2 Corinthians 11:12

CRITICAL NOTES

2Co_11:12. Occasion.—General drift clear, particular application difficult, from our ignorance of facts. Hard to reconcile some of the presumed cavils and accusations; which have to be inferred from Paul’s replies. But consistency in perversity is not to be looked for. [Cf. “We have piped; … we have mourned”; q.d. “Whatever we do, there is no pleasing you anyway.”] Last clause plainly means: “That they and we may be made to stand on same footing, as to our worthiness and our rights.” This, however, is ambiguous to us, for lack of the key of actual facts. Found does not mean “found out” in any sense of being “unmasked,” but (as it were, judicially) “found” [cf. the “findings” of a court] in the opinion of others (Gal_2:17; 1Co_4:2; 1Co_15:15; 2Co_5:3 [?]).

2Co_11:13.—Contrast with “supereminent app.” (2Co_11:5), “I say, They are no apostles at all! They say, I am ‘catching you with guile.’ Nay, they are workers full of guile [related word] in all they do.” good.

2Co_11:14.—The only Jewish parallel adduced is a solitary opinion of a Rabbi that the angel who wrestled with Jacob was a so-transformed evil spirit! Perhaps Job 1 may have been in Paul’s mind. Or a perfectly general assertion. Light.—Cf. Epb. 2Co_5:8; 1Th_5:5; 1Jn_1:5, etc. No marvel.—“If the Prince of Darkness can stride over the vast gulf which separates his real nature from the outward appearance of an angel of light, his agents can step over the narrower chasm which divides them from apostles of Christ.… Beings of darkness and beings of light are opposites, whereas human beings are capable of living and moving in either … darkness or light. They are flexible to either element, although they cannot belong to both at the same time. Satan, who is ‘the ape of God,’ counterfeits the Divine, and his strategy is a terrible caricature of the Almighty’s ordinances.” (Waite, in Speaker’s Commentary.)

2Co_11:15. Ministers.—Cf. of Paul, 2Co_11:8. End.—Php_3:19.

HOMILETIC ANALYSIS.—2Co_11:12-15

“Like Master, like Servants.”

I. What sternness of denunciation!—

1. Quite alien to the spirit of our time, with its “breadth” of view, its “tolerance” of all shades of opinion and of almost all types of practice, and with its euphemistic condemnation when it does condemn. It means the intensity of conviction; the intolerance of loyalty to “light,” and truth, and Christ; the necessary, inevitable detection and condemnation of falsehood and ignorance by “knowledge.” [See “we know,” four times, in 1Jn_5:18-20. “We know … sinneth not” (“What dangerous spiritual presumption!” cries even the half-hearted Church); “We know … we are of God, … world lieth in the Wicked One” (“What wretched narrowness of judgment; how uncharitable!”); “We know … Son of God is come,” etc. (“Yes,” says the agnostic temper of all ages; “you theologians and metaphysicians are dreadfully sure; you ‘know’ this, and that, and the other; we don’t; we neither affirm nor deny”); “We know Him that is true” (“Impossible; God is unknowable; and His Son, if He have one, is unknowable too!”) Nevertheless, John and the Church say, “We know.” Christ and His people say, “We know” (Joh_3:11; Joh_9:25).] Need to take care lest our milder words, and “more charitable” judgments, betray a less hearty allegiance to truth and holiness, an enfeebled appreciation of the questions at issue, and of their importance, or even a degree of cool indifference to the fundamental distinctions which underlie the sharply defined judgments of such words as Paul’s. Yet—

II. Any apparent change, any seeming approximation between good and evil, is only upon the surface; the real distinction beneath abides unalterable.—[Remember the distinction between “form” and “fashion” (Trench, Syn., § lxx.); very marked in Rom_12:1-2; Php_2:6-8. “Fashion” (the root of word used here; see R.V.) is (Bengel) “habitus, cultus, vestitus, victus, gestus, sermones et actiones”; what offers itself, upon the surface, to observation.] Satan cannot be “transformed into” [A. V., inaccurately]; he can only be “fashioned like.” The deep gulf, the necessary antagonism in their very nature, between “darkness” and “light,” he can never pass, nor does he desire to. At the most, he can only assume some show of “light.” His ministers can only “be fashioned as ministers of righteousness.” The Christian conscience and heart must not allow moral distinctions to be obscured or confused; the instinct of holiness must be kept in full sensitiveness of touch and perception [“quick of scent,” Isa_11:2 (literally)]. Such self-fashioning on the part of evil is a tribute to the beauty of “light,” goodness, holiness. It acknowledges, too, that evil is no dress to wear openly, or in which to do “Satan’s” work. Goodness never pretends to be Evil. The Tempter once dared shamelessly to ask Incarnate Purity to fall down—just for a moment—and worship him. Conversely, in the very fact that he must needs borrow the livery of the servants—angelic and human—of that Pure One, to do some at least of his evil work, he is ever bowing before Him, with a very real acknowledgment of supremacy. “Hypocrisy is the homage Vice pays to Virtue.”

III. No practical use in speculating as to what particular case of “transfashioning” on the part of Satan is in Paul’s mind.—The working of the principle of such a change, such an assuming of “goodness,” is common enough, and clear.

