2 Corinthians 11:1

Here we may observe, 1. The apology the apostle makes for going about to commend himself. He is loth to enter upon this subject of self-commendation: Would to God you could bear with me a little in my folly, Co2 11:1. He calls this folly, because too often it is really no better. In his case it was necessary; yet, seeing others might apprehend it to be folly in him, he desires them to bear with it. Note, As much against the grain as it is with a proud man to acknowledge his infirmities, so much is it against the grain with a humble man to speak in his own praise. It is no pleasure to a good man to speak well of himself, yet in some cases it is lawful, namely, when it is for the advantage of others, or for our own necessary vindication; as thus it was here. For, 2. We have the reasons for what the apostle did. (1.) To preserve the Corinthians from being corrupted by the insinuations of the false apostles, Co2 11:2, Co2 11:3. He tells them he was jealous over them with godly jealousy; he was afraid lest their faith should be weakened by hearkening to such suggestions as tended to lessen their regard to his ministry, by which they were brought to the Christian faith. He had espoused them to one husband, that is, converted them to Christianity (and the conversion of a soul is its marriage to the Lord Jesus); and he was desirous to present them as a chaste virgin - pure, and spotless, and faithful, not having their minds corrupted with false doctrines by false teachers, as Eve was beguiled by the subtlety of the serpent. This godly jealousy in the apostle was a mixture of love and fear; and faithful ministers cannot but be afraid and concerned for their people, lest they should lose that which they have received, and turn from what they have embraced, especially when deceivers have gone abroad, or have crept in among them. (2.) To vindicate himself against the false apostles, forasmuch as they could not pretend they had another Jesus, or another Spirit, or another gospel, to preach to them, Co2 11:4. If this had been the case, there would have been some colour of reason to bear with them, or to hearken to them. But seeing there is but one Jesus, one Spirit, and one gospel, that is, or at least that ought to be, preached to them and received by them, what reason could there be why the Corinthians should be prejudiced against him, who first converted them to the faith, by the artifices of any adversary? It was a just occasion of jealousy that such persons designed to preach another Jesus, another Spirit, and another gospel.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

XI.

(1) Would to God.—As the words “to God” are not in the Greek, it would be better to treat them as the general expression of a wish: Would that ye could bear.

Ye could bear with me a little in my folly.—There are two catch-words, as it were, which characterise the section of the Epistle on which we are now entering: one is of “bearing with,” or “tolerating,” which occurs five times (2Co_11:1; 2Co_11:4; 2Co_11:19-20), and “folly,” which, with its kindred “fool,” is repeated not less than eight times (2Co_11:1; 2Co_11:16-17; 2Co_11:19; 2Co_11:21; 2Co_12:6; 2Co_12:11). It is impossible to resist the inference that here also we have the echo of something which Titus had reported to him as said by his opponents at Corinth. Their words, we must believe, had taken some such form as this: “We really can bear with him no longer; his folly is becoming altogether intolerable.”

And indeed bear with me.—The words, as the marginal reading indicates, admit of being taken either as imperative or indicative. Either gives an adequate meaning, but the latter, it is believed, is preferable. It is one of the many passages in which we trace the working of conflicting feelings. Indignation prompts him to the wish, “Would that ye could bear.” Then he thinks of the loyalty and kindness which he had experienced at their hands, and he adds a qualifying clause to soften the seeming harshness of the words that had just passed from his lips: “And yet (why should I say this? for) ye do indeed habitually bear with me.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Ch. 2Co_11:1-17. St Paul’s Defence of himself against his accusers

1. Would to God] The words ‘to God’ are not in the original.

bear with me a little in my folly] i.e. the folly of boasting, which (ch. 2Co_10:8, 2Co_11:16-18, 2Co_12:11) the Apostle regards as a necessity laid upon him by the present condition of the Corinthian Church. Cf. also 1Co_3:1.

and indeed bear with me] Most recent editors translate as Chrysostom, but you really do bear with me. Ye (i.e. yea), ye do also forbeare me, Cranmer. The imperative rendering, however, harmonizes best with what follows, ‘Nay, indeed I beseech you to bear with me, for I am zealous,’ &c.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

2Co_11:1-6

Would to God ye could bear with me a little in my folly.

Self-vindication

The next two chapters are entirely occupied with the boastings of an inspired apostle; in the previous chapters we find him refuting separately each charge, till at last, as if stung and worn out at their ingratitude, he pours out, unreservedly, his own praises in self-vindication. All self-vindication, against even false accusations, is painful; not after Christian modesty, yet it may sometimes be a duty.

I. The excuses St. Paul offered for this mode of vindication.

1. It was not merely for his own sake, but for the sake of others (2Co_11:2-3). Clearly this was a valid excuse. To refuse to vindicate himself under the circumstances would have been false modesty. Notice two words here--

(1) Jealousy. This was not envy that other teachers were followed, but anxiety lest they might lead the disciples astray. He was jealous for Christs sake, not his own.

(2) Simplicity. Now people suppose this means what a child or a ploughman can understand: but in this sense Paul was not simple. St. Peter says there are things hard to be understood in his epistles. We often hear it alleged against a book or a sermon that it is not simple. But if it is supposed that the mysteries of God can be made as easy of comprehension as a newspaper article or a novel, we say that such simplicity can only be attained by shallowness. Simple means unmixed, or unadulterated. We have an example in those Judaisers who said, Except ye be circumcised, ye cannot be saved: they did not deny the power of the Cross: they said something was to be mixed with it.

2. It was necessary. Character is an exceedingly delicate thing, that of a Christian man especially so. It is true no doubt, to a certain extent, that the character which cannot defend itself is not worth defending, and that it is better to live down evil reports. But if a character is never defended, it comes to be considered as incapable of defence. Besides, an uncontradicted slander may injure our influence. And therefore St. Paul says boldly, I am not a whit behind the very chiefest of the apostles. Some cannot understand this. But Christian modesty is not the being or affecting to be ignorant of what we are. If a man has genius, he knows he has it. If a man is falsely charged with theft, there is no vanity in his indignantly asserting that he has been honest all his life long. Christian modesty consists rather in this--in having before us a sublime standard, so that we feel how far we are from attaining to that. Thus we can understand Paul saying that he is not behind the chiefest of the apostles, and yet that he is the chief of sinners.

II. The points of which St. Paul boasted.

1. That he had preached the essentials of the gospel (2Co_11:4). His matter had been true, whatever fault they might have found with his manner. St. Paul told them that, better far than grace of language, etc., was the fact that the truth he had preached was the essential truth of the gospel.

2. His disinterestedness (2Co_11:7). St. Paul had a right to be maintained by the Church, The labourer is worthy of his hire. And he had taken sustenance from other churches, but he would not take anything from the Corinthians, simply because he desired not to leave a single point on which his enemies might hang an accusation. There is something exquisitely touching in the delicacy of the raillery with which he asked if he had committed an offence in so doing. He asked them whether they were ashamed of a man of toil. Here is great encouragement for those who labour; they have no need to be ashamed of their labour, for Christ Himself and His apostle toiled for their own support. The time is coming when mere idleness and leisure will be a ground for boasting no more, when that truth will come out in its entireness, that it is the law of our humanity that all should work, whether with the brain or with the hands, and when it will be seen that he who does not or will not work, the sooner he is out of this work-a-day world of Gods, the better.

3. His sufferings (2Co_11:23-28). It is remarkable that St. Paul does not glory in what he had done, but in what he had borne; he does not speak of his successes, but his manifold trials for Christ.

4. His sympathy (2Co_11:29). This power of entering into the feelings of every heart as fully as if he himself had lived the life of that heart, was a peculiar characteristic of St. Paul. To the Jew he became as a Jew, etc. Conclusion: All these St. Paul uses as evidences of his apostolic ministry, and they afford high moral evidence of the truth of Christianity. It gives quite a thrill of delight to find that this earth has ever produced such a man as St. Paul. He was no fanatic, but was calm, sound, and wise. And if he believed, with an intellect so piercing, so clear, and so brilliant, he must indeed be a vain man who will venture any longer to doubt. (F. W. Robertson, M. A.)

For I am jealous over you with godly jealousy.--

Godly jealousy

I. Its grounds and reasons.

1. It was lest their minds should be corrupted from the simplicity that is in Christ (2Co_11:3). Many, like the Galatians, begin in the Spirit, and end in the flesh. Professors of religion are evermore in danger of being tossed to and fro, etc. (Eph_4:14).

2. It was lest an increasing lukewarmness should prepare the way for greater departures from truth and purity. Persons may retain the doctrines of the gospel, and yet lose the spirit of it.

3. It respected the outward deportment, as well as the dispositions of the mind. Men may turn grace into wantonness, and use their liberty as an occasion to the flesh. Corruption is not so mortified in the best of men as to preclude the necessity of watchfulness and godly jealousy.

4. It was founded in his knowledge of the depravity of human nature. He himself found it necessary to keep his body under, etc.; and the same principle excites his jealousy and fear with respect to others (1Co_9:27). The best of men are but men at the best.

5. It was derived from his acquaintance with the stratagems and the strength of the great enemy. He himself had a messenger of Satan to buffet him; and what he had felt himself, made him fear for others (verse 3). None but Jesus could say, The prince of this world cometh, and findeth nothing in Me.

6. It was justified by various instances of defection in the apostles time (1Co_10:6).

7. It was augmented by the apostles peculiar relations with the Church. He had espoused them as a chaste virgin to Christ, and should he at last be disappointed in them, it would be to him a matter of inexpressible grief, and to them of shame and dishonour (1Th_2:19; 1Th_3:8).

II. Its peculiar properties.

1. It proceeded from the purest motives, from a sanctified heart, and was marked with sincerity and truth. He who was jealous over others, was not negligent of himself. Many indulge in what they condemn in others, and by making a virtue of their fidelity, intend it as a substitute for all other virtues.

2. It was expressed not with rancour and malice, but the greatest good-will. The apostle had learned of Him who was meek and lowly in heart, and did not indulge his own prejudices under a pretended zeal for religion.

3. It had for its object the promotion of true godliness. He was not only zealously affected, but it was in a good thing, and to answer the best of purposes. (B. Beddome, M. A.)

Godly jealousy

Jealousy is sensitive aliveness to any abatement or transference of affection. There is a sense in which God Himself is said to be jealous over His people. For God will endure no rival. And the faithful ambassador may be allowed to indulge his Masters feeling. It was such a sentiment that filled the heart of Paul here. Note--

I. The work of a faithful minister. There is a delicacy in the figure employed, viz., that souls who are brought into covenant with God in Christ are betrothed to Him. And the ministers of Christ are represented as the friend of the Bridegroom, who transacts between the Bridegroom and His future bride, and bespeaks her and betroths her to the Bridegroom against the nuptial day. We have a beautiful illustration in the mission of the faithful servant of Abraham. This is the ministers highest and holiest function.

II. His hope and purpose--that I may present you as a chaste virgin to Christ. At the coming of Christ to have a goodly company of saved souls. What an expectation past all that our poor hearts can conceive! That those whom he has sealed with the seal of Christ in baptism; that those whom he has warned, rebuked, exhorted with all longsuffering, may be preserved, undefiled, uncorrupted, from the simplicity that is in Christ; that is the goal to which he must ever look. All short of this cannot content an earnest ministers mind. That they should respect and love Him; that they should be regular in frequenting the house of the Lord, etc. All this is in its place important; but all comes short of his desire and prayer.

III. His consequent duty. To watch over his people with a godly jealousy. Not with an unhallowed or unfriendly jealousy; not with a censorious and a suspicious spirit. It is not the prerogative of ministers to judge. On the contrary, it is for them to have all longsuffering and charity--they need it themselves, and they should exercise it in the Church. But they are jealous for their Master. And if they see any who profess Christs name falling into error in doctrine or viciousness in life, then the minister ought to be jealous for the honour of Christ and for the souls of his people. It is a godly jealousy; it comes from God, it is unto God. The man who is jealous for his own party and sect, alas, for him! Surely we may fear lest your minds should be corrupted from the simplicity that is in Christi! How many have corrupted it by observances that the gospel requires not, and that its spirit is at variance with! And how many are departing from the simplicity of their trust in Gods holy Word as their only foundation of faith, and Jesus as their only resting-place! How many there are, too, who are drawn aside into wordly conformity! (H. Stowell, M. A.)

I have espoused you to one husband, that I may betroth you as a chaste virgin to Christ.

The souls espousal to Christ

I. Ministers are entrusted with this great work.

1. Consider this match betwixt Christ and His people.

(1) The first degree of it was the purpose of it, in the heart of God, from all eternity.

(2) Impediments are next removed. Justice says, there can be no match betwixt God and guilty man till I be satisfied. The law says, they are mine, and I will not part with them, till death part us. Truth says, God Himself made this marriage betwixt them and the law, and therefore they cannot be married to another, unless first death dissolve the marriage. But the designed Bridegroom removes these impediments by His obedience to the law, and by His death in our nature and in our stead (Gal_2:20). The sinner dies to the law in Christ, and the law dies to the sinner (Rom_7:4). And so the parties being thus dead, the truth of God has nothing to object against the purpose of this new marriage.

(3) The contract is written and ready for the subscribing. There are two things in the contract--

(a) Christs consent to match with poor sinners (Rev_22:17).

(b) The dowry promised to the bride (Rom_8:32). A large maintenance and a good house (Joh_14:3).

Yea, the contract is subscribed by the Bridegroom and His Father (Jer_31:33). The contract is also sealed. This cup, saith the Bridegroom, is the new testament in My blood. All this before famous witnesses (1Jn_5:7-8). The whole is registered in this Bible.

(4) The courting of the bride in order to gain her consent. And this is managed in two places.

(a) Christ comes into her mothers house, to the public ordinances, and there He, by His ambassadors, courteth her consent.

(b) Christ comes into the chambers of the heart, and then there is a heart conference betwixt Christ and the soul, without which the former cannot prevail.

(5) The espousals. The soul being overcome, gives its consent to take Christ for a husband, renouncing all others. The soul makes choice of Christ. With the whole soul, the soul makes choice of a whole Christ. Makes choice of Him all, for all, and instead of all.

(6) The espousals are in this life, at our believing the marriage is consummated in glory (Rev_19:7). Now there is a time betwixt the espousals and marriage.

(a) This time is for the trial of the bride. The old lovers will come back again, and endeavour to recover her affections which they have lost, and often do they succeed.

(b) This interval is that the bride may make herself ready by making progress in sanctification.

2. What hand ministers have in this match.

(1) They are proxies for the Bridegroom, sent as Abrahams servant, to seek a wife for their Masters Son (2Co_5:18-20).

(2) They are witnesses, though not to the formal consent, yet to that which imports a consent. They see how their message is entertained.

(3) They are the attendants of the bride, to adorn her for her husband. It is by the word that the espoused soul is made clean and fitted for Christ, as the Greek word in our text signifies.

(4) They present her to the Bridegroom at the last day (1Th_2:19-20).

3. Why the Lord employs men in this great and honourable work.

(1) It is in condescension to our infirmities. If God had employed angels, how could we have looked upon them?

(2) It is very agreeable in that the Divine nature is united with the human in Christ, that men should deal with men.

(3) That God may have all the glory.

II. The great design of espousing sinners to christ is that they continuing chaste and faithful may at last be married to him.

1. What it is for the espoused to keep chaste.

(1) They must never be called by another name than their espoused husband (Heb_10:23).

(2) They must never go back to their former husband, for the soul that is really espoused to Christ, is divorced from idols, and lusts, and the law (Rom_7:2).

(3) Christ must always have their hearts.

(4) They must cleave to Christ over all the worlds smiles and frowns. They must neither be bribed nor driven from Him (Son_8:6-7).

(5) They must be separated from the world: not only in their hearts, but in their practices (Rev_14:4; Rom_12:2).

(6) They must be sincere and upright, Hypocrisy would spoil all. Our espoused Husband is a searcher of hearts.

2. The presenting to Christ of those that keep chaste.

(1) The time of it--it will be at the great day (Mat_25:1-12).

(2) They, and they only, shall be presented. They that depart from Christ here shall be made to depart from Him there.

(3) The brides attendants. Angels that were witnesses to her espousals, shall also be witnesses to her marriage. Christs ministers shall say, here are we, and the children Thou hast given us.

(4) The place where the marriage shall be solemnised, that is the Bridegrooms Fathers house, even in heaven. (T. Boston, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Co 11:1. Would to God — Rather, I wish; (for the word God is not in the original text;) you could bear a little with me — So does he pave the way for what might otherwise have given offence; in my folly — Of commending myself, which to many may appear folly; and really would be so if it were not, on this occasion, absolutely necessary for the maintaining of my authority among you. For, &c. — I therefore do it because I am jealous over you with a godly jealousy — Jealousy is a passion which renders a person impatient of a rival or partner, with respect to a thing or person beloved. By telling them he was jealous over them, the apostle gives them to know he so exceedingly loved them, that he could not bear that any should pretend to have more regard for them than he had; and withal that he feared lest their affections should be alienated not only from him, but also from Christ, through the insinuations of false teachers among them, and they should be rendered unfaithful to him here, and unfit to be presented to him as his spouse hereafter. For — By successfully preaching the gospel to you, and bringing you into the engagements of the Christian covenant; I have espoused you to one husband — Even to him whose servant and ambassador I am, and have led you into a holy contract with him, which hath been mutually scaled; that I may present you as a chaste virgin to Christ — Pure in affection, and spotless in your conduct. “Here,” says Whitby, “is thought to be an allusion to the αρμοσυνοι of the Lacedemonians,” a sort of magistrates, whose office it was to educate and form young women, especially those of rank and figure, designed for marriage, and then to present them to those who were to be their husbands; and if this officer permitted them, through negligence, to be corrupted, between the espousals and consummation of the marriage, great blame would naturally fall upon him. “The Greek commentators, however, agree with our translation, rendering ηρμοσαμην, here used, by εμνηστευσα, I have espoused you. As therefore the Jews say that Moses espoused Israel to God in mount Sinai, when he made them enter into covenant with him; so, saith the apostle here, by converting you to the Christian faith, I have espoused you to one husband, even Christ.” The betrothing of persons to Christ is accomplished in the present life, but their marriage is to take place in the life to come; when they shall be brought home to their husband’s house, to live with him for ever. And the apostle, having betrothed the Corinthian believers to Christ, was anxious to preserve them chaste or true to their future spouse, that when the time of their marriage came, they might not be rejected by him.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

(b) 11:1-15. Defence of his Gospel and of his Independence

St. Paul says that he also will now boast a little, for he is as much an Apostle as those whom they prefer. If he refuses monetary support from them, it is in order to prevent these false teachers charging him with making gain of the ministry.

Paraphrase. '(1) Bear with me a little if I begin to boast foolishly? Yes; do bear with me. (2) My affection for you makes me apprehensive, even as I may say that God also is apprehensive regarding you; for I have as it were betrothed you to Christ, and cannot endure that you should be unfaithful to your troth. (3) I fear lest these false teachers corrupt your minds, even as Satan with his smooth tongue corrupted Eve.'

1. In my folly] Spoken in irony. They bear with others; why not with him? Possibly they had spoken of his words when with them as folly.

2. Godly jealousy] lit. 'the jealousy of God.' I have espoused you] cp. Eph_5:25-27; 2Jn_1:1, 2Jn_1:13; Rev_19:7; Rev_21:2; Rev_22:17.

3. The simplicity that is in Christ] i.e. the pure gospel that salvation is by faith in Christ alone.

4-6. Paraphrase. 'And my fear is not without reason, for you are certainly very favourably inclined towards those who bring quite a different gospel from that which I preached. (5) But if you tolerate them, you can surely tolerate me, for I venture to think that I am quite as good in every way as these very eminent apostles of yours. (6) I may know little of the art of speaking (as they say), but at least I know something of divine truth, as is abundantly clear from my work among you.'

4. He that cometh] i.e. any new arrival claiming to be an Apostle. Preacheth another Jesus] These preachers, who were hostile to St. Paul, proclaimed Jesus as a Jewish teacher who demanded strict adherence to the Law, and declared that those who became His followers must observe the rites of Judaism. This was their other gospel, which showed another spirit than that of St. Paul—the spirit of prejudice and exclusiveness. Ye might well bear] rather, 'ye bear with him nobly.' The Apostle writes ironically.

5. The very chiefest apostles] RM 'those preëminent apostles'; i.e. of course not the members of the apostolic band like St. Peter and St. John, but the false teachers to whom he is constantly referring.

6. Rude in speech] Evidently a stock charge of his enemies: cp. 2Co_10:10.

7-9. Paraphrase. 'Is it a fault in your eyes that I took nothing from you while labouring for your spiritual benefit, but gave you the gospel gratuitously? (8) I took more than their due from others to promote my mission to you, (9) and anything I wanted when among you I received not from any of you, but from the brethren who came from Macedonia. Hitherto I have been independent of your gifts, and so I intend to remain.'

7. An offence] His very independence had been used against him. For his practice cp. 1Th_2:9; 2Th_3:8.

8. Other churches] especially the Philippian Church (Php_4:15-16).

9. Wanted] RV 'was in want.' His supplies gave out. The brethren] perhaps Silas and Timothy (Act_18:1, Act_18:5).

10-15. Paraphrase. 'I assure you, by the truth of Christ within me, that I shall permit no one to interfere with the grounds of this boast in the district of Achaia. (11) And that, too, not because I despise you and contemn your gifts, (12) but because I am determined that my opponents shall have no occasion to charge me with selfishness, but that they may show themselves as disinterested as I am. (13) For they are really hypocrites and deceivers, pretending to be apostles of Christ. (14) Their master, Satan, is accustomed to masquerade as an angel to further his base designs. (15) We cannot wonder, therefore, if his servants pretend to be servants of God; but their punishment shall be suited to their actions.'

10. As the truth of Christ is in me] an adjuration calculated to impress them: cp. Rom_9:1

This boasting] of preaching the gospel without cost to them.

11. Because I love you not?] This was the reason his enemies gave for his independence of the Corinthians. God knoweth] that I love you.

12. That wherein they glory, they may be found even as we] The 'false apostles,' or Judaisers, received support (2Co_11:20) as due to their apostleship. Had St. Paul done so they would have charged him with greed; but he is determined not to give them the opportunity. And by refusing support he hopes to force them to refuse it also, and thus to cause their other charge—that he feared to take it because he doubted his apostleship—to recoil upon themselves.

13. False apostles] He now exposes them in plain terms. Transforming themselves] RV 'fashioning themselves,' and so in next v.

14. Satan himself.. into an angel of light] tempting men by making evil seem good, 'making the worse appear the better reason.'

(c) 11:16-12:18. The Evidences of his Apostleship in suffering and Service

The Apostle goes on to show that if he begins to boast, he has far more to boast of than the Judaising teachers. In nationality he is their equal, in labours carried on and sufferings endured for the gospel he is far their superior; he has had visions and revelations of the Lord which they cannot claim. The only thing in which they might find fault with him was his refusal of support from them. But in that lay his safety in dealing with his enemies: no one could say that either he, or any one sent by him, had made any profit out of the Church.

Paraphrase. '(16) Again I say, Do not think me a fool; or, if you do think me a fool, let me indulge, like your other apostles, in a fool's boasting. (17) I am not speaking now under the inspiration of Christ; I am only answering fools according to their folly. (18) Since many other teachers are boasting of their qualifications, I shall boast of mine. (19) For you who are so wise yourselves, have a great appreciation for fools. (20) You are very patient with people who delude and cheat you, and who insult and injure you.'

16. A fool] The repetition of this word so frequently suggests that he had been jeered at as a fool among the members of the Church. This whole passage (2Co_11:16-20) is full of irony.

17. Not after the Lord] entirely on his own responsibility. He is very jealous of Christ's honour.

18. After the flesh] i.e. of their worldly advantages: cp. 2Co_11:22, 2Co_11:23.

19. Suffer] RV 'bear with.'

20. If a man] i.e. any of his Jewish opponents. Bring you into bondage] to the Ceremonial Law: cp. Gal_2:4. Devour] make money out of you: cp. Mar_12:40; Luk_22:47.

Take of you] RV 'taketh you captive.' Smite you] may be literal, but is more probably figurative, denoting the extreme of insult and impudence.

21-29. Paraphrase. 'I confess to my shame I was far too weak, as they call it, to act in that way. But if there is to be boasting, I am a fool and can boast too. (22) Are they of the chosen race claiming Abraham as their ancestor? I am on an equal footing with them. (23) Do they boast of their missionary service? I am ready to compare my service with theirs, and the comparison will not be in their favour (though, of course, all such boasting is madness). I have been in far more trials and punishments and dangers than they. (24) How often have I been beaten, (25) scourged, stoned, in danger of my life by shipwreck! (26) How many risks have I run in the course of my wanderings! (27) How much suffering and privation have I endured! (28) And do not forget my daily burden of anxiety in the oversight of all the Churches; (29) for I enter into the feelings of my tempted and sinning brethren.'

21. As concerning reproach] RV 'by way of disparagement.' 'I admit to my own shame that I was incapable of acting as such an one.' The words are, of course, ironical.

22. Hebrews] by descent. Israelites] in privilege.

The seed of Abraham] in respect of promised blessings. There is probably a climax in the order.

23. I am more] i.e. in a higher degree, as I can easily prove. In deaths] in danger of death: cp. Act_14:19.

24. Forty stripes save one] A Jewish punishment: cp. Deu_25:3. Only thirty-nine were given lest by a miscount the number were exceeded. None of the five cases is mentioned in Acts.

25. With rods] A Roman scourging, as at Philippi (Act_16:22).

Stoned] at Lystra (Act_14:19). Shipwreck] The only instance recorded in Acts was later than this. In the deep] floating on wreckage or on a raft.

28. Beside those things that are without] i.e. besides these exceptional troubles, there is the daily anxiety for the Churches. Or, as others suggest, 'besides all the rest which I do not mention.'

29. And I am not weak] The Apostle shares the sufferings of others by sympathy. Offended] RV 'made to stumble,' i.e. led into sin. Burn] i.e. with anger.

30-33. Paraphrase. 'If, however, I must boast in self-defence, I shall boast about my weakness and helplessness; for I shall thus make it plain what Christ has done by means of such a feeble servant. (31) And God is my witness that I speak the truth. (32) From the very outset I have endured ignominy; for in Damascus the governor sought my life, (33) and I had to make my escape through the window of a house built on the city wall, being lowered in a basket by night.'

32. Damascus] This event in his career happened either immediately after his conversion, or after his return from his subsequent sojourn in Arabia: cp. Act_19:9 and Gal_1:17. Aretas] This king (Aretas IV) ruled Arabia Petræa from 9 b.c. to 40 a.d. Damascus was taken by the Romans in 65 b.c., and was retained by them until about the time here mentioned, when it seems to have been restored to Aretas from motives of policy.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

3. St. Paul’s apology for self-commendation; and exculpation from detailed charges, 2Co_11:1-12.

Our apostle, as if still dreading his purpose of bold measurement, begins another apology for the self-commendation it will embody, but loses the apology in an expression of his anxious affection for the Corinthians, for their pure consecration to Christ, and their rescue from deceivers.

1. Folly—The apparent personal vanity of proclaiming his own personal qualities, his official dignity, or his eminent services.

And indeed bear— Bloomfield understands this as an affectionate repetition: “Now, do bear with me.” More correctly, Alford makes the verb indicative: But, indeed, you do bear with me. He thus delicately acknowledges them not intolerant, and makes their forbearance thus far a hope for further indulgence.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

2Co_11:1.—Small change of rendering, “a bit of foolishness,” because of small variation of reading. “For, on my own principle (2Co_10:18), it is foolishness.” To appreciate how “foolish” such talking about himself is, look at the (eight) occurrences of the word (or its cognates) here, and in Rom_2:20; Eph_5:17; 1Co_15:36. “Yet only a little bit will I indulge in, and that because I love you.” Choose between (indic.), “I will not say would that; ye do”; and (imper.), “Would that …; yea, I beg of you, do.” No “to God” in Greek.

2Co_11:2. Godly.—Lit. as margin; as 2Co_1:12. [Cf. 2Co_7:9-11 (but not Heb_12:28); also cf. Act_7:20.] Espoused.—Paul is the Friend of the Bridegroom (like the Baptist, Joh_3:29. The Rabbis called Moses the “Friend” between Israel and God). The Church is to be the Virgin-wife by-and-by. We are here in the interval between the betrothal, which Paul has effected, and the actual bringing of the Bride to her Husband, when his office shall be perfected. [“Between … betrothal and … marriage … the bride-elect lived with her friends, and all communication between herself and her future husband was carried on through the medium of a friend deputed for the purpose, termed the ‘friend of the bridegroom (Joh_3:29). She was now virtually regarded as the wife of her future husband.… Faithlessness was punishable with death.” (Smith, B. D., s.v. “Marriage.”] Hence Paul’s “jealousy.” He is responsible for bringing to the “one man” Christ an unspotted, “virgin” Church.

2Co_11:3. The “corrupters” being the bride’s “friends” (ut supr.) or other “suitors,” viz. the rival teachers of Corinth. Same idea of rival aspirants to a damsel’s hand and heart in Gal_4:17, “They are hot in their courting,” etc.

1. Observe, he is not concerned lest himself, Paul, should be robbed of their love, but that the Husband, Christ, should be.

2. Observe, also, “the purity” (by a better reading) and “unto Christ” not “in.” The virgin simplicity and purity are to be kept inviolate for the sake of the love of the Husband.

