conscience, and of being afraid to live by his work, because he knew it was not what it pretended to be, was to sound the depths of baseness. It gave Paul in some measure the Masters experience, when the Pharisees said, “He casteth out devils by Beelzebub, the prince of the devils.” It is really the prince of the devils, the accuser of the brethren, who speaks in all such malignant insinuations; it is the most diabolical thing any one can do-the nearest approach to sinning against the Holy Ghost-when he sets himself to find out bad motives for good actions.<\/p>\n

As we shall see further on, Pauls enemies made more specific charges: they hinted that he made his own out of the Corinthians indirectly, and that he could indemnify himself, for this abstinence, from the collection (2Co 12:16-18, 2Co 8:8; 2Co 8:9.). Perhaps this is why he describes his actual conduct at Corinth in such vigorous language (2Co 11:7-11), before saying anything at all of his motives. “I preached to you the Gospel of God,” he says, “for nothing.” He calls it “the Gospel of God” with intentional fullness and solemnity; the genuine Gospel, he means-not another, which is no gospel at all, but a subversion of the truth. He robbed other Churches, and took wages from them, in order to minister to the Corinthians. There is a mingling of ideas in the strong words here used. The English reader thinks of Pauls doing less than justice to other Churches that he might do more than justice to the Corinthians; but though this is true, it is not all. Both “robbed” () and “wages” (), as Bengel has pointed out, are military words, and it is difficult to resist the impression that Paul used them as such; he did not come to Corinth to be dependent on any one, but in the course of a triumphant progress, in which he devoted the spoils of his earlier victories for Christ to a new campaign in Achaia. Nay, even When he was with them and was “in want” (what a ray of light that one word lets into his circumstances!), he did not throw himself like a benumbing weight on any one; what his own labors failed to supply, the brethren (perhaps Silas and Timothy) made good when they came from Macedonia. This has been his practice, and will continue to be so. He swears by the truth of Christ that is in him, that no man shall ever stop his mouth, so far as boasting of this independence is concerned, in the regions of Achaia. Why? His tender heart dismisses the one painful supposition which could possibly arise. “Because I love you not? God knoweth.” Love is wounded when its proffered gifts are rejected with scorn, and when their rejection means that it is rejected; but that was not the situation here. Paul can appeal to Him who knows the heart in proof of the sincerity with which he loves the Corinthians.<\/p>\n

His fixed purpose to be indebted to no one in Achaia has another object in view. What that is he explains in the twelfth verse. Strange to say, this verse, like 2Co 11:4, has received two precisely opposite interpretations.<\/p>\n

(1) Some start with the idea that Pauls adversaries at Corinth were persons who took no support from the Church, and boasted of their disinterestedness in this respect. The “occasion” which they desired was an occasion of any sort for disparaging and discrediting Paul; and they felt they would have such an occasion if Paul accepted support from the Church, and so put himself in a position of inferiority to them. But Paul persists in his self-denying policy, with the object of depriving them of the opportunity they seek, and at the same time of proving them-in this very point of disinterestedness-to be in exactly the same position as himself. But surely, throughout both Epistles, a contrast is implied, in this very point, between Paul and his opponents: the tacit assumption is always that his line of conduct is singular, and is not to be made a rule. And in the face of 2Co 11:20 it is too much to assume that it was the rule of his Judaising opponents in Corinth.<\/p>\n

(2) Others start with the idea, which seems to me indubitably right, that these opponents did accept support from the Church. But even on this assumption opinions diverge.<\/p>\n

(a) Some argue that Paul pursued his policy of abstinence partly to deprive them of any opportunity of disparaging him, and partly to compel them to adopt it themselves (“that they may be found even as we”). I can hardly imagine this being taken seriously. Why should Paul have wanted to lift these preachers of a false gospel to a level with himself in point of generosity? To coerce them into a reluctant self-denial could be no possible object to him either of wish or hope. Hence there seems only<\/p>\n