1. Bad men, for selfish, or even malicious ends, put on the life, speak the language, do something of the work, of the good. Not many mere, and downright, hypocrites in the world. Far oftener the discrepancy between profession and fact, which, when discovered, is denounced as “hypocrisy,” has been largely mixed with self-deception. Good and evil are sharply distinguishable in their salient, conspicuous examples. Like two neighbouring mountains [as Guesses at Truth suggests] which stand clearly apart so long as attention is only directed to their summits, but are hard to discriminate lower down, where their bases mingle in almost unapportionable stretches of nearly level ground; so on the ordinary level of common life, in the thousand questions of the minute ethics of daily conduct which are perpetually presenting themselves for solution, right and wrong are seldom so sharply divisible but that a man may sometimes find some real difficulty in keeping them apart, and in not transgressing across the boundary-line; whereupon the first step seems to lead on to, or even “to necessitate” another, and that another; till the man is involved in a position which he never meant to reach, and, to the last, may try to persuade himself is not wholly untenable. He is not therefore blameless, or to be simply pitied, but he is hardly the mere hypocrite. Yet there is such a thing as the life which is the calculated, persistent, clever, devilish lie; the garb of righteousness is worn for evil ends, known from the first to be evil, distinctly proposed to himself by the “deceitful worker,” and deliberately followed up to the last. Rare, but not unknown. So in morals, evil is disguised, made to speak fair, plausibly pleaded for, or excused until excuse passes over into defence; until young, inexperienced minds and hearts, without fixed principles, or any definite principles at all, begin to think the sterner judgments “narrow,” “old-fashioned,” “bigoted,” “unfair”; and yield themselves to the blandishments of the “angel of light.” The poets, the novelists, the dramatists, the secular newspapers, greatly help the dangerous disguise of evil. How, for example, has Lust been glorified under the stolen name “Love”! The oft-sung praise of “Wine” has covered with “light” the mere, animal, filthy Drunkenness. Such talking and writing readily catches the public ear in every age. The same principle is at work in the details of individual life. A business opening; a marriage-proposal; a form of relaxation; essentially evil, but so proposed that social advantage, or profit, or pleasure, disguises the true character of the thing; and not until the soul has yielded and the “deceitful work” is done, does the disguise drop off, and the “darkness” stand revealed.

IV. In the special application of the passage we note:

1. “False apostles” are self-constituted, having no real “call” from God; their real and only commission is from Satan, who puts his own stamp upon them, so that they work upon his lines, copying his falsehood of claim, and of methods, and of purpose. They assume an unwarranted position, and have no real authority.

2. “Such,” i.e. they, like these Corinthian examples, are selfish, ambitious of men’s honour, malignant towards the real servants of God, tyrannical in their assumed authority (2Co_11:20), preach error (2Co_11:4), are full of party spirit. [“Then none was for a party, but all were for the State,”—for “the Church of Christ.”]

3. Yet their “end” is a certain, swift, just detection and destruction. The “world,” with all its evil, is even now so far God’s world that the issue of its course and history must be a victory and a full vindication of goodness and truth and of God’s Christ. The white robe must be stripped off from the falsehood sooner or later, and evil and evil men stand revealed in all their native “darkness.” The servants share with their Master “fire prepared for him.” Every Church should keep jealous watch over the door into its ministry; and should keep in full working order a door out of the ministry. Every minister of Christ, every worker, of every order and degree, should [not be perpetually scrutinising, suspecting his neighbours, but, better, like the apostles at the Supper-table] be asking, “Lord, is it I?”

HOMILETIC SUGGESTIONS

2Co_11:15. “According to their works.”—God’s penalties are inflicted. [In many forms directly and ab extra. Else what is “forgiveness”? The indirect and providential—“natural”—penalties of sin are often only very slowly, and very incompletely, reversed or negatived, even to a pardoned, happy, holy child of God. These are taken up into the sanctified disciplinary life of the pardoned man.] Yet never merely arbitrary in their connection with the sin, but congruous.

I. “In kind.”—This most nearly Paul’s point here. Fruit corresponding to seed sown; prepared for, and growing out of, seed sown.

II. “In measure”: God never will overdo the penalty. No one indiscriminate punishment of sin; as no indiscriminate, undistinguishing reward of righteousness; there are degrees of suffering, as of heavenly joy, though in all cases of equal, eternal duration. [“Many stripes, few stripes.”] May vary from something scarcely more than privation of His favour and presence, up to the most intense suffering of which mind and body in eternity capable. [Doctrine of rewards and penalties must be studied as one indivisible, homogeneous subject with strictly parallel branches, the principles in each strictly analogous to those in the other.]

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.

11:12 Paul’s motive in refusing to accept support from the Corinthians (11:7-11) was to show them what true Christian service is like in contrast to the ministry of those who were looking for an opportunity to boast.

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

2Co 11:12. Καὶ ποιήσω) I will also still do.—ἐκκόψω, I may cut off) It did not suit the false apostles to preach for nothing, 2Co 11:20.—τὴν ἀφορμην, the occasion) in this matter, presently afterwards without the article, ἀφορμὴν, in any matter whatever.—ἐν ᾧ, in which) their boasting consisted in this, that they said: we are found to be, as Paul.

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

2Co_11:12.[327] Positive specification of the reason, after brief repetition of the matter which calls for it (ὃ δὲ ποιῶ, καὶ ποιήσω).

Since Paul, in accordance with 2Co_11:10, wishes to specify the aim inducing the future continuance of his conduct, καὶ ποιήσω must be apodosis (comp. Erasmus, Annot., Beza, Bengel, Lachmann, Tischendorf), and must not be attached to the protasis, so as to make it necessary to supply before ἵνα a ΔΙᾺ ΤΟῦΤΟ ΠΟΙῶ (Erasmus, Paraphr., Luther, Castalio, Emmerling), or τοῦτο ποιῶ κ. ποιήσω (Rückert, but undecidedly), or simply ΓΊΝΕΤΑΙ (Osiander, Ewald).