3. Observe, the story of Eve and the serpent is (unquestionably) to Paul a real, historical event. Not quoted merely as a scholar might quote an apposite parallel from classical mythology in (say) Ovid or Virgil. That the Holy Spirit likewise sets His attestation upon it, also follows, to all who accept Paul as in these letters the organ of the “Spirit unto the Churches” (Revelation 2, 3); Paul is here used by Him to trace in a sample instance the daily, ordinary workings of evil back to him whose first, and too successful, attempt has been the pattern and germ of all since. [“Serpent” only mentioned in Genesis; Wisdom (Wis_2:24) first makes the serpent the Devil; cf. Rev_12:9; Rev_20:2.]

2Co_11:4. Observe, “Jesus,” “Spirit” (not “spirit”), “Gospel.” Well.—Ironically (as perhaps Mar_7:9). Conybeare and Howson think, “bear with me.” Observe indicative. Also, no particular person meant.

2Co_11:5. Very chiefest.—As in 2Co_12:11. Q.d. “Therefore you should much rather bear with me, for,” etc.

2Co_11:6.—Very old question, e.g. between Jerome (“Yes”) and Augustine (“No”), whether Paul seriously means this, or is only quoting his enemies. In any case the want of rhetorical grace was a voluntary abnegation [an “emptying of himself”] (1Co_2:1-5). [Cf. John Wesley: “I could even now write as floridly and rhetorically as the admired Dr. B—; but I dare not; because I seek the honour that cometh of God only.… I dare no more write in a fine style than wear a fine coat” (Works, vi. 186).] Observe the better reading. Knowledge.—The special “gift” (1Co_1:5; 1Co_13:2; 1Co_12:18).

HOMILETIC ANALYSIS.—2Co_11:1-6

We have Paul the Paranymph (the Friend of the Bridegroom).

I. His work.—To deliver, in her virgin purity and simplicity, the betrothed Church to her expectant Lord and Husband. [Cf. “bring us to God” (1Pe_3:18).]

1. Marriage, closest of earthly unions, intended by its Great Ordainer to be a permanent, lifelong union, is the suggestive hint in the world of things natural of that closest spiritual union, between Christ and His people, which makes them a Unit, “Christ” (Gal_3:16; 1Co_12:12). That revealed, the key is given to the significance and sanctity of marriage. [So, in connection with counsels as to husbands and wives, Eph_5:27, Paul says: “To present … to Himself a glorious Church,”—as His “Bride, the Lamb’s Wife” (Rev_21:9)—“not having spot, or wrinkle, or any such thing, … without blemish.” All the Old Testament figurative language about marriage, adultery, divorce, restoration, as regards God’s people and their relation to Him, is not simply a happy use of a natural fact, but rests on this deep, original, designed fitness in marriage to exhibit the spiritual relations.]

2. What a day of joyous memory to the soul itself, and to the human instrument, is that when he stood by and saw the “love of espousals” (Jer_2:2), when the soul first got to know its Christ, to whom from that hour it was to be united;—the first tender love, so sensitive to anything which would grieve Him; the simplicity of heart, judgment, purpose, desiring nothing but to think what He thought, and desire what He desired, and to please the new, and so dear, Friend in everything; nothing kept back, no after-thoughts, or under thoughts, nothing but a simple, loving, pure opening-up of all the heart and life to the knowledge and guidance of Christ. Then the yet earlier memories of the incidents, the providences, the drawings of the Spirit, the half-understood going-out of the heart, the meeting with Paul or some other,—all leading up to the introduction and espousal. [How Lydia would remember “the first day” (Php_1:5).] One of the earthly anniversaries never to fade away into oblivion, but still to be kept most joyously even in eternity!

3. What a day of joyful, holy anticipation that, when for the first time I see, literally and “face to face” (1Co_13:12), the Christ of Whom I have been hearing, thinking, speaking, so long; “Whom not having seen I have loved” (1Pe_1:8), and Who has loved me so much better than I have deserved, or could ever have expected. How joyous to Him, “satisfied” at last (Isa_53:11), to look into the face of His Bride, “resting in His love, rejoicing over her with joy” (Zep_3:17); repaid at last for Gethsemane and Calvary; reaping at last the fruit of the age-long “purpose” of His Father’s heart and His own (Rev_13:8; Eph_3:11); tasting in full draught the cup of “the joy that was set before Him” (Heb_12:2), having now all He desired and died for. And how joyous to the Paranymph, glad to stand aside and see Bride and Bridegroom meet, she brought safely at last to her Husband’s home, himself forgotten by them in their mutual joy. [So John Baptist, “This my joy is fulfilled.”] His responsibility is then over; the “care of the Churches” will no longer press, even as a not ungrateful burden. “I present to Thee, Lord, a chaste, virgin Church.” [In all this, “Church,” “Church,” practically means “Christian,” “Christian.” The Church and its history are only multiples of the Christian and his history. Or, conversely, the individual reproduces, in miniature but complete copy, the history of the whole.]

II. His feelings: “jealousy,” “fear.”—

1. Jealousy often has in us an evil connotation and colouring. It is selfish. Pride is touched when the transferred love, won from us by another, tells that we are not first, or counted best. In God (or Christ) it is not “selfish,” except with the “selfishness” of the king who cannot tolerate a rival king in his realm or on his throne. God may, must (as we may not), claim that all the heart shall, unshared, be His. Paul’s jealousy has no selfish tinge. No great matter whether converts transfer their love for him to rival teachers or not, but a great matter whether these rival teachers come courting the Lord’s betrothed One, and steal her love from Him; a great matter if they tamper with the simple, pure, direct love of her heart for Him.

2. The pain to a minister of Christ to see his converts “leave their first love,” become worldly, return to, and guilefully plead for and defend, forms of sin which the healthier love of their betrothal condemned by instinct, because it grieved the Lord,—it is a great pain, not chiefly because his own work seems ending in failure, but because the Lord will be “so disappointed,” and the unfaithful souls are preparing for themselves such eternal loss.

3. Very well to be tolerant, broad, towards other forms of teaching and other types, or Churches, of Christian workers; but there is no virtue in a toleration which can stand by and with silent equanimity see the beautiful promise of early, tender love to Christ spoiled, the simple conscience being sophisticated and entangled in worldly sophistries, the life being “brought again into bondage” to once forsaken sins.

4. Let the soul itself beware of the “corrupting” process (1Co_15:33). Lend no ear, Eve-like, to the arguments, suggestions, “more liberal” reasonings and practice of the world, or of a worldly Church; the old Serpent is in them all, at his old work, with his old “craftiness.” It is Eden and the Fall in perpetual repetition. The very (necessary) contact with evil and evil men is corrupting, or at least perilous; even mental contact with evil in books is not without danger. The tender susceptibility of conscience is easily impaired; it “takes a fine edge,” and loses it readily. Let a “jealous” guard be kept over the loyalty of the heart to Christ; let the first sign of a waning sense of His being supremely “dear,” be noted, confessed, forgiven. Intercourse with Him, though He be unseen, must be frequent. Only thus can love to Him breathe or live in the corrupt atmosphere; only a vigorous inner life of consecration to Him can throw off the infection around, and live through it unharmed. The sense of duty to Him must be cultivated—“I am reserved for Him”; every disregard of Duty dulls the perception of Duty. Acts make habits of mind and heart [and body]. Every betrothed soul “that hath its hope set upon Him, purifieth itself,” etc. (1Jn_3:3). [Cf. 1Jn_2:28; 2Pe_3:14.]

III. His methods.—

1. He is a “preacher.” [1Co_1:21 not to be used here.]

2. He preaches a Jesus, through Whom his hearers receive a Spirit. [In this case the personal Holy Ghost (1Co_2:12).]

3. His message is a Gospel. It is good news for an outcast world, that God sends His servants to say, “Come to the wedding,” even as guests. Good news that to alienated man it is proclaimed that a [marriage] fellowship with God is again possible, resting on two great facts, resting upon the work of two Divine Persons. Outside us, and abiding here, whether men avail themselves of it or not, is the work of Christ,—the basis of all. Within us, and depending for its actuality and continuity upon our acceptance of it and co-operation with it, are the gift, the indwelling, the work, of the Spirit. No fellowship without the Spirit; no Spirit without Christ; no Gospel without a “Jesus” and a “Holy Ghost.” A “Gospel” which should ignore either Person, or His office and work, would be no Gospel at all. A “Gospel” which should undervalue or understate (say) the doctrine of the Holy Spirit—though, on the other hand, it should “proclaim” the “blood,” the “cross,” the “atonement” of Christ never so loudly and earnestly—would be an imperfect Gospel. There can be “another Gospel” [not “another,” i.e. a companion, parallel, Gospel; it is a “different” Gospel, Gal_1:6-7, and here, as R.V.], “another Jesus,” “another Spirit.” [This last in 1Co_2:12—in accordance with that parallelism of phrases and facts which in Scripture obtains between the kingdom of light and the kingdom of darkness—seems almost to imply an action of the Evil One upon the soul, comparable to that of the Holy One upon it.] A “Gospel” which should minify or suppress an Atonement for guilt by a Sacrifice upon the Cross; which should deal with men as though there were no guilt, and no Sacrifice were needed; a “Gospel” whose appeal to men should assume that they can, if they will, rise out of and above their old and evil self, and by self-originated, self-sustained effort can improve some inherent, natural “goodness,” and that they need no external, Divine help and grace; a “Gospel” which should propose to renovate the world, to regenerate the man, by sanitation, art, music, intellectual culture; such—true or false, as their exponents or opponents may deem them—are at all events “different Gospels” from that preached by, and successful in the hands of, Paul and the “Evangelical” preacher. They are proved such experimentally; for they do not bring about any “betrothal” of the soul to Christ. Not the phrase only, but the thing, is scouted by some of the human “Gospels of the age.” There is some help in some of them; much help in a few; but they miss the deepest need of human hearts. They do not take into sufficient account [e.g. in denying a vicarious atonement] some instincts of human hearts which Paul’s—Christ’s—Gospel has been proved to meet. Only one Gospel, yet men scarcely tolerate it; many deceivers and false Gospels, and men “bear them finely”! There may be “a different Christ.” E.g. one something less than Divine as the Father is Divine; one who is the Head, the Crown, the Flower, the mediating Origin of all creaturely existence, nearest the Creator, and yet all the great gulf between Creator and Creature between him and God. Or one who is only “Jesus,” the very flower of the Race, the choicest exponent and embodiment of all that is most lovely and noble in Manhood, a human teacher, who spake indeed “as never man spake” save himself, but yet with a wisdom and knowledge only different in degree—not in kind—from that which “inspires” the highest type of human teachers. Or, still lower, an amiable, well-intentioned, philanthropic, enthusiastic soul, in full communion with nature, who could, and did, make mistakes in conduct and judgment; who could [and perhaps did] sin, at least in spirit and temper; who was hurried into unadvised, unintended courses by the force of circumstances, and played into the hands of enemies who compassed his death. [The growing prevalence of the use of “Jesus” instead of “Christ” is significant. It means (frequently, happily) a clearer, truer realisation of the historical side of the life and work of the Incarnate Redeemer, with the aid of a wealth of geographical, historical, literary, antiquarian knowledge which never was available until to-day, till we see and hear Jesus of Nazareth and His surroundings of persons and circumstances, almost as if we had lived amongst His contemporaries. A good thing, but needing to be watched, lest we see “Jesus” so clearly that we cannot see the “Christ.” The very apostles needed not only that the Spirit should purify their eyes, and enable them to understand the true dignity of their Divine Friend, but also that the embarrassment and obscuration of close everyday intercourse with the man, should be removed by time and absence, and they be left free to see “their Lord and their God.” The change of name often means also a “naturalism” of estimate and of representation of Christ and His work, whose tendency is so to overstate the “emptying” of Php_2:7 that human limitations, and even liabilities, leave too little room for the Divine Son in the teaching and the work.] [The believing heart needs to watch against the “corruption” of the “simplicity” of adoring, worshipping belief in a Jesus, Who is Incarnate God as certainly as He was the (to-day more vividly known) Jesus of Nazareth. The closest intercourse between the soul and her Betrothed must be kept up. The “Spirit” must take that Godhead of her Lord which only He can really reveal (1Co_12:3), and which is a holy “secret” of love between the Lord and the soul (cf. Psa_25:14); the soul’s life must so rest upon a Divine Christ, that it can bear to know the historic Jesus better, without any peril of knowing the Divine, Redeeming, Incarnate Son of God less well. Hard to balance, to combine, both. But semi-naturalist “Lives of Christ” must not leave us with “another Jesus.”] Paul in Php_1:18 is very “liberal,” “broad,” rejoicing that men who would not otherwise do so, are hearing of Christ, and this though the preachers—many of them his opponents the Judaisers—preach an aspect, exhibit a form, of the Gospel which was by no means his own, or that which he thought truest and best. Yet, with perfect consistency, he is very “narrow” and intolerant of another Gospel or another Christ (1Co_3:11; Gal_1:6-9; Gal_5:11-12; and, in effect, here). The same supreme loyalty to Christ, the same ardent devotion to Him, rules in both cases, but is conditioned differently in its resulting expression.

IV. His qualifications.—

1. “Rude in speech.” Some justification for this, though the phrase is the phrase of detraction and depreciation. The portrait drawn by an enemy must have some measure of resemblance. We know that he had deliberately refused to himself even the liberty to employ the aid of rhetoric to win attention and acceptance for his Master and his Message. Others, even his friend Apollos, might, blamelessly, use any rhetorical power, inborn or acquired, laying it under contribution for the service of Christ. Succeed or fail, he would not. [Too much must not be made of any supposed discouragement over a “failure” at Athens, just before coming to Corinth. The address on Mars’ Hill was not without its converts; nor was it specially ornate in form; it was, moreover, just coming to (very Evangelical) talk about Resurrection and Judgment, when it was suddenly broken off by the hearers’ outburst of laughter. It was not that he had tried the rhetorical method at Athens, and had failed to make converts; it was rather the imperviousness of the intellectual mood to serious appeal, manifest in the majority of his Athenian audience, which made so emphatic his determination that at Corinth nothing should even seem to aim at flattering the “intellect” or tickling the “cultured” ear of the Corinthians.] [See further, under 1Co_2:13; and in Farrar, St. Paul, Appendix, Excursus I., II., III., are very full discussions and quotations of opinion, as to the style of Paul’s writing (and so, probably, of his speaking also).] Ought we to call this “rudeness” rather a disqualification? No. He wished to make souls hear and love not his voice, but the voice of the Bridegroom. [Sometimes a preacher will preach so “well,” that, like John Alden pleading or Miles Standish, the pleader, all unintentionally, wins the ear and heart for himself, and holds them back from the Lord for Whom He pleads. So the “execution” and voice of the singer will sometimes make the very song to be almost unheeded. Cf. Eze_33:32; the prophet’s message went for nothing.] A successful winner of souls may, should, bring every natural or acquired ability into the service of his Master. But always with a most watchful jealousy over himself lest he himself should thus “corrupt” his hearers “from the simplicity and purity,” and really do the work of the Tempter. Always with a completeness of consecration of all gifts to the supreme, sole, glory Christ; and this for some hearers, and with the personal liability of some preachers, may sometimes mean the disuse of some gifts, or their very sparing employment. The glory of success will then be manifestly due, not to the eloquence of the preacher, but to the power of God. [This all more fully under 1 Cor. ut supr.] The man who is willing to be nothing, that the Lord may be everything, is qualified for the work of bringing souls and Christ together. Provided that he be “not rude in knowledge”; for above all in the things of God, the man who is shallow and crude will only be a workman “to be ashamed.” No knowledge ever comes amiss to a preacher; like Sir Walter Scott, he will learn never to talk to any man without picking up something which he may turn to good account; he cannot know too well men and affairs and the world of nature or the arts, if only all his knowledge be laid before Christ as gifts upon the altar. But with or without this he must know “the things of God.” [The preacher who is well-read, well-informed, about everything except the very subjects which are the materials of his “business,” makes a mistake. The Bible is the text-book of his spiritual Medicine; Theology is the Science of his Art of Healing; men are “cases” of heart-sickness, for his physicianly study and help. So far as study and hard work can do it, he should “qualify,” “with honours” if he can, as a soul-physician. Poor talk to hear a preacher cry down “theology”; poor praise that he be better at everything than at soul-saving preaching.] No premium must be put upon coarseness or vulgarity of thought or expression; this is no qualification for a minister of Christ. But want of polish, or defective utterance, is consistent with real ability, deep knowledge, great success. Many of the least “gifted” are the very “little children” to whom is given entrance into, and foremost place in, the kingdom of God (Mat_18:1-4). With what persuasive power do some, “little qualified,” speak of the blessedness of fellowship with Christ into which they desire to bring other men. How they “know Christ,” with a knowledge, an intimacy, only given to “disciples whom Jesus loves.” Not only is their motto, “This one thing I do,” but, “This one thing I know.” They are not “rude in” the experienced “knowledge” of Divine things. Paul was not. It is no empty boast in 2Co_11:5. It is no boast, in any sense of self-assertion or exaltation. It is simple fact that, not only in comparison with the “super-eminent” (but “false,” “sham”) “apostles” at Corinth, but in competition with the true apostles of Christ, he has left his mark most deeply on the form of Christian revelation, or is only approached by John. More than any other, did he seem to “know” the mind and will of Christ. And, as always happens, there was a “native,” prearranged fitness in the “vessel,” to receive and convey the truth.

HOMILETIC SUGGESTIONS

2Co_11:2. Espoused to Christ.

I. Your privilege;—implies believing union with Christ; special duties and enjoyments; entire consecration as to one husband.

II. Your espousals effected by the grace of God; through the ministry of the Word.

III. Your obligations, to preserve your purity; that we may present you to Christ; for this we are jealous over you.—[J. L.]

[Cautiously, use may be made of the experiences or memories of the days of “engagement,” to make vivid the nature and effects of the love for our absent, but real, Friend. Is there no “engagement ring,” and no “marriage ring,” between Christ and His soul-bride? A first pledge of love and a second given in the beginnings of their closer acquaintance and mutual affection; to be far outdone by another love-token which shall be given when first the Bride steps with Him over the threshold into the heaven which is eternally to be their Home together. How love works:—There is the frequent interchange of messages by letter whilst apart. Each lives in the constant thought of the other; each is prompted to be thinking for, contriving little pleasures for, the other, even in absence. Each is trying to be, and to do, what the other would like. Also ask: “Soul, has thy Lord had to give His Betrothed One a bill of divorcement, for any unfaithfulness to Him?”]

2Co_11:2. The work of the Ministry needs for its completeness—

I. Winning souls for Christ.—Yet some men, some Churches, do not follow this up by—

II. Keeping and preparing them for Christ.—[As Esther under the care of Hegai, was being got ready for the day of her actual marriage to the King.] By thorough training, educating, in holiness. Watching over them, watching against men, or habits, or books, which would “corrupt.” Never will minister say, or Church, “It is finished,” until—

III. They are presented, none missing, all pure, to Christ. [Concerning some converts, many a minister says: “I am almost thankful to hear they are gone to heaven. I never felt safe about them until now.”]

2Co_11:3. (Put on the Blackboard for an Address: S[atan]. S[ubtlety]. S[implicity.])

I. An adversary.—Count on him as against you; against all your best interests; against all that is best in your character; against all which makes Christ look with complacency on His Bride that is to be. Practically believe in a devil. A fool’s Paradise for you if you don’t. He comes even into a real Paradise. No place is sacred to him; no state of life, no work, no pleasure. Christian soldier is never doing a “sham fight.” Never can afford to “stand at ease.”

II. Favourite weapon and method.—Not often open attack; but bush-fighting warfare. Secret aim; deadly shots before we know danger near. “Resist the Devil?” Yes, when he gives the chance. But often has done us mischief before we knew of the danger. Hidden behind a plausible suggestion of excuse for doing less for Christ, or behind a plea for breadth; lurking in some natural affection; hidden in the sensuous fiction, which “everybody is reading.” “Having done all” (Eph_6:13),—when the open attack has been foiled, the seen danger escaped, the obvious sin refused,—when the battle seems over and the enemy has drawn off, and you, weary, want to rest from the strain of incessant watching,—“stand!” Just then have a care of the subtlety. You have passed safely through the temptation of illness? Take care of the subtle temptations of recovery. Have outlived unpopularity or persecution? Take heed of the subtle temptations of popularity and honour! etc, etc.

III. Your defence, and so his point of attack, will be your simplicity. (See Homiletic Analysis.) “Singleness of purpose, integrity, generosity, impartiality; that openness and sincerity of heart which repudiates duplicity in thought or action. No idea of simplicity in the ordinary use of the word, except … simple concerning evil, simple in respect of any attachment which might seduce them from the singleness of devotion, the undivided homage and affection due to Christ.” (Rev. W. Webster, M. A) A wonderful Ithuriel-spear-like touch has such a simplicity of thought and heart, in detecting sin in practice or proposal, and even such error in doctrine as would affect the glory or work of Christ. The little child has an instinct which unmasks the subtle Tempter. Let there be no touching or looking at the “apple,” lest the heart be drawn aside. In the face of Temptation you are undone if you reason; the swift, simple instinct will guide and save. Subtlety against subtlety,—you will be no match for Satan. Simplicity against subtlety,—you will conquer. Let the oldest Christian, with all the increase of knowledge and experience which years bring, keep the first tenderness of the little child stage; when the new-born love feared to do, or say, anything that would grieve Christ,—in friendships, business, pleasures, books.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

XIV.—HIS OWN BOASTRAST IN CONTRAST WITH THAT OF OPPONENTS. REASONABLE DEMANDS UPON THEIR FORBEARANCE .SEVERE DESCRIPTION OF HIS OPPONENTS. PREEMINENCE OF THE APOSTLE

2Co_11:1-33

1Would to God [Would that] ye could bear1 with me a little in my folly [a little 2folly in me]:2 and indeed [ye do] bear with me. For [me; for] I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may presentyou as a chaste virgin to Christ. 3But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, Song of Solomon 3 your minds should be corrupted from the simplicity4 that is in Christ. 4For if he that cometh preacheth another Jesus, whom we have not preached [a Jesus whom we preached not], or if ye receive another spirit, which ye have not received [received not, λαμβάνετε], or another gospel, which ye 5have not accepted [accepted not, ἐλάβετε], ye might well bear with him5 For6 I suppose I was not a whit [in any respect] behind the very chiefest [these super-eminent,] 6ὑπερλίαν apostles. But though I be rude in speech, yet not in knowledge; but we have7been thoroughly [in every respect] made manifest7 among you in all things. Have [among all with respect to you. Or have, ὴ́] I committed an offence in abasing myself 8that ye might be exalted, because I have preached to you the gospel of God freely? I robbed other churches, taking wages of them, to do you service. 9And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. 10As the truth of Christ is in me, no man shall stop me of this boasing [this boasting shall not 11be closed against me, ή καύχησις αὕτη οὐ φργήσεται] in the regions of Achaia. Where fore? because I love you not? God knoweth. 12But what I do, that will I [also] do, that I may cut off occasion from them which desire occasion; that wherein they glory, 13they may be found even as we. For such are false apostles, deceitful workers, transforming themselves into the [om. the] apostles of Christ. 14And no marvel;8 for Satan himself is transformed [transforms himself, μετασχματίξεται] into an angel of light. 15Therefore it is no great thing if his ministers also be transformed [and become] as the ministers of righteousness; whose end shall be according to their works. 16I say again, Let no man think me a fool [foolish, ἅφρονα]; if otherwise [but if it cannot be so, εἰ δὲ μ́ͅγε], yet as a fool receive me, that I [too, κὰγὼ] may boast myself a little.9 17That which I speak, I speak it not after [the manner of, κατὰ] the Lord, but as it were foolishly, in this confidence of boasting. 18Seeing that many glory after the flesh, I will glory also. 19For ye suffer fools gladly, seeing ye yourselves are wise. 20For ye suffer [it patiently], if a man bring you into bondage, if a man devour you, if a man take of you [insnares you, λαμβάνει], if a man exalt himself, if a man smite you on the face. 21I speak as concerning reproach [By way of disparagement, I speak] as though we had been [were] weak.10 Howbeit [but], whereinsoever any is bold, (I speak foolishly,) I am bold also. 22Are they Hebrews? so am I. Are they Israelites?so am I. Are they the seed of Abraham? so am I. 23Are they ministers of Christ? (I speak as a fool [as though beside myself, παραφρονῶν]), I am more; in [by, ἐν] labours more abundant, in [by] stripes above measure, in [by] prisons more frequent,11 in [by]deaths oft. 24Of the Jews five times received I forty stripes save one. 25Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night 26and a day have I been in the deep; In [by] journeyings often, in [by] perils of waters [rivers], in [by] perils of robbers, in [by] perils by [from] mine own countrymen, in [by] perils by [from] the heathen, in [by] perils in the city, in [by] perils in 27the wilderness, in [by] perils in the sea, in [by] perils among false brethren; In [by] weariness12 and painfulness; in [by] watchings often, in [by] hunger and thirst, in [by] fastings often, in [by] cold and nakedness. 28Beside those things that are without [Beside other things which take place, χωρὶς τῶν παρεκτὸς], that which cometh13 upon me14 daily [day by day], the care of all the churches. 29Who is weak, and I am not weak? who is offended, and I burn not? 30If I must needs glory, I will glory of the things which concern mine infirmities. 31The God and Father of our Lord Jesus Christ, which [God, the Father of the Lord Jesus,15 who] is blessed for evermore, knoweth that I lie not. 32In Damascus the governor under Aretas the king, kept [guarded, ἐφρούρει] the city of the Damascenes with a garrison [om. with a garrison, desirous16] to apprehend me: 33And through a window [a small opening, διὰ θυριχδος] in a basket was I let down by [through, διὰ] the wall, and escaped his hands.