(b) the other alternative open, which makes the last clause-“that wherein they boast, they may be found even as we”-depend, not upon “what I do, that I will do,” but upon “them that desire occasion.” What the adversaries desired was, not occasion to disparage Paul in general, but occasion of being on an equality with him in the matter in which they gloried-viz., their apostolic claims. They felt the advantage which Pauls disinterestedness gave him with the Corinthians; they had not themselves the generosity needed to imitate it; it was not enough to assail it with covert slanders, {2Co 12:16-18} or to say that he was afraid to claim an apostles due; it would have been all they wanted had he resigned it. Then they could have said that in that in which they boasted-apostolic dignity-they were precisely on a level with him. But not to mention the spiritual motives for his conduct, which have been already explained, and were independent of all relation to his opponents, Paul was too capable a strategist to surrender such a position to the enemy. It would never be by action of his that he and they found themselves on the same ground.<\/p>\n

At the very mention of such an equality his heart rises within him. “Found even as we! Why, such men are false apostles, deceitful workers, fashioning themselves into apostles of Christ.” Here, at last, the irony is cast aside, and Paul calls a spade a spade. The conception of apostleship in the New Testament is not that dogmatic traditional one, which limits the name to the Twelve, or to the Twelve and the Apostle of the Gentiles; as we see from passages like 2Co 8:23, Act 14:4; Act 14:14, it had a much larger application. What Paul means when he calls his opponents false apostles is not that persons in their position could have no right to the name; but that persons with their character, their aims, and their methods, would only deceive others when they used it. It ought to cover something quite different from what it actually did cover in them. He explains himself further when he calls them “deceitful workers.” That they were active he does not deny; but the true end of their activity was not declared. As far as the word itself goes, the “deceit” which they used may have been intended to cloak either their personal or their proselytizing views. After what we have read in 2Co 10:12-18, the latter seems, preferable. The Judaising preachers had shown their hand in Galatia, demanding openly that Pauls converts should be circumcised, and keep the law of Moses as a whole; but their experience there had made them cautious, and when they came to Corinth they proceeded more diplomatically. They tried to sap the Pauline Gospel, partly by preaching “another Jesus,” partly by calling in question the legitimacy of Pauls vocation. They said nothing openly of what was the inevitable and intended issue of all this-the bringing of spiritual Gentile Christendom under the old Jewish yoke. But it is this which goes to the Apostles soul; he can be nothing but irreconcilably hostile to men who have assumed the guise of apostles of Christ, in order that they may with greater security subvert Christs characteristic work. Paul dwells on the deceitfulness of their conduct as its most offensive feature; yet he does not wonder at it, for even Satan, he says, fashions himself into an angel of light. It is no great thing, then, if his servants also fashion themselves as servants of righteousness.<\/p>\n

We can only tell in a general way what Paul meant when he spoke of Satan, the prince of darkness, transfiguring himself so as to appear a heavenly angel. He may have had some Jewish legend in his mind, some story of a famous temptation, unknown to us, or he may only have intended to represent to the imagination, with the utmost possible vividness, one of the familiar laws in our moral experience, a law which was strikingly illustrated by the conduct of his adversaries at Corinth. Evil, we all know, could never tempt us if we saw it simply as it is; disguise is essential to its power; it appeals to man through ideas and hopes which he cannot but regard as good. So it was in the very first temptation. An act which in its essential character was neither more nor less than one of direct disobedience to God was represented by the tempter, not in that character, but as the means by which man was to obtain possession of a tree good for food (sensual satisfaction), and pleasant to the eyes (aesthetic satisfaction), and desirable to make one wise (intellectual satisfaction). All these satisfactions, which in themselves are undeniably good, were the cloak under which the tempter hid his true features. He was a murderer from the beginning, and entered Eden to ruin man, but he presented himself as one offering to man a vast enlargement of life and joy. This is the nature of all temptations; to disguise himself, to look as like a good angel as he can, is the first necessity, and therefore the first invention of the devil. And all who do his work, the Apostle says, naturally imitate his devices. The soul of man is born for good, and will not listen at all to any voice which does not profess at least to speak for good: this is why the devil is a liar from the beginning, and the father of lies. Lying in word and deed is the one weapon with which he can assail the simplicity of man.<\/p>\n