ἽΝΑ ἘΚΚΌΨΩ Κ.Τ.Λ.] in order that I may cut off the opportunity of those, who wish (exoptant, Beza) opportunity, namely, to degrade and to slander me. Τὴν ἀφορμήν, having the article, denotes the definite occasion, arising from the subject in question, for bringing the apostle into evil repute. Had he caused himself to be remunerated by the Corinthians, his enemies, who in general were looking out for opportunity (ἈΦΟΡΜ. without the article), would have taken thence the opportunity of slandering him as selfish and greedy; this was their ἀφορμή, which he wished to cut off (ἈΝΑΙΡΕῖΝ, Chrysostom) by his gratuitous working. Others understand by ΤῊΝ ἈΦΟΡΜΉΝ the occasion of exalting and magnifying themselves above him (Calvin, Grotius, Flatt). But according to this, we should have to assume that the false apostles had taken no pay, on which point, after the precedent of Chrysostom, Theophylact, Calvin, Grotius, Billroth, and others, Rückert especially insists. This assumption, however, which Neander also supports (comp. against it, Beza), has against it à priori the fact that Paul lays so earnest stress on his gratuitous preachingwhich would not be appropriate to his apologetico-polemic train of argument, if on this point he had stood on the same footing with his opponents. Further, 2Co_11:20 and 1Co_9:12 are expressly opposed to it; and the objection of Rückert, that the apostles testimony to the baseness of his opponents loses much of its force owing to his passionate temperament, is an exaggerated opinion, to which we can concede only this much, that his testimony regarding his opponents is strongly expressed (comp. 2Co_11:20), but not that it contains anything untrue. If they had worked against him from honest prejudice, it would have been at once indiscreet and un-Christian in him to work against them. Rückerts further objection, that the adversaries, if they had taken payment where Paul took none, would have coupled folly with selfishness, is unfounded, seeing that in fact, even with that recommendation in which Paul had the advantage of them by his unpaid teaching, very many other ways were left to them of exalting themselves and of lowering his repute, and hence they might be all the more prudent and cunning. Comp. on 2Co_11:6.

ἵνα ἐν ᾧ καυχῶνται κ.τ.λ.] may be parallel to the previous clause of purpose (Düsterdieck). Yet it is more in keeping with the logical relationthat here something positive, and previously only something negative, is asserted as intendedand thereby with the climactic course of the passage, to assume that ἽΝΑ ἘΝ ᾯ ΚΑΥΧ. Κ.Τ.Λ. is the aim of ἐκκόψω τὴν ἀφορμὴν τ. θ. ἀφ., and thus the final aim of the ὃ δὲ ποιῶ, καὶ ποιήσω in regard to the opponents: in order that they, in the point of which they boast, may be found even as we. This is what I purpose to bring about among them. If, namely, the enemies did not find in Paul the opportunity of disparaging him as selfish, now there was to be given to them withal the necessity (according to his purpose) of showing themselves to be just such as Paul[328] in that, in which they boasted, i.e. according to the context, in the point of unselfishness. Hitherto, forsooth, the credit of unselfishness, which they assigned to themselves, was idle ostentation, see 2Co_11:20. De Wette makes objection, on the other hand, that they could not have boasted of unselfishness, if they had shown themselves selfish. But this was the very point of his enemies untruthfulness (2Co_11:13, comp. 2Co_5:12), that they vaingloriously displayed the semblance of unselfishness, while in fact they knew how to enrich themselves by the Christians. Theodoret aptly says: ἔδειξε δὲ αὐτοὺς λόγῳ κομπάζοντας, λάθρα δὲ χρηματιζομένους. Düsterdieck, too, can find no ground in the context for saying either that the opponents had reproached the apostle with selfishness, or had given themselves out for unselfish. But the former is not implied in our explanation (they only sought the occasion for that charge), while the latter is sufficiently implied in 2Co_11:20. The expositors who consider the opponents as labouring gratuitously understand ἐν ᾧ καυχῶνται of this unpaid working, of which they had boasted, so that Paul in this view would say: in order that they, in this point of which they boast, may be found not better than we. See Oecumenius, Erasmus, Calvin, comp. Billroth and Rückert; Billroth and others (comp. Düsterdieck above) taking withal the second ἵνα as parallel to the first, which Rückert also admits. But against the hypothesis that the opponents had taught gratuitously, see above. And the not better than we arbitrarily changes the positive expression καθὼς ἡμεῖς into the negative. Lastly, this explanation stands in no logical connection with what follows. See on 2Co_11:13. Following Augustine, de serm. Dom. in monte, ii. 16, Cajetanus and Estius regard ἵνα … ἡμεῖς as an exposition of ἈΦΟΡΜΉΝ: occasion, in order to be found as we, and ἐν ᾧ καυχ. as parenthetical: in quo, sc. in eo quod est inveniri sicut et nos, gloriantur. Comp. also Bengel. But the opponents did not, in fact, boast of being like Paul, but of being more than he was (2Co_11:5), and wished to hold him or to have him held as not at all a true apostle, 2Co_11:4. This also in opposition to Hofmann, who, attaching the second ἵνα to ἈΦΟΡΜΉΝ, and referring[329] ἐν ᾧ καυχῶνται to the apostleship of which the opponents boasted, finds Pauls meaning to be this: maintaining in its integrity the gratuitous character of his working, he takes away from those, who would fain find ways and means of making their pretended apostleship appear equal to his genuine one, the possibility of effecting their purpose. But in the connection of the text, ἐν ᾧ καυχῶνται on the one side and ΚΑΘῺς ΚΑῚ ἩΜΕῖς on the other can only denote one and the same quality, namely, the unselfishness, of which the opponents untruly boasted, while Paul had it in truth and verified it. Olshausen has been led farthest astray by taking the second ἵνα as the wish of the opponents; he imagines that they had been annoyed at Pauls occupying a position of strictness which put them so much to shame, and hence they had wished to bring him away from it, in order that he might have no advantage, but that he should be found even as they. And the ἘΝ ᾯ ΚΑΥΧ. is to be taken, as if they had put forward the authority to take money as an object of glorying, as an apostolic prerogative (1Co_9:7 ff.); so that the whole passage has therefore the ironical meaning: Much as they are opposed to me, they still wish an opportunity of letting me take a share of their credit, that I may allow myself to be supported as an apostle by the churches; but with this they wish only to hide their shame and rob me of my true credit: in this they shall not succeed! But that the opponents had put forward the warrant to take money as an apostolic prerogative, is not to be inferred from 1Co_9:7 ff., where Paul, in fact, speaks only of the right of the teacher to take pay. Further, there is no ground in the context for the assumed reference of ἐν ᾧ καυχ.; and lastly, in keeping with the alleged ironical meaning, Paul must have written: ΕὙΡΕΘῶΜΕΝ ΚΑΘῺς ΚΑῚ ΑὐΤΟΊ, which Olshausen doubtless felt himself, when he wrote: in order that he might have no advantage, but that he should be found such as they.