EXEGETICAL AND CRITICAL

2Co_11:1-4. Would that ye could bear a little folly from me. Nay, indeed, ye do bear with me; for I am jealous of you with a godly jealousy.—The Apostle now felt compelled, in order to recover the respect he had once enjoyed in Corinth, and to destroy those influences which were utterly inconsistent with it, to maintain that his position in the Church was not only equal but far superior to that of those who disparaged him. This commendation of himself, to which he stooped in condescension to them and as a matter of duty to himself and the cause of truth he ironically calls a “folly‚” because it seemed to give undue importance to that which was insignificant and connected only with outward appearances. He therefore entreats them to bear with him, although he might seem for a while to contradict the principle he had just laid down.—Ὄφελον 1Co_4:8. [The word a shortened form of the Imperfect for ὥφελον (which some MSS. have instead), and in the later Greek it was used as an interjection like εἵθε, to express a wish. Its tense implies an incomplete action still in its course and not yet come to its perfection (Webster, p. 88, Winer, § 42, n. 2). It is connected with verbs in the Indicative, here with the Imperfect]. ̓Ανεί χεσθε is the Hellenistic, and ἠνεχεσθε the classical form.—The imperfect (not equivalent to the pluperfect) is an expressed, and implies that he could hardly expect its realization.—If we read (with de Wette, Fritzsche) τῇ ἀφροσύνῃ, μου would have to be governed by ἀνεί χεαθε, a construction common in the New Testament, though unusual in the classic writers. Μικρόν has the sense of: a little, and the dative τῇ ἀφροσύνῃ signifies: in respect to foolishness. But according to the best supported reading μου is not dependent upon ἀνείχεσθε but upon μικρόν, before which it is placed that it may become emphatic [my small degree of folly]. Such an emphasis makes insertion of an “also” unnecessary. In μου μικρόν τι there is probably a slight reference to the great folly of those boastful opponents which they had already endured, [ἄφρων is one who does not rightly use his powers. Hence Bengel says that it is a milder word than μωρία which implies a folly of a perverse or wicked kind. The fault of the ἅφρων (ἀφροσύνη) is imprudence or rashness (Mar_7:22)].—The doubt which after all is apparent in ἀνείχεσθε (that ye could or would bear) supplies an occasion for the expression of confidence when he adds, “but indeed ye do bear with me.” The object of ἀλλὰ is to correct the impression, which the wish he had just expressed might have produced‚ as if there were any doubt on the point: I need have no such desire, for you are already doing this very thing. Καί has an intensive force: even in fact. Καί is not in the Imperative [but in the Indicative: but you are in fact bearing‚ etc.‚] for as a request it would be feeble‚ and as a command unsuitable to the spirit of the context.—In 2Co_11:2 a reason is given for the expectation he had just expressed in 2Co_11:1. They had good reasons for the ἀνέχεσθε‚ inasmuch as the folly alluded to‚ had its origin not in a regard for his own interest or in pride‚ but in a Divine zeal for their welfare and for Christ’s honor. (Bengel: (amantes videntur amentes‚ lovers usually seem out of their wits]; comp. 2Co_5:13). The word ζηλοῦν refers here to the jealously of love‚ the object of which is in the accusative (γυναῖκα‚ Num_5:14 : Ecc_9:1). He was jealous of the Church in behalf of Christ (to whom he‚ as the one who had made the match, had espoused it)‚ lest it should prove unfaithful‚ and be drawn off by seducing teachers from the simple dependence on Christ which his gospel had awakended in their hearts. He calls this feeling a zeal of God (θεοῦ ζήλῳ)‚ which signifies here‚ not as in Rom_10:2‚ a zeal in behalf of God (gen. obj.)‚ for the feeling was properly in behalf of Christ; not merly one which came from or was produced by God; and still less qualitatively‚ a very great or holy zeal; but such a zeal as God has (gen. subj.). This zeal was felt by God‚ inasmuch as He was exceedingly desirous that the bride‚ whom He had provided for the Son‚ who acts in His name‚ should remain constant in her attachment; and it was of course felt also by those ministers through whose in strumentality this Divine work had been accomplished. With respect to this zeal of God (among men, jealousy) as the Husband of His people‚ comp. Isa_54:5; Isa_62:5; Jer_3:1. etc.: Eze_16:8‚ etc.; Eze_23:1 etc.; Hos_2:19.—The reason for his use of this expression he now proceeds to give when he adds (2Co_11:2)—For I have espoused you to one Husband‚ that I might present you as a chaste virgin to Christ.—The word ἀρμόζειν when applied to the conjugal relation signifies‚ to betroth‚ to marry.—The middle voice in other places signifies‚ to betroth one’s self; but among the more recent writers it has the same meaning as the active‚ and especially denotes the act of him who was instrumental in forming the engagement and who among the Jews always continued the medium of intercourse between the contracting parties. Comp. Joh_3:29 [and “Chrysostom’s epithet on the Apostle: νυμφαγωγὸς τῆς οἰκουμένης (Stanley)]‚ (not the guardian who had the charge of the education of the maiden‚ as if ἀρμόζειν were equivalent to præparare, ornare; nor the father who made the contract for her);—The word to one husband‚ are emphathic‚ in contrast with their dependence upon their party leaders. The design which the espousal was intended to accomplish was to present to Christ a chaste virgin. He here gives the name of the one husband. The idea of virginal purity is especially prominent in the epithet chaste, on which the emphasis must be placed. The presentation refers to the period of the second advent (parousia), when the union of the Church with Christ will be completely realized (the marriage Supper of the Lamb). It is one part of this exclusive devotion of the Bride to her Lord, that she should remain chaste (ἁγνότμς). [The ancient Fathers had much to say of the virgin purity of the Church, and of the duty of each Christian as a part of Christ’s betrothed Church to maintain “virginitas mentis,” which Augustine defines to be “integra fides, solida spes, sincera charitas.” Such views were striking in distinction from the spiritual polygamy and pollutions of heathenism and ancient heresy. Comp. Wordsworth]. In contrast with this endeavor on the part of the Apostle, he now mentions the danger which had awakened his fears:—but I fear lest, peradventure, as the serpent completely beguiled Eve by his many arts, so your minds might be led away from the simplicity which is in Christ (2Co_11:3). Νοήματα occurred also in 2Co_3:14; 2Co_10:5, and here signifies the mind itself, especially those faculties by which we think and will; for in the present case the reference is evidently to an impurity both in the intellect and in the will—a departure from the pure Gospel and a disturbance of their entire surrender of themselves to Christ. Beck (Seelenl. 52f.) makes it the corruption of all the spiritual powers of the soul, inasmuch as the thoughts and purposes are drawn away from the simplicity of truth by deluding the understanding with sophistries and the heart with vain hopes. The words φθαρῇ ἀπό are a constructio prægnans, and signify, to be led astray, i.e., to be brought off from any thing. The verb φθείρεσθαι is significant, for it was not unfrequently appropriated to the destruction of virginal chastity (vitiare). In the present instance this spiritual chastity is called a simplicity in respect to Christ (εἰς χριστόν) because it implied a simple dependence upon Christ. He illustrates this by a comparison with the temptation of Eve by the Serpent; in which the points of comparison are: 1, the feminine character of the Church (παρθένος), and 2, the influence of Satan in both instances. He presumes that his readers were well acquainted with, and believed in, the seductive influence of Satan through the Serpent upon the woman, Genesis 3; comp. Joh_8:44; Rev_12:9; Rev_12:14-17; Rev_20:2; 1Jn_3:8. [Wordsworth finds in 2Co_11:3 “a clear assertion of the reality of the appearance of Satan in the form of a Serpent to Eve in Paradise,” and we may add that we have the Apostle’s sanction to the historical nature and accuracy of the history in Gen_3:1 ff. In ἐξαπατάω, which the Apostle uses both here and in 1Ti_2:14, the ἐκ strengthens the idea of the deception. He thus expresses the thorough deception which passed upon the woman‚ and which he feared might take place among the Corinthians. Comp. Ellicott on 1Ti_2:14]. But those who had seduced the Corinthian Church are expressly called the ministers of Satan in 2Co_11:15. ΙΙανουργία suggests the various arts of deception and the false shows made use of by the Judaistic teachers, when they substituted their doctrine of the law for the pure Gospel Paul had preached. (Whether a Gnostic element was mingled with their instructions, and whether rhetorical and dialectic arts were employed in enforcing them, may be left undecided.—For if indeed he who is coming were preaching another Jesus whom we preached not, or ye were receiving another Spirit which ye accepted not, ye might well bear with him (2Co_11:4). This verse presents more than common difficulties, especially with reference to its connection with what precedes and what follows it. Some contend that the Apostle is here ironically giving the reasons for the solicitude he had expressed in 2Co_11:3. “For if my opponents teach and work among you things which are entirely new, you might well be pleased with them.” The idea expressed in plain terms would then be: “ye would, in fact, have reason to be much displeased with such novelties.” By his ironical reproach he would thus show what reason he had for anxiety on account of their complaisance toward those false Apostles. His reason for reproving them for such a complaisance he presents in 2Co_11:5. Thus Meyer. In like manner‚ Osiander‚ though he explains καλῶς to mean: “you endure them finely; you find much delight in them, imagining perhaps that you will acquire some honor from them;” and he makes the Apostle give in 2Co_11:5 the reason for the ironical reproach in 2Co_11:4, by directly denying there the hypothesis on which they had claimed superiority over him, viz., because they had first preached the true Jesus and brought among the Corinthians the true Spirit and the true Gospel: “If, therefore, my opponents could claim superiority over me on this account, you might well be pleased with them. But such a claim is an empty assumption; for,” etc. On this interpretation, καλῶς has a more appropriate meaning, and the connection with the preceding context is more obvious, but the idea of denying what had been supposed in 2Co_11:4, has something artificial in it. If no such irony is allowed in 2Co_11:4, its connection with 2Co_11:5, is still more difficult: “if he who presents himself preaches another‚ i.e., a better Jesus, etc.‚ you may very properly be pleased with him; but this is not so. ” In this case the connection with 2Co_11:3 is not plain, unless we add yet further: “such an endurance is not well and I have good reason for my solicitude.” The reason for his implied assertion that this was not so, would then be given more fully in 2Co_11:5.—In καλῶς ἀνείχεσθε we have an apparent reference to the ἀνέχεσθε of 2Co_11:1. In the first place he tells them what reason they had for bearing with him: (2Co_11:2, ζηλῶ γὰρ—his reason for this he then gives further: ἡρμοσάμην—φοβοῦμαι δὲ.)—Now he says that after seeing how they had acted toward others, he surely had reason to expect such a forbearance from them. If the man who had come to them (among them) was preaching another Jesus, altogether different from the one he had preached, etc., they might well find the greatest delight in him, i.e., they might find the utmost conceivable pleasure in his adversaries. But if this were so, he surely had reason to expect that they would tolerate him and a little folly on his part; since he was in no respect inferior to these super-eminent Apostles (2Co_11:5). In this case we only need to retain a constant recollection of what had been said in the leading sentence (2Co_11:1)‚ to gain a consistent connection for the whole passage. No actual occurrence would be introduced by εἰ, but only a supposable though extreme case: an alteration of the fundamental principles of Christianity. In the apodosis or conclusion, he introduces a sentence of a different construction (ἀνεχεσθε), but one which not unfrequently is found in classic writers. In such an apodosis the ἄν falls away, if the object is to imply that there was something surer and necessary, unless some circumstances to prevent it should take place, or if nothing is spoken of except what must have taken place according to the supposition (Passow, ἄν, D. 1.). [Winer, § 43. 2.] Had he said in the protasis: ἐκήρυσσεν, etc., he would have implied that the whole supposition was an impossibility, and this is an assertion which he does not wish to make. The idea is: in the case supposed, you would indeed have been well pleased. He thus intimates that such a case was not an actual reality.—The present tense in the protasis does not compel us to take ἀνείχεδθε as a simple præterite: “you made yourselves well pleased,” thus expressing a real displeasure or only a compulsory satisfaction; nor as a question (“have you reason to be pleased with him?”) [The leading verbs in the conditional clauses (κηρύσσωι λαμβάυετε) were each in the present, and we should naturally have expected that in the conclusion (apodosis) the verb would have been in the present also: (ἀνεχεσθε, ye bear with him). But instead of this the Apostle designedly softens the expression by saying (ἀνείςεσθε): “ye might well bear with him.” In this way he avoids saying directly that they had actually borne with the assumptions of their false teachers.] Ὁ ἐρχόμενος in this connection does not signify that he who comes first must of course be the best, but simply that he who comes makes his appearance; the presence of his opponents is conceived of as the coming forward of a single person (Meyer). [Wordsworth: “ὁ ἐρς is, he who cometh, i.e., he who is not sent with a regular ordination and mission. This is the true character of an unauthorized teacher. This one sends himself, in contrast with the Apostle who is sent by another, viz. by Christ.”] Ἂλλον as applied to Jesus, is a mere denial of identity and the meaning therefore is: if he so preaches that the Jesus preached does not seem the same as the one before preached. (Not: χριστόν, for then he would imply that same other one than Jesus was the true Messiah.)—Ἕτερον on the other hand, as applied to the gospel, signifies something different in nature or kind, comp. Act_4:12, Gal_1:6-7—Ἐδέζασθε has not the same meaning with ἐλάβετε (to receive), but it signifies to accept, and refers to the time when they were converted. [Bengel says that this change of verbs was because “man is passive in receiving the Spirit but active in accepting the gospel.”]—As in the relative sentence the emphasis lies upon the negation, there is no ὑμεῖς.—In the words ά̀λλον, and ἕτερον it is implied that the subjects compared are entirely different from one another, and not that the thing spoken of was more excellent in the estimation of the Apostle’s opponents. By ἕτερον πνεῦμα we are also not to understand the spirit produced in the heart by the preaching of the law, viz., the spirit of fear (Rom_8:15), or the spirit of the world (1Co_2:12)‚ or more definitely‚ the earthly spirit of a party; and by ἕτερον εὐαγγ. (scil. λαμβάνετε), those institutions or instructions which came wholly from men, etc.—[He had given two reasons for bearing with him‚ viz.‚ the jealousy which he, as the friend of Christ (the paranymph) might reasonably be expected to feel for them‚ and their easy toleration of those who were preaching something like another gospel; and] he now proceeds in 2Co_11:5 to show that if they could take such extreme pleasure in his opponents, they had some good reason for enduring him (comp. above)‚ since he was in no respect inferior to them. He now specifies some particulars.

2Co_11:5-6. For I think that in no respect have I been behind these very superior apostles—The word λογίζομαι denotes the result of careful reflection and probably has in this place still a delicate ironical tinge (Osiander).—In the negative μγδὲν ὑστεργκέναι (the perfect reaching forward into the present) there is a modest reserve‚ inasmuch as he really had reason to boast of a positive superiority. But the μγδὲν forbids a limitation of the expression to anything of a partial nature. The words ἱπερλίαν ἅπόστολοι, however‚ both in this place and in 2Co_12:11, must apply to his opponents, previously designated by ἐρχόμενος and afterwards more particularly characterized in 2Co_11:13-15. According to Neander the Apostle intended by this compound word (ὑπελίαν) to designate the extravagant importance which was attributed to or assumed by these false teachers, comp. 2Co_11:13. The whole connection is inconsistent with the interpretation prevalent in the ancient church‚ which applied the phrase to the principal Apostles‚ Peter‚ James and John (Gal_2:9)‚ and which the Protestants very generally accepted in their controversy with the Romanists on the subject of Peter’s primacy. Even if the expression contained nothing but praise rather than a bitter reproach, it would be entirely out of place in the argument.—But though I be perhaps rude in speech‚ I am not so in knowledge; but in every respect in regard to you we have been thoroughly made manifest among all men (2Co_11:6).—The Apostle here introduces a detailed explanation of what he had said in 2Co_11:5‚ with a concession that in one respect there might be an exception to what he had just said‚ inasmuch as his opponents might pride themselves on a kind of eloquence gained in the schools. This concession‚ however‚ he would not extend beyond the manner of discourse subordinate to that which ought to be the main point with an Apostle, viz., the γνῶσις‚ the knowledge or perception of Divine truth (2Co_10:5; 2Co_2:14). The word ι̇διώτης, 1Co_14:16, signifies a beginner‚ a bungler‚ an uneducated one who has no skill for the work in hand. [It does not deny any amount of education or skill on other or general matters. It signifies rather a man not professionally acquainted with that which he undertakes (Alford). Such a one might possibly perform the part assigned him even better than those who were trained to it‚ but he would do it in ways not taught in the regular schools. Paul was in reality a powerful speaker (Act_19:12; Act_22:1; Act_24:10; Act_26:2; Act_17:22)‚ but he did not speak in the methods usually practised by professional orators. Webster’s Synn. p. 215, and Trench, Synn. 2d Part, p. 152]. The occasion for such a reproach may be seen (comp. 2Co_10:10) in 1Co_1:17; 1Co_2:1; 1Co_2:4. The Apostle was an impressive but not an artificial orator. When he says, we have been thoroughly made manifest, etc., he passes as he often does in this epistle and in his other writings (e.g. 2Co_5:11; 2Co_10:11; 1Th_3:4-5) from the use of the singular to that of the plural (φανερωθέντὲς); from the individual to the collective or collegial form of expression. If φανερώσαντες be adopted as the true reading αὐτήν (γνῶσιν) must be understood. [The recent addition of the authority of the Sinaiticus to that which before was so strong in favor of this reading almost compels us to adopt it. Alford accepts of it and renders the clause thus: But in every matter we made things manifest, i.e., he made the things of the Gospel (not as our author suggests, his knowledge itself) known among all men].—The connection with 2Co_11:7 will not permit us to refer φανερωθέντες to γνῶσιν for what is there presupposed as well as what is implied in ἐνπαντί (in the sense of: in every respect, not: at all times) requires a more general assertion. We see no need of supplying: “as an Apostle and an upright man‚” or anything of a similar kind to define more particularly what he meant by φανερωθέτες; for the specification of what he intended was very obvious. In every respect, so far as you are concerned‚ we have been quite manifest among (with) all men; i.e. what we are to you‚ and what advantage you have derived from us is well known to every one (Meyer). [The phrase εἰς ὑμῖν cannot mean among you, as in the A. V., for that would have required ἐν ὑμῖν (Hodge)].—The second ἀλλ’ introduces not a second conclusion or apodosis, but something contrasted with οὐ τῇ γνώσωι‚ and it is called for by the transition to a more general assertion which includes the possession of the γνῶσις.—Mistaking this‚ some have connected it with 2Co_11:5‚ in such a way as to include εἰ—γνώσει in a parenthesis. This is not only unnecessary‚ but it deprives what is asserted in the parenthesis of all appropriate signification. After φανερωθέτες‚ we may supply ἐσμέν from the context‚ so that the general meaning will be: “not however with respect to knowledge, for in every respect are we manifest; or, we are plainly known,” etc.—Ἐν πᾶσιν after ἐν παντί is in the masculine and not in the neuter: [i.e. in all things among all men].—From the ἐν παντί he now proceeds to select and give special prominence and vividness to one point‚ viz., the unselfishness of his whole life while he was at Corinth, 2Co_11:7 ff. [It would have been natural for him now to have gone on to speak of his knowledge‚ by means of Divine revelations‚ etc.‚ but the use of φανερωθέτες had suggested to him one of the charges made against him at Corinth, and he now proceeds immediately to answer this, leaving his “boast” of knowledge in spiritual things to be pursued afterwards (chap. 12). This charge was that he had taken no money from the Corinthians but had supported himself by his own labors; and from this his enemies had insinuated: 1, that if he had been a real Apostle he would have claimed a support as his right; 2, that it indicated a want of confidence in his brethren there; and 3, that he was now making his former disinterestedness a cover for large collections under Titus, ostensibly for the poor, but really for himself. The first two of these objections‚ as they bore on his affection and open dealing with the Corinthians‚ he answers immediately‚ but the third he does not notice till further on‚ 2Co_12:15-18. See Stanley].

2Co_11:7-12. Or have I committed an offence in abasing myself that ye might be exalted‚ because I preached unto you the gospel of God without charge?—[The particle ἢ is not rendered in our Eng. versions‚ and yet it is expressive as marking a transition to a new objection by his oppenents (Hodge)]. The Corinthians would necessarily understand the Apostle‚ when he asserted that he had been made manifest among them‚ as in every respect maintaining that he had behaved himself honorably among them. This induces him to raise the question given in 2Co_11:7. As the object of this question is to ward off from himself a very foul reproach‚ it implies a very painful and bitter reproof. His opponents probably represented his gratuitous labors and his earning of his own support by his daily toil‚ as a letting down of his apostolic dignity, not merely a defect and a violation of decency, but as an ἁμαρτία [a transgression of established law]‚ as a refusal of the dignity and position which God had assigned him, and perhaps also as a contempt for the Corinthians themselves by scorning to receive any thing from them. The relation of the following sentences to the principal proposition and to one another has been variously explained. The two sentences, ταπεινῶν ἐμαυτόν‚ etc., and ὅτι—ὑμῖν‚ may be coördinated [so as to be two forms of expressing the same thought] and may be thus regarded as a misrepresentation: 1, of the Apostle’s humility; and 2, of his disinterestedness. On the other hand‚ the first sentence may be taken as the essential part of his offence‚ and the second as an epexegesis of the first. Or‚ finally, ὅτι—ὑμῖν may be regarded as the proper substance of the objection, and ταπεινῶν, etc., as describing‚ in a parenthesis‚ or in a transposed or hyperbatic sentence‚ the character of the act of preaching the Gospel without support (as if he had said: because humbling myself‚ I preached the Gospel without charge). The correct way undoubtedly is to make the one sentence subordinate to and not coördinate with the other; and then the best‚ and probably the easiest‚ way is to take the participial sentence as a parenthesis [Have I committed an offence in abasing myself, because I preached‚ etc.]. It is, however‚ not to be resolved into: while I was abasing myself (Meyer). By the words abasing myself that ye might be exalted‚ which he brings forward to the earlier part of the sentence‚ he shows how he thought his gratuitous preaching might be and ought to be regarded. His opponents looked upon it as an act of self-degradation‚ whereas it deserved to be esteemed an act of affectionate self-renunciation‚ an abstaining from the assertion of an acknowledged right (1Co_9:4)‚ and a supporting himself by the work of his own hands (Act_18:3)‚ to which he submitted for their good (ἵνα ὑμεῖς ὑψωθῆτε). The exaltation at which he aimed was not merely that of general prosperity‚ but a spiritual elevation from the depths of a sinful corruption to the heights of a Christian salvation. In the words‚ preaching the Gospel without charge‚ we have a refined contrast between what is gratuitous and what is of the utmost possible cost and value (τοῦ θεοῦ is here the gen. auctoris). [Meyer: “observe the collocation of the words δωρ.τ.τ. θεοῦ εὐαγγ.: the Divine or most precious Gospel for nothing.”]—I spoiled other churches‚ receiving wages from them‚ that I might minister to you (2Co_11:8). The idea contained in δωρεὰν he here more fully carries out; and he places in contrast with the Corinthian Church some churches (the Macedonian‚ comp. 2Co_11:9)‚ on whom he had made demands‚ in order that he might serve them (officially‚ εὐαγγελιζόμενος). Ἐσύλησα is a strong expression and calculated to awaken shame in the hearts of those to whom he wrote‚ inasmuch as it implies that others in straitened circumstances had been reduced to want in order to do them a favor (comp. 2Co_8:2). The word is more particularly explained when he comes to say ὀψώνιον λαβών (1Co_9:7), which signifies wages for service performed for a livelihood. This he received while he was doing service for the Corinthians; it was contributed, not for the poor‚ like that mentioned in 2Co_8:4; 2Co_9:1‚ but for the promotion of their spiritual welfare. [Chrysostom: “he did not say took‚ but robbed‚ i.e.‚ I stripped them bare and made them poor. And‚ what is surely greater‚ it was not for superfluities‚ but for the supply of his necessities; for when he says wages he means necessary subsistence. And‚ what is more grievous yet‚ to do you service”]. He first speaks of what was needful during his journey to Corinth‚ and while establishing himself there. Immediately afterwards he speaks of his condition while residing there.—And when I was present with you and was in want, I was chargeable to no man (2Co_11:9 a). When I also suffered want (καὶ ὑστερηθείς)‚ when I became destitute (ὑστερεῖσθαι in Luk_15:14, καὶ concessive), when, particularly, what I had brought with me was exhausted‚ and what I could earn was not sufficient. Καταναρκᾶν τινος (I was chargeable lo no one) occurs also in 2Co_12:13-14). [Wordsworth: “The metaphor is from the fish‚ νάρκη, or torpedo‚ which attaches itself to other creatures and produces torpor in that to which it attaches itself, and then endeavors to derive nourishment from it. ‘I was not‚’ says Paul‚ ‘like a torpedo to any among you’ ”]. According to Hesychius, the word has the sense of βαρύνειν, properly to grow torpid‚ and so to press down upon any one. Jerome speaks of it as a Cilician expression‚ meaning gravare; in this place to be a burden to any one by relying upon him for support. Others regard it as meaning here: to be inactive in my duties. Οὐδενός in the sense of: to no one’s disadvantage [i.e.‚ not enough to injure any one]‚ would not be appropriate in this passage (comp. 2Co_11:9), nor in 2Co_12:13-14.—For that which was lacking to me the brethren which came from Macedonia supplied. (2Co_11:9 b.)—This was the way in which he avoided being burdensome. The words need not be regarded as a parenthesis [as in Alford and Stanley]. ΙΙροσαναπληροῦν ὑστέρημά occurs also in 2Co_9:12. As in all this connection no allusion is made to the Apostle’s supporting himself by his own earnings‚ we may reasonably doubt whether the πρὸς in this compound verb contains any hint‚ of the kind‚ as if it implied an addition to what he earned. We rather understand by it an addition to the small amount which he perhaps yet possessed‚ or that which was necessary to complete what he lacked. The brethren here mentioned were possibly Silas and Timotheus‚ who we know actually came to him from Macedonia (Act_18:5)‚ and may have brought with them additional means for his support. The Corinthians knew very well whom he meant. Php_4:15 has no reference to this transaction. It is very likely that he had some reference to such means of support when he goes on—in every thing I have kept myself from being burdensome to you, and so will I keep myself. (2Co_11:9 c.)—That is‚ he had always kept from being burdensome to them in any way‚ and he now announces that this would be his principle of action for the future (καὶ τερήσω). This was said that they might not think he was reminding them of these things in order to induce them afterwards to contribute to his support‚ or to establish some claim upon them for another time. This assurance he further confirms by a solemn affirmation—As the truth of Christ is in me‚ this boasting shall not be closed against me in the regions of Achaia (2Co_11:10). A similar expression is found in chapter 2Co_1:18 and Rom_9:1. He pledges the truth of Christ which dwelt within him and which was pure truthfulness‚ in opposition to all hypocrisy or falsehood, as the security or warrant for what he was asserting, viz. that this boast (about keeping himself free in future‚ καὶ τηρήσω, should never be suppressed; i.e.‚ that he would always so conduct himself that no one would be able to contradict him when he confidently maintained that his life had been and should be unselfish. [Alford (with whom Dr. Hodge agrees) maintains that there is no oath or even solemn affirmation here‚ but that the expression is exactly analogous to that in Rom_9:1‚ and signifies: “the truth of Christ is in me, that, etc.; i.e.‚ I speak according to that truth of which Christ Himself was our example, when I say that‚” etc.]. The metaphor in φραγήσεται is essentially neither that of a road hedged in‚ nor of a stream dammed up‚ but a φράσσειν στόηα‚ i.e.‚ a stopping of the mouth, inasmuch as καύχησισ is talking in a loud tone (comp. Rom_3:19; Heb_11:33; Psa_107:42; Job_5:16; 2Ma_14:36). The καύχηαις personified. Its mouth shall not be stopped‚ it shall never be put to silence. Εἰς ἐμέ is here simply, in respect to me, not adversatively, as if he had meant, for my injury or in spite of me. In ἐμέ also may be perceived a silent contrast to those with whom it would be very different. “The truth of Christ is in me‚” contains nearly the same idea with that which asserted that the life of Christ was in him, and other expressions of a like nature Gal_2:20; 1Co_2:16; Rom_8:9-12) Olshausen’s interpretation: “as truly as I am a Christian‚” is not in accordance with the spirit of the words. Rückert’s explanation, on the other hand: “This assertion, that my boasting shall never be taken from me, is the truth of Christ in me, i.e.‚ is as surely true as if Christ Himself asserted it,” is rather forced. Instead of saying ἐν ὑμῖν‚ he more solemnly and beautifully says, in the regions of Achaia (ἑν τοῖς κλῖμαςιν τῆς ̓Αχαιας. Meter). Κλίματα means a district or a region of country‚ and it occurs also in Rom_15:23; Gal_1:21. It was very possible for Paul’s readers to explain this assertion so as to make it an indication of his aversion to them and estrangement from them‚ inasmuch as love usually receives with readiness what is offered by a beloved one‚ and even what is done from a different motive. He guards against such a construction when he subjoins—Wherefore? Because I love you not? God knoweth (2Co_11:11).—He calls God to witness that his resolution to receive nothing from them, sprung not from any defect of love toward them. He then proceeds (in 2Co_11:12 a). to explain positively the object he had in view, and the reasons which moved him in this whole affair.—But what I thus am doing‚ I will also continue to do‚ that I may cut off the occasion from those who desire an occasion.—He refers once more to this matter in ὅ δὲ ποιῶ, καὶ ποιήσω‚ which is not a single proposition, corresponding to ἐτήρησα and τηρήσω in 2Co_11:9‚ for in that case διὰ τοῦτο ποιῶ or ποιῶ και ποιήσω would have to be understood. The assurance refers to his future course‚ and this makes it necessary that καὶ ποιήσω should be the concluding proposition of the sentence (Meyer). A τοῦτο before it can very well be dispensed with. He thus testifies that he had had his eye upon his opponents in this affair‚ and that his object had been that no one should be able to allege that he thus showed that he had no affection for the Church. This he expresses in a final sentence: that I may cut off the occasion‚ etc. By ἀφορμήν he designates the particular matter with respect to which his adversaries wished to assail him; the occasion for making an attack upon him. According to the context this must refer to his disinterestedness. When he took nothing from the Corinthian Church‚ his object had been to deprive his opponents of all power to disparage him for his want of this disinterestedness. In τὴν ἀφορμήν the article implies‚ this precise occasion. The last ἀφορμήν‚ without the article‚ signifies‚ any occasion in general.—that wherein they glory, they may be found even as we (2Co_11:12 b).—Some connect this second final sentence with the first‚ and regard ἐν ὦ καυχῶνται as a parenthesis‚ referring to εὑρεθῶσι καθὼς καὶ ἡμεῖς. [This goes on the supposition that they themselves took money of the Corinthians‚ and desired that the Apostles should do so “in order that (in this matter on which they boasted) we might be found even as they”]. In opposition to this it must be recollected‚ that they pretended to be superior to Paul. It may‚ however‚ be said that his opponents regarded the reception of money as an apostolic prerogative‚ and hence that this was the object of their καυ χᾶσθαι (1Co_9:7 ff.) [:“from those who desire occasion that in this apostolic right of which they boast‚ they might be found even as we,” i.e., they desired that we should receive money as an apostolic right‚ that thus they and we might stand before the people on the same level of apostolical authority in the matter of receiving a maintenance (Stanley). But in whatever way this second final clause is made dependent upon the first‚ and thus expressive of the desires of Paul’s antagonist]‚ the whole passage assumes an ironical tinge‚ and implies that‚ although they would willingly allow him to participate in their boast, it was only that they might thus conceal their own shame, and deprive him of his just fame (Olshausen). But such a view of the passage is justified neither by what is said in 1Co_9:7 ff. (where no allusion is made to any such assertions of his opponents)‚ nor by our context. In such a case also the words‚ ought to have been εὑρεθῶμων—αὐτοί. The correct construction would seem to be to coördinate the second final sentence with the first [i.e.‚ regard both as expressive of the Apostle’s design in keeping himself as he was]‚ and yet this seems to imply that these opponents actually received nothing from the people, and prided themselves upon that fact‚ and endeavored to make it a ground for triumphing over the Apostle. Paul‚ in this case‚ says that he had given such a direction to his conduct that in this respect they should be found like himself‚ i.e.‚ that they should have no reason for preference to himself. Such an explanation, however, is opposed to what is contained in 2Co_11:20, 1Co_9:12‚ and to our context (2Co_11:13), even if we pass over the necessity of giving to καθὼς the strange meaning of‚ no better than. Besides‚ how could he urge upon their consideration his own gratuitous services among them‚ if his opponents were in the same position. [Alford proposes another interpretation. He finds the clue to it in 2Co_11:18 ff., where he thinks this καυχῶνται is again taken up and described as being κατὰ σάρκα‚ and the καθὼς καὶ ἡμεῖς is taken up by ̔Εβραῖοί εἰσιν;κἁγώ‚ etc. From this he thinks it manifest that the meaning of the present clause is: that in the matters of which they boast they may be found even as we‚ i.e.‚ that we may be on a fair and equal footing. This, he thinks‚ affords a natural connection with the next verse, since the Apostle implies by the γαρ there that this would end in their discomfiture; for realities they had none‚ no weapons but misrepresentation‚ they being false apostles‚ etc. The objection to this is, that before and after this verse the Apostle is not speaking of general apostolic claims‚ but only of the specific point—that he had received no support from the Corinthians, and that he had declined to receive it that he might cut off occasion‚ etc.]. The correct presumption is‚ that they boasted of their own disinterestedness without reason‚ and that Paul was determined by a course of actual disinterestedness‚ not only to cut off all occasion for imputing to him mercenary motives‚ but to compel them to assume a position in actual practice like his own (Meyer). The sordid spirit which is ascribed to them in 2Co_11:13 shows that they had no good ground for boasting of their disinterestedness‚ and we need not‚ therefore‚ with do Wette‚ assume that the point on which they made their boast was their performances as apostles, for such a claim would have been too vague (comp. Meyer). He now shows (in 2Co_11:13-15) by his representation of their true character, that he had had good reasons for such precautions with respect to them.

