2 Corinthians 11:16

Here we have a further excuse that the apostle makes for what he was about to say in his own vindication. 1. He would not have them think he was guilty of folly, in saying what he said to vindicate himself: Let no man think me a fool, Co2 11:16. Ordinarily, indeed, it is unbecoming a wise man to be much and often speaking in his own praise. Boasting of ourselves is usually not only a sign of a proud mind, but a mark of folly also. However, says the apostle, yet as a fool receive me; that is, if you count it folly in me to boast a little, yet give due regard to what I shall say. 2. He mentions a caution, to prevent the abuse of what he should say, telling them that what he spoke, he did not speak after the Lord, Co2 11:17. He would not have them think that boasting of ourselves, or glorying in what we have, is a thing commanded by the Lord in general unto Christians, nor yet that this is always necessary in our own vindication; though it may be lawfully used, because not contrary to the Lord, when, strictly speaking, it is not after the Lord. It is the duty and practice of Christians, in obedience to the command and example of the Lord, rather to humble and abase themselves; yet prudence must direct in what circumstances it is needful to do that which we may do lawfully, even speak of what God has wrought for us, and in us, and by us too. 3. He gives a good reason why they should suffer him to boast a little; namely, because they suffered others to do so who had less reason. Seeing many glory after the flesh (of carnal privileges, or outward advantages and attainments), I will glory also, Co2 11:18. But he would not glory in those things, though he had as much or more reason than others to do so. But he gloried in his infirmities, as he tells them afterwards. The Corinthians thought themselves wise, and might think it an instance of wisdom to bear with the weakness of others, and therefore suffered others to do what might seem folly; therefore the apostle would have them bear with him. Or these words, You suffer fools gladly, seeing you yourselves are wise (Co2 11:19), may be ironical, and then the meaning is this: "Notwithstanding all your wisdom, you willingly suffer yourselves to be brought into bondage under the Jewish yoke, or suffer others to tyrannize over you; nay, to devour you, or make a prey of you, and take of you hire for their own advantage, and to exalt themselves above you, and lord it over you; nay, even to smite you on the face, or impose upon you to your very faces (Co2 11:20), upbraiding you while they reproach me, as if you had been very weak in showing regard to me," Co2 11:21. Seeing this was the case, that the Corinthians, or some among them, could so easily bear all this from the false apostles, it was reasonable for the apostle to desire, and expect, they should bear with what might seem to them an indiscretion in him, seeing the circumstances of the case were such as made it needful that whereinsoever any were bold he should be bold also, Co2 11:21.

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

2Co_11:16-20

I say again, Let no man think me a fool; if otherwise, yet as a fool receive me.

St. Pauls character

This is a very curious and somewhat perplexing passage. It is not quite what we should expect to find in Scripture; yet it is a most suggestive passage.

I. Let us try to understand both its, language and its tone. St. Paul is evidently very much hurt by the treatment which he had received. The Church there was his own creation; and, accordingly, he was deeply attached to it. Now he finds himself the object of unsparing criticism. The taunts of his opponents, however, go a very little way towards producing the tone of wounded feeling which pervades this chapter. What grieved St. Paul was that the Corinthians were being seduced from their allegiance to himself, and the simplicity that is in Christ. It also made him indignant. Who are these men that his Corinthians should transfer their loyalty so readily from him to them? What are their claims, compared with his? Are they Hebrews, Israelites, the seed of Abraham, ministers of Christ? He is more. There was something too of scorn and wrong in Pauls feeling. Ye suffer fools gladly, seeing ye yourselves are wise. Of course you will cheerfully put up with me and my folly, being so very wise yourselves. It is little or nothing that I ask you to put up with, compared with what you put up with from these new teachers. You let them tyrannise over you to any extent. They may rob you, domineer over you; you put up with it all: so wise are you (verse 20). This, of course, is irony--half playful, half serious. But the playfulness of the passage bears a very small proportion to the intense seriousness of it. The prevailing tone of the whole is an almost passionate self-assertion, wrung from him almost in spite of himself, and with a kind of scorn of himself in the doing of it (I speak foolishly)--wrung from him, I say, by grief, and indignation, and anxiety.