On ἐκκόπτειν, in the ethical sense of bringing to nought, comp. LXX. Job_19:10; 4Ma_3:2 ff.; Plat. Charm. p. 155 C; Polyb. xx. 6. 2. The opposite: παρέχειν ἀφορμήν (Bähr, ad Pyrrh. p. 237).

On the double ἵνα, the second introducing the aim of the first clause of aim, comp. Eph_5:27; Joh_1:7. Hofmann, without reason, desires ὍΠΩς in place of the second ἽΝΑ.

[327] See regarding ver. 12, Düsterdieck in the Stud. u. Krit. 1865, p. 517 ff.

[328] Beza well gives the substantial meaning: Isti quidem omnem mei calumniandi occasionem captant, expectantes dum poeniteat me juri meo renuntiantem in praedicando evangelio ex manuum mearum labore victitare. At ego nunquam patiar hanc laudem (qua ipsos refello) mihi in Achaiae ecclesiis praeripi. Imo in hoc instituto pergam, ut et ipsos ad exemplum meum imitandum provocem, nedum ut quam captant occasionem inveniant.

[329] De Wette and Düsterdieek also refer ἐν ᾧ καυχῶνται to the apostolic working and dignity. According to the latter, the meaning would be: in order that they, as regards unselfishness, may let themselves be found just such as I, the apostle vilified by them, and may in this way show what is the worth of their boastful claim to apostolic dignity. Even this clear interpretation does not remove the difficulty that, as the καύχησις of Paul concerned the gratuitous nature of his labouring (ver. 10, comp. 1Co_9:15), so also the καυχᾶσθαι ascribed in the immediate context to the opponents, and pointing back by καθὼς καὶ ἡμεῖς to the apostles conduct (which was the subject-matter of his boasting), requires no other object, nay, when we strictly adhere to the immediate connection, admits of no other.

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 11:12 . ὃ δὲ ποιῶ κ . τ . λ .: but what I do, that I will do that , by refusing to accept maintenance gratis at your hands, I may cut off the occasion ( τὴν ἀφορμ ., the definite opportunity for attack which my opponents desire) from those who desire occasion that in the matter of their boast, sc. , that as of Apostolic rank free maintenance was their rightful due, they may be found even as we, i.e. , they desire that I and they may be on equal terms so far as the taking of money is concerned. It is better to regard the second ἵνα , not as in apposition with the first, but as dependent on θελ . ἀφορμ . and as expressing the desire of St. Paul’s opponents , not his own. The situation seems to have been as follows: St. Paul held that the “labourer is worthy of his hire” (Luk 10:7 , 1Ti 5:18 ), and in 1Co 9:11-13 he gives a clear exposition of the principle as applied to preachers of the Gospel. On these grounds he more than once (Phi 4:15-16 ) accepted money from the generous Church of Philippi. But it was not his usual practice. He reminds the Thessalonians (1Th 2:9 ) that when with them he had worked for his living. So too he did at Corinth (Act 18:2 ), any help he then accepted coming from Macedonia (chap. 2Co 11:9 ); and he did the same at Ephesus (Act 20:34 ), Now his Corinthian opponents were very ready to take money for their teaching (1Co 9:12 ); indeed they prided themselves on doing so, as it was the privilege of “apostles”. This determined St. Paul that it should never be truly said of him that he was a hireling teacher, and so he was especially careful at Corinth (1Co 9:15-19 ) to avoid even the appearance of grasping after money ( cf. Gen 14:23 ). This honourable independence, however, created a difficulty in two directions. On the one hand, it gave his opponents a handle for saying that he was not really of Apostolic rank, inasmuch as he dared not claim Apostolic privilege; and, on the other hand, it hurt the feelings of his Corinthian friends that he should refuse maintenance at their hands. His reply is contained in 2Co 11:7-12 of this chapter. And the point of 2Co 11:12 is that his action is necessary, for if he were to take money as his opponents did, it would speedily be made a matter of cavil, and would tend to bring him down to their level (see also 2Co 12:14 ).

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

Paul’s adversaries sought all occasions they could, to be equal to him. And therefore seeing they had rather eat up the Corinthians, than preach to them for nothing, they sought another occasion, to wit, to make Paul to take something: which thing if he had done, then hoped they by that means to be equal to him: for they made such a show of zeal and knowledge, and set it forth with such a glossing kind of eloquence, that some of them even despised Paul: but he showeth that all this is nothing but colors and painting.

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

I will do--I will continue to decline help.

occasion--Greek, "the occasion," namely, of misrepresenting my motives, which would be afforded to my detractors, if I accepted help.

that wherein they glory, they may be found even as we--BENGEL joins this clause with "the occasion," namely, of glorying or boasting; the occasion "that they may be found (a point wherein they glory) even as we," that is, quite as disinterested, or virtually, quite as gain-seeking and self-seeking. It cannot mean that the false teachers taught gratuitously even as Paul (compare Co2 11:20; Co1 9:12). ALFORD less clearly explains by reference to Co2 11:18, &c., where the "glorying" here is taken up and described as "glorying after the flesh"; thus it means, that in the matters of which they beast they may be found even as we, that is, we may been a fair and equal footing; that there may be no adventitious comparisons made between us, arising out of misrepresentations of my course of procedure, but that in every matter of boasting we may be fairly compared and judged by facts; FOR (Co2 11:13) realities they have none, no weapons but misrepresentation, being false apostles.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. But what I do, c.] I act thus that I may cut off occasion of glorying, boasting, or calumniating from them-the false prophets and his partisans, who seek occasion-who would be glad that I should become chargeable to you, that it might in some sort vindicate them who exact much from you for they bring you into bondage, and devour you, 2Co 11:20.