2Co_11:13-15. For such persons are false apostles‚ deceitful workers transforming themselves into Apostles of Christ.—In a very arbitrary manner some who interpret ἵνα—καθὼς καὶ ἡμε͂ις in 2Co_11:12 to mean “no better than we‚” interpolate in this place the thought: “but rather worse, for” etc. (Rückert.). The same must be said of the interpolation of the sentence: I doubt not that they employ such artifices (as pretending that they receive no remuneration), for” etc. (Billroth). Probably also the connection with ἵνα εὑρεθῶσι which Meyer proposes: “not without reason do I make it my object that they may be found even as we in those things on which they make their boast; for the part these persons are acting is that of falsehood and deceit‚” is rather too intimate.—The words ὁι τοιοῦτοι (such persons) form the subject‚ and ψευδαπόστολοι (false apostles) the predicate of the sentence. It is only in this way that they receive their proper force as a discovery of the true character of these teachers‚ and they thus form a harmonious whole with the remaining predicates. If ψευδαπ. be taken as the subject of the sentence‚ the object of οἱ τοιῦτοι would be‚ what the course of the argument does not call for‚ to distinguish them from other false apostles, and the subject would be brought into too close contact with the predicates (Osiander). By such persons the Apostle intended the same as those who in 2Co_11:12‚ are said to desire occasion and to boast. The false apostles were such as wished to be regarded as apostles‚ as men who had been commissioned perhaps as Paul was, by Christ Himself, and who therefore assumed the name and claimed to be called apostles. Whether they claimed to have seen Christ‚ or only to have been the true founders of the church at Corinth, is uncertain. In either case their claim was without foundation and contrary to actual facts‚ since they were obviously contending for their own interests and not for Christ’s cause (comp. Osiander).—The second designation, deceitful workers, (not workers of deceit‚ or such as busied themselves with deceit), has reference to their influence upon the people‚ leading them astray by deceptive arts, having no care for the welfare of their hearers but pursuing their own selfish ends, and organizing parties in opposition to the Apostle, and to the true interests of the congregation (perhaps also corrupting the doctrines of the gospel, comp. 2Co_2:17; 2Co_4:2). ̓Εργάται κακοί occurs in Php_3:2‚ and the opposite ἑργάτην ἀνεπαίχυντον in 2Ti_2:15.—[The middle part. ματασ χηματιζόμενοι, signifies, changing for themselves their form into (as far as to) Apostles of Christ. Rev_2:2.] In saying that these pretended apostles did this, he intimates that their proper form was a very different one‚ and rather that of messengers of Satan, comp. 2Co_11:14-15, (Osiander says: emissaries of men and of human factions—in opposition to the context)‚ and of course that their representation of themselves as the messengers of Christ was a mere pretence assumed for the occasion.—W. F. Besser says: They disguised themselves a. in respect to doctrine‚ inasmuch as they retained many words and names which belonged to Christianity, but which were only like empty husks wrapped around some seeds which belonged not there; b. in respect to conduct‚ inasmuch as they outwardly imitated the works which Christ’s Apostles wrought, but they were destitute of that benevolence which constituted the perfection of a Christian’s doings (2Co_5:12).—And no marvel; for Satan himself transforms himself into an angel‚ of light. (2Co_11:14 a).—The Apostle finds it altogether natural (οὐ θαῦμα) that they should thus disguise themselves‚ inasmuch as it was a matter of notoriety that their Master was wont to assume a garb altogether opposed to his proper character. [Milton has made use of the hint here given in Par. Lost. B. III. 2 Co 11:6, 34–44.] The relative αὐτος is in contrast with οἱ διάκοονοι αὐτοιῦ of 2Co_11:15.—Good angels are called angels of light‚ because their purity is a participation in God’s light (1Jn_1:5). This light has sometimes become perceptible to men‚ when such angels have made their appearance on earth (Mat_28:3, Act_12:7‚ et. al.). Satan, on the other hand is a dark power (comp. Eph_6:12, Act_26:18). We have no reason to maintain that the Apostle had his eye at this time upon any particular event like the temptation of the first man or of Christ; much less that he was thinking (like the later Rabbins and others) of magical appearances of angels in radiant forms. The only explanation which is probable is that which refers it to certain moral and spiritual influences of a seductive character‚ under some splendid semblance of truth and goodness.—It is no great thing therefore if his ministers also should transform themselves‚ so as to seem to be ministers of righteousness (2Co_11:15).—In this way‚ he draws a conclusion from the greater to the less: if such is the conduct of the prince of darkness‚ it is no great matter (μέγα 1Co_9:11)‚ and therefore‚ nothing remarkable or extraordinary (therefore οὐ θαῦμα 2Co_11:14)‚ if his ministers undertake to do a similar thing. His ministers are those who prove to be his agents by their efforts to corrupt the work of God‚ and to disturb the churches.—Μετασχηματίζονται ὡς is equivalent to: ωἰς τὸ ἐ͂ιναι ὡς. Righteousness represents in this passage a power in opposition to Satan‚ and his dark and unholy influence (comp. 2Co_6:7‚ 14).—Whose end shall be according to their works (2Co_11:15 b).—He thus finally‚ refers solemnly to the doom which such sinners must ultimately meet‚ inasmuch as the end of such servants of Satan must be according to their works, comp. Php_3:19‚ Rom_6:21, 1Pe_4:17. The saintly form they have here assumed will hereafter be removed and they will suffer the doom of those hypocrites who‚ under a fair exterior‚ are opposed to every good cause and are in harmony only with Satan’s designs.

2Co_11:16-20. I say again let no man think me foolish, but if it cannot be so, yet as a foolish man receive me that I may boast myself a little (ver 16).—The Apostle here commences a more extended comparison with his opponents. In the first place lie demands that they would not regard what he was saying upon this subject as foolish (ἅφρονα); but in case they could not grant this request he entreats them to extend to his foolish boasting that indulgence which they had learned so willingly to yield to the more extravagant demands his opponents had made upon it. The πάλιν (again) in connection with what immediately follows‚ awakens some surprise‚ and hence some have been disposed to refer it entirely to his request to be received as a fool (ὡςἅφρονα ὃὲξασθέ)‚ camp. 2Co_11:1. But there is no necessity for passing over such an interval‚ inasmuch as the word has reference to both these expressions. It must have been evident from the whole tenor of his discourse that he had spoken in 2Co_11:1 quite ironically of his ἀφροσύνη, and of course that he really did not regard his boasting as a folly.—[Εἰ μη signifies by an ellipse of εστι: if it be not; and thence by the addition of δε it takes a force adversative to the preceding context: ‘but if otherwise’ (Jelf § 860, 5. c). The μή indicates that the whole is in the mind, μή τις implying a wish‚ and a will‚ and εἰ μή an opposition in the mind alone]. Εἰ σὲ μήγε (Mat_6:1) even in the classic writers sometimes follows a negative proposition‚ where it is intended that a positive wish is not to be gratified. The idea here is: I desire that no one should think me a fool, but if this wish is not complied with then‚ etc. The γε makes the negation more striking and is equivalent to‚ even if not‚ truly if not. Κᾃν (also in Mar_6:56; Act_5:15) is an elliptical mode of expression‚ equivalent to‚ receive me‚ even though you receive me as a fool; provided you extend to me the forbearance usually allowed to a fool. In δέξασθέ he refers back to ἁνέχεσθαι in 2Co_11:1‚ as if he would say‚ receive me, give me a hearing; and his object is to obtain from them what is needful for that which he immediately afterwards declares that he intended to do‚ viz., that I also may boast myself a little. The phrase I also (κᾴγὼ) has reference to the boasting of his opponents, comp. 2Co_11:12; 2Co_11:18.—But under a clear conviction of what became an Apostle of Christ‚ he wished them to understand that this boasting in which he put himself on a level with his opponents‚ was not a style of address to which he had been led by the Lord (Christ) or by the Divine Spirit. It was not a way conformed to our Lord’s pattern‚ in His spirit (Matthew 11:39; Luk_17:10)‚ or as His servant might be expected to do‚ but it was an expression of Paul’s own feelings as a man.—What I am speaking, I am speaking not after the Lord, but as if in foolishness (2Co_11:17).—In ὅ λαλῶ he has in mind; in this confidence of boasting; what he had already arranged in thought‚ and what he had already begun to express in some introductory words. [Stanley draws attention to Paul’s use of o ὁ λάλῶ, ‘my language‚’ ‘my general strain‚’ in distinction from ὅ φημί or λέγω ‘my words.’ In classical usage λαλῶ appears to have had the sense of a continuous flow of talk, comp. Lat.‚ lallo.‚ Germ.‚ lallen‚ and Eng. lull. Eupol. Bern. 8; λαλεῖν ἅριστος ἀδυνατώτατος λέγειν. Plut. 2. 909 A.: λαλοῦσι μὲν οὗτοι, φραζονσι δὲ οὕ . The word is in the future present because the Apostle was already thrown forward into the discussion (Osiander)]. With respect to κατὰ κύριον comp. κατὰ in 2Co_7:9; Rom_15:5‚ and analogous expressions in 1Co_7:10‚ 25, 40; comp. Bengel‚ Meyer‚ Osiander.17—Ὡς ἐν ἀφροσύνη‚ as if in folly‚ as one who is in a foolish state of mind.—The concluding words; in this confidence of boasting. (ἑν ταύτη τῇ ὑποστάσει τῆς καυχήσεως)‚—must be joined with the λαλῶ which must be supplied to ἀλλ̓ ὡς ἐν ἀφροσύνῃ‚ but I speak as if in folly‚ in the confidence of boasting. Meyer connects them with οὐ κατὰ—ἀφροούνη, I speak this not according to the Lord but as a fool with this confidence‚ etc. Such a construction seems rather constrained and harsh. Υπόστασις, has here the same meaning as in 2Co_9:4, i.e. confidence not matter‚ object (in this matter‚ etc.‚) still less circumstance (since we have come to boasting). [Stanley: “The whole phrase” refers to the boasting not of himself but of his opponents‚ or at least of himself and his opponents conjointly; and it is intended to limit the justification of his boasting to this particular occasion].—Inasmuch as many boast after the flesh I will boast also (2Co_11:18).—He here more fully develops what he meant by the κάγὼ of 2Co_11:16‚ and puts himself in direct contrast with his opponents, whose boasting according to the flesh he implies had led him to these self-laudations. According to the flesh‚ is in contrast with according to the Lord(κατὰ κύριον) in 2Co_11:17‚ and corresponds with as if in foolishness (ὡς ἐν ἀφροσύύνη). It designates here either (1) the object of these self-commendations (external advantages) such as are in other places (esp. Php_3:3‚ etc.‚) declared to be ἑν σαρκί; or (2) the objective rule according to which one judges; or finally (3) the subjective turn or determination of the mind under the influence of such sensual and selfish motives as pride‚ vanity‚ etc. Our explanation of the phrase will depend upon the answer to the question whether in the succeeding clause the Apostle carried forward the same idea, as seems to be intimated by the καγὼ and by the connection with 2Co_11:17; 2Co_11:19. The third method, however, seems unsuitable‚ if we are obliged to conclude that‚ the Apostle was determined by sinful and selfish motives. The best way is probably to unite the third and the first in such a way that the self-commendation intended was one which sprung from his higher spiritual nature‚ and yet took the direction of the flesh‚ because it was concerned with such external advantages‚ as genealogical descent (2Co_11:22)‚ and individual position (2Co_11:23). Paul had done and experienced many things which might incline him to speak of such things (2Co_11:24‚ etc.). Such carnal boastings are here represented, though perhaps in an ironical manner, and confessed to be‚ on the part of the Apostle‚ foolishness (ἁφροσύνη) [As κατὰ τ. σάρκα (the article much strengthens the expression and makes it mean according‚ to their flesh) cannot be made to signify‚ in carnal things, and as it can be made to mean nothing but‚ according to unsanctified human nature (as opposed to κατὰ κύριον of the preceding verse)‚ we see not how we can adopt any interpretation which makes Paul declare his determination‚ καυχᾶσθαι κ. τ. σάρκα. It would not be possible to make it consistent with Paul’s‚ character or a Christian spirit. Nor does the language strictly require it. Hodge: “There is no necessity of supplying κατὰ σάρκα after the last clause. What Paul says is‚ ‘As many boast from unworthy motives‚ I also will boast.’ If they did it from bad motives (κατὰ σάρκα)‚ he might well do it from good ones”].—For ye who are wise suffer fools with pleasure (2Co_11:20). He here tells them what it was that strengthened or at least encouraged him in this purpose. It was their toleration of such persons, and, in fact, their pleasure in fools. [People usually tolerate the chatter of fools, as they do the petulance of children]. The reason for this he assigns in a sudden turn of his discourse, ironically reminding them that they must be wise men (comp. 1Co_4:10). Ὄντες is not here by way of concession‚ in order that the force of the reproach might be increased and their guilt aggravated; but its object is to suggest the reason for their indulgence, though in a way to inflict a severe reproof in connection with the irony. As intelligent people can have no pleasure in the vaunting talk of fools, they should not by their indulgence encourage others in their folly.—For ye suffer it, if one brings you into bondage‚ if one devours you, if one enslaves you, if one exalts himself, if one smites you in the face (2Co_11:20). He here illustrates further what he had said by reminding them of the extraordinary degree to which they had carried their indulgence‚ when they had taken pleasure in even the most unworthy treatment, yea, abuse of themselves (how much more, therefore, might he expect them to endure his ἁφροσύνη). In the first place, he recalls to their recollection the complete subversion of their freedom under the arrogant exercise of power which these false Apostles had put forth among them (εἴ τις καταδουλοῖ). In this we must understand not so much the imposition of the yoke of the law and the loss of evangelical freedom, as a tyrannical assertion of authority, a sacerdotal guardianship of their consciences, and a requirement of a blind obedience. In the next place‚ he reminds them of the selfish, avaricious practices to which they had submitted: εἰ τις κατεσθίει if a man consumes you‚ and wrests from you all you have, comp. Psa_53:5; Mat_23:13. The word has the sense of devorare (not, to destroy by grief, nor, to disturb the Church by breaking it up into parties). There is no necessity of introducing here the idea of an inordinate fondness for luxurious food and good living, in order to distinguish κατεσθίει from λαμβάνει‚ for this latter word means not simply to take (as when one receives a present or reward, or secretly conveys something away; for this would require something like ὑμῖν after it, and as a feebler expression would not be needed after the preceding verb), but to catch, as in 2Co_12:16, by craft‚ by sly contrivances to get one in his power (as in hunting), by such means as would readily be supplied by ambition or avarice. [Hodge: “Our version, by supplying: of you, alters the sense and makes this clause express less than the preceding; devouring is a stronger expression for rapacity than taking of you. As after κατεσθίει of the preceding clause, ὑμᾶς must be supplied after λαμβάνει: ‘if any take you,’ i.e., capture you or ensnare you”]. He closes this account by mentioning some insolent (ἑπαίρεται) and disgraceful treatment they had received. Whether by ἐπαίρεται (sc. ὑμῖν) we are to understand the assertion of some advantage which these Jews pretended to have over the Gentile Christians (Osiander), must be considered uncertain, Εἰςπρόσωπον δέρειν indicates that their rule over the Church was characterized by violence, intimidation, and even insolence. [The ancient interpreters agree that this expression refers not to a literal blow with the fist, but only to those abusive reproaches which one heaps upon another to his face (Jerome: “Si quis etiam præsentes objurgat”). The immediately following words were supposed to call for this modification of meaning (Theodoret). The highest possible insolence is implied; for in Oriental countries such a blow was intended for the utmost contempt (1Ki_22:24; Mat_5:39; Act_23:2). Stanley suggests that ecclesiastical rulers must sometimes have resorted even to corporeal buffetting, since even the Apostle found it needful to forbid such a thing (1Ti_3:3; Tit_1:7), and the Council of Braga (A. D. 675) orders “that no bishop at his will and pleasure shall strike his clergy.” Wordsworth: perhaps fanatically, with a pretence of Divine enthusiasm and prophetic zeal, comp. 1Ki_22:24; Neh_13:25; Isa_58:4]. Ewald: “e.g., by the reproach, as among the Galatians, that those who had been converted and instructed by Paul were not, in fact, Christians.”

2Co_11:21-27. I say it with shame, that we have been weak. (2Co_11:21 a)—The Apostle here passes on to his commendation of himself; and he here compares his own preëminent endowments and sufferings with the pretentions of the boastful false apostles. He first draws attention to the fact that when he was in Corinth he had been weak in comparison with these powerful men (comp. 1Co_2:2). This is said in words of forcible irony (κατὰ ἀτιμίαν λέγω): I confess it with shame, for if it were true, it must be a deep dishonor, and much disgraces me (κατὰ with an abstract noun, I say it with shame, i.e., as though it were a circumlocution for an adverb). [Winer, Gram. § 58, Webster, p. 169]. In strong contrast with this ironical concession respecting his earlier weakness, we have immediately after it an assertion of his right to be as bold as any one in his claims. By means of the ὡς before ὅτι he implies that what he had just conceded as a shameful thing, was a circumstance conceived of only in the mind as in 2Th_2:2 (Meyer). In the sentence λέγω—ἡμεῖς, we have the same change of persons as in 2Co_11:6. Osiander: he puts himself and his companions in direct contrast with their whole company. In this way we obtain a good and consistent meaning in accordance with the signification of the words and the connection. This, however, would not be the case if we regarded κατὰ ατιμίαν λέγω as referring to the preceding verse: I say this to your shame (because ye are pleased with such things); or I say this with reference to the disgraceful manner in which you have been treated, for both of these remarks would be entirely foreign to his discourse. We may add that on this construction not only would the ironical character of the whole passage be interrupted, but the words ought to have been: κατὰτὴν ἀτιμίαν ὑμῶν Without some such more particular definition, it would be most naturally referred to the subject of λέγω and of ἠσθενήσαμεν, especially as the latter verb includes within itself the notion of an ἁτιμία. Moreover there would be a harshness in taking ὡς ὅτι in the sense of ὡσανεί, as if we had been weak. The indefiniteness of the phrase κατὰ ἁτιμἱαν is opposed to an explanation of the words, which should make them signify: To your shame I say that we were not as strong as they were, and that we never attained as much respect among you; and also to that advocated by Rückert: on this point, indeed, I must concede to your disgrace, that I was weak.—But in whatsoever respect any one is bold (I speak it foolishly) I am bold also (2Co_11:21 b)—He here begins his boasting in the proper sense. The idea is: I confess it with shame, that I have been weak in comparison with them, but now when the occasion calls for boldness (boasting), I put myself on a level with any of them in every respect. Τολμᾷν occurs in 2Co_10:2, and πεποιθέναι in Php_3:3.—̓Εν ἀφροσύνῃ λέγω is an ironical concession (Meyer) to what he knew would be the judgment of his opponents respecting these claims (comp. μὴ τις, etc., in 2Co_11:16), or (Osiander) an expression of his feeling of humiliation on account of this self-commendation, with an implied reproach of his opponents for compelling him thus to speak. The first point on which he would match his opponents in this self-commendation, is brought forward in 2Co_11:22, and had reference to genealogical descent.—Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.—This was a matter of especial boast with those Judaizing teachers, in whose eyes Christianity was nothing but a continued Judaism, which should give to the Jewish people a decided preference above all nations, comp. Php_3:5. The three following sentences should probably be read, in accordance with the ardent feelings of the Apostle at this time, interrogatively, and we may notice in them an ascending climax. The first honorable appellation, ̔Εβροαῖοι, may be looked upon as the designation by which foreign nations usually distinguished the ancient and venerable nationality which derived its name either from Eber, Abraham’s ancestor (Gen_11:16), or from its migration from the other side of the Euphrates.18 Some, however, have contended that this name designated a Palestinian in distinction from a Hellenistic Jew; and they explain the κᾀγώ by attempting to show that Paul was born at Giscala in Galilee (according to Jerome, but in opposition to Act_22:3) or by supposing that his parents resided there before his birth, or that they removed to Jerusalem at an early period, and gave him there a purely Hebrew education. The first explanation is certainly to be preferred, since even if the facts on which the opinion is based were completely proved, the Apostle would hardly say of himself, without any further explanation, that he was no Hellenist, but a Hebrew, and hence a Jew of the purest stamp. The second appellation, Ἰσραηλῖται, designates a higher position, inasmuch as it indicates a participation in the honor of the sacred and important name of Israel, or a membership of the theocratic nation. Finally, σπέρμα ̓Αβραάμ designates the highest external distinction, inasmuch as it signifies a participation in the exalted promises given to that ancestor.—Are they ministers of Christ? (I speak as one beside himself) I am more (2Co_11:23 α).—The second point on which his opponents prided themselves, was, that they were ministers of Christ. To the question whether they were such ministers, he does not return a directly negative answer, but he declares that on this important matter he was superior to them, and he proceeds to produce a catalogue of sufferings and conflicts, in the endurance of which he was far in advance of them. The words παραφρονῶν λαλῶ (I speak as one quite beside himself), which are placed before ὑπὲρ ἐγώ, are much stronger than those he had used in 2Co_11:21, and yet they are of a similar import. They may be supposed to express an opinion which he anticipated his opponents would form respecting what he was saying (Meyer), or [more probably, Alford] as the protest which his own humble consciousness of unworthiness urged him to make against these high self-commendations (Osiander). In the latter case the reference is, not to what he had just, said, as if it were a sign of madness to call such people by the name of Christ’s ministers (Rückert), but to the words, I am more (ὑπὲρ ἐγώ), and the further development of the idea which he was about to make, and in which he felt that there was a more than common boasting. The ὑπὲρ may refer to the idea contained in διάκονοι Xρστοῦ, as if he would have said, ‘I am more than that; if they are such servants, I am more.’ This would be a withdrawal of the apparent concession that they were such servants, and would be inconsistent with what he had said in 2Co_10:13-15 (Meyer). The words may also be referred to his opponents, and be made equivalent to ὑπὲρ αὐτοὺς: I am such a minister in a higher degree than they are. The latter seems the simpler construction, and more correspondent with the particulars afterwards mentioned and the spirit (not ironical) which pervades the passage. We must also remember that he had not intended to decide whether they were in fact servants of Christ, and the sense would therefore seem to be: granted that they are such servants, I am more, etc. (ὑπέρ is used as an adverb only here). And yet he proceeds to mention (in 2Co_11:23 b) as the reason for his preëminence, no illustrious achievements or wonderful results he had accomplished, but difficulties, troubles, conflicts, perils.—By labors more abundant, by stripes above measure, by imprisonments more abundant, by deaths frequently.—The word ἐν introduces us to the state in which he actually was, and in consequence of which he should be reckoned a servant of Christ in a much more eminent sense than they. The adverbs, περισστέρως, etc., should be construed as adjectives belonging to the nouns with which they are connected, though they are placed after those nouns (comp. Php_1:26; Gal_1:13). In opposition to the construction which explains them as adverbs [qualifying ὑπὲρ ἐγὼ εἰμι, which is to be understood before each member of the sentence], we have πολλάκις, before which we could not continue to understand the phrase. I am more than they a servant of Christ. Even if we might supply there some such phrase as: “I have been, or I have experienced the fortune of, a servant of Christ;” or I have been found by actual experience to be one, the relation of the several expressions to ὑπὲρ ἐ̓γώ would be destroyed, and yet would be required again in 2Co_11:26. Κόποι are the labors he had performed as an Apostle, while preaching the Gospel, saving souls and contending for the truth (comp. Act_20:19-20; Act_20:31). In such labors he well knew that he had far surpassed his opponents, even though he might concede that they were not deficient in an active zeal from impure motives. It was not perhaps easy to say anything of the stripes and imprisonments they had suffered, unless possibly their fanatical proceedings had involved them at some time in such sufferings. Ὑπερβαλλόντως, more exceeding, an interruption of the use of the comparative, as in the next clause by πολλάκις. Φυλακαῖς, Clemens Rom. in his first Ep. ad. Cor. chap. 5. says that Paul suffered bonds seven times. By θανάτοις is signified every kind of peril of death. Comp. 2Co_4:11, and 1Co_15:31. To show in what way he had experienced these stripes and deadly perils, he here introduces a parenthetical passage (2Co_11:24-25).—Of the Jews five times I received forty stripes, save one.—In the first place he mentions the abuse he had endured from his own countrymen, the Jews. IIεντάκις–ἕλαβον. These five times were the repetitions of this kind of punishment at different times. This must have been the scourging which was inflicted for minor offences in the synagogues, and which was never to exceed forty stripes (Deu_20:3). [The manner in which this punishment was inflicted is thus described in the Mishna: The hands of the criminal are bound to a post, his clothes are then removed till at least his breast and shoulders are bare. With a scourge made of leather in four strands he is then scourged in a stooping posture, one-third of the stripes on his breast, another third on the right shoulder, and another third on the left shoulder (Clarke). Paul doubtless remembered, under these inflictions, how he had subjected Christians to the same treatment when he was himself a persecutor. Act_22:19]. The probability is (though others explain the reason otherwise) that the number of these blows was limited to thirty-nine, lest by any wrong numbering the precept should be violated. IIαρά designates an approximation toward an extreme point; until to, until upon (Passow, παρά 2Co_3:1. c.) This whipping was so terrible that many died under its infliction, and it is therefore numbered among the θανάτοις.—Thrice was I beaten with rods.—̓Εῤῥαβδίσθην signifies, a Roman kind of punishment by scourging with rods (slender staves), Act_16:22. But although in the previous case he had designated the authors of his punishment by the phrase ὑπὸ ̓Ιουδαίων and had placed this designation by way of emphasis at the commencement of the sentence as if it were especially grievous to him (perhaps also as peculiarly disgraceful to his Judaizing countrymen), he here says nothing expressly of the persons by whom the punishment was inflicted. Indeed no specification was necessary.—Once was I stoned; thrice I suffered shipwreck; a night and a day have I spent in the deep. (2Co_11:25).—On ἐλιθάσθην consult Act_14:19.—With respect to the three shipwrecks nothing is said in the Acts (that mentioned in Acts 27. was at a later period).—The νυχθήμερον (24 hours) ἐν τῷ βυθῷ πεποίηκα must have been the consequence of some shipwreck. Not that he had been preserved that length of time in some wonderful manner under the water, but that he had been driven about upon some board or piece of timber or wreck in the midst of the sea, and probably been overwhelmed by the waves. Βυθός here signifies, not a pit or a deep prison, but the depth of the sea, as in Psa_107:24, et. al.—Ποιε͂ιν here signifies to pass away time, as in Act_15:33 et. al. The perfect indicates a lively representation of the past in the mind of the writer [Winer, § 41, 4. p. 214].—In 2Co_11:26-27 he resumes his proof that he was a servant of Christ in a higher sense than his opponents, and mentions first his frequent journeys and the manifold dangers through which they led him, and then the hardships and privations of all kinds he had been obliged to encounter.—By journeyings often, by perils of rivers, by perils of robbers, (2Co_11:26).—̓Εν is not to be supplied in these several clauses, for the dat. instrum. is here made use of. [Hodge: “Our translators have throughout this passage supplied the preposition in. But as ἐν in the preceding verse is used instrumentally, so here we have the instrumental dative, by journeyings, by perils, etc. It was by voluntarily exposing himself to these dangers, and by the endurance of these sufferings that the Apostle proved his superior claim to be regarded as a devoted minister of Christ.”] After the parenthesis of 2Co_11:24-25, there is a return to the former construction (2Co_11:23). Rivers (ποταμῶν) perils which proceeded from streams of various kinds (according to the classical usage of language). He had in his mind those inundations and difficult fordings, etc., [common, especially on the road frequently travelled by Paul, between Jerusalem and Antioch, comp. Alford]—Robbers (ληστῶν) were very common in those regions which were the scene of most of his journeys.—By perils from my own countrymen by perils from the heathen. (2Co_11:26 b).—The words ἐκ γένους, from the Jews who not only themselves laid snares for him, but at Corinth and in other places stirred up the Gentiles (ἐξ ἐθνῶν) against him; γένος μου otherwise in Gal_1:14.—He now proceeds to mention the scenes in which these perils had been encountered.—By perils in the city, by perils in the wilderness, by perils in the sea, by perils among false brethren. (2Co_11:26 c).—The words ἐν πόλει are contrasted with ἐν ερήμῳ, as we sometimes say: city and country. He had before his eye such cities as Jerusalem, Damascus (2Co_11:32-33) Thessalonica, Philippi and Ephesus.—In desert, uninhabited countries (ἐρήμῳ) he was in danger from robbers, from wild beasts, from losing his way, etc.—The words ἐν θαλάσση are closely connected with ἐν ερήμῳ for the perils of the sea were not merely those extreme cases mentioned in 2Co_11:25.—He finally notices that which was the most painful of all, among false brethren, (ἐν ψευδαδέλφοις, comp. Gal_2:4). He has reference to those hostile Judaizers, whose fanatical hatred impelled them so far as to threaten the life of the Apostle to the Gentiles, and thus made it evident that the name of brethren had no proper application to them. (Others think that these were not really Christians, but only such as pretended to be, that they might more easily lay their hands upon him and remove him out of the way!).—After this enumeration of various kinds of peril, he now proceeds to mention first his hardships:—By labor and weariness, by frequent watchings, by hunger and thirst, by frequent fastings, by cold and nakedness.(2Co_11:27).—The word μόχθῳ is an advance in signification upon κόπῳ. Very probably he had in mind here the manual labor he went through when he was at Corinth, and which not unlikely consumed some of his nights (1Th_2:9, 2Th_3:8), and so gave occasion for watchings (ἀγρυπνίαι) in immediate connection with his official duties.—The word νηστείαις in distinction from λιμῷ καί δίψει must signify voluntary fastings, comp. 2Co_6:5, 1Co_9:27. On hunger, thirst, nakedness, consult 1Co_4:11.—We thus have before us on the one hand such voluntary self-denials as were required for his official duties that he might have time to devote himself more unreservedly to prayer and intercession; and on the other the want of those absolute necessities of life which could not always be obtained during the hasty journeys which his work and his safety sometimes required. The thirst (διψος) also could not always be avoided in seasons of extreme heat in desert lands.