II. Is this, or is this not, the tone of the passage? If it is, what are we to think of it and the writer? Is he to be less to us than he has been? I think not. Should we not all feel that its removal would be a real loss?

1. There is the strong human interest of the passage. It is a revelation of character. The writer lays himself bare to us. You hear, as you read, the very pulsations of his heart--pulsations wild and feverish, perhaps, but genuine, honest, manly, true. There are no conventionalities and etiquettes. We have the man himself, and find him one of like feelings with ourselves. He can be wounded, and hurt, and sensitive, as we can be. Without it he would be much less of a real character and person to us. Now this is an immense gain. For one thing, it makes all his letters much more real and forceful to us. They are not mere pages in a book, however sacred. They are the words of a man, a friend. It is through such a passage as this that the Epistles of St. Paul become not merely theological treatises, but an autobiography of the writer. They present us with a photograph of himself. He opens more than his mind; he opens his heart to us.

2. Cold critics, analysing St. Pauls character as it unveils itself to us here, will find plenty of fault with it. They will say that he is too sensitive; that his assertion of himself is undignified and unworthy. It would not be difficult to dispute the ground with such critics, inch by inch, were it worth our while to do so. Instead of doing so, let us freely concede that there is a touch of human infirmity here. Now I say that this very weakness, being of the kind it is, not only increases the attractiveness of Pauls character, but also makes it more powerful for good. The noble metals, gold and silver, require, as we all know, some alloy of baser metal, in order to fit them for the service of men. And it seems as if the noblest characters required some alloy if they are to take hold of other minds, and exercise upon them their full force for good. But then all depends upon the nature of this alloy. In Cranmers case, what gave such weight to his martyrdom was the natural sinking from such a horrible death. There could hardly be two men more unlike than Cranmer and St. Paul. But in St. Paul, too, there is what I call this dash of human weakness. What is it? We feel it as we read our text, without being able to define it. But whatever it be, there is nothing base in it,--nothing mean, coarse, or vulgar. It just makes us feel that there is a point of contact between us and him. It is a deep descent from the sinless weakness of Christ to the dash of human infirmity which we find in St. Paul. And what a descent again is it from St. Paul to ourselves! With him it is but a dash of alloy, making the noble metal all the more serviceable. With us it seems as if we were all alloy. (D. J. Vaughan, M. A.)

For ye suffer, if a man bring you into bondage.--

A picture of religious imposters

These words suggest that they are--

I. Tyrannic. If a man bring you into bondage. The reference is doubtless to the false teachers of verse 13. False teaching always makes men spiritual serfs.

II. Rapacious. If a man devour you. Greed is their inspiration.

III. Crafty. If a man take of you. The expression of you is not in the original. The idea is, if a man takes you in and entraps you. This is just what religious impostors do, they cajole men, and make them their dupes.

IV. Arrogant. If a man exalt himself. It is characteristic of false teachers that they assume great superiority. They arrogate a lordship over human souls.

V. Insolent. If a man smite you on the face. The religious impostor has no respect for the rights and dignities of man as man. With his absurd dogmas and arrogancies he is everlastingly smiting men on their face, on their reason, their consciences, and their self-respect. (D. Thomas, D. D.)

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

2Co 11:16-17. I say again — He premises a new apology to this new commendation of himself; let no man think me a fool — In boasting thus of myself; let no one think I take any pleasure in doing it, or that I do it without a very strong reason. Let the provocation I have received be considered: let the necessity of the circumstance, and the importance of my character, be duly weighed, and I shall surely be excused. But if otherwise — If any one do think me foolish herein, yet bear with my folly, and hear me patiently without offence; that I may boast myself a little — As well as others. That which I speak — On this head; I speak it not after the Lord — Not by any immediate direction or inspiration from Christ; nor after his example, and in such a way as seems worthy of him; but as it were foolishly, &c. — In such a manner as many may think foolish, and indeed would be foolish, were I not compelled to it in order that I may vindicate my apostleship, and confirm you in the truth.