But how does this apply to the Judaisers in Corinth? To Paul, we must understand, they were men affecting to serve Christ, but really impelled by personal, or at the utmost by partisan, feelings. Their true object was to win an ascendency for themselves, or for their party, in the Church; but they made their way into it as evangelists and apostles. Nominally, they were ministers of Christ; really, they ministered to their own vanity, and to the bigotry and prejudices of their race. They professed to be furthering the cause of righteousness, but in sober truth the only cause which was the better for them was that of their own private importance; the result of their ministry was, not that bad men became good, but that they themselves felt entitled to give themselves airs. Over against all this unreality Paul remembers the righteous judgment of God. “Whose end,” he concludes abruptly, “shall be according to their works.”<\/p>\n

The most serious aspect of such a situation as this is seen when we consider that men may fill it unconsciously: they may devote themselves to a cause which looks like the cause of Christ, or the cause of righteousness; and at bottom it may not be Christ or righteousness at all which is the animating principle in their hearts. It is some hidden regard to themselves, or to a party with which they are identified. Even when they labor, and possibly suffer, it is this, and not loyalty to Christ, which sustains them. It may be in defense of orthodoxy, or in furtherance of liberalism, that a man puts himself forward in the Church, and in either case he will figure to those who agree with him as a servant of righteousness; but equally in either case the secret spring of his action may be pride, the desire to assert a superiority, to consolidate a party which is his larger self, to secure an area in which he may rule. He may spend energy and talent on the work; but if this is the ultimate motive of it, it is the work of the devil, and not of God. Even if the doctrine he defends is the true one-even if the policy he maintains is the right one-the services he may accidentally render are far outweighed by the domestication in the Church of a spirit so alien to the Lords. It is diabolical, not divine; the Gospel is profaned by contact with it; the Church is prostituted when it serves as an arena for its exercise; when it comes forward in tile interest of righteousness, it is Satan fashioning himself into an angel of light.<\/p>\n

At this point Paul returns to the idea which has been in his mind since 2Co 10:7 -the idea of boasting, or rather glorying. He does not like the thing itself, and just as little does he like the mask of a fool, under which he is to play the part: he is conscious that neither suits him. Hence he clears the ground once more, before he commits himself. “Again, I say, let no man think that I am foolish; but if that favor cannot be granted, then even as a foolish person receive me, that I also may boast a little.” There is a fine satirical reflection in the “also.” If he does make a fool of himself by boasting, he is only doing what the others do, whom the Corinthians receive with open arms. But it strikes his conscience suddenly that there is a higher rule for the conduct of a Christian man than the example of his rivals, or the patience of his friends. The tenderness of Pauls spirit comes out in the next words: “What I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorying.” The Lord never boasted; nothing could be conceived less like Him, less after His mind; and Paul will have it distinctly understood that His character is not compromised by any extravagance of which His servant may here make himself guilty. As a rule, the Apostle did speak “after the Lord”; his habitual consciousness was that of one who had “the mind of Christ,” and who felt that Christs character was, in a sense, in his keeping. That ought to be the rule for all Christians; we should never find ourselves in situations in which the Christian character, with all its responsibilities, affecting both ourselves and Him, cannot be maintained. With Christ and His interests removed from the scene, Paul at length feels himself free to measure himself against his rivals. “Since many glory after the flesh, I also will glory.” The flesh means everything except the spirit. Where Christ and the Gospel are concerned, it is, according to Paul, an absolute irrelevance, a thing to be simply left out of account; but since they persist in dragging it in, he will meet them on their own ground. What that is, first comes out clearly in 2Co 11:22 : but the Apostle delays again to urge his plea for tolerance. “Ye suffer the foolish gladly, being wise yourselves.” It answers best to the vehemence of the whole passage to take the first clause here-“Ye suffer the foolish gladly”-as grim earnest, the reference being to the other boasters, Pauls rivals; and only the second clause ironically. Then 2Co 11:20 would give the proof of this: “Ye bear with the foolish gladly for ye bear with a man if he enslaves you, if he devours you, if he takes you captive, if he exalts himself over you, if he strikes you on the face.” We must suppose that this strong language describes the overbearing and violent behavior of the Judaists in Corinth. We do not need to take it literally, but neither may we suppose that Paul spoke at random: he is virtually contrasting his own conduct and that of the people in question, and the nature of the contrast must be on the whole correctly indicated. He himself had been accused of weakness; and he frankly admits that, if comparison has to be made with a line of action like this, the accusation is just. “I speak by way of disparagement, as though we had been weak.” This rendering of the Revised Version fairly conveys the meaning. It might be expressed in a paraphrase, as follows: “In saying what I have said of the behavior of my rivals, I have been speaking to my own disparagement, the idea involved being that I” (notice the emphatic ) “have been weak. Weak, no doubt, I was, if violent action like theirs is the true measure of strength: nevertheless, wherein soever any is bold (I speak in foolishness), I am bold also. On whatever ground they claim to exercise such extraordinary powers, that ground I can maintain as well as they.”<\/p>\n