2Co_11:28-30. Besides the things not enumerated, the business which comes upon me day by day the anxiety for all the churches.—The Apostle now turns from a particular recital of the various perils, pains, etc., which he had been obliged to endure, to those more general burdens and cares which came upon him every day in his official duty. Τα παρεκτός signifies the things besides, i.e., those which take place beside (not, what are to be met with from without, outside of the church, or, what occurs out of the regular order; for both these expressions would be inconsistent with the usages of demonstrative discourse). He had reference to further details, in addition to those he had just given, but which he was about to leave unmentioned. Xωρὶς therefore has the sense of: without, irrespective of.—It would seem an unnecessary harshness to regard the following nominatives as in irregular apposition with τῶν παρεκτός so that the sense would be: all that I have thus mentioned come upon me only in the regular course of things, in addition to, or irrespective of, that which is beyond that course, viz., the daily matters of attention, etc. The same may be said of the attempt to connect χωρὶς τῶν παρεκτός with that which precedes, according to which ἡ ἐπίστασις would be a very abrupt commencement of a new sentence. Nothing need be understood but ἐστἰν in the sense of: takes place. If the reading, ἡ ἐπισύστασίς μου, which has considerable authority in its favor, be adopted, the meaning of the words must be either: an insurrection, a collecting together in troops against me (comp. Act_24:12); in which case the fact mentioned would belong rather to the κινδύνοις and certainly could not be a daily occurrence; or the burden which came upon him in consequence of the perverted doctrines and disorderly practices of those around him (Bengel). The idea of a concourse, a great crowd of people or even of importunities every day, is not altogether sustained by the meaning of the word (even in Num_26:9, ἐπισυστάντες has the hostile sense of rising in opposition to one).—̓Επίστασις which is sustained by better authority gives us a signification which is appropriate to the context, for we may take it either in the sense of delay (hinderance), that which causes me delay every day; or in the sense of attention, having the care of something, an intense straining of the thoughts to determine what is to be done or how a thing is to be arranged. The latter sense seems most consistent with what follows. If we adopt the reading μοι, sustained by B. F. G. [and Sin.] instead of μου, it will not be difficult to bring it into agreement with the ἐστιν which we have supplied, in the sense of, takes place for me. With this also may be closely connected the immediately following sentence, the care of all the churches; though in that case we must not make that the subject of ἡ ἐπίστασιςμου (μοι) etc. [my daily care is anxiety etc.] (Meyer). By all the churches are probably to be understood those which had been founded by the Apostle and his school or which had come under his influence, i.e. those beyond the limits of Palestine. The care he exercised over them, was for the preservation of Christian usages and order, in doctrine and practice.—The trouble which this involved, he describes (2Co_11:29), with reference to the particular department of his pastoral work (comp. Act_20:18-19; Act_20:31);—Who is weak and I am not weak? Who is offended and I do not burn?—̓Ασθενεῖ refers here not to physical infirmities but to moral imperfections, defects of judgment and of faith, intellectual and moral weakness.—A climax is reached in σκανδαλίζεσθαι (1Co_8:13), which signifies, to be perplexed or led astray. Οὐκ ἀσθενῶ does not imply that he condescended to enter into all the infirmities and prejudices of his brethren (like 1Co_9:22), but that ho so sincerely sympathized with others, that he made their weakness his own, and to a great extent became one with those who were feeble. [Chrysostom: “He says not, ‘And I share not in his sorrow,’ but ‘I am thrown into the tumult and agitation which I should have if I were under the same trouble or infirmity.’ ”] This is the reason that no ἐγώ expressed before ἀσθενῶ, although it is subsequently used, because he feels himself not so intimately connected with those who were offended (σκανδαλιζόμενος). [He so identified himself with those who were weak, that he spoke as one with them, as though he were himself the church throughout the world; but when he came to speak of those who had been stumbled or led astray he separates himself from them in their wanderings, but is fired with indignation for their sake and speaks for them]. Thus Osiander; but otherwise Meyer, who observes that the negation in the former case had reference to the verb itself, ‘who is feeble without occasioning a weakness also in me?’ whereas in the latter the negation had reference rather to the person: “who is stumbled, and I do not burn?” [He sympathized with the weak, he glowed with the strong]. ΙΙυροῦσθαι has a different meaning here from that which it had in 1Co_7:9, for the idea here is either that he was violently displeased with the one who had misled his brother, or (more probably) that he was deeply and acutely pained for the brother who had been offended and misled. Of course it would have been inappropriate for him to have written σκανδαλίζομαι, and we should altogether miss the Apostle’s thought if we took πυροῦσθαι in the sense it bears in 1Co_7:9 (in relation to incontinence). But very feeble and quite aside from the sense of the passage would it be to explain the verse so as to make it signify: who suffers if I do not suffer ? i.e. I suffer more than any other one (this would call for an ἐγώ also before ἀσθενῶ).—If I must boast, I will boast of the things which concern my infirmities (2Co_11:30).—He here finally draws a conclusion from what he had been saying, with respect to the nature of the boasting to which his opponents had driven him (δεῖ); and he reminds his readers how unlike it was to that of his opponents, inasmuch as it referred entirely to matters connected with his infirmity, and it made him appear rather like a feeble man subject to ordinary passions (sufferings and afflictions of every kind).—He was about to mention some additional particulars of a similar kind, as matters of which he might boast (καυ χήσομαι).—In ἀσθενείας he has no allusion to ἁσθενῶ in 2Co_11:29, since the word there indicated merely a feeling which identified him with others, and καυ χήσομαι shows that he had reference here to that which was to follow, [not exclusively, however, for he had already been boasting of such things, and was now only continuing the recital. Such futures in a narrative or in an argument often signify the purposed continuance of an action].

2Co_11:31-33.—God, the Father of the Lord Jesus, who is blessed forever-more, knoweth that I lie not.—The affirmation here given is rendered peculiarly solemn by the unusually full and Christian designation it gives to God (comp. 2Co_1:3) and the ascription of praise it contains (ὥν—αἰῶνας). It must not be connected with the enumeration commenced in 2Co_11:23, for 2Co_11:30 stands between the two sections. We should rather refer it to the purpose which he had announced in 2Co_11:30, inasmuch as it might seem incredible to many that he would boast of his suffering condition rather than of his achievements, his manifestations of power, and the results of his actions. The main fact mentioned in the two next verses appears of too small importance to call for such an asseveration. It seems only a poor evasion of the difficulty to suggest that the fact was not generally known and that it could not then be proved without great difficulty; or that it seemed hardly credible that the Jews would be guilty of such an atrocity; or finally that his escape must have seemed very wonderful, and hence that the Apostle might feel called upon to make the assertion especially solemn. We must either conclude that he here commenced a historical account of his personal sufferings, which was immediately interrupted and never completed (Meyer), or we must connect it with 2Co_12:7-8, where he begins again to speak of his ἀσθένεια (Osiander, who is inclined to make it refer to both the preceding and the following verses). What he mentions in 2Co_11:32-33, took place when he first commenced his work, and it had therefore made a deep impression upon his mind as his first deliverance from imminent danger. It does not seem likely that this circumstance is mentioned merely to authenticate what he had said in 2Co_11:23, etc., because it came first in the order of his deliverances, nor as a supplementary account of a persecution which had come upon him out of the ordinary course of what he had been recounting, and separated, far back in the very commencement of his course. According to Osiander, this incident was mentioned with so much prominence because in time and character it was closely connected with 2Co_12:2. Ewald suggests that there can be no doubt that Paul throughout this whole picture had his eye especially upon those calamities and afflictions which had their origin in the hatred of those Jews and Jewish Christians from among whom his Corinthian opponents had arisen, and that this will explain why he could not refrain from heightening the colors of that picture by this account of a special danger into which that deadly hatred had brought him soon after his conversion.—In Damascus, the governor under Aretas the king guarded the city of the Damascenes that he might apprehend me (2Co_11:32). We have here either a pleonasm or an anacoluthon. Perhaps he had intended at first to write ἐφρούρει τὰς πύλας (comp. Act_9:24), and afterwards did not notice that he had already written ἐν Δαμασκῷ. [Barnes: “Our translation implies that there was a body of men stationed (a garrison), in order to guard the city. The true idea is that there were men (perhaps a guard of hostile Jews gathered for this purpose only) to keep watch of the gates, lest he should escape them.” The word ἐφρούρει signifies to sentinel, to keep guard over. Wordsworth thinks that the phrase “the city of the Damascenes” implies that the city was not altogether subject to Aretas, but had some independent jurisdiction left at the same time that Aretas had an Ethnarch there. It may have been nominally free, but under the protection of a superior power.” As the Jews in some cities had a special ruler under the title of Ethnarch, it has been suggested by some that this governor was in a special sense over them]. The Ethnarch (ἐθνάρχης) was the same as a prefect or governor, though this precise title was used but little, and only in the Septuagint and among the Byzantines. Aretas was a king of Arabia Petræa, and the father-in-law of Herod Antipas. After the death of Tiberias, he must have taken advantage of the circumstances of the moment for gaining power in the city of Damascus. The incident here related took place during the period of this brief ascendancy there. What is here ascribed to the governor is in Act_9:24 ascribed to the Jews; but this apparent discrepancy is explained by the supposition that the governor acted under the instigation and possibly through the instrumentality of the numerous and influential Jews who are known to have resided there. Comp. Meyer, Osiander, Winer, Zeller (Aretas). On 2Co_11:33 comp. Act_9:25.—And through a window I was let down in a basket through the wall, and escaped his hands, (2Co_11:33).—The word θυρίς [is a diminutive form of θύρα], and signifies, probably, a small opening overhead in the wall of the city, perhaps in the house of some Christian. [He-sychius tells us that σαργάνη was defined by some to be a rope twisted of rushes; by others, any thing woven together of rushes; but Suidas makes it the same thing as σπυρίς in Act_9:25, i.e., a basket. From this incident Paul was ridiculed by infidels of a later period, as ὁ ἀπόστολος σαργανοφόητος. He was, however, so far from being ashamed of it, that he gloried in it. In Acts and in our passage the phrase is διὰ τοῦ τείχους, which our English A. V. translates “by the wall,” but which should probably be, “through the wall,” as more consistent with the radical meaning of the preposition. As the aperture, however, was probably from some such building as is even now seen overhanging the walls of Damascus (see a representation of such a house in Conybeare and Howson, Vol. 1, p. 100), either expression may be consistent with the actual fact. Smith’s Diet. Art. Window; also Stanley. Comp. Jos_2:15, and 1Sa_19:12. On the chronological relations of this incident see Alford on Act_9:25].

DOCTRINAL AND ETHICAL

A minister of Christ should meet the spirit of sect and of faction with all the resistance of which he is capable. For by that spirit Satan often succeeds in drawing the Church away from her Bridegroom, and in causing her to prove unfaithful. Gradually he brings her under the tyranny of men, who assume to be ministers of Christ while they are in truth the servants of Satan, arrogate to themselves every kind of power, and by every art and outrage enslave the souls of men. Their object is by such means to make God’s people dependent entirely upon them, and to get complete possession of all persons and property in the Church, under the pretence that “it is needful for the good cause and for the salvation of souls.” A hierarchy which has usurped the name of the Catholic Church, or any other name which promised to serve its corrupt purpose, whether of prophets, messengers of Christ, men of the Spirit or restorers of the true Church, has been practising such arts in every age, but always openly or covertly depreciating the system of faith and order which the true Prophets and Apostles once established, and now, as the great apostasy draws near, threatening to become more insolent. Every true servant of Christ is sacredly bound, for his Master’s sake, to contend against such practices by every means within his reach, that the purity of the Church may be secured or maintained, that her dependence upon her only Head may be sincere, and that her devotion to Christ may be unreserved and pure. While he freely rebukes wickedness and calls it by its true names, he must denounce with severity, and, if advisable, with gentle or keen irony, the weaknesses and follies of those who have allowed themselves to be led astray. In extreme cases he must cheerfully endure for the cause of his Lord all those sacrifices, self-denials, sufferings and conflicts which that Lord Himself endured. Though he thus humbles himself in the presence of a meek and lowly Master, and feels that he can never do too much, he should not hesitate to make use of what he has done and suffered to confound those who assume the credit of what others have done, or by fancied or pretended merits seek to obtain influence at the expense of more deserving persons. In such circumstances he must bring to notice things which he would rather have concealed, and make his own virtues the means of saving those who have been wickedly seduced from the way of truth. In this way the esteem in which Christ’s ministers are held may be used to preserve these weaker brethren from becoming the slaves of Satan’s ministers.

[2. Our Lord’s relation to the Church is not only most endearing, but most permanent and secure. Whatever his relations to angels and other beings may be, his connection with his church is like that of a monarch with his queen. Until her number and her graces are completed, she remains only espoused and in a state of preparation. God’s ministers are now, as it were, filling His place, as His ambassadors, proxies, or paranymphs (Isa_62:4. 5), but it is only to bring her into a true conjugal relation to him (comp. a sermon of Pres. Edwards on “The Church’s Marriage;” Works, vol. vi. p. 192). But when this preparation is completed, “Christ will invite His Spouse to enter with Him into the palace of His glory, prepared for her from the foundation of the world, and will lead her in with Him; and this glorious Bridegroom and Bride shall ascend together, with all their shining ornaments, into the heaven of heavens, the whole multitude of angels waiting upon them: and this Son and daughter of God shall, in their united glory and joy, present themselves together before the Father; and they both shall, in that relation and union together, receive the Father’s blessing: and shall thenceforward rejoice together in consummate, uninterrupted, immutable and everlasting glory, in the love and embraces of each other, and joint enjoyment of the love of the Father.” Edwards: vol. VI. p. 205.

3. “Our religion has cost much suffering. We have here a detail of extraordinary trials and sorrows in establishing it. It has always advanced, amidst sufferings, persecutions and martyrdoms. How many such men as Brainard and Martyn have sacrificed their lives to extend it round the world. All that we enjoy is the fruit of such toils and sacrifices, and we have not one Christian privilege which has not cost the life of many a martyr.”

4. “We may infer the sincerity of such men and the truth of the cause in which they are engaged. They had nothing to gain by such sufferings, if they did not believe the facts on which their religion was founded. And as they could not be mistaken with respect to such palpable facts, their religion must be true.” Barnes, abridged].

HOMILETICAL AND PRACTICAL

Starke:

2Co_11:1 Hedinger:—The commendation of ourselves solely for the honor of God, to confound blasphemers or to defend truth and innocence, is in fact wisdom, although envious and uninformed persons may not so regard it or so represent it. When we see one boast of his person and of his merits from a spirit of pride, covetousness, or selfishness, and another only of his office, of the grace which has been shown to an unworthy sinner, or of what he has done entirely through grace, we cannot but see that the latter is a very different act from the former; for Satan has obtained no small advantage when he has deprived a Christian of his credit.—Hedinger:—Never be grieved, if your doings and your zeal are evil spoken of. Know you not that most men carry a pope within themselves, i.e., wilfulness, prejudice, passions? What hope can there be before such judges? Pray carnestly that God would rule in your heart, and keep you from all corrupt affections and views, and then go forward (1Th_2:4).

2Co_11:2. As the high-priest under the Old Testament was forbidden to marry any one but a chaste virgin (Lev_21:13), so Jesus will have only those who are pure and who will not play the harlot with the world (2Co_7:1; 1Pe_1:22; Eph_5:26-27). True ministers are Christ’s paranymphs, to bring men to Christ, and to confirm them in spiritual wedlock,

2Co_11:3. When we see men turn away from God’s Word, wrest it from its true meaning, or disbelieve its promises or its threatenings, we may be sure that Satan is at work among them, and corrupting them (Luk_8:12).

2Co_11:4. We to such as teach their fellowmen to come to God by any other way than that of faith in Christ, for they are preaching a new and a false gospel.

2Co_11:5. Hedinger:—When God’s honor and the welfare of your neighbor is suffering, do not hesitate to check the vile devil, and defy him, however lofty his pretentions.

2Co_11:17. Better be poor and unknown than to harm the church and its work. The more humble, the more likely to be sincere!

2Co_11:8. Churches should assist one another, as members of the same great body.

2Co_11:9. Preachers should be ashamed to beg, but not to be poor.

2Co_11:11. One of the best marks of a spiritual shepherd, is a fatherly love to his people. “God knoweth,” is a real oath, and we need not be afraid to use it in attestation of the truth, ‘but only when the cause is important, and nearly connected with God’s honor.

2Co_11:12. How many sins would never be committed, if we were more careful to remove all occasions for sin.

2Co_11:13-15. Hedinger:—Satan can put on the face of an angel, and hypocrites can prate smoothly of righteousness. To speak, to teach, and to preach fluently are no great things; but to work faithfully and zealously, and to have a right spirit, are of the utmost importance. Try the spirits! (1Jn_4:1). Trust nothing to mere appearances, though angelic. Be satisfied with nothing but God’s own Word, for that contains all you need for salvation. The damnation of heretics and of factions never slumbers (2Pe_2:3).

2Co_11:16. Preachers have the best of reasons for defending the honor of their office and their personal character against all who vilify them, for in this way good men are much aided, and bad men are effectually thwarted.

2Co_11:19. Hedinger:—We often bear more from those who deceive and seduce us, than from those who are faithful to us, and it is in this way that God punishes us for our sins (Amo_5:13).

2Co_11:20. People are often obliged to yield to the devil a thousand fold, what they have withheld from Christ and His faithful ministers (Hos_2:8).

2Co_11:21. If those who preach the Gospel, faithfully perform their duties, they will often be obliged to speak unwelcome truth, and expose errors, that those who oppose themselves may be put to shame.

2Co_11:22. It is a great mercy, for which we cannot be too thankful, to belong to a good family.

2Co_11:23. The highest glory of a minister and of every Christian, is to suffer and to be afflicted much for righteousness’ sake (Rom_5:3).

2Co_11:25. Let us never cast away our confidence in God!

2Co_11:26. You can never get away from perils; therefore, fear God and pray! God’s best servants must not unfrequently experience severe trials from their own countrymen, and even from those of kindred faith.

2Co_11:27. The more neglected a congregation has been, the severer the labor it will need for its spiritual cultivation. But let the servant of God be faithful, and the Lord will be his portion and his reward. The cares of a faithful minister will doubtless give him many a sleepless night; but groaning and weeping before the Lord will at last restore him to rest and sleep.

2Co_11:28. God’s true servants have frequently not an hour which is not occupied with preaching, instructing, counselling, visiting, comforting, praying, studying, etc.

2Co_11:29. Those who have themselves acquired strength, skill, and experience, should sympathize with and strengthen those who are still weak in faith and practice. An earnest minister will have his righteous indignation and holy zeal enkindled when his people are made to stumble before his eyes.

2Co_11:30. Hedinger:—We should never boast of our sins, but if we have endured afflictions, and experienced Divine consolations, let these be our glory.

2Co_11:31. A solemn affirmation or an oath, is in truth a prayer. If, therefore, it is right to pray, it is right to take an oath, if the honor of God, the good of our neighbor, and the cause of truth and righteousness demand it.

2Co_11:32-33. Even in extreme perils, and when every way and opening seems closed against us, God knows how to deliver us. But we should never rely upon extraordinary methods, as long as a way of escape, however singular, is possible to our own efforts.

Berlenb. Bible.

2Co_11:1. God has such a zeal for souls, that He will have them entirely to Himself. Christ has purchased them with His own blood and now He sends His servants to bring them to Him.

2Co_11:3. There is no better preservative of our virginal simplicity and innocence, than a perpetual consciousness of our great perils. The devil, having crept like a serpent, into the inmost soul and poisoned it with corrupt imaginations, throws out from that central point, over every object some deceitful excitement to evil. He always has free access to our minds as long as our wills and inclinations are not in subjection to Christ. He can corrupt us only by turning us from our simplicity with respect to Christ; i. e., from looking with a steady eye upon Him alone, as to our true and only Husband. This is that genuine chastity of the soul which depends upon Him alone, and allows nothing in the world to rival Him.

2Co_11:12. It is no small part of our religion to guard against the assaults of the devil.

2Co_11:13. Honesty and simplicity are characteristics of a genuine laborer. Those who fear no danger never try the spirits, for they have never proved their own selves.

2Co_11:14. Had not Satan succeeded in concealing his own wickedness under forms of a self-imposed devotion and a worship adorned with every thing to flatter the human heart, he would never have kept the people for so long a time in fancied security and false peace. The light of God he has often withheld from the people under the pretence of some good intention or of communicating some higher knowledge.

2Co_11:15. When godless men preach, and are heard and tolerated perhaps with delight, the devil has none to hinder him, and he comes as an angel of light and in the name of Christ, to destroy souls by the thousand.—No man can be a minister of Christ who is not himself a righteous man and who does not utter with his life what he speaks with his lips.

2Co_11:19. Cunning men love most those who are like themselves.—Men are so blind that they would rather have bondage and a galling yoke of their fellowmen, than the sweet liberty of Christ. Those who enslave them to some human system, acquire more importance, authority and power than those who commend the easy yoke of Jesus.

2Co_11:23. God brings out how much His saints endure, that men may see the difference between such sufferings, and those of which many boast, no small part of which were brought upon themselves by their own fault, and others were only imaginary.

2Co_11:25. In Jesus Christ shame has been made honorable, pain awakens joy, and toils refresh us.

2Co_11:26. The more an instrument is used in God’s hands, the more polished it becomes, and when it needs repair He sharpens it by sufferings.—(Spiritual hints:) 2Co_11:26. Perils of murderers: the world, the flesh, and the devil, who endeavor to rob us of grace; in the city: from intercourse with every kind of men; in the wilderness: temptations of solitude.

2Co_11:27. Troubles, for the sake of wisdom; hunger and thirst after God and his righteousness; fastings (Mar_2:20), want of comfort; cold, the warmth of the Divine presence gone; nakedness, (within).

2Co_11:28 : It is a vain excuse when any allege that they cannot give themselves to prayer because they have so much to do.

2Co_11:29. It should grieve me to hear of another’s distress, and in his afflictions I should be afflicted.—When God is dishonored by prevailing wickedness and sins, it should be a fire in our hearts to consume us.

2Co_11:30. The world is so much given to lying, that even an Apostle feared he would not be believed, unless he called God for a witness.

Rieger:

2Co_11:3. We may see in the fall of our first parents, as in a glass, how much our souls are in danger of being seduced by lies. Without a direct intention to do wrong, one may be so utterly crazed that in the first place his understanding and then his heart is taken as it were by storm, his entire dependence upon Christ, and the supply of his fruitful energy from Christ is interrupted, and he imagines that he can make more rapid progress in some other way than by a simple dependence upon Christ.

2Co_11:4. We always make a very different thing from the gospel when we attempt lo improve what Christ has given us.

2Co_11:7 ff. The gospel of the heavenly kingdom can never be preached without a heavenly mind and a low estimate of earthly things.

2Co_11:10-11. The heart can be judged only by Him who searches the heart.

2Co_11:12 ff. The world never gives a good name to those who zealously oppose prevailing errors. The only virtue it sees in a minister is a moderation which is generally nothing but lukewarmness which is loathsome to our ascended Lord! But even if no one acknowledges the propriety of his course, he will consider it an honor that he cannot endure them that are evil, and that he is allowed to expose deceitful workers and to show that they are liars.

2Co_11:16 ff. It is very difficult for a Christian to understand how he is bound by the spirit of Christ to esteem others better than himself, when he finds that he is abused by deceitful and arrogant persons, for this very lowliness of spirit, and is obliged to separate himself from them.

Neander:

2Co_11:30. The mental elevation of a Christian has its origin not like that of the Stoics in self-confidence but in the consciousness of human infirmity.—Ewald: A Christian is more inclined to glory in his infirmities than in his strength.—W. Hofacker: 2Co_11:23-30. The picture here given of the Apostle’s life, is full of instruction, for the direction of our own hearts and lives: 1. In our own calm and peaceful times for the church of Christ, we should thankfully remember, the hard struggles, the bloody conflicts and the faithful constancy which others had to maintain, to secure for us this costly possession. 2. What an amount of painful privation and distressing experience was brought within the narrow limits and the feeble capacity of a single life. In such a light how pitiable and contemptible do we appear in our effeminate horror at suffering and our perpetual recoil from every cross. 3. The disciple of Christ can accomplish great and glorious things, if he will only make good use of his day of grace, and be thoroughly what he professes to be;

Very appropriately our motto might be: No rest for the flesh! 4. In the outer man the Apostle was feeble and frail, and yet through this very weakness Christ’s power was wonderfully glorified; on the same principle Christ now dispenses His Spirit and His gifts.

Heubner:

2Co_11:1. It is indeed foolish to boast. No wise and humble man will condescend to it, but from necessity, for the cause of God and for the welfare of others.

2Co_11:2. The holy zeal a pastor feels for his people, has its source in a pure love to God and not in personal vanity, etc.—None but the pure, deserve the bridal honor, and the figure of a “virgin,” beautifully expresses the idea of a soul which loves none but Christ.

2Co_11:3. Men listen with far greater pleasure to those corrupters who befool them and flatter their selfish passions, than to those who honestly tell them the truth. The simplicity which is in Christ, is that disposition which desires and believes in nothing but what Christ teaches and which gives no heed to any professed improvements upon this.

2Co_11:4. Let no one wrest from thee a pure Christianity, for what better system can you have in its place?

2Co_11:6. Fine words are not wisdom and are never enough to make a preacher. We must have something deeper for that.

2Co_11:7. There is no surer way to mortify the pride of some persons than to make sacrifices in their behalf.

2Co_11:13. Christianity has suffered more from unworthy professors, erroneous teachers, and hypocrites, than from open enemies. But by the side of every teacher of the truth, we shall always find some teacher of falsehood under the semblance of truth.

2Co_11:14. If the evil spirit presented himself to men in his true form, they would be struck with horror. He therefore assumes some brilliant form that he may be received as an angel of light. His vilest ministers put on the face of saints, base pleasures assume the mask of love, eclipses of faith take the name of enlightenment, and an antipathy to the atonement puts on the semblance of a regard for strict morality. God permits the evil spirit in this manner to conceal his real form that his children may be trained to watchfulness and conflict.—Those who propagate error are Satan’s real though often unconscious ministers.

2Co_11:15. Satan’s servants make use of the same tricks as their master; and as in the end their mask must be torn from them and they must be judged by God Himself, we may be sure that their punishment will be terrible.

2Co_11:19. An honest and profound love feels its keenest torture when it sees its objects unconscious of their own corruption.

2Co_11:20. False preachers leave to others the hard part of their work and then claim the credit and the benefit of its performance. They flatter and amuse men with the pretence of a better Christianity, and then wish to rule over and make a gain of God’s people. But their object is the fleece and not the flock. And yet many are greatly pleased with just such preachers, because their selfish passions are gratified, and they are displeased with those who are in earnest and present the truth with earnestness. Accordingly those who mislead and deceive men find ready listeners while genuine preachers lose their power and influence, and true friends are easily mistaken and sacrificed for false.

2Co_11:22. Those who esteem all things but loss for Christ, may yet when circumstances call for it, without inconsistency make use of every advantage of birth or fortune.

2Co_11:23. In the performance of our duties there are various degrees with respect to the amount of service, the abundance of the labors, and the completeness of the performance. Some are satisfied when they do what is customary, indispensably necessary, or essential to their office; while others do that which is extraordinary. There are both phlegmatic and sanguine temperaments; and yet there can be in the sight of God no works of supererogation (Luk_17:10). It is one of the best marks of a faithful minister to be always in earnest and attentive to his duties.

W. F. Besser:

2Co_11:2. The church consists of not many brides, but she is herself the only bride of Christ. The churches to which the Spirit spoke (Rev_2:7), wore the Bride which, immediately after the Spirit, said, Come (Rev_22:17)! Individual Christians and individual churches are allowed to remain together in the bridal chamber where Christ graciously dwells by the dispensation of his word and sacraments; and there they are all organized as distinct members into one great body, to be nourished and cherished by him as a wife by her husband and head (Eph_5:29). Every division, whether among Christians of the same congregation, or among different congregations, is a division in this great body (1Co_12:25) and impairs the bridal purity of the virgin to be presented to Christ.

2Co_11:13. Those who wickedly resolve to see nothing in the world but black, shall have their reward in seeking nothing but black. The slanderous disposition of the enemies of truth, is a sure sign that their damnation slumbers not.

2Co_11:14. Tertullian called Satan “God’s ape.” All the mysterious names which the god of this world (Eph_2:2) has written upon his forehead, such, as enlightenment, progress, freedom, equality, education, etc., are only new forms of the old serpent’s words.

2Co_11:15. The only security against wandering into unrighteousness and a godless life, is a faithful adherence to the righteousness which is by faith in Christ Jesus.—The voice of the Spirit, through our Epistle, speaks not to the Corinthian Church alone but to every church and to every age of Christendom. It is a perpetual call upon the Brido to be ever on her guard against the plausible insinuations of the old serpent, lest her mind should be corrupted from the simplicity into which Christ has called us by His Gospel. Oh happy he who yields himself unreservedly to Christ and follows Him with all the heart!

2Co_11:20. In every instance where men have been led away from the church and from Christ its head, God has visited upon the apostate people the evils which are mentioned in this passage. In every age, just as in Corinth, false teachers endeavor to alienate the people from God’s true ministers, by accusing these, of crimes which are calculated to destroy their influence. But no sooner do they succeed in making their dupes completely dependent upon them, than they are themselves guilty of the very crimes which they had falsely charged upon others.