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

CRITICAL NOTES

2Co_11:16. Again.—After 2Co_11:1. “You can very well let a foolish fellow like me be in the fashion, and do a bit of boasting.”

2Co_11:17. After the Lord.—Not to be compared with 1Co_7:10; 1Co_7:25. (See Critical Notes and Bible-class Note there.) Compare rather “After Rubens,” “After Reynolds.” Christ is the model. But no boaster ever was, in so doing, copying Christ; his conduct was no picture “after Christ.” In 2Co_11:10 he is speaking as conformable to, and partaking of, Christ’s own truthfulness. But not the tone, or the mind, of Christ—this self-assertion and laudation.

2Co_11:19. Bitterly ironical. “Your wisdom is rather set off as by a good foil, in these fools whom you clever Corinthians can patronisingly tolerate.”

2Co_11:20. Bitterly serious. Bondage.—“Lord it over you;” and more, as in Gal_2:4 (cf. 2Co_11:1); Act_15:10. Taketh.—See Or “take” as in a snare; such a case, e.g., as 1Co_8:9. Smiteth.—As Paul, Act_23:2; Christ, Joh_18:22; 1Ki_22:24; perhaps as a piece of, assumed, disciplinary power. [As an Irish peasant will bear castigation from his priest, or a low-caste Hindoo a blow from a Brahmin.]

2Co_11:21. As concerning.—Same word as “after” (2Co_11:17). “I am speaking after the fashion, in the strain, of your customary ‘reproach’ (disparagement) of me, as though I acknowledged as fact,” etc. [Cf. Php_3:4 sqq. for a more extended parallel. “Counted loss;” and yet how, on occasion, he can bring out, and use, and find useful, for his Master’s service, his Roman citizenship, or his Jewish advantages. No “gains” to him, as a sinner needing acceptance, but great, and frequent, “gains” to the Gospel, of which he was the exponent and defender.]

2Co_11:22. Hebrews.—With a little of the implied contrast to Hellenist Jews (Act_6:1, etc.). An old style, Conservative Jew [sprung from old style, Conservative Jews (Php_3:5)], born in a Greek city indeed, but keeping up the stricter ways of an orthodox Jewish house, not like Hellenists, in practice and in thought assimilating to Gentile laxity, forgetting even their Hebrew, and using a Greek translation of the Word of God. Israelites.—Cf. Joh_1:45. “So am I,” in a double sense. Seed of Abraham.—Cf. Gal_3:29. “So am I,” with a new and better right also to the name, as well as that I inherited.

2Co_11:23. Fool.—As Stronger word than (say) in 2Co_11:16. Some (e.g. Beet) would press more exactly than others (e.g. Stanley), the word “more.” As if “more than these boasters.” Observe, as to “deaths” [= many occasions, and forms, of imminent peril, when life was “worth no purchase” at all, “as good as a dead man”] there is no comparison expressed. Here he is hors de concours; he has no competitor, or is beyond even apparent competition.

2Co_11:24.—Deu_25:3. Thirteen on the breast, thirteen on the right shoulder, thirteen on the left. One omitted, lest the law should be transgressed by mistake and forty exceeded. Picture Paul bound, bent, to a pillar in the synagogue; reader standing by, during the flogging, reading Deu_28:58-59; Deu_29:8; Psa_78:38. The officer wielding a four-tailed whip, two thongs of calf’s skin, two of asses’ skin. (Sometimes such a scourging was fatal.) Five times such a flogging!

2Co_11:25-27. Rods.—Although a Roman citizen (Act_16:22; Act_22:24). Remember we are here only at the date of Acts 19; Acts 20. All these sufferings lie between Acts 9, 19. Up to this point, the only record of imprisonment is Act_16:24; of beating with rods of lictors—the Roman scourging (ib.); of stoning, Act_14:19; of perils from Jews, Act_9:23; Act_9:29; Act_13:50; Act_14:5; Act_14:19; Act_17:5; Act_17:13; Act_18:12; from Gentiles (= “heathen”), Act_16:20; Act_19:23. May illustrate “shipwreck,” “night and a day [lit. “a night-day,” period of twenty-four hours] in deep,” by Acts 27, which is later; “perils from … countrymen,” by Act_23:20-21, later also; “rivers,” by the Calycadnus, not far from Tarsus, a sudden flood in which (“a spate,” such as is common in all such short-coursed mountain streams) swept away Frederick Barbarossa; “watchings” (i.e. sleepless nights), by Act_16:25; Act_20:7; Act_20:11, and (better still) by Act_20:31; 2Th_3:8. [Much of this well given in Stanley.]