Nothing could mortify these persons more than to find that the apostle did take nothing, and was resolved to take nothing; while they were fleecing the people. It is certain that the passage is not to be understood as though the false apostles took nothing from the people, to whatever disinterestedness they might pretend, for the apostle is positive on the contrary; and he was determined to act so that his example should not authorize these deceivers, who had nothing but their self-interest in view, to exact contribution from the people; so that if they continued to boast, they must be bound even as the apostle, taking nothing for their labours; which could never comport with their views of gain and secular profit.

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

12. But what I do. He again explains the reason of his intention. The false Apostles, with the view of alluring to themselves ignorant persons, took no pay. Their serving gratuitously was a show of uncommon zeal. If Paul had availed himself of his right, he would have given them occasion to raise their crest, as if they had been greatly superior to him. Paul, accordingly, that he might give them no occasion of doing injury, did himself, also, preach the Gospel, free of charge, and this is what he adds — that he is desirous to cut off occasion from those that desire occasion For the false Apostles were desirous to insinuate themselves by this artifice, and to detract, in proportion to this, from Paul’s credit, if they were superior to him in any respect. He says, that he will not give them this advantage. “They will be found,” says he, “on a level with us in that glorying which they would wish to have for themselves exclusively.” This, however, is a useful admonition in connection with cutting off occasion from the wicked, as often as they desire one. For this is the only way to overcome them — not in the way of furnishing them with arms through our imprudence.

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.

(12) That I may cut off occasion from them which desire occasion.—It lies on the surface that the “occasion,” or opening for attack, which his opponents had thus desired, was one against which he guarded himself by not taking money. They boasted of their own disinterestedness. They taunted him with his meanness in taking money from the Macedonian churches. The Apostle wishes, therefore, by persisting in his line of conduct, in spite of the appeals of a real or affected jealousy, to place himself on the same level with them, them on the same level with himself. The comparison between them must rest, he says, on other grounds. This seems the only tenable and coherent interpretation; nor is there any force in the objection which has been urged against it, that there is no evidence that the rival teachers did teach gratuitously. If this is a natural inference from St. Paul’s language, and there is no evidence to the contrary, that is surely evidence enough. It may be added, however, that there is at least in favour of the interpretation here given, the evidence of antecedent probability. It was likely that those who claimed to be in some special sense followers of Christ, would at least affect to act on the words of Christ, “Freely ye have received, freely give.” (See Note on Mat_10:8.) It was likely that those who, from another point of view, were representatives of the scribes of Judaism, should at least affect to act as the noblest of those scribes had acted, and to teach, not for payment, but for the love of teaching. That it was an affectation, and not a reality, we shall hereafter see reason to believe.

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

12. occasion] See ch. 2Co_5:12.

that wherein they glory, they may be found even as we] These words seem to imply that the Corinthian false teachers did not accept money or maintenance for their services. But then it is difficult to see how they could have made that very practice an argument against St Paul. It is, therefore, better to suppose, that they boasted of their disinterestedness, in spite of their willingness to enrich themselves at the Corinthians’ expense (see next verse), and that St Paul was determined that they should have no solid ground for insinuations of this kind against him (though such were made nevertheless, ch. 2Co_12:16-17, by those who judged of the Apostle by themselves). So he steadfastly refused to take a farthing of money from the Corinthians, preferring to undergo privations (2Co_11:9) rather than give an opportunity to his opponents to assert of him, what was true of themselves, that his professed disinterestedness was only a pretence. There are a number of interpretations of this passage, for which the student may consult the commentaries of Deans Stanley and Alford.

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.

But what I do, that I will do,.... As he preached the Gospel freely at Corinth and in Achaia, so he was determined to do it for the future, for this reason only, or chiefly:

that, says he,

I may cut off occasion from them which desire occasion: meaning the false apostles, who sought for, and were desirous of every occasion and opportunity of exalting themselves, and reproaching him: that wherein they glory, they may be found even as we; the sense of which according to some interpreters is, that whereas some of the false apostles, at least who were rich men, took nothing for preaching, but gave their labours freely, were very desirous that the apostle would receive of the churches in these parts, that they might have an occasion against him, and an opportunity of showing themselves, as in learning and eloquence, so in this respect, to be superior to him, in that they preached freely, and he for gain; wherefore to cut off such an occasion, the apostle determines he would take nothing; that in this very thing which they boasted of, that they preached the Gospel freely, they might appear to be at most to be but upon a par with the apostle, and not to exceed him. This sense would seem very appropriate, was it a clear point that the false apostles received nothing for preaching; but the contrary is most evident; wherefore the apostle's meaning is, that these men were desirous that he would take wages, because they did; that in this respect he might not excel them, and that they might be able to plead his example and authority, and so get an occasion of extorting more money from the Corinthians: wherefore to cut off all such occasion from them, the apostle resolves to take nothing himself; that whereas they boasted they were equal to, or superior to the apostles, they might be found, would they follow their example, even as they, not taking any money at all of them, and poor, and working with their own hands.

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

12 But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we.

Ver. 12. That I may cut off occasion] There were those that waited for it, as earnestly as a dog doth for a bone, as we say. Habuerunt suos cucullos omnes docti et heroici quolibet tempore, saith Melancthon. Every Zopyrus hath his Zoilus.

That wherein they glory] They, likely, had feathered their nests, and so might well afford to preach gratis. Paul, though not so well underlaid, would not come behind them in that either. He would not be less busy (though he laboured hard for it) in building staircases to heaven, than they were in digging descents down to hell.