2Co_11:23-27. Drones are seldom seen where the working bees are collecting honey.

[Paul’s personal vindication of himself. Introduction: apology for pursuing the subject, 2Co_11:1 to 2Co_4:1. His love for them, and his jealousy—he had brought them to Christ, 2Co_11:2, and he had grounds for apprehension, 2Co_11:3. 2. He had no reason to expect they would gain by the change, 2Co_11:4. I. His claim, 2Co_11:5; 2Co_6:1. Equality with the best, 2Co_11:5. 2. Especially in knowledge of Divine things, 2Co_11:6 a. 3. In those practical proofs which demonstrated his Apostleship, 2Co_11:6 b. II. His proofs, 2Co_11:7-33. Not in great dignities and shining qualities, 2Co_11:7, but in, 1. His disinterested love to the Church, 2Co_11:7-21, (1) he had given up his rights to a support, (and to supply their defect, had (a) exhausted himself, Act_18:3, and (b) robbed others, 2Co_11:8; (2) he had been actuated by a sincere love to them, not by indifference nor pride, 2Co_11:11-12, and (3) his course was in favorable contrast with that of his opponents, 2Co_11:13-22 (for notwithstanding their outward show, they were no better (much less) than he, 2Co_11:12, and they were as bad as they accused him of being, 2Co_11:20-21). 2. His relations to the covenant people of God, 2Co_11:22. 3. His conduct as a minister of Christ, 2Co_11:23-33; here he was superior to them, not in things of which men usually boast, but in labors, 2Co_11:23, in sufferings, 2Co_11:23-27, in cares, 2Co_11:28, in zeal for those in peril, 2Co_11:29, and in the humble use of means for his deliverance, 2Co_11:31-33],

Footnotes:

[1]2Co_11:1.—The best attested reading is τι ἁφροσύνης. Several MSS. have τι τῆς ἁφροςύνης [and this was the reading which our A. V. adopted], to which some [Ital. Vulg.. and Lat. Fathers) add μου. The var. τῇ αφροσύνη [which Stephens adopted from some less important MSS., and Chrys. Theodt.], and ἁφροσύνην are probably corrections with the view of restoring the regular construction.

[2]2Co_11:1.—The Rec. ἡνείχεσθε is but feebly sustained [only a few cursives of no great authority, one MS. of Theophyl.]. The var. ἁνεχέσθε [which is a little better sustained, i.e., by B. (Birch) K., a number of cursives, Theodt., and one MS. of Chrys.] originated in the same word near the close of the verse. [Cod. Sin. gives ἁνἅσχέσθε instead of ἀνεχ. as a var.lect.].

[3]2Co_11:3.—Οὕτως before φδθαρῇ is probably not genuine; it is wanting in the best authorities. [B. D. (1st hand), F. G. Sin. Copt. Arm. and some Greek Fathers, Tisch. Bloomf. and Words. with the Rec. retain it, but Griesb. Lachm. Alf. Stanley and Meyer omit it].

[4]2Co_11:3.—καὶ τῆς ἁγνότητος is a gloss which is to be accounted for by ἁγνήν in 2Co_11:2; it was placed either before or after τῆς ἁπλότ. [It is inserted by B. F. G. Sin. (3d hand brackets it) and several versions. Alford suggests that it would naturally arise from its ending being so similar to that of ἁπλότ., while Tisch. and Bloomf. reject it as a gloss to explain ἁπλότ. Epiphan, p. 275 adds: καὶ ἀγνειάς Xριστοῦ καὶ δικαιοσύνης, which, perhaps, confirms the conjecture of a gloss].

[5]2Co_11:4.—Lachm. has ἀνέχεσθε, but on inferior authority. It appears to be a correction [on account of the apparent necessity of the present tense in the apodosis to correspond with the pres. of the potasis; but comp. 2Co_11:1. and Exeg. obss.].

[6]2Co_11:5.—Lachm. has δέ instead of γὰρ, but on the sole authority of a reading in B., which appears to have originated in an attempt to lighten the severity of the expression.

[7]2Co_11:6.—Lachm. and Tisch. have φανερώσαντες; it probably originated in the attempt to explain φανερωθέντες by φανερώσαντες ἑαυτούς, which words some copies actually have, [and they were regarded as especially appropriate to τὴνγνῶσιν, of which, however, the reading involves a very harsh ellipse]. The var. φανερωθείς, found in some copies, is also in favor of the Receptus. [Lachmann’s reading, however, is sustained by B. F. G. and the later Sin., though the 3d hand has φανερωθέντες. Alford thinks it much more likely that the harsh φανερώσαντες should have been changed into the easy φανερωθέντες, than that the contrary should have occurred, especially as the latter word could so naturally be suggested by 2Co_5:11. It probably became φαν. εαυτους and then φανερωθέντες].

[8]2Co_11:14.—Rec. has θαυμαστόν, but it has less authority than θαῦμα, and it is probably a gloss.

[9]2Co_11:16.—Rec. has μικρόν τι κἀγὼ; but Kayto κἀγὼ μικρόν τι is much better sustained.

[10]2Co_11:21.—Lachm. has ἠσθενήκαμεν, but it has the authority of only Β. and 80. [also more recently of Sinait. and a Vat. MS. of a recent date].

[11]2Co_11:23.—Lachm has ἐν φυλ. περ. before ἐν πληγ. ὑπερβ. on the authority of B. D. (1st hand) E., the Vulg. Goth. and Ethiop. Versions, and many Latin Fathers. Sinait. has ἑν πληγ. περισσοτέρως ἐν φυλακαῖς ὑπερβαλλόντως; the 3d hand, however, agrees with the Receptus].

[12]2Co_11:27.—Rec. has ἐν before κόπῳ, but in opposition to the best authorities, and conformed apparently to the following.

[13]2Co_11:28.—Rec. has ἐπισύστασις; Lachm. and Meyer, with some excellent authorities [with B. D. F. Sin., et. al., and 4 cursives], have ἐπίστασις. The former was probably derived from Act_24:12, [and yet the same variation of reading is found there. The two words are often used in the same sense, but ἐπισύστ. can be taken only in a hostile sense, which the connection certainly seems to require, [so Chrysost.: οἱ θόρυβοι, αἱ ταραχαί, αί πολιορκίαι τῶν δήμων καὶ τῶν πόλεων ἔφοδοι: the tumults, the disturbances, the assaults of mobs, the onsets of cities. So also the Greek expositors generally. This word, too, as Tisch. suggests, seems much less likely to have been changed for ἐπίστ. than the contrary].

[14]2Co_11:28.—Instead of μοι some MSS. have μου (Rec.); but it was probably an emendation.

[15]2Co_11:31.—The ἡμῶν after κυρίον, and χριστοῦ after Ἰησοῦ are probably both additions to the original. [B. F. Sin. smit both; and others omit one of them].

[16]2Co_11:32.—After πιάσαι με, some MSS. add θέλων. It is probably an exeget. addition [and yet Sin., et al., and some Greek Fathers have it, while B. the Vulg. Syr. and Arm. versions, and a few of the Lat. writers omit it, and some MSS. and versions place it before πιάσ με].

[17][As the phrase κατὰ κύριον in our passage has been generally brought into discussions respecting the Apostle’s inspiration, we should carefully notice its meaning. Literally it signifies, “according to the Lord.” Of course, here as every where else in Paul’s own writing, the Lord means the Lord Jesus. But was it, (1) according to the example of the Lord who was lowly and never boasted; or (2) according to the Lord’s command or direction (for sometimes; as in 1Co_7:6; 1Co_7:10; 1Co_7:12, Paul refused to lay a Divine command on his brethren and only gave them human advice which they were at liberty to follow or decline); or (3) according to the Lord’s inspiring Spirit? Evidently it was not the last, for Paul claimed always to be under the Spirit’s influence, and the preposition would not have been κατά with an accus., but ἐν, ἐκ or ἀπό (Winer § 51. 5. k. 3). The analogy of 1Co_7:6 ff., would favor the second method. In this case it would be no denial of his general θεοπνευστία, but rather an assertion of it; for his present exception would prove the general rule. Indeed we are under no necessity of supposing an exception in this particular instance, for even the inspiring Spirit might direct Paul to leave men unlettered by authority in matters of social expediency as in marrying or boasting. But the contrast implied by ἀλλὰ between the matter here spoken of in ἀφροσὺνη and κατὰ τὴν σάρκα, shows almost conclusively that the Apostle was here speaking of something κατὰ κύριον which was not according to a boastful manner. So Chrysostom; who thinks that Paul here condemns boasting in form and in general as not after the Lord, and yet goes on to boast because the good intention which led him to do so made it right in the present case. We are led therefore by the preposition here used and the connection to adopt the first method of interpretation mentioned above. Comp. Hodge, Stanley, and especially Lee on Inspiration, Lee. VI. pp. 297–8.

[18][Robinson’s Heb. Lex., Kitto’s Encyc., and Smith’s Dict. of the Bible. Art. Hebrew. The name עִבְּרִי is now generally regarded not as a Patronymic, bnt as an appellative noun from עֵבֶר, one from the other side (Gen_14:13 Sept., περάτης=transitor). It seems to have been originally a Cis-Euphratian word applied to Trans-Euphratian immigrants, but afterwards used by the Israelites themselves as the name best known to foreigners. There is no evidence that the Israelites attached any special value to their descent from Eber, which, indeed, they shared with a number of Oriental nations (Gen_10:21, probably means simply: “the Father of the nations beyond the river.”)]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

2. Answering His Adversaries. His Boastings.

CHAPTER 11

1. The Danger Through False Teachers. (2Co 11:1-6)

2. Answering His Adversaries. (2Co 11:7-15)

3. His Boastings of Labors and Sufferings. (2Co 11:16-33.)

Inasmuch as he did not want to boast, he tells the Corinthians to bear with him a little while he acts foolishly in speaking of himself. It had become necessary to do so in order to answer his adversaries, who were making havoc among the Corinthians, but he looks upon his vindication and boasting as nothing less than folly. He is about to do what he had exposed in others in the previous chapter (2Co 11:12). He therefore asks their indulgence. What he did he asked them to look upon as being folly, but to remember that it was for their sakes. He was jealous over them, not with a jealousy which originated in the spirit of a natural emulation, but with godly jealousy. He had espoused them to one husband, so that he might present them a chaste virgin to Christ.

The church is the bride of Christ. He as God’s messenger by the preaching of the Gospel of Grace, and the acceptance of it by the Corinthians, had betrothed them as an assembly to the Lord. His jealous desire was to present the Corinthian church to the bridegroom in the coming day. He had his grave fears that as the serpent had beguiled Eve through his subtilty, so their minds might also be corrupted from the simplicity that is in Christ. Eve was for Adam, and so the church is for Christ and for Him alone. Eve was deceived by listening to another voice. Even so the Corinthians were listening to other voices and their simple faith was being corrupted by false teachings. Behind it stood the same enemy who had deceived Eve. Was there another Christ, which these teachers preached, than the Christ he had preached? Or were they receiving another and a better Comforter, another Holy Spirit, than the One they had received in believing the Gospel Paul had preached unto them? Or, have these men brought you a better gospel? If such were the case, they could bear with it. But how could there be another Jesus, or a better Comforter or a better gospel? He was not a whit behind the very chiefest apostles; though he had, for the gospel’s sake, abstained from excellency of speech, yet in all things had he been manifest among them.

Evidently the great apostle searched his heart and life to discover the cause of the alienation of the Corinthians. Was the offence perhaps in taking nothing from them and preaching the gospel freely, without money? It was his boast that he took nothing from them, as the brethren in Macedonia had ministered to his needs. But his boast was that he had preached the gospel in Achaia gratuitously. But why? Because he loved them not? God was his witness that such was not the case. It was to take away from these false teachers the boasting of preaching for nothing, so that they could not say, we labor gratuitously while the apostle receives money for his services.

And who were these teachers? The Holy Spirit now exposes the true character of these men. They were not apostles at all, but deceitful workers, who transformed themselves into the apostles of Christ. They were the instruments of that sinister being who was once an angel of light and whose most powerful tactic is to assume this character, to which he had lost all claim by his fall. These false teachers posed as ministers of righteousness. They made high pretensions, yet denied the true righteousness of God. We see much of this in our own days, especially in systems like Christian Science and others.

From dealing with the deceivers, he turns now to those who had become ensnared by them (2Co 11:16). Reluctantly he speaks of himself again. To boast of anything except the Lord was a foolish thing to Paul. “That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting. Seeing that many glory after the flesh, I will glory also.” Inasmuch as they compelled him to glory (2Co 12:11), he is therefore ready to show what reasons he had for boasting. These Judaizing teachers boasted much of being Hebrews, of the seed of Abraham. But so was Paul. They boasted of being ministers of Christ. And here the apostle marshals his wonderful proofs of how much he excels in his ministries and labor. What other one could say what he rightfully said of himself? “In labors exceedingly abundant, in stripes above measure, in prisons more frequent, in deaths oft.” Then follows the remarkable record. If it had not been for these evil teachers who had invaded the Corinthian church, we would never have known of these experiences of the great man of God, for the historical record, the Book of Acts, does not give us a full account of his devotedness and trials. And most likely even this list is not complete.

“Troubles and dangers without, incessant anxieties within, a courage that quailed before no peril, a love for poor sinners and for the assembly that nothing chilled--these few lines sketch the picture of a life of such absolute devotedness that it touches the coldest heart; it makes us feel all our selfishness, and bend the knee before Him who was the living source of the blessed apostle’s devotedness, before Him whose glory inspired it” (Synopsis).

And if he must needs glory, he would glory in his infirmities, in his helplessness. Why should he mention the otherwise unrecorded incident of his escape from Damascus? It was an inglorious experience. There was nothing to glory in, for no miracle took place to preserve him, nor angelic interference. Anyone who gloried in himself would never have mentioned so humiliating an experience.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

The True Apostle and the False Teachers. 2Co 11:1-15

Paul censures the spirit which gives ear to false teaching:

v. 1. Would to God ye could bear with me a little in my folly; and indeed bear with me.

v. 2. For I am jealous over you with godly jealousy; for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.

v. 3. But I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.

v. 4. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.

The apostle had condemned the false boasting of the opponents that had come to Corinth and were threatening to spoil the effect of his work. Continuing now on the same topic and in much the same strain, he administers a rebuke to the Corinthians, introduced with great skill: I wish you could bear a little with me in some foolishness; yes, do bear with me! In his effort to destroy the influence which was acting counter to his wishes, and to undermine the work of the false teachers who disparaged him. Paul emphasizes his apostolic authority with passionate earnestness, while apparently holding it lightly. It may seem to some of them like nonsense what he is about to discuss, his appeal may seem like mockery to them, but it is, in truth, a defense of his position which is demanded of him by the sacredness of the obligation resting upon him. To vindicate his ministry, it would be necessary for him indeed to speak much of himself, of his sufferings, of his success: hut this was not vanity, as some might suppose; it was rather, under the circumstances, a most urgent necessity.

That is brought out by the very next words: For I am jealous over you with a godly jealousy; for I betrothed you to one husband to present you as a pure virgin to Christ; but I fear lest in some way, as the serpent deceived Eve in his craftiness, your minds should be corrupted from the simplicity toward Christ. Paul here does not refer to the jealousy of the husband, but to the official zeal of the paranymph, or bridesman, who, among the Jews as well as among the Greeks, arranged the betrothal and made it a point of honor to see that the virgins were properly educated and prepared for married life, who, above all, vouchsafed for the fact that their chastity was untarnished. Paul intimates, therefore, that the present state of affairs in Corinth reflected upon his honor, as though he had not done his work well, as though he had not been careful. He also implies that he resents the interference of rivals who were concerning themselves with matters not pertaining to their business. With godly zeal he was jealous, he was anxious on behalf of God. For as a part of his official duties he had betrothed or espoused the Corinthian Christians, as a Christian congregation, as a part of the Church of Christ, to their Lord, his intention and impression being thereby to present a pure, chaste virgin to Christ, undefiled by any false doctrine or unfaithfulness in life. Luther says of this: "Herewith he shows that the apostolate is nothing but the office of a wooer or bridesman that daily prepares and leads to Christ His bride."

But Paul expresses a deep disappointment and fear, namely, that the purity and unsullied virginity, of which he was so proud, may have been corrupted through the work of the false teachers, that their minds may have been led away from simplicity and one-mindedness toward Christ, just as the serpent completely beguiled Eve by his many arts, Gen 3:1-24. As in the Garden of Eden, Satan, the tempter of mankind, is unceasingly active, deceiving and seducing into misbelief, despair, and other great shame and vice. This, Paul feared, had taken place in Corinth, for it seemed that the members of that congregation had shown themselves only too willing to listen to strange teachings; their minds were no longer directed toward Christ with singleness of heart, but they were rather giving heed to the voice of the tempter. Paul means to sap, in brief: "But something is worrying me and causing me care, yea, I am jealous and zealous about you (yet with godly zeal, not from anger or hatred), that I yield you to no one else; for I fear nothing so much as that the devil woo you away from Christ. Just as it happened to Eve in paradise, who also was a beautiful bride, decorated with manifold ornament, both external and spiritual, divine, and obedient, and subject to God. But the devil beguiled her and caused her to sin, so that she deserted God and followed the adulterer and led us all with her into the harm in which we are submerged. Thus, he says, I am anxious about you, who have once more been brought to Christ and become His bride. For the danger is great, since the devil attacks Christendom without ceasing, and since we are weak, and you must beware and be on your guard with all diligence, lest you, by the guile and craftiness of Satan, be led away from the Word and obedience of Christ, our Lord, who has loved you and given Himself for you."

The apostle substantiates his suspicions: For, indeed, if he that comes were preaching another Jesus whom we have not preached, or you were receiving another spirit which you did not receive, or a different gospel which you did not accept, you bear with him well! Instability and gullible curiosity seem to be characteristics of newly founded congregations, since they are still lacking the solid doctrinal foundation so necessary to remain firm against temptations and persecutions of every kind. If any one comes, no matter who he is, and whether or not he has a call or authority, the Corinthians were exhibiting a tolerance and a willingness to hear him which certainly accorded finely with their assumed wisdom, as the apostle ironically remarks. For here were the false teachers, blandly insisting that they were really proclaiming the complete and perfect Christ, that their understanding of Jesus was so much more encompassing than that of Paul. But the latter tears the mask from their face and declares that the Christ whom they preached was not the Christ of the Gospel, but another Christ, a figment of their imagination; for Christ was not a new lawgiver. So the false teachers also alleged that they were imparting the Spirit properly and in the right measure, as befitted the city of Corinth with its traditions of culture and learning. But Paul calls that a different spirit, one having nothing in common with the true Spirit of holiness given through the pure preaching of the Gospel. The false teachers had proudly presented themselves as the true preachers of the message of salvation; but Paul declares their proclamation to be a different gospel, one which has nothing in common with the message of redemption through the blood of Christ. See Gal 1:6-9. Note: The description of the false teachers, as here given, in a most remarkable manner fits those teachers of our day who arise in the Church and calmly proclaim a new Christ, a different spirit, a social gospel. And, alas! they find many whose facile acceptance of novelty causes them to bear with the glittering phrases finely.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Chapter 24

GODLY JEALOUSY.- 2Co_11:1-6 (R.V)

ALL through the tenth chapter there is a conflict in the Apostles mind. He is repeatedly, as it were, on the verge of doing something, from which he as often draws back. He does not like to boast-he does not like to speak of himself at all-but the tactics of his enemies, and the faithlessness of the Corinthians, are making it inevitable. In 2Co_11:1-33. he takes the plunge. He adopts the policy of his adversaries, and proceeds to enlarge on his services to the Church: but with magnificent irony, he first assumes the mask of a fool. It is not the genuine Paul who figures here; it is Paul playing a part to which he has been compelled against his will, acting in a character which is as remote as possible from his own. It is the character native and proper to the other side; and when Paul, with due deprecation, assumes it for the nonce, he not only preserves his modesty and his self-respect, but lets his opponents see what he thinks of them. He plays the fool for the occasion, and of set purpose; they do it always, and without knowing it, like men to the manner born.

But it is the Corinthians who are directly addressed. "Would that ye could bear with me in a little foolishness: nay indeed bear with me." In the last clause, ανεχεσθε may be either imperative (as the Revised Version gives it in the text,) or indicative (as in the margin: "but indeed ye do bear with me"). The use of αλλα rather favors the last; and it would be quite in keeping with the extremely ironical tone of the passage to render it so. Even in the First Epistle, Paul had reflected on the self-conceit of the Corinthians: "We are fools for Christs sake, but ye are wise in Christ." That self-conceit led them to think lightly of him, but not just to east him off; they still tolerated him as a feeble sort of person: "Ye do indeed bear with me." But whichever alternative be preferred, the irony passes swiftly into the dead earnest of the second verse: "For I am jealous over you with a godly jealousy: for I espoused you to one husband, that I might present you as a pure virgin to Christ."

This is the ground on which Paul claims their forbearance, even when he indulges in a little "folly." If he is guilty of what seems to them extravagance, it is the extravagance of jealousy-i.e., of love tormented by fear. Nor is it any selfish jealousy, of which he ought to be ashamed. He is not anxious about his private or personal interests in the Church. He is not humiliated and provoked because his former pupils have come to their spiritual majority, and asserted their independence of their master. These are common dangers and common sins; and every minister needs to be on his guard against them. Pauls jealousy over the Corinthians was "a jealousy of God": God had put it into his heart, and what it had in view was Gods interest in them. It distressed him to think, not that his personal influence at Corinth was on the wane, but that the work which God had done in their souls was in danger of being frustrated, the inheritance He had acquired in them of being lost. Nothing but Gods interest had been in the Apostles mind from the beginning. "I betrothed you," he says, "to one husband"-the emphasis lies on one- "that I might present you as a pure virgin to Christ."

It is the Church collectively which is represented by the pure virgin, and it ought to be observed that this is the constant use in Scripture, alike in the Old Testament and the New. It is Israel as a whole which is married to the Lord; it is the Christian Church as a whole (or a Church collectively, as here) which is the Bride, the Lambs wife. To individualize the figure, and speak of Christ as the Bridegroom of the soul, is not Scriptural, and almost always misleads. It introduces the language and the associations of natural affection into a region where they are entirely out of place; we have no terms of endearment here, and should have none, but high thoughts of the simplicity, the purity, and the glory of the Church. Glory is especially suggested by the idea of "presenting" the Church to Christ. The presentation takes place when Christ comes again to be glorified in His saints; that great day shines unceasingly in the Apostles heart, and all he does is done in its light. The infinite issues of fidelity and infidelity to the Lord, as that day makes them manifest, are ever present to his spirit; and it is this which gives such divine intensity to his feelings wherever the conduct of Christians is concerned. He sees everything, not as dull eyes see it now, but as Christ in His glory will show it then. And it takes nothing less than this to keep the soul absolutely pure and loyal to the Lord.

The Apostle explains in the third verse the nature of his alarm. "I fear," he says, "lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity" (and the purity) "which is toward Christ." The whole figure is very expressive. "Simplicity" means singleness of mind; the heart of the "pure virgin" is undivided; she ought not to have, and will not have, a thought for any but the "one man" to whom she is betrothed. "Purity" again is, as it were, one species of "simplicity"; it is "simplicity" as shown in the keeping of the whole nature unspotted for the Lord. What Paul dreads is the spiritual seduction of the Church, the winning away of her heart from absolute loyalty to Christ. The serpent beguiled Eve by his craftiness; he took advantage of her unsuspecting innocence to wile her away from her simple belief in God and obedience to Him. When she took into her mind the suspicions he raised, her "simplicity" was gone, and her "purity" followed. The serpents agents - the servants of Satan, as Paul calls them in 2Co_11:15 -are at work in Corinth; and he fears that their craftiness may seduce the Church from its first simple loyalty to Christ. It is natural for us to take απλοτης and αγνοτης in a pure ethical sense, but it is by no means certain that this is all that is meant; indeed, if καὶ τῆς ἁγνότητος be a gloss, as seems not improbable, απλοτης may well have a different application. "The simplicity which is toward Christ," from which he fears lest by any means "their minds" or "thoughts" be corrupted, will rather be their whole-hearted acceptance of Christ as Paul conceived of Him and preached Him, their unreserved, unquestioning surrender to that form of doctrine {τύπον διδαχῆς, Rom_6:17} to which they had been delivered. This, of course, in Pauls mind, involved the other-there is no separation of doctrine and practice for him; but it makes a theological rather than an ethical interest the predominant one; and this interpretation, it seems to me, coheres best with what follows, and with the whole preoccupation of the Apostle in this passage. The people whose influence he feared were not unbelievers, nor were they immoral; they professed to be Christians, and indeed better Christians than Paul; but their whole conception of the Gospel was at variance with his; if they made way at Corinth, his work would be undone. The Gospel which he preached would no longer have that unsuspicious acceptance; the Christ whom he proclaimed would no longer have that unwavering loyalty; instead of simplicity and purity, the heart of the "pure virgin" would be possessed by misgivings, hesitations, perhaps by outright infidelity; his hope of presenting her to Christ on the great day would be gone.

This is what we are led to by 2Co_11:4, one of the most vexed passages in the New Testament. The text of the last word is uncertain: some read the imperfect ανειχεσθε; others, including our Revisers, the present ανεχεσθε. The latter is the better attested, and suits best the connection of thought. The interpretations may be divided into two classes. First, there are those which assume that the suppositions made in this verse are not true. This is evidently the intention in our Authorized Version. It renders, "For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him." But-we must interpolate-nothing of this sort has really taken place; for Paul counts himself not a whit inferior to the very chiefest Apostles. No one-not even Peter or James or John-could have imparted anything to the Corinthians which Paul had failed to impart; and hence their spiritual seduction, no matter how or by whom accomplished, was perfectly unreasonable and gratuitous. This interpretation, with variations in detail which need not be pursued, is represented by many of the best expositors, from Chrysostom to Meyer. "If," says Chrysostom in his paraphrase, "if we had omitted anything that should have been said, and they had made up the omission, we do not forbid you to attend to them. But if everything has been perfectly done on our part, and no blank left, how did they" (the Apostles adversaries) "get hold of you?" This is the broad result of many discussions; and it is usual-though not invariable - for those who read the passage thus to take των υπερλιαν αποστολων in a complimentary, not a contemptuous, sense, and to refer it, as Chrysostom expressly does, to the three pillars of the primitive Church.

The objections to this interpretation are obvious enough. There is first the grammatical objection, that a hypothetical sentence, with the present indicative in the protasis (εἰ ... κηρύσσει, εἰ ... λαμβάνετε), and the present indicative in the apodosis (ἀνέχεσθε), can by no plausibility of argument be made to mean, "If the interloper were preaching another Jesus you would be right to bear with him." Even if the imperfect is the true reading, which is improbable, this translation is unjustified. But there is a logical as well as a grammatical objection. The use of γαρ ("for") surely implies that in the sentence which it introduces we are to find the reason for what precedes. Paul is afraid, he has told us, lest the Church should be seduced from the one husband to whom he has betrothed her. But he can never mean to explain a real fear by making a number of imaginary suppositions; and so we must find in the hypothetical clauses here the real grounds of his alarm. People had come to Corinth ο ερχομενος is no doubt collective, and characterizes the troublers of the Church as intruders, not native to it, but separable from it-doing all the things here supposed. Paul has espoused the Church to One Husband; they preach another Jesus. Not, of course, a distinct Person, but certainly a distinct conception of the same Person. Pauls Christ was the Son of God. the Lord of Glory. He who by His death on the cross became Universal Redeemer, and by His ascension Universal Lord-the end of the Law, the giver of the Spirit; it would be another Jesus if the intruders preached only the Son of David, or the Carpenter of Nazareth, or the King of Israel. According to the conception of Christ, too, would be "the spirit" which accompanied this preaching, the characteristic temper and power of the religion it proclaimed. The spirit ministered by Paul in his apostolic work was one of power, and love, and, above all things, liberty; it emancipated the soul from weakness, from scruples, from moral inability, from slavery to sin and law; but the spirit generated by the Judaising ministry, the characteristic temper of the religion it proclaimed, was servile and cowardly. It was a spirit of bondage tending always to fear. {Rom_8:15} Their whole gospel-to give their preaching a name it did not deserve {Gal_1:6-9} -was something entirely unlike Pauls both in its ideas and in its spiritual fruits. Unlike-yes, and immeasurably inferior, and yet in spite of this the Corinthians put up with it well enough. This is the plain fact (ἀνέχεσθε) which the Apostle plainly states. He had to plead for their toleration, but they had no difficulty in tolerating men who by a spurious gospel, an unspiritual conception of Christ, and an unworthy incapacity for understanding freedom, were undermining his work, and seducing their souls. No wonder he was jealous, and angry, and scornful, when he saw the true Christian religion, which has all time and all nations for its inheritance, in danger of being degraded into a narrow Jewish sectarianism; the kingdom of the Spirit lost in a society in which race gave a prerogative, and carnal ordinances were revived; and, worse still, Christ the Son of God, the Universal reconciler, known only "after the flesh," and appropriated to a race, instead of being exalted as Lord of all, in whom there is no room for Greek or Jew, barbarian or Scythian, bond or free. The Corinthians bore with this nobly (καλῶς); but he who had begotten them in the true Gospel had to beg them to bear with him.