Here, finally, the boasting does begin. “Are they Hebrews? so am I Are they Israelites? so am I Are they the seed of Abraham? so am I” This is the sum and substance of what is meant by their glorying after the flesh: they prided themselves on their birth, and claimed authority on the strength of it. They may have appealed, not only to the election of Israel as the Old Testament represents it, but to words of Jesus, like “Salvation is of the Jews.” The three names for what is in reality one thing convey the impression of the immense importance which was assigned to it. “Hebrews” seems the least significant; it is merely the national name, with whatever historical glories attached to it in Hebrew minds. “Israelites” is a sacred name; it is identified with the prerogatives of the theocratic people: Paul himself, when his heart swells with patriotic emotion, begins the enumeration of the privileges belonging to his kinsmen after the flesh-“they who are Israelites.” “Seed of Abraham,” again, is for the Apostle, and probably for these rivals of his, equivalent to “heirs of the promises”; it describes the Jewish people as more directly and immediately interested-nay, as alone directly and immediately interested-in the salvation of God. No one could read Rom 9:4 f. without feeling that pride of race-pride in his people, and in their special relation to God and special place in the history of redemption was among the strongest passions in the Apostles heart; and we can understand the indignation and scorn with which he regarded men who tracked him over Asia and Europe, assailed his authority, and sought to undermine his work, on the ground that he was faithless to the lawful prerogatives of Israel. There was not an Israelite in the world prouder of his birth, with a more magnificent sense of his countrys glories, than the Apostle of the Gentiles: and it provoked him beyond endurance to see the things in, Which he gloried debased, as they were debased, by his rivals-made the symbols of a paltry vanity which he despised, made barriers to the universal love of God by which all the families of the earth were to be blessed. Driven to extremity, he could only outlaw such opponents from the Christian community, and transfer the prerogatives of Israel to the Church. “We,” he taught his Gentile converts to say-“we are the circumcision, who worship by the Spirit of God, and rejoice in Christ Jesus, and have no confidence in the flesh.” {Php 3:3}<\/p>\n