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.

But what I do - The course of life which I have been pursuing I will continue to pursue. That is, I will continue to preach as I have done without demanding a support. I will labor with my own hands if necessary; I will preach without demanding rigidly what I might be entitled to.

That I may cut off occasion - That I might give them no opportunity of accusing me of desiring to grow rich, and of calumniating me. Paul meant that they should have no plausible pretext even for accusing him; that no man should be able to say that he was preaching merely for the hire.

Which desire occasion - No doubt his enemies eagerly sought opportunities of accusing him, and greatly wished for some plausible reason for charging him with that which would be disgraceful and ruinous to his character. Or it may mean that they desired opportunity from the example of Paul to justify themselves in their course; that they took wages from the church at Corinth largely, and desired to be able to say that they had his example.

That wherein they glory - Probably meaning that they boasted that they preached the gospel for free (gratis); that they received nothing for their labors. Yet while they did this, it is not improbable that they received presents of the Corinthians, and under various pretences contrived to get from them an ample support, perhaps much more than would have been a reasonable compensation. People who profess to preach the gospel gratis, usually contrive in various ways to get more from the people than those who receive a regular and stipulated compensation. By taxing pretty liberally their hospitality; by accepting liberal presents; by frequent proclamation of their self-denial and their poverty, they usually filch large amounts from the people. No people were ever louder in praise of poverty, or in proclamation of their own self-denials than some orders of monks, and that when it might be said almost that the richest possessions of Europe were passing into their hands. At all events, Paul meant that these people should have no opportunity from his course to take any such advantage. He knew what he had a right to 1 Cor. 9, but he had not urged the right. He had received nothing from the church at Corinth, and he meant to receive nothing. He had honestly preached the gospel to them without charge, and he meant still to do it, 1Co 9:18. They should, therefore, have no opportunity from his conduct either to accuse him of preaching for money, or of sheltering themselves under his example in pretending to preach for nothing when they were in fact obtaining large sums from the people.

They may be found even as we - That they may be compelled honestly to pursue such a course as I do, and be found to be in fact what they pretend to be. The sense is, “I mean so to act that if they follow my example, or plead my authority, they may be found to lead an honest life; and that if they boast on this subject, they shall boast strictly according to truth. There shall be no trick; nothing underhanded or deceptive in what they do so far as my example can prevent it.”

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

St. Paul declares that he will continue to receive nothing for his preaching and his labours, that the false apostles may not glory in their disinterestedness; or rather, that he will not, by receiving any thing, authorize by his example, these new teachers, who only seek their own ease, to live on the Church, and to receive their support from it. (St. Augustine and Estius)

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).

I know (saith the apostle) that there are some amongst you who, out of their hatred to me, would seek any occasion to asperse me to justify themselves. If I had (as I might) have taken wages amongst you for my labours, they would either have taken occasion from it to have aspersed me, (as doing what I did from a mercenary spirit), or at least to have justified themselves in their exactings upon you. I had a mind to prevent any such occasions of boasting.

That wherein they glory, they may be found even as we: it should seem by these words, that some teachers in this church, being (possibly) men of estates, required no maintenance of the people; and would have taken advantage against the apostle, if he had taken any: or, possibly, some others exacted upon them unreasonably, who, had Paul taken wages, would have justified themselves by his example. The apostle therefore was resolved to cut off from them any pretence or occasion of boasting, and to do whatever any of them did, in sparing the Corinthians as to the business of their purses.

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

12. Occasion—Chance for detraction.

Wherein they glory—The chance they sought was, to say that in the matter of their glory, namely, the receiving apostolic wages, they were as Paul. This occasion, or chance of both having their pay and equalling him, he was determined not, by taking pay, to allow them.

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

Occasion; rather, the occasion. Wherein they glory, they may be found even as we. "These new teachers boast to you how disinterested they are. Well, then, I have proved myself to be equally disinterested." But the words apparently involve a most stinging sarcasm. For these teachers were not in reality disinterested, though they boasted of being so; on the contrary, they were exacting, insolent, and tyrannical (ver. 20), and did not preach gratuitously, (1Co_9:12) though they sneered at the apostle for doing so. Being radically false (vers. 12, 13), "while they were," as Theodoret says, "openly boasting, they were secretly taking money," and therefore were not "even as we."

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

Who desire any occasion - To censure me. That wherein they boast, they may be found even as we - They boasted of being "burdensome to no man." But it was a vain boast in them, though not in the apostle.

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

But what I do, that I will do, that I may cut off occasion from them that desire an occasion; that wherein they glory, they may be found even as we . [The apostle is determined that whatever he may do elsewhere he will receive no compensation for any preaching in Achaia. Knowing that they would wish to know why he thus made an exception in their case, he raises the question himself, but does not answer it, because to do so frankly would have been to show the deficiencies of their entire character and nature. But that he does not thus except them because of any lack of love, is shown by his appeal to God, who knew his heart. Compare 2Co_6:11-13 ; 2Co_7:2 ; 2Co_12:15 . One motive for his conduct he will tell them, and that is that he may silence the tongues of those who seek an opportunity to detract him. Here the language of the apostle grows bitterly sarcastic. The false teachers had received wages from the beginning, yet he speaks of them as if they gloried in preaching the gospel for nothing and declares that he will do likewise that they may be found no better than he. In the next three verses Paul speaks with the most unreserved plainness, and, as Bengel observes, "calls a spade a spade."]

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.

Connecting Statement:

As Paul continues to affirm his apostleship, he talks about false apostles.

in order that I may take away the claim

Paul speaks of a false claim that his enemies state as if it were something that he can carry way. AT: "so that I might make it impossible" (See: Metaphor)

for which they want to boast

While Paul's boast was that he "freely preached the gospel" (2 Corinthians 11:7), his enemies boasted that they could speak well (2 Corinthians 11:6).

they are found to be doing the same work that we are doing

This can be stated in active form. AT: "that people will think that they are like us" (See: Active or Passive)

For such people

"I do what I do because people like them"

deceitful workers

"dishonest workers"

disguise themselves as apostles

"are not apostles, but they try to make themselves look like apostles"

translationWords

cut off

boast

people group

false prophet

apostle

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.