There is only one difficulty in this interpretation, and that is not a serious one: it is the connection of 2Co_11:5 with what precedes. Those who connect it immediately with 2Co_11:4 are obliged to supply something: for example, "But you ought not to bear with them, for I consider that I am in nothing behind the very chiefest apostles." I have no doubt at all that οι υπερλιαν αποστολοι-the superlative apostles-are not Peter, James, and John, but the teachers aimed at in 2Co_11:4, the ψευδαποστολοι of 2Co_11:13; it is with them, and not with the Twelve or the eminent Three, that Paul is comparing himself. But even so, I agree with Weizsacker that the connection for the γαρ in 2Co_11:5 must be sought further back-as far back, indeed, as 2Co_11:1. "You bear well enough with them, and so you may well bear with me, as I beg you to do; for I consider," etc. This is effective enough, and brings us back again to the main subject. If there is a point in which Paul is willing to concede his inferiority to these superlative apostles, it is the nonessential one of utterance. He grants that he is rude in speech - not rhetorically gifted or trained-a plain, blunt man who speaks right on. But he is not rude in knowledge: in every respect he has made that manifest, among all men, toward them. The last clause is hardly intelligible, and the text is insecure. The reading φανερωσαντες is that of all the critical editors; the object may either be indefinite (his competence in point of knowledge), or, more precisely, την γνωσιν itself, supplied from the previous clause. In no point whatever, under no circumstances, has Paul ever failed to exhibit to the Corinthians the whole truth of God in the Gospel. This it is which makes him scornful even when he thinks of the men whom the Corinthians are preferring to himself.

When we look from the details of this passage to its scope, some reflections are suggested, which have their application still.

(1) Our conception of the Person of Christ determines our conception of the whole Christian religion. What we have to proclaim to men as gospel - what we have to offer to them as the characteristic temper and virtue of the life which the Gospel originates-depends on the answer we give to Jesus own question, "Whom say ye that I am?" A Christ who is simply human cannot be to men what a Christ is who is truly divine. The Gospel identified with Him cannot be the s me; the spirit of the society which gathers round Him cannot be the same. It is futile to ask whether such a gospel and such a spirit can fairly be called Christian; they are in point of fact quite other things from the Gospel and the Spirit which are historically associated with the name. It is plain from this passage that the Apostle attached the utmost importance to his conceptions of the Person and Work of the Lord: ought not this to give pause to those who evacuate his theology of many of its distinctive ideas-especially that of the Preexistence of Christ-on the plea that they are merely theologoumena of an individual Christian, and that to discard them leaves the Gospel unaffected? Certainly this was not what he thought. Another Jesus meant another spirit, another gospel to use modern words, another religion and another religious consciousness; and any other, the Apostle was perfectly sure, came short of the grandeur of the truth. The spirit of the passage is the same with that in Gal_1:6 ft., where he erects the Gospel he has preached as the standard of absolute religious truth. "Though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema. As we have said before, so say I now again, If any man preacheth unto you any gospel other than that which ye received, let him be anathema."

(2) "The simplicity that is toward Christ" the simple acceptance of the truth about Him, an undivided loyalty of heart to Him-may be corrupted by influences originating within, as well as without, the Church. The infidelity which is subtlest, and most to be dreaded, is not the gross materialism or atheism which will not so much as hear the name of God or Christ; but that which uses all sacred names, speaking readily of Jesus, the Spirit, and the Gospel, but meaning something else, and something less, than these words meant in apostolic lips. This it was which alarmed the jealous love of Paul; this it is, in its insidious influence, which constitutes one of the most real perils of Christianity at the present time. The Jew in the first century, who reduced the Person and Work of Christ to the scale of his national prejudices, and the theologian in the nineteenth, who discounts apostolic ideas when they do not suit the presuppositions of his philosophy, are open to the same suspicion, if they do not fall under the same condemnation. True thoughts about Christ-in spite of all the smart sayings about theological subtleties which have nothing to do with piety-are essential to the very existence of the Christian religion.

(3) There is no comparison between the Gospel of God in Jesus Christ His Son and any other religion. The science of comparative religion is interesting as a science; but a Christian may be excused for finding the religious use of it tiresome. There is nothing true in any of the religions which is not already in his possession. He never finds a moral idea, a law of the spiritual life, a word of God, in any of them, to which he cannot immediately offer a parallel, far more simple and penetrating, from the revelation of Christ. He has no interest in disparaging the light by which millions of his fellow-creatures have walked, generation after generation, in the mysterious providence of God; but he sees no reason for pretending that that light-which Scripture calls darkness and the shadow of death-can bear comparison with the radiance in which he lives. "If," he might say, misapplying the fourth verse-"if they brought us another savior, another spirit, another gospel, we might be religiously interested in them; but, as it is, we have everything already, and they, in comparison, have nothing." The same remark applies to "theosophy," "spiritualism," and other "gospels." It will be time to take them seriously when they utter one wise or true word on God or the soul which is not an echo of something in the old familiar Scriptures.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

11:1-6 Paul finds it necessary, if distasteful, to justify his actions because of the close link he claims with the church (11:2) and because his enemies were enticing the Corinthian believers away from Christ.

11:1 Paul takes on an ironic tone in saying, I hope you will put up with a little more of my foolishness. He again asks with irony, Please bear with me (or But indeed you are putting up with me, a translation that makes the irony even more pointed).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 11:1. Ὄφελον, would that) He step by step advances with a previous mitigation[73] and anticipation of blame to himself [ΠΡΟΕΠΊΠΛΗΞΙς] of a remarkable description, to which the after-extenuation [ἘΠΙΘΕΡΑΠΕΊΑ] at 2Co 12:11 corresponds.—ΜΑΚΡῸΝ, a little) The antithesis is found at 2Co 11:4; 2Co 11:20.—τῇ ἀφροσύνῃ, in my folly) He gives it this appellation, before that he explains it, and by that very circumstance gains over the Corinthians. This is a milder word than μωρία.[74]—ἀνέχεσθε, bear with) The imperative; comp. 2Co 11:16.

[73] See App., under the tit. Προθεραπέια. Here, an anticipatory apology for what he is about to say, which might seem inconsistent with modesty on his part.

[74] Ἄφρων, according to Tittmann (Syn. New Testament), is one who does not rightly use his mental powers. Paul, in 2Co 11:16, calls himself ἄφρων, because after the manner of men he boasted ὡς ἄφρων. The fault of the ἄφρονες is ἀφροσύνη; that of the ἀνοήτοι (those who follow false rules of thought and action) is μωρία, opposed to σοφία. ʼ Αφροσύνη, ‘insipientia,’ is applied to what is senseless, imprudent, ex. gr. rashness in speaking, Mar 7:22. But Μωρία, ‘stultitia,’ folly of a perverse and often of a wicked kind, Mat 5:22.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_11:1. Would that ye would bear from me a little bit of folly! The connection of thought is this: after the principle just expressed in 2Co_10:18, I am indeed acting foolishly when I boast of myself; but would that you became not angry on that account! Irony; the apostles περιαυτολογία was not, like that of his opponents, idle self-exaltation, but a vindication enjoined by the circumstances and accordant with his duty, in order to drive the refractory boasters at length quite out of the field. Flatt and Baur would insert an also (from me also as from mine enemies), but quite arbitraril.

ὄφελον] see on 1Co_4:8.

ἀνείχεσθε] Hellenistic form with the simple augment (Piers. ad Moer. p. 176) instead of the common ἠνείχ. in the older writers (Buttmann, Ausführl. Sprachl. II. p. 189 f.; Blomfield, ad Aesch. Choeph. 735). The imperfect is not: have borne (Erasmus, Calvin, and others), but: ferretis, would bear. Comp. εἴθε with imperfect: ubi optamus eam rerum conditionem quam non esse sentimus, Klotz, ad Devar. p. 516; Ellendt, Lex. Soph. I. p. 499; Buttmann, neut. Gr. p. 185 [E. T. 215].

μου] does not belong to ἀφροσύνης (Hofmann), so that its position standing apart and prefixed would be emphatic,which, however, does not at all suit the enclitic form,but, as genitivus subjecti, to μικρόν τι ἀφροσ., so that μικρ. τι has two genitives with it. Comp. LXX. Job_6:26 : οὐδὲ γὰρ ὑμῶν φθέγμα ῥήματος ἀνέξομαι. See in general, Kühner, § 542. 3; Lobeck, ad Aj. 309; Stallbaum, ad Plat. Rep. p. 329 B. With the reading μικρὸν τῇ ἀφροσύνῃ (see the critical remarks) it would have to be attached to ἀνείχ. (would that ye endured me a little as to folly), not to τῇ ἀφροσύνῃ, as Fritzsche, Diss. II. p. 53 f., contrary to the simple order of the words, prefers, and μικρόν would have to be taken either of time, or, with Reiche, of degree: paulisper, non nimio fastidio.

ἀλλὰ καὶ ἀνέχεσθέ μου] corrective: yet this wish is not needed, ye really bear patiently with me. The imperative interpretation of ἀνέχεσθε (Vulgate, Pelagius, Castalio, Beza, Calvin, Grotius, Estius, Bengel, Hofmann), according to which Paul would proceed from wish to entreaty, would be quite tame on account of the preceding wish, and in the corrective form unsuitabl.

καί] also, i.e. in reality. See Hartung, Partikell. I. p. 132.

μου] ἀνέχεσθε governs either the accusative, as in the case of μικρόν τι before (and this is the more common construction in Greek authors), or, as here, the genitive (so usually in the N. T.), which is also found in Greek authors when the object is a thing (Hom. Od. xxii. 423, and later authors, such as Herodian, viii. 5. 9, i. 17. 10), but very seldom with persons (Plat. Protag. p. 323 A), without a participle standing alongside, as Xen. Anab. ii. 2. 1; Plat. Pol. ii. p. 367 D, or without a simple participle, as Plat. Pol. viii. p. 564 D, Apol. p. 31 B; Herod. v. 89, vii. 159.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 11:1-4 . HE BEGS THEM TO BEAR WITH HIM IF HE STATES HIS CLAIMS AT LENGTH; IT IS NECESSARY TO DO SO BECAUSE OF THEIR READINESS TO ACCEPT NOVEL TEACHING.

2Co 11:1 . ὄφελον ἀνείχεσθέ μου κ . τ . λ .: would that ye could bear with me in a little ( μικρόν τι only here and 2Co 11:16 ; cf. Heb 2:7 ) foolishness . ἀφροσύνη = “nonsense” (see ref. and cf. Rom 2:20 , 1Co 15:36 , Eph 5:17 ). He thus deprecates his insistence on his claim to apostolic authority, and at the same time introduces with great skill a passionate statement of it. ἀλλὰ καὶ ἀνέχ . μου : nay indeed bear with me; i.e. , he not only utters a wish, but entreats them directly. Others ( e.g. , R.V. marg.) take ἀνέχ . as indic., i.e. , “but indeed ye do bear with me”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1–6. These verses are introductory, apologizing for the folly of glorying, to which a godly zeal on their behalf impels him. At the beginning, middle, and end of this section he calls attention to the folly of this parade of his claims (2Co 11:1; 2Co 11:16, 2Co 12:11). Under cover of the humiliation of having to make a fool of himself, he completes the condemnation of his adversaries, by reminding the Corinthians of the variety and strength of his own claims, and exposing the emptiness of the claims of those who oppose him.

1. ὄφελον (אBD1MP) rather than ὤφελον (D3FGKL); and ἀνείχεσθε (אBDFGLMP) rather than ἀνέχεσθε (K 37, 73, Theodoret), which comes from the following ἀνέχεσθε, or than ἠνείχεσθε (cursives); and μικρόν τι (אBDM, f Vulg. Pesh. Goth.) rather than μικρόν (FGKLP, d g r); also ἀφροσύνης (אBDP 17, Vulg.) rather than τῆς ἀφροσύνης (FG) or τῇ ἀφροσύνῃ (KL, Copt., Chrys.).

1. The opening is abrupt. After what has just been said about the worthlessness of self-praise, the inconsistency of glorying about himself seems to be glaring. He allows that it is foolish, and he asks for toleration. After all, he is only imitating his critics.

”Οφελον. See critical note. In this late Greek, this 2nd aor., without augment, has become a mere particle, an interjection expressing a wish, would that, as to what might have happened, but has not, or of what might happen, but is scarcely expected. Here and Rev 3:15 it is followed by imperf. indic.: 1Co 4:8 by aor. indic., as several times in the LXX., especially in the phrase ὄφελον ἀπεθάνομεν: Gal 4:12 by fut. indic. In classical Greek it commonly has the augment and is followed by the infin.; ὀλέσθαι δʼ ὤφελον τῇδʼ ἡμέρᾳ (Soph. O. T. 1157). Winer, p. 377.

ἀνείχεσθέ μου μικρόν τι ἀφροσύνης. See critical note. The double augment, usual in classical Greek, is commonly a correction of the true text, where it is found in the N.T. Here and in 2Co 11:4 ἠνείχεσθε is certainly a corruption. Would that ye bore with me in a little somewhat of folly; not utinam tolerassetis (Calvin), but utinam toleraretis (Beza) or sustineretis (Vulg.). The construction is doubtful. In classical Greek ἀνέχεσθαι is commonly followed by the acc. both of person and thing; in Biblical Greek by the gen. of both. Here μου is the gen. after ἀνείχεσθε, and ἀφροσύνης is the gen. after μικρόν τι, which is the accus. of reference, ‘bore with me with regard to a little bit of folly.’ The gen. of the person, without a participle, occurs even in classical Greek; εἰκότως ἄπαντος ἀνδρὸς ἀνέχονται (Plat. Protag. 323 A). Others take μικρόν τι as acc. after ἀνείχεσθε, and make both μου and ἀφροσύνης depend upon μικρόν τι, comparing οὐδὲ γὰρ ὑμῶν φθέγμα (A reads φθέγματος) ῥήματος ἀνέξομαι (Job 6:26). But it is unlikely that the second μου should depend upon the verb, as it must, and the first μου not.

ἀλλὰ καὶ ἀνέχεσθέ μου. Here, as in 2Co 10:7, there is doubt whether the verb is indic. or imperat. Most English Versions make it imperat., so that what is first expressed as a wish not likely to be fulfilled is then made an entreaty. But in that case neither ἀλλά nor καί is quite suitable. The ἀλλά corrects what precedes, and the καί gives emphasis to what follows. ‘But I ought not to consider this as an unattainable wish; you really do bear with me’: or, ‘But I have no need to wish this; you do bear with me.’ Comp. Cic. ad Att. xii. 37, tu meam stultitiam consuesti ferre. With the thought of the verse comp. εἰς ἀφροσύνην δὲ κινδυνεύω πολλὴν καὶ ἀναισθησίαν ὄντως ἐμπεσεῖν, εἰς ἀνάγκην συμβιβαζόμενος τοῦ διηγεῖσθαι τὴν θαυμαστὴν περὶ ἡμᾶς οἰκονομίαν τοῦ θεοῦ (Dion. Alex. in Eus. H. E. VII. xi. 2).

It is worth while distinguishing in translation the two words for senselessness which are found in the N.T., ἀφροσύνη (2Co 11:17; 2Co 11:21; Mar 7:22), insipientia, ‘folly,’ and μωρία (1Co 1:18; 1Co 1:21; 1Co 1:23; 1Co 2:14; 1Co 3:19), stultitia, ‘foolishness.’ The former word, being primarily negative, is the lighter in meaning; the latter is the more severe, pointing to an essential or deeply rooted characteristic: comp. μωραίνειν (Rom 1:22; 1Co 1:20). Both the Vulgate and the A.V. are inconsistent in rendering ἀφροσύνη in Mar 7:22 as they render μωρία elsewhere. See on ἄφρων, 2Co 11:16.

1. How came Damascus, which was in the Roman province of Syria, to be guarded by the ‘ethnarch’ of Aretas IV., who was king of Arabia Petraea B.C. 9 to A.D. 40, with Petra as his capital? Damascus cannot have been left independent by the Romans, when they occupied the Nabataean territory in B.C. 65, 64; for Damascene coins from B.C. 30 to A.D. 33 bear the name of Augustus or of Tiberius. Damascene coins from A.D. 34 to 62 are wanting: there are none extant for the reigns of Caligula and Claudius: but after 62 we have them with the name of Nero. That Aretas took Damascus from the Romans is hardly credible: and it is improbable that Tiberius handed it over to Aretas, for when he died in March, A.D. 37, he was compelling Vitellius to take measures against Aretas on behalf of Herod Antipas. Antipas had offended Aretas by divorcing his daughter (A.D. 29) in order to marry Herodias; and about this and some frontier disputes Aretas had gone to war with Antipas and completely defeated him (c. A.D. 32), a defeat which the Jews regarded as a judgment on Antipas for the murder of the Baptist (Joseph. Ant. XVIII. 2Co 11:1-2). Antipas complained to Tiberius, who promised redress; and by his orders Vitellius was unwillingly marching against Aretas, when at Pentecost in Jerusalem he heard of the death of Tiberius. He at once stopped the march on Petra. His new master, Caligula, disliked Antipas, and reversed the policy of Tiberius respecting him; and he may have expressed his disapproval of Antipas by handing Damascus over to Aretas, his chief enemy. In this way an ethnarch of Aretas may have been governor of Damascus, when S. Paul had to fly from it. This statement is important for dating the conversion of S. Paul.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11:1-6. The Folly of Glorying and the Reason for It

Forgive my foolish boasting, which is caused by anxious affection. I fear lest these self-asserting impostors should seduce you from Christ.

1 I wish that you could bear with me in a little somewhat of folly. (It is, of course, foolish to boast; but you stand a good deal of it from other people.) Well, I know that you do bear with me. 2 The truth is that I am jealous over you with God’s own jealousy; for I betrothed you to one husband exclusively. My aim was to present the Church of Corinth as a pure virginbride to the Christ. 3 But I am sadly afraid lest somehow, as the serpent utterly deceived Eve by his craftiness, so your thoughts should be corrupted and led astray from the singleminded devotion and pure fidelity which should be observed towards Christ. 4 And my fear is not groundless, for if the intruding alien (and I hear that there are such people) is proclaiming another kind of Jesus such as we did not proclaim, or you are receiving a different kind of spirit such as you did not receive from us, or a different kind of Gospel such as you did not accept at our hand,—then you bear with a person of this kind with quite beautiful toleration! 5 I ask you to be equally tolerant towards me; for I am persuaded that in nothing have I been inferior to those pre—eminent apostles of yours. 6 Granted that, as compared with them, I am untrained in speech, yet in the knowledge that is worth having I am not untrained. No; in all things we have made that plain among all men in our relations with you.

1. Ὄφελον ἀνείχεσθέ μου μικρόν τι ἀφροσύνης. ‘Would that ye bore with me in a little somewhat of folly.’ The sudden outburst looks like the beginning of a new topic, but, as has been shown above, the connexion with what precedes is close. He is again guarding himself against the charge of vanity and self-praise. The unaugmented 2nd aor. ὄφελον in late Greek is a mere particle, hardly more than ‘Oh,’ expressing a wish as to what might happen, but is almost too good to come true, as here, or what might have been the case, but was not. Here and Rev 3:15 it is followed by imperf, indic.; in Gal 5:12 by fut. indic., where, as here, there is a touch of irony; in 1Co 4:8 by aor. indic. and there also there may be irony. The aor. indic. is freq. in LXX, esp. in the phrase ὄφελον ἀπεθάνομεν (Exo 16:3; Job 14:13; Num 14:2, Num 20:3). In 2Ki 5:3 no verb is expressed. In class. Grk. the augmented ὤφελον is usually followed by the infin. The meaning here is ‘would that ye bore,’ or ‘Oh that ye could bear,’ not ‘would that ye had borne’ (Calvin). Blass. § 63. 5. We have ἀφροσύνη, vv. 17, 21; Mar 7:22; in 1 Cor. we have μωρία (1:18, 21, 23, 2:14, 3:19).

The constr. of the two genitives is disputed. In Bibl. Grk. ἀνέχομαι commonly has gen. of either person or thing, but the acc. is sometimes found, as in class. Grk. Here the ἀνέχεσθε μου in the next clause makes it almost certain that the first μου is the gen. after ἀνείχεσθε, and then ἀφροσύνης is the gen. after μικρόν τι, which is the acc. of reference. But it is possible to take μικρόν τι as the acc. after ἀνείχεσθε and make both genitives depend upon μικόν τι.* This, however, is clumsy and improbable.

ἀλλὰ καὶ ἀνέχεσδέ μου. As in 10:7, we are in doubt as to whether the verb is indicative or imperative, and most English Versions decide for the latter, as if the Apostle were repeating his wish in the form of a prayer. ‘I wish you would—nay, do.’ In either case the ἀλλά corrects what has just been said, while καί emphasizes what is now said, and one gets more of a correction and as much room for emphasis if one takes ἀνέχεσθε as indicative. He has just expressed a wish as if it were not very likely to be fulfilled, and then he corrects himself; ‘Well, I ought not to speak like that; you do bear with me’; or, ‘But there is no need to wish; of course you do bear with me.’ Blass, § 77. 13, prefers the other alternative.

ὄφελον (א B M P) rather than ὤφελον (D3 F G K L). ἀνείχεσθε (א B D F G K L M P) rather than ἠνείχεσθε (some cursives.) τι ἀφροσύνης (א B D E M 17) rather than τῇ ἀφροσύνῃ (K L) or ἀφροσύνης without τι (P).

1. To mark his dislike for Antipas, Caligula may have given Damascus to his great enemy Aretas. In this case the escape of St Paul cannot be placed earlier than the latter part of a.d. 37, and this would give a.d. 35 or 36 as the earliest date for his conversion. On the whole, this is the most probable explanation.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

He granteth that after a sort he playeth the fool in this vaunting of things, but he addeth that he doeth it against his will, for their profit because he seeth them deceived by certain vain and crafty men, through the craft and subtlety of Satan.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

CHAPTER XI.

The apostle apologizes for expressing his jealousy relative to

the true state of the Corinthians; still fearing lest their

minds should have been drawn aside from the simplicity of the

Gospel, 1-3;

From this he takes occasion to extol his own ministry, which

had been without charge to them, having been supported by the

Churches of Macedonia while he preached the Gospel at Corinth,

4-11.

Gives the character of the false apostles, 12-16.

Shows what reasons he has to boast of secular advantages of

birth, education, Divine call to the ministry, labours in that

ministry, grievous persecutions, great sufferings, and

extraordinary hazards, 16-33.

NOTES ON CHAP. XI.

Verse 1. Would to God ye could bear with me] οφελον ηνειχεσθε μου μικρον. As the word God is not mentioned here, it would have been much better to have translated the passage literally thus: I wish ye could bear a little with me. The too frequent use of this sacred name produces a familiarity with it that is not at all conducive to reverence and godly fear.

In my folly] In my seeming folly; for, being obliged to vindicate his ministry, it was necessary that he should speak much of himself, his sufferings, and his success. And as this would appear like boasting; and boasting is always the effect of an empty, foolish mind; those who were not acquainted with the necessity that lay upon him to make this defence, might be led to impute it to vanity. As if he had said: Suppose you allow this to be folly, have the goodness to bear with me; for though I glory, I should not be a fool, 2Co 12:6. And let no man think me a fool for my boasting, 2Co 11:16.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

1. Would that ye did bear with me. As he saw that the ears of the Corinthians were still in part pre-engaged, he has recourse to another contrivance, for he turns to express a wish, as persons do when they do not venture openly to entreat. Immediately afterwards, however, as if gathering confidence, he nevertheless entreats the Corinthians to bear with his folly. He gives the name of folly to that splendid proclamation of his praises, which afterwards follows. Not as if he were a fool in glorying; for he was constrained to it by necessity, and besides, he restrained himself in such a manner, that no one could justly regard him as going beyond bounds; but as it is an unseemly thing to herald one’s own praises, and a thing that is foreign to the inclinations of a modest man, he speaks by way of concession.

What I have rendered in the imperative — bear with me, Chrysostom interprets as an affirmation, and certainly the Greek word is ambiguous, and either sense suits sufficiently well. As, however, the reasons that the Apostle subjoins are designed to induce the Corinthians to bear with him, and as we will find him afterwards expostulating with them again on the ground of their not conceding anything to him, I have followed the Old Interpreter. By saying, Would that, etc., he had seemed to be distrustful; now, as if correcting that hesitation, he openly and freely commands.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

Would to God you could bear with me a little,.... The false apostles boasted so much of their gifts, abilities, and usefulness, that the apostle found himself under a necessity of saying some things in his own defence, for the honour of God, and the good of this church; which otherwise his modesty would not have permitted him, and which he saw would be accounted and censured as folly in him by others; and therefore he entreats their patience a little while, and that they would suffer him to say a few things in vindication of his character, and not be offended; though it would be in commendation of himself, which, were he not forced to, would look vain and foolish: and therefore says,

bear with me a little in my folly, and which he presses with importunity,

and indeed bear with me; he insists upon it, he urges it as what he must not be denied in; for could he have avoided it, he would not have done it; but such was the case, that if he did not do it, he must greatly suffer in his character and usefulness; the members of this church would be in great danger from these false apostles, and the honour and glory of Christ lay greatly at stake; which when considered, he hoped his request would be granted: the last clause may be rendered, but also ye do bear with me; signifying that they had done so already, and continued to do so, and therefore he could not but encourage himself, that they still would bear with him a little longer, and in a few things more.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1 Would to God ye could bear with me a little in my folly: and indeed bear with me.

Ver. 1. In my folly] How foolish were the Pharisees, Joh 7:49, and after them the Gnostics, the Illuminates, and now the Jesuits, that boast themselves to be the only knowing men! Palemon the Grammarian, that bragged that all learning was born with him, and would die when he died! Epicurus, that he first found out the truth! (Sueton.) Richardus de S. Victore, that gave out that he knew more in divinity than any prophet or apostle of them all! These were fools to purpose; the apostle was put upon a necessity of commending himself, so to vindicate his ministry from the contempt cast upon him by the Corinthians.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Would to God - Greek, “I would” (Ὄφελον Ophelon). This expresses earnest desire, but in the Greek there is no appeal to God. The sense would be well expressed by “O that,” or “I earnestly wish.”

Ye could bear with me - That you would bear patiently with me; that you would hear me patiently, and suffer me to speak of myself.

In my folly - Folly in boasting. The idea seems to be, “I know that boasting is generally foolish, and that it is not to be indulged in. But though it is to be generally regarded as folly, yet circumstances compel me to it, and I ask your indulgence in it.” It is possible also that his opponents accused him of folly in boasting so much of himself.

And indeed bear with me - Margin, “Ye do bear.” But the text has probably the correct rendering. It is the expression of an earnest wish that they would tolerate him a little in this. He entreats them to bear with him because he was constrained to it.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

My folly. So he calls his reciting his own praises, which commonly speaking, is looked upon as a piece of folly and vanity; though the apostle was constrained to do it, for the good of the souls committed to his charge. (Challoner)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That which the apostle here calls his folly, was his speaking so much in his own commendation; which indeed is no better than folly, unless there be a great reason; which was here, for it was the false teachers, vilifying his person and office, that put him upon it. The verb in the latter part of the verse, may be read either imperatively, (and so we translate it), as if it were an entreaty of them to excuse him in speaking so much good of himself; or indicatively, you do bear with me.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

An apology for the "foolishness" of boasting (vers. 1-4). He is not afraid of comparisons (vers. 5, 6). He will not recede from his despised practice of teaching gratuitously (vers. 7-15). A second apology, drawn from the outrageous conduct of his opponents (vers. 16-20). His privileges, life, and labours (vers, 21-33).

Would to God; rather, would that! (comp. 1Co_4:8) You could bear; rather, ye would bear. In my folly; rather, in a little foolishness. Namely, in this foolishness of boasting. "Fool" and "folly" are here haunting words. (2Co_1:16, 2Co_1:17, 2Co_1:19, 21 12:6, 11) The article (the i.e. my folly) is omitted in a, B, D, E. Bear with me. It is better to take this as an indicative. It would be meaningless to pass from an entreaty to a command. On the other hand, "Nay, ye do really bear with me" was a loving and delicate admission of inch kindness as he had received from them.

Vers. 1-4.

Inviting men to Christ the supreme object of preaching.

to God ye could bear with me a little," etc. The purpose and spirit of this chapter are the same as the preceding one. The apostle proceeds against the charges which they had brought against him and the same breeze of irony breathes through all. These verses seem to be his defence against the charge of his foolish boasting, "Would to God" or rather would that ye could "bear with me a little in my folly," or better, in a little foolishness. What I have said already you say is foolish boasting; be it so, bear with me whilst I proceed in the same strain of self-vindication; tolerate me a little further. It has been observed that no less than five times in this chapter does the expression "bearing with," or" burden," occur, and the word "folly" eight times; and the inference is that the expressions refer to something which he had heard of some of their remarks concerning him. Paul here seems to claim their continued attention on two grounds.

I THE GREATNESS OF THE WORK HE HAD ACCOMPLISHED AMONGST THEM. "For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ." He had "espoused," or united them, to Christ, as the bride to the Bridegroom a relationship the most sacred, close, tender, and lasting. To unite men in supreme affection and supreme purpose is the grand work of the Christian minister, and what work on earth is so sublimely beneficent and glorious as to make men one with Christ? It is impossible to make men one with a creed or a Church, and were it possible it would be to the last degree undesirable. But to make men one with Christ is at once most practical and urgent practical because God has established an infallible method, and urgent because souls disconnected from Christ are in a guilty and ruined condition.

II THE DREAD WHICH HE HAD LEST THAT WORK SHOULD BE UNDONE. "But I fear, lest by any means, as the serpent beguiled Eve through his subtlety craftiness, so your minds should be corrupted from the simplicity that is in Christ." It would seem from this that the union of souls to Christ is nor absolutely indissoluble, that a separation is possible; and, in truth, were it not so, man would with the union lose his freedom of action, and would become a mere instrument. Angels fell from their primitive holiness, our first parents from innocence, and Peter for a time from connection with Christ. The holiest creature in the universe is conscious of a power by which he could break away from his orbit of purity and obedience; otherwise he would have no sense of personal virtuousness. The apostle here seems to ascribe the possible dissolution of the marriage of souls to Christ to Satan, whom he here represents as the "serpent," implying his belief at once in the personality, moral maliciousness, and mighty spiritual influence of this superhuman intelligence. See how he does this.