Here he does not linger long over what is merely external. It is a deeper question that he asks in 2Co 11:23, “Are they ministers of Christ?” and he feels like a man beside himself, clean out of his senses () – so unsuitable is the subject for boasting-as he answers, “I more.” Many interpret this as if it meant, “I am more than a servant of Christ,” and then ask wonderingly, “What more?” but surely., the natural meaning is, “I am a servant too, a higher degree.” The proof of this is given in that tale of sufferings which bursts irrepressibly, from the Apostles heart, and sweeps us m its course like a torrent. If he thought of his rivals when he began, and was instituting a serious comparison when he wrote “in labors more abundantly [than they],” they must soon have escaped from his mind. It is his own life as a minister of Christ on which he dwells; and after the first words, if a comparison is to be made, he leaves the making of it to others. But comparison, in fact, was out of the question: the sufferings of the Apostle in doing service to Christ were unparalleled and alone. The few lines which he devotes to them are the most vivid light we have on the apostolic age and the apostolic career. They show how fragmentary, or at all events how select, is the narrative in the Book of Acts. Thus of the incidents mentioned in 2Co 11:25 we learn but little from St. Luke. Of the five times nine-and-thirty stripes, he mentions none; of the three beatings with rods, only one; of the three shipwrecks, none, {or Act 27:1-44, is later} and nothing of the twenty-four hours in the deep. It is not necessary to comment on details, but one cannot resist the impression of triumph with which Paul recounts the “perils” he had faced; so many they were, so various, and so terrible, yet in the Lords service he has come safely though them all. It is a commentary from his own hand on his own word-“as dying, and, behold, we live!” In the retrospect all these perils show, not only that he is a true servant of Christ, entering into the fellowship of his Masters sufferings to bring blessing to men, but that he is owned by Christ as such: the Lord has delivered him from deaths so great; yes, and will deliver him; and his hope is set on Him for every deliverance he may need. {2Co 1:10}<\/p>\n

But, after all, these perils are but outward, and the very enumeration of them shows that they are things of the past. In all their kinds and degrees – violence, privation, exposure, fear-they are a historical testimony to the devotion with which Paul has served Christ. He bore in his body the marks which they had left, and to him they were the marks of Jesus; they identified him as Christs slave. But not to mention incidental matters, there is another testimony to his ministry which is ever with him-a burden as crushing as these bodily sufferings, and far more constant in its pressure: “that which cometh upon me daily, anxiety for all the Churches.” Short of this, anything of which man can boast may be, at least in a qualified sense, “after the flesh”; but in this identification of himself with Christs cause in the world-this bearing of others burdens on his spirit-there is that fulfillment of Christs law which alone and finally legitimates a Christian ministry. Nor was it merely in an official sense that Paul was interested in the affairs of the Church. When the Church is once planted in the world, it has a side which is of the world, a side which may be administered without a very heavy expenditure of Christian feeling: this, it is safe to say, is simply out of sight. Pauls anxiety for the Churches is defined in all its scope and intensity in the passionate words of the twenty-ninth verse {2Co 11:29}: “Who is weak, and I am not weak? Who is made to stumble, and I burn not?” His love individualized Christian people, and made him one with them. There was no trembling timorous soul, no scrupulous conscience, in all the communities he had founded, whose timidity and weakness did not put a limit to his strength: he condescended to their intelligence, feeding them with milk, and not with meat; he measured his liberty, not in principle, but in practice, by their bondage; his heart thrilled with their fears; in the fullness of his Christ-like strength he lived a hundred feeble lives. And when spiritual harm came to one of them-when the very least was made to stumble, and was caught in the snare of falsehood or sin-the pain in his heart was like burning fire. The sorrow that pierced the soul of Christ pierced his soul also; the indignation that glowed in the Masters breast, as He pronounced woe on the man by whom occasions of stumbling come, glowed again in him. This is the fire that Christ came to cast on the earth, and that He longed to see kindled-this prompt intense sympathy with all that is of God in mens souls, this readiness to be weak with the weak, this pain and indignation when the selfishness or pride of men leads the weak astray, and imperils the work for which Christ died. And this is indeed the Apostles last line of defense. Nowhere could boasting be less in place than when a man speaks of the lessons he has learned at the Cross: yet these only give him a title to glory as “a minister of Christ.” If glorying here is inadmissible, it is because glorying in every sense is “folly.”<\/p>\n

Fuente: Expositors Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

Have I committed an offense in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? 7. Have I committed an offence ] Literally, committed sin ( don sinne, Wiclif. Did I therein synne? Tyndale, Cranmer and the Geneva version). This passage is ironical. The Corinthians had … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 11:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28942","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28942","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28942"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28942\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28942"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28942"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28942"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}