12. Ὃ δὲ ποιῶ καὶ ποιήσω, ἵνα ἑκκόψω τὴν ἀφορμὴν τῶν θελόντων ἀφορμήν. But what I do, that I will also continue to do, that I may cut off the occasion of those who wish for an occasion. There is no obscurity thus far. He will continue to work δωρεάν, in order that he may give no handle to those who wish to have a handle against him. They might say, if he took anything from his Corinthian converts, that he preached simply for the sake of the loaves and fishes. For ἐκκόπτειν in the literal sense comp. Rom 11:22; Rom 11:24; Mat 3:10; &c.; in a figurative sense, ἐξέκοψε τὴν ἐλπίδα μου (Job 19:10) and ἐπιθυμίαν οὐ δύναται ἑκκόψαι (4Ma 3:2): also ἡ πρόσθε θρασύτης ἐξεκέκοπτο (Plat. Charm. 155 c). For ἀφορμή comp. 2Co 5:12; 1Ti 5:14; Rom 7:8; Rom 7:11.

ἵνα ἐν ᾧ καυχῶνται εὑρεθῶσιν καθὼς καὶ ἡμεῖς. This second ἵνα (comp. Joh 1:7) is not so clear, and opposite interpretations of its meaning are proposed. That wherein they glory, they may be found even as we. In what did his opponents glory? In being superior to Paul both in authority and in message; he was no true Apostle, and what he preached was not the true Gospel. They came from the Twelve, and they preached the truth. Does S. Paul here mean that he wants to show that they are not better than he? If that were his aim, he would hardly have said ‘even as we.’ Moreover, this does not fit on well to his cutting off opportunity for slander. It is clear from 2Co 11:20 (εἴ τις κατεσθίει, εἴ τις λαμβάνει) that his opponents took remuneration for their teaching (comp. 1Co 9:12). Could they have scoffed at him for not taking pay, if they refused it themselves, or even professed to refuse it? They probably said that it was ‘apostolic’ to be worthy of maintenance, and gloried in accepting it, λόγῳ κομπάζοντες, λάθρα δὲ χρηματιζόμενοι (Theodoret). But by so doing they exposed themselves to the charge of greed, which S. Paul believed that they would have brought against him, if he had taken pay. Perhaps he means that his refusal will drive them to refuse maintenance. Imo in hoc instituto pergam, ut et ipsos ad exemplum meum imitandum provocem (Beza). If so, then ‘in that wherein they gloried (viz. in the matter of accepting remuneration) they would be found even as he’ (i.e. they would refuse to accept), and the Corinthians would be freed from an incubus. This would be more probable if he had written γένωνται for εὑρεθῶσιν. But we do not know enough about the details of the situation to be sure of his meaning. For other views as to the interpretation of the words see Alford, Meyer, or Stanley.

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.

12.] The true reason:—But that which I do, I will also continue to do (καὶ ποιήσω must not, as Erasm., be coupled to ποιῶ, and διὰ τοῦτο ποιῶ supplied before ἵνα,—because it is for his resolution respecting the future that the reason is especially given) in order that I may cut off the occasion (τήν, which would be furnished if I did not so) of those who wish for an occasion (viz. of depreciating me by misrepresenting my motives if I took money of you). Many (Chrys., Theophyl., Calv., Grot., Billroth, al.) take this occasion to be one of aggrandizing themselves above Paul if all took money, assuming that the false teachers, as well as Paul, took none: which is extremely unlikely, from the prominence which he gives to the boast of his own abstinence in this point,—and seems directly opposed to ver. 20 and to 1Co 9:12.

ἵνα ἐν ᾧ κ.τ.λ.] that, in the matter of which they boast, they may be found even as we. Such appears generally acknowledged to be the rendering; but as to the meaning, there is great variety of opinion. (1) Many of the ancient Commentators assume that they taught gratis, and were proud of it,—and that Paul would also teach gratis, to put both on an equality and take this occasion of boasting from them. This would suit the sense of the present verse, but seems (see above) at variance with the fact. (2) Theodoret, whom Meyer, al., follow, supposes them to have pretended to the credit of self-denial, while really making gain, and that Paul means, that he will reduce them from pretended to real self-denial. But this too is inconsistent with the context. Paul’s boast of disinterested teaching was peculiarly his own, and there is nothing to shew that the false teachers ever professed or made any boast of the like. His resolution did not spring out of an actual comparison instituted by them between their own practice and what they might falsely allege to be his, but was adopted even before his coming to Corinth, arguing a priori that it was best to cut off any possible occasion of such depreciation of him from his probable adversaries. (3) Others, Cajetan, Estius, after de Serm. Dom. in Monte ii. 16 (54), vol. iii. p. 1292,—also Bengel,—join ἵνα … ἡμεῖς with ἀφορμήν,—‘occasion that they may be found even as we,’ and explain ἐν ᾧ καυχ. as a parenthesis, ‘that they may be found (a point in which they boast) even as we:’ i.e. ‘that in point of selfishness and covetousness, we may be both on a level.’ But this meaning would require rather εὑρεθῶμεν καθὼς καὶ αὐτοί, ‘we may be reduced to their level.’ (4) Olsh., adopting in the main the last interpretation, would understand ἐν ᾧ καυχῶνται of the taking of money of which they boasted, accounting it an apostolic prerogative. But to this the last stated objection applies even more forcibly: and besides, the suppesition is wholly arbitrary. (5) De Wette, believing the second ἵνα to be parallel with the first, as in (1) and (2), understands ἐν ᾧ καυχῶνται as applying to their boast of apostolic efficiency: ‘that they may, in their apostolic work which they vaunt with such pretension, be found even as we,’ and thinks, the transition to what follows thus made easy. But the objection to this is, that the punctum comparationis in the rest of the chapter is not apostolic efficiency, but rather matters κατὰ σάρκα. (6) I cannot adopt any one of the above accounts of the sentence, for the negative reasons already given, and because all of them seem to me to have missed the clue to the meaning which the chapter itself furnishes. This clue I find in vv. 18 ff. The καυχῶνται is there taken up, described as being κατὰ σάρκα: the καθὼς καὶ ἡμεῖς is taken up by Ἐβραῖοί εἰσιν; κἀγώ· &c. From this it is manifest to me, that his meaning in our present clause is, ‘that in the matter(s) of which they boast they may be found even as we;’ i.e. ‘we may be on a fair and equal footing:’ ‘that there may be no adventitious comparisons made between us arising out of misrepresentations of my course of procedure among you, but that in every matter of boasting, we may be fairly compared and judged by facts.’ And then, before the γάρ of ver. 13 will naturally be supplied, ‘And this will end in their discomfiture: for realities they have none, no weapons but misrepresentation, being false Apostles,’ &c.