1. By insidiously corrupting the mind. "I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ." There can be no union between a soul morally corrupt and impure, and Christ. The moment those who are united to Christ become corrupted, the union is at an end; the letter branch falls from the trunk. So Satan"s work is to "corrupt," and thus undo the grandest of all works. This he does insidiously, or craftily, just as he dealt with Eve. (Ge 3) How craftily this huge enemy of souls pursues his soul-corrupting work! "Beware of his devices.

2. By the agency of false teachers. "For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, Which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him." There is but one dissolute Christ, but as many subjective ones as call themselves Christians, and not a few of the subjective ones are pernicious caricatures of the true Jesus of Nazareth. These are preached, and the preaching of them corrupts souls and fulfils the purpose of the devil. There is as much difference between the Christ of the Gospels and the Christ of the creeds, as there is between the cedar growing in Lebanon and that cedar reduced to its primitive elements in the laboratory of the chemist; in the one form beautifully attractive, in the other hideously repulsive. Such Christs were preached in Corinth. Paul, perhaps, specially refers to some one who was preaching "another Jesus," and ironically he intimates that such preachers they tolerated. "Ye might well bear with him." As if he had said," Such men who are doing the work of the devil ye would tolerate?

HOMILIES BY C. LIPSCOMB Vers. 1-6.

Relations of the apostle to the Corinthians; ground of anxiety.

How shall we read this chapter? To read it aright it is certain that we must do more than exercise the understanding on its contents; more than treat it as an argument intended to set forth a definite conclusion; and, especially, more than a defence, on any private grounds, of St. Paul"s character and conduct. First of all, a general view of the situation is necessary. In this large, growing, and influential city, a bond of connection between Asia and Europe, a medium through which the most prominent agencies of the day operated over a very broad surface, in this active and aspiring city a Christian Church had been founded by St. Paul on his first visit. It was an era in his apostleship. Of Greek intellect and habits, he had learned enough at least to give a special bias to his style of preaching. Thrown among a population of Jews, Romans, Greeks, and adventurers from every quarter of the globe, he found a degree of skill and prudence necessary in the management of his work that had not been required in any previous stage of his career. Shrewd money lovers were all around him; he would practise his trade and support himself. Aquila and Priscilla had stood faithfully by his side and cheered his toil. He preached in the synagogue, trouble came, and he transferred his work to the house of Justus. A vision from God assured him of help and protection, and one of its fulfilments occurred when Gallio drove the apostle"s persecutors, the turbulent Jews, from "the judgment seat," and, in the subsequent tumult, "cared for none of these things." But it was more than an era in his ministry. It was an epoch in the history of the gospel. There had been something like a repetition of Pentecost. None of the outward symbols, and yet a mighty descent of the Holy Ghost in the number and variety of gifts. If the great Pentecost had been followed by sad lapses in the cases of Ananias and Sapphira, even by lying unto the Holy Ghost whose dispensation had just been inaugurated, could it be wondered at that disorder, misrule, heart burnings, strife, immoralities, had sprung up as tares among the wheat in this luxuriant harvest? It was Corinth out and out. It was the excitable emporium in one of those ferments, good and evil intermixed, which have happened at intervals in the history of the Church. To check the unhealthy excitement, to purify the Church from corruption, to suppress rivalries and animosities between parties, St. Paul had put forth all his wisdom, energy, and fidelity, and, in large measure, had succeeded. At this point, a closer view of the situation becomes necessary. Looking at St. Paul as the apostle to the Gentiles, we see at once the significance of his relation to the Corinthian Church. Humanly speaking, he had fought here his greatest battle and had won a grand victory. Where was there a Church potentially of such promise? Where such an array of brilliant endowments? Where such a manifoldness and plenitude of captivating gifts? Here, in the very city where the Jews had required a sign and the Greeks had sought after wisdom; here, in the very metropolis of Achaia, where learning and culture and Jewish traditions were so strongly entrenched behind wealth and social influence, he had chosen to lay a peculiar and profound stress on "the foolishness of preaching." And the Christ crucified had suddenly revealed himself as the Christ glorified, had refulfilled his promise of the Holy Ghost, and a glorious Pentecostal season had been granted to Corinth. It was the miracle of all the miracles in his career. How personal it was to him as the apostle to the Gentiles is obvious. It was akin to the demonstration made before Jerusalem and her Sanhedrim in behalf of the twelve; and if that event gave St. Peter a commanding attitude at once, only second to that, if indeed second, was this outpouring of the Holy Spirit as an attestation from Christ the Lord of the special ministry of St. Paul. Amid these signs and wonders dissension and bitter strife had appeared at Corinth. Most alarming of all, Judaizers had come from Jerusalem to assail St. Paul"s authority and destroy his influence. They had been zealous, unscrupulous, persistent, malignant. At every point they had attacked him, and they had a sufficient following to make the apostle apprehend serious damage. The persecution, he had hoped, was checked if not ended. But it had broken out anew, and that, too, while writing this Second Epistle. It was a severe blow. He was not prepared for it. Could it be possible that his work here was to be undone, or, if not that, to be arrested by these unprincipled adversaries? Corinth was the key to the vast citadel of the West; should he lose it from his hand? It is in the light of these facts that we must read this eleventh chapter. And if we find him making a most vigorous and determined effort to reinstate his authority over the disaffected portion of the Corinthian Church, let us remember that it is not Paul as an individual, but St. Paul as an apostle the apostle to the Gentiles who pleaded for a cause far dearer to him than reputation, honour, or life itself. It was not a party, however strong, but the Church he needed in his future work. The opening verse of the chapter indicates his sense of the embarrassing position. "Would that ye could bear with me in a little foolishness, nay indeed bear with me." To commend himself to them by this frequent recital of his labours and sufferings must have been exceedingly painful to one of his sensibility. Only as a duty to his apostleship and to them could he do it, and hence he says, "I am jealous over you with godly jealousy." The figure introduced is expressive of love and purity: "For I have espoused you to one husband, that I may present you as a chaste virgin to Christ." But what is the actual state of the Corinthian Church? Is it making ready for presentation as a bride to the Bridegroom when he shall appear in his glory? There is ground for his jealousy: "I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ." Deception is plainly stated as the danger threatening them no ordinary danger, for it had an infernal origin, one that had been successful even with Eve in Paradise; and as these new teachers were using just such insidious arts, he warns them lest they fall into the snare. The character to be maintained was virginal purity; the end to be kept in view was that Christ"s betrothed Church might be worthy of her Lord at the marriage supper; the peril was the deceitfulness of agents who, under the mask of instructors and authoritative guides, were acting in the interest of Satan; and the enforcement of the warning was the success of the serpent as Satan"s instrument in beguiling Eve. If Eve could be deceived in her purity, how great the danger to this chaste virgin! The "subtlety" had lost none of its persuasive arts; thorough the deception then, thorough would it be now, if they hearkened to these false teachers. To supplant the gospel by the Law, to sink the Christian Church in the Jewish Church, to rob him of his disciples and degrade them into the slaves of Pharisaic superstitions already in their dotage, this was the mercenary aim of these emissaries of Satan. Such they were, as he would presently show. And what were the evidences of imminent danger? If this new preacher come to you preaching another Christ, another Spirit, another gospel, how would you receive him? Would you refuse to hear him? Nay; you would "bear with him," dallying with temptation, blinded, fascinated, opening your hearts to the "subtlety" of the "serpent." On this account he was unhappy. The chaste virgin should listen to no hints of another love. Aside from such conduct, as most evil in itself, what consistency had it with their relation to him as their apostle? He it was who had espoused them to Christ as the Bridegroom, and therefore his jealousy lest they should be "corrupted from the simplicity that is in Christ." The passage is very difficult to understand, and we are by no means sure that we have caught the true meaning. But these seem to be the main points, viz.:

1. St. Paul claims that he has espoused them to Christ, and that he wasanxious to present the Church as a chaste virgin to him.

2. There was great danger of their losing this virginal purity.

3. If this purity were lost, it would be through the subtlety of Satan actingby means of human agency.

4. This agency threatened the Corinthians even now, some of whom wereinclined to reject his authority and become the disciples of these arrogant and self-sufficient teachers.

5. His authority was indisputable. "Not a whit" was he "behind the verychiefest apostles," and this had been demonstrated most signally by his apostolic labours in Corinth. "Rude in speech," according to the Grecian standard of rhetoric, but "not in knowledge;" so that if some of the Corinthians went after another preacher with a different Christ and Spirit and gospel, and would "bear with him" and "might well bear," it would be in contempt of him who had been "made thoroughly manifest" among them as "not a whit behind the very chiefest apostles," and that, too, "in all things." "Bear with him," the new teacher, weaning you away from your former love? Then "bear with me a little in my folly: and indeed bear with me." If you accede to his claims who comes to you with such a novel, presumptuous, and overbearing manner, then surely you can tolerate me in the little folly of lowering myself to a comparison with him. I condescend to it for your sakes and for my own. The equal of any apostle, I let myself down to this folly, and "would to God ye could bear with me" in it! L.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I wish ye would bear - So does he pave the way for what might otherwise have given offense. With my folly - Of commending myself; which to many may appear folly; and really would be so, were it not on this occasion absolutely necessary.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

2Co 11:3

I. There is simplicity in Christ, as the Lord our righteousness, as the Servant of the Father, as the Substitute, Surety, and Saviour of the guilty.

II. As in His own finished work of righteousness and atonement, so in the free offer of the Gospel as connected with it, we may see, and seeing bless God for, the simplicity that is in Christ. How simple, in every view of it, is the Gospel message. God has but one argument: the argument of the Cross, a full atonement made for guilt of deepest dye, an everlasting righteousness brought in, a sufficient satisfaction made to the righteous law, and a welcome, without upbraiding and without reserve, awaiting the very chief of sinners.

III. As there is the simplicity of actual reality in the great atonement and the simplicity of earnest sincerity in the Gospel offer, so in respect also of the completeness of believers as one with Jesus we may note the simplicity that is in Christ. The perfection of His righteousness, the fulness of His grace and truth, the holiness of His Divine nature, all His possessions, in short, and all the pure elements of His own inmost satisfaction, His rest, His peace, His joy, all, all, He shares with us simply, bountifully, unreservedly, and all upon the same footing: our only being in Him and abiding in Him.

IV. The same simplicity is apparent in His guidance of us as our Captain and Example.

V. The simplicity that is in Christ may be noted in connection with His second coming and glorious appearing. What really is to produce the right moral and spiritual effect upon our souls is not the crowded canvas and scenery of a picture embracing all the particulars of a world’s catastrophe, no, not that, not that at all, but the one dread and holy image of Jesus as He was taken up to heaven from Mount Olivet, so coming again even as He was seen to go. Be that coming when it may, it is still as the polestar of the Church’s hope and the spur of her zeal, simple, solemn, in its very standing alone, isolated, solitary, separate, and apart from all accessories of preceding and accompanying revolution.

R. S. Candlish, Sermons, p. 43.

The Simplicity that is in Christ.

I. This simplicity of Christ is most markedly set before us in our holy religion. First, in its doctrine. All doctrine is derived from Christ Himself; and if we go up to the fountain-head, there we see that, while never man spake like this Man, that which characterised Christ, like nature itself, most of all was His simplicity. It is true that He often spoke deep and profound things, and that, as in all Scripture, so we have from the lips of Christ Himself heights which no man can reach, depths which no man can fathom, lengths which no man can span, and breadths which no mind or intellect can grasp; yet this arises from the infinitude of the subject more than from any lack of simplicity in Him who expounded it.

II. Again, secondly, this simplicity applies to obedience. Philosophy was so intricate and so subtle that very few could follow it, and very few could understand it; but when God, by His Son Jesus Christ, would teach the world the most royal law of greatness and obedience, it was this: "Thou shalt love the Lord thy God with all thy heart, and soul, and strength, and mind, and thy neighbour as thyself."

III. This subject speaks to us of simplicity in our worship. Man loves novelty; man loves novelty in everything, and not less in his religion than in any other thing. This is the reason why the mind of man is ever open to some new form of faith or some new form of error, just for this reason, and we are here recalled from it all by the simplicity which is in Christ. Be simple in everything: simple in your repentance toward God; simple in your faith toward our Lord Jesus Christ; simple in your mutual intercourse with one another; simple in all the work that you are honoured and permitted to put your hand to for the Lord in His vineyard.

J. Fleming, Christian World Pulpit, vol. xxiv., p. 28.

2Co 11:10

Fancied Wisdom.

I. The influence exercised by the Judaising teachers at Corinth was so noxious that the Apostle found himself most unwillingly driven to the ungracious task of boasting of his services. Such a necessity must have been peculiarly repulsive to him, because a great part of his own special teaching was directed against any self-complacency or assertion of personal merit. He introduces it, therefore, with reluctance and apology. Such boasting, he says, becomes a fool rather than an Apostle, but the perversity of the Corinthians has left him no alternative, and he feels obliged to give them a picture of the man whom they are deserting for their new and unworthy favourites.

II. (1) The text accounts for certain forms of unbelief. There is a certain pleasure in appearing cleverer or more profound than our neighbours or feeling able to despise them as the bigoted votaries of a worn-out creed and lingerers behind the age. Thus we are led by our own fancied wisdom to suffer fools gladly. (2) The fancied wisdom which leads us to suffer fools gladly may be, not of an intellectual, but of a religious, character. The man gladly tolerates the groundless fancies of some new teacher who casually crosses his path, or perhaps himself seeks one out; he adopts in his ignorance untenable interpretations of Scripture. Thus he too suffers fools gladly.

III. If any one is disposed to lament the licence of modern criticism, the hundred forms of modern sectarianism, the readiness with which men are carried about with divers and strange doctrines, the perils to which their faith is exposed, let him consider whether his own conduct is such as to strengthen or weaken that faith. Remember that every Christian, whether qualified or not to solve Scriptural difficulties and answer sceptical arguments, is able in this way to prove the truth of Christian doctrine by the beauty of Christian life.

G. E. L. Cotton, Sermons on the Epistles, vol. i., p. 180.

References: 2Co 11:13, 2Co 11:14.—Clergyman’s Magazine, vol. ii., p. 81. 2Co 11:19.—W. C. E. Newbolt, Counsels of Faith and Practice, p. 238. 2Co 11:22.—Spurgeon, Evening by Evening, p. 158. 2Co 11:23.—F. W. Aveling, Christian World Pulpit, vol. xiv., p. 100. 2Co 11:24.—A. Maclaren, Sermons in Manchester, p. 14; Preacher’s Monthly, vol. v., p. 56. 2Co 11:26.—Talmage, Old Wells Dug Out, p. 26; Church of England Pulpit, vol. vii., p. 224; A. Rees, Christian World Pulpit, vol. xiii., p. 243. 2Co 11:30.—Clergyman’s Magazine, vol. iv., p. 89. 2Co 11:32, 2Co 11:33.—Homiletic Quarterly, vol. iv., p. 540.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

Observe here, 1. That which the apostle calls his folly is his speaking so much in his own commendation and praise, because ordinarily self-commendation has a very great shew of folly in it, though not always. As if he had said, "I would you could bear with me a little, in that, which looks like a foolish boasting in me, namely, my glorying in my performances, in my services and sufferings, amongst you; and indeed, you must bear with me herein."

Where note, That although the apostle lay under a necessity to commend himself for the vindication of his office, which made him free from folly in this matter; yet because, generally speaking, self-commendation usually proceeds from folly and vanity, and such as did not know the necessity which lay upon St. Paul thus to speak, would be apt to impute folly to him for thus speaking, he therefore calls it folly himself first, and tells the Corinthians, they did and must bear with it.

Observe, 2. The reason assigned, which constrained the apostle thus to do it, was his holy jealousy for them. He had, by preaching of the gospel, brought them to know and believe in Christ, and so, by converting them to the Christian faith, had espoused them to Christ: He earnestly therefore desired that he might present them a pure and chaste virgin; that is, a spotless church unto Christ. As the Jews say, that Moses espoused Israel to God in Mount Sinai, when he made them enter into covenant with him there; so says the apostle here, by converting you to the Christian faith, I have espoused you to one husband, even Christ.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

CHAPTER 11

THE BRIDE-HOOD OF CHRIST

1. “Would that you would bear with me a little in my folly, but indeed you do bear with me.” He here assumes quite an apologetic attitude, by which he excuses himself for saying so much to human observation in self- defense, from the simple fact that their own spiritual interest is deeply involved, and he fears lest they may backslide. Of course, it is folly for a man to brag on himself, as no one but a fool will do it. Still, he is necessarily involved in this very dilemma in order to tell them the mighty works of God through his humble instrumentality, that they may receive help thereby. For the same reason sanctified people are everywhere criticized and calumniated with charges of egotism because we are always telling the mighty works of God in our behalf and through our humble instrumentality, which to carnal people looks like egotism, and we can not help it. Our consecration takes in our resignation to be misunderstood, misjudged and persecuted for the simple discharge of our duty to God, this being inevitable because it is utterly impossible for the carnal to discern the spiritual; meanwhile the spiritual look through the carnal and read them like I read this Greek (1Co 2:14-15).

2. “For I am zealous over you with a zeal of God.” Justified people have a zeal for God, but sanctified people the very zeal of God, i. e., the zeal of Christ Himself, who is enthroned and reigning in our hearts, thus imparting to us His own zeal. The word here is better translated “jealousy,” because it is used in connection with the matrimonial relation of Christ and His Bride, representing Him as uncompromisingly jealous of all other lovers. Hence, if you would be His Bride, you must forever discard all earthly lovers, because He is jealous with the very jealousy of God. “For I betrothed you to one husband, to present you to Christ a chaste virgin.” The betrothal takes place in conversion, when you solemnly vow to let all others go and to become the property of the Heavenly Bridegroom alone. In sanctification the Holy Ghost reveals the glorified spiritual Christ to your spirit, and officiates in the celebration of your matrimonial alliance, forever taking you out of the hands of all earthly lovers. Like Ulysses, who, after an absence of twenty years, returned to his palatial home in the kingdom of Ithaca, and slew in a hand-to-hand combat all the suitors who had been the torment of his beautiful, chaste and virtuous queen during his long absence, so in

‘sanctification the Omnipotent Bridegroom slays all the lovers who have lingered about and tormented you during the intervals of His absence peculiar to the regenerated experience, then entering into holy wedlock with you. This is a purely spiritual transaction, and the happy prelude of the still more glorious ovation when you respond to the archangel’s trump, rise in the first resurrection to meet your descending Lord, or, if happily He shall come before you evacuate this tenement, then you will be

“changed in a moment, in the twinkling of an eye” (1Co 15:52),

and

“caught up to meet the Lord in the air, and thus to be forever with the Lord” (1Th 4:16).

At that time this glorious presentation will take place when, soul and body reunited, transfigured and glorified, you shall be presented by the Holy Ghost to your descending Bridegroom, to whom you have been faithful and true during His long absence. And in the festal halls of the New Jerusalem, in the presence of multiplied millions of unfallen intelligence’s from millions of immortal worlds, the grand and final solemnization of your sanctified nuptials will take place in the presence of your Heavenly Father.

3. “But I fear, lest perhaps, as the serpent beguiled Eve with his versatility, your thoughts may be corrupted from the purity and chastity which are toward Christ.” Satan is always on hand, as in the case of the original temptation, doing his utmost to corrupt the pure heart and alienate it from the simplicity, purity and chastity characteristic of our relation to Christ as our only Husband, Lord and King, invested with the sole right to our affections, sensibilities, intellect, mind, heart, will and spirit.

4. “For indeed if one coming preach another Jesus, whom you did not preach, or you receive another spirit, which you did not receive, or another gospel, which you did not receive, well do you bear with me.” In that case they would better bear with him, because they are already reduced and up- tripped by the devil, dragging down to a backslider’s Hell. Hence in that case they would do well to bear with him, as they are in imminent peril of eternal ruin. We see here the appalling danger of all novelties in religion. God’s salvation was the same in the days of Abel, and never can change. Hence everything new in religion is false. It is all new to you ill you get it; yet it has been a matter of fact and of revelation from the beginning. So, beware of all novelties. They are tricks of the devil to lasso your soul and drag you into Hell. In every case be sure that it is in the plain and unmistakable Word of God.

5. “For I reckon that in no respect do I fall short of the greatest apostles;” i. e., Peter, James and John are perhaps all of the original Twelve in contradistinction to the apostles who had been called since the ascension of our Lord. Peter, the venerable senior of the original Twelve, had been there and preached. Consequently they were exposed to the temptation presented by Paul’s enemies who repudiated his apostolic authority, thus minifying and, depreciating his work simply because he was not one of the original Twelve. Of course, Peter, who was always in perfect harmony with Paul, had never done this.

6. “If indeed rude in speech, but not in knowledge; but in everything we making manifest unto you among all.” We see here, using the plural participle, he includes with it Timothy, Titus, and other comrades in the gospel. It would seem contradictory for Paul to say that he was rude in speech, when he actually had more learning than all the balance en masse. While this was true — as you know — he prudentially discarded all the restrictions of literature, science and rhetoric, that he might enjoy the perfect freedom of the Holy Ghost and come down to the comprehension of those uncouth, illiterate people. While his writings are the most profound in the annals of the world, we are fully assured that in his preaching he made it a specialty to come down to the comprehension of the most ignorant, illiterate and uncouth. Hence his preaching was pre-eminently characteristic of plainness and simplicity. A liberal education qualifies a person to be plainer, more simple and more easily understood than any one else. In the Providence of God I received a classical education, which was a great impediment in the way of the ministerial efficiency till the Lord baptized me with the Holy Ghost and fire, burning up all my grandiloquent, studied sermons, which, while they pleased the people, overshot them till they got almost nothing out of them. I studied with diligence, and thought I was reaching just right, the people complimenting me with great congregations and extravagant eulogies. Sanctification made me a flaming revivalist. I had great revivals everywhere I went, even going out frequently into destitute places, where I had not a member to hold up my hands. The rough, ignorant and uncouth, attracted by novelty and curiosity, poured out to my meetings, invariably getting struck with an awful conviction, followed by a powerful conversion. I met the clamor on all sides that they never had heard a preacher so easily understood. It was because I laid all my education under contribution to simplify my message to the ignorant, coming down where the illiterate and uncouth, and even the idiotic, could not keep from understanding me. This was the secret of Paul’s wonderful success. He laid his vast learning on God’s altar, utilizing it in the way of simplicity and perspicuity; so plain that the most ignorant were bound to understand it, and at the same time so charged with Holy Ghost dynamite that it actually blew up everybody. When learning is not sanctified by the Holy Ghost, as a rule it is impedimental to gospel efficiency; but when well sanctified, it becomes a powerful auxiliary, as in Paul’s case, qualifying us to so simplify Divine truth that the most idiotic can not fail to understand us. Paul here says that he was rude in speech (and really the original is “an idiot in speech,” because an idiot has no more sense than just to say what is in his mind, precisely as it is). Hence he, regardless of human etiquette or any conceivable embargo, just opened his mouth and knocked center out every time. But while he spoke in this plain, straight and uncouth style letting himself down to the comprehension of the darkest rabble in all slumdom, he notifies us that he was all right in “knowledge,” that wonderful gift of; the Holy Ghost, shedding glorious illumination on the precious Word, and thus adding to the awful intensity of his plain, rough, straight, convincing, knock-down exhortations to the unconverted.

7, 8. He now proceeds to remind them of his self-support by tent-making while preaching to them, and certifies that he was burdensome to none of them, because the brethren came from his old churches up in Macedonia and brought him supplies.

10, 11. He proceeds to certify that no one can divest him of the glory accruing to him because he preached the gospel to them gratuitously when he had a right to their support, recognizing that he deserved no credit for preaching the gospel, since God had laid it on him as a duty which he dare not ignore without forfeiting his own salvation. But as God did not require him to support himself meanwhile, he certainly deserves credit for his own temporal support while he preached to them.

12. “But that which I do, I will also continue to do, in order that I may cut off occasion from those who wish occasion in order that whatsoever they boast they may be even as we.” By preaching the gospel to them gratuitously as he had done, of course he cut off the possibility of an allegation which his enemies might have brought against him, i. e., that he labored for temporal emolument. This, perhaps, some of them ignorantly had done, but, of course, were unable to sustain the allegation.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

[While this third part of Paul's epistle is directed against his enemies, it is obvious that even these are, in his estimation, divided into two classes; i. e., the leaders and the led. The apostle does not always keep these separate in his mind, yet we frequently find him, as in this section, appealing to those who were led, and denouncing those who led them.] Would that ye could bear with me in a little foolishness: but indeed ye do bear with me .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

2 Corinthians Chapter 11

In chapter 11, jealous with regard to his beloved Corinthians with a godly jealousy, he carries yet further his arguments relating to false teachers. He asks the faithful in Corinth to bear with him a little, while he acts like a fool in speaking of himself. He had espoused them as a chaste virgin to Christ, and he feared lest any should corrupt their minds, leading them away from the simplicity that is in Him. If the Corinthians had received another Christ from the teachers lately come among them, or another Spirit, or another gospel, they might well bear with what these teachers did. But certainly the apostle had not been a whit behind in his instructions, even if they compared him with the most renowned of the apostles. Had he wronged them by receiving nothing at their hands (as these new teachers boasted of doing), and in taking money from other assemblies, and never being a burden to them?-a subject for boasting, of which no one should deprive him in the regions of Achaia. Had he refused to take anything from them because he loved them not? God knew-No; it was to deprive the false teachers of a means of commending themselves to them by labouring gratuitously among them, while the apostle received money. He would deprive them of this boast, for they were false apostles. As Satan transformed himself into an angel of light, so his instruments made themselves ministers of righteousness. But again let them bear with him while he spoke as a fool in speaking of himself. If these ministers of Satan accredited themselves as Jews, as of the ancient religion of God, consecrated by its antiquity and its traditions, he could do as much, a Hebrew of the Hebrews, and possessing all the titles to glory of which they boasted. And if it was a question of Christian service-to speak as a fool-certainly the comparison would not fail to shew where the devotedness had been. Here in fact God has allowed this invasion of the apostle’s work by these wretched judaising men (calling themselves Christians) to be the means of acquainting us with something of the indefatigable labours of the apostle, carried on in a thousand circumstances of which we have no account. In the Acts God has given us the history of the establishment of the assembly in the great principles on which it was founded, and the phases through which it passed on coming out of Judaism. The apostle will have his own reward in the kingdom of glory, not by speaking of it among men. Nevertheless it is profitable for our faith to have some knowledge of Christian devotedness, as it was manifested in the life of the apostle. The folly of the Corinthians has been the means of furnishing us with a little glimpse of it.

Troubles and dangers without, incessant anxieties within, a courage that quailed before no peril, a love for poor sinners and for the assembly that nothing chilled-these few lines sketch the picture of a life of such absolute devotedness that it touches the coldest heart; it makes us fee] all our selfishness, and bend the knee before Him who was the living source of the blessed apostle’s devotedness, before Him whose glory inspired it.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1–4. Bear with me a little in my folly. The disparagement of his claims by the false teachers rendered it necessary that he should speak of himself in self-defense. One so forgetful of self and consecrated to Christ as Paul could only do this with a sort of sense of shame. Hence he apologizes for doing so, though compelled.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul continues to affirm his apostleship.

put up with me in some foolishness

"allow me to act like a fool"

jealous ... jealousy

These words speak of a good, strong desire that the Corinthians be faithful to Christ, and that no one should persuade them to leave him.

I promised you in marriage to one husband. I promised to present you as a pure virgin to Christ

Paul speaks of his care for the Corinthian believers as if he had promised another man that he would prepare his daughter to marry him and he is most concerned that he be able to keep his promise to the man. AT: "I was like a father who promised to present his daughter to one husband. I promised to keep you as a pure virgin so I could give you to Christ" (See: Metaphor)

translationWords

fool

jealous

godly

promise

pure

virgin

Christ

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

1-4.] apologetic introduction of it, by stating his motive,—viz. jealousy lest they should fall away from Christ.

1.] ἀνείχεσθε is the Hellenistic form,—ἠνείχ. the Attic, not ‘utinam tolerassetis,’ as Calv., al.: the imperfect is put after εἴθε, αἰ, ὄφελον, &c., ‘ubi optamus eam rerum conditionem, quam non esse sentimus:’ Klotz ad Devar. p. 516, cited by Meyer.

μου and ἀφροσύνης are not both genitives after μικρόν τι, as Meyer: nor is it so in the passage quoted by him, Job 6:26, LXX: οὐδὲ γὰρ ὑμῶν φθέγμα ῥήματος (φθέγματος ῥήματος ὑμῶν, Α) ἀνέξομαι. In both cases the personal pronoun is governed by the verb, as indeed here in ἀνέχεσθέ μου immediately following—and μικρόν τι ἀφροσύνης is the accusative of remote reference, as in the double accus. construction.

ἀλλὰ κ.] But (why need I request this? for (you really (see note, ch. 5:3) do bear with me. The indicative is much better than the imperative rendering (as Vulg., Beza, Calvin, Grot., Estius, Bengel, al.),—which, after ὄφελον ἀνείχ., is very flat, and gives no account of the καί. He says it, to shew them that he does not express the wish as supposing them void of tolerance for his weakness, but as having experienced some at their hands, and now requiring more.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Folly. As my boasting may seem to you. Ironically spoken of that legitimate self - vindication demanded by the circumstances. Rev., foolishness.

Bear with me [ανεχεσθε] . Some render as indicative : ye do bear with me.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.