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

12. Ὃ δὲ ποιῶ καὶ ποιήσω, ἵνα ἐκκόψω τὴν ἀφορμὴν τῶν θελόντων ἀφορμήν. ‘But what I do, that will I also continue to do, that I may cut off the occasion of those who wish for an occasion.’ He is not going to give an opening to those who are on the look out for an opening against him; he will checkmate them by persisting in refusing remuneration from the Corinthians. His opponents pretended that his refusal showed that he was not an Apostle, and that their taking pay was evidence of their superiority. They saw that the Corinthians might have a simpler explanation, viz. that they were grasping, and that the Apostle was not; and they hoped to get him to do as they did. He means to retain his advantage.

Elsewhere in N.T. ἐκκόπτω is used of actual severing, as of branches (Rom 11:22, Rom 11:24; Mat 3:10, Mat 7:19) or limbs (Mat 5:30, Mat 18:8), and in LXX the figurative sense is rare; ἐξέκοψε ὥσπερ δένδρον τὴν ἐλπίδα μου (Job 19:10), and thrice in 4 Macc. 3:2-4, where we have ἐπιθυμίαν and θυμόν and κακοήθειαν after ἐκκόψαι.

ἵνα ἐν ᾧ καυχῶνται εὑρεθῶσιν καθὼς καὶ ἡμεῖς. This is one of many passages in 2 Cor. which is rendered obscure by our ignorance of the exact state of affairs in Corinth, and there has been much discussion both as to the constr. of the sentence and as to its probable meaning. To set forth all the proposals would not be repaying; the following interpretation is offered as tenable and possibly correct. The second ἵνα is not parallel with the first; it does not depend upon ποιήσω. It is improbable that St Paul’s aim was to place his opponents on a level with himself, either in general, or in the matter of refusing maintenance. What advantage would it be to him to force them to equality with himself in any particular? And what likelihood was there that they would abandon the maintenance which they had accepted, and apparently claimed as an Apostolic privilege, in order to be even with St Paul? It is clear from v. 20, and might be conjectured from 1Co 9:12, that the Judaizing teachers did accept maintenance, and they could not have criticized St Paul for refusing it, unless they accepted it themselves. The second ἵνα depends upon τῶν θελόντων ἀφορμήν, thus; ‘who wish for an occasion of being found, in the matter wherein they glory, on a level with us.’ The matter in which they gloried was the dignity of being Apostolic missionaries, and it was as the possessors of this dignity that they allowed or constrained the Corinthians to support them. They saw plainly that in this particular they were at a disadvantage as compared with St Paul. In spite of all their protestations that it was a mark of Apostolic dignity to be supported by the congregation, and that Paul refused to be supported because he knew that he was not an Apostle, yet the plain fact remained, that they were a burden to the Corinthians and that he was not. It sufficed for their purpose that he had refused maintenance; that showed that he did not believe in his own Apostleship. His accepting maintenance afterwards would not alter that evidence; but it would put an end to the damaging comparison which the Corinthians made between the generosity of St Paul in working for nothing and the greed of the Judaizers in taking all that they could get. Their aim was to get him, by some means or other, to accept maintenance; then they would be found to be no more burdensome to the community that he was.

Εὑρεθῶσιν is not a mere substitute for ὦσιν: it expresses the quality, not as it exists in itself, but as it is recognized. Cf. 5:3; 1Co 4:2; Php 3:9. Lightfoot (on Gal 2:17) says that it “involves more or less prominently the idea of a surprise,” and that its frequent use is due to the influence of Aramaic. Winer doubts the latter point (p. 769).

Other ways of taking the clause are found in Alford, Beet, Meyer, and Stanley. For ἵνα depending on a previous clause introduced by ἵνα, cf. Joh 1:7.

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

I will do. Will continue to do; refuse to receive pay.

Cut off [εκκοψω] . Lit., cut out. See on Luk 13:7, and compare Rom 11:24.

Occasion [την αφορμην] . The force of the article must be carefully noted; the particular occasion of fault - finding which concerned his pecuniary relations with the Corinthians. His refusal to receive pay cut out from among other causes of complaint this one.

They may be found even as we. I can find no satisfactory explanation of this clause, and will not attempt to add to the hopeless muddle of the commentators. It is evident that the false teachers had sought occasion for glorifying themselves in comparison with Paul; that they consequently caught eagerly at every pretext for disparaging him; and that this disparagement was in some way connected with Paul 's refusal to receive compensation from the Corinthians. Further, that Paul 's way of counteracting their attempts was by persisting in this refusal. The intimation in the last clause is apparently to the effect that by this course he will not only remove the occasion for attack, but that the result will show both his opponents and himself in their true light. Compare find and be found, ch. 12 20.

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