2Co_11:28.—Notice the change of reading; and also choose between

(1) (or A.V.), and

(2) margin. See how this daily interest, a burden, and an inrushing care, led him to incessant prayers for them (Rom_1:9; Php_1:4; Col_1:3; 1Th_1:2). [How happy Paul, how happy the Philippians! In their case, every thought for them was a prayer, every thought of them a joy.]

HOMILETIC ANALYSIS.—2Co_11:16-32

Boasting Dogmatism.

I. See Paul descending to the level where his adversaries strut themselves before their admirers, boasting of their credentials and super-apostolic authority; see him snatching up their own style of weapon, and on their own ground, with their own arms, vanquishing them. Then (2Co_11:30-32) see him flinging away the unaccustomed weapon of parade of his doings, sufferings, services, natural advantages, and taking up a “boast” in which none of them will care to follow him,—his “infirmities.” See how this “glorying” is, as it were, wrung out of him, with many a protest to them and to his own heart that it is “folly,”and that he knows it is. Indeed, his own severest word is that such talk, such enumeration of one’s titles to honour and respect, is “not after the Lord”; it is “after the flesh.” [There is peril in it, to a man himself. In that arena, where such boasting matches come off, there is an unseen Adversary, who may find many an unguarded weakness of the soul laid open to a shaft or a thrust, whilst the Christian champion displays himself. On the morning of Trafalgar Nelson’s captains remonstrated respectfully with him against his determination on that day to put on his many orders—the tokens of his services and successes—fearing, as proved too true, that these would make him an inviting mark for the enemy’s fire.] The very “gentleman” does not willingly do it; and how much less willingly does the Christian. What society stamps as against “good form,” religion stamps as sin,—sin against the Norm and Pattern given in Christ. Social “Modesty” is, in fact, Humility severed from its Christian root-principle. [It lives for a while, as a cut flower may, in strength derived from its root in the time of their union. But only the abiding union with Christ will for any length of time keep either humility or its social analogue, modesty, a living feature of character. In fact, Paul’s phrase finds its true, deep exposition in this:] The traits in a Christian character are the traits of Christ’s character (to use of Him a word which properly belongs only to His human brethren) manifesting themselves in it. They are Christ expressing Himself in the men and women who are members of His Body. Their life, and so their words, are “in Christ.” They should, normally, only speak as He can be conceived to have spoken. A very comprehensive test of—rule for—speech! All glorification of Self, all self-centering of thought and word, is “after the flesh.” The natural heart, unchanged, unrenewed “after” the Pattern of the New Manhood, speaks thus, and betrays its presence in such self-extolling phraseology. It is “folly” before God; He knows how baseless it all is. It is “folly” before man; men “think” the boaster “a fool,” and give him no real respect; not to say that every braggart, by his implied or openly claimed superiority, wounds the self-esteem of his hearers,—the one unpardonable offence to “the flesh”! And yet, the inconsequence of things in the world! The inconsistency of the natural man! Let a man only be confident enough in himself, let him only boast boldly enough, let him only parade his credentials long enough, and the very effrontery has a strange success. They call the man “a fool”; they call themselves “fools” [to themselves; for openly they claim to show “wisdom” in their very ability to estimate such a paragon of excellence; and sometimes in their hearts also they plume themselves on the “wisdom” with which they can see through all his “boasting”!]—for submitting to such a man. But they submit; they “suffer fools finely”! Men accept truth on three grounds,—intuition, or ratiocination, or authority. For most the readiest, commonest, and (to them) most rest-giving, is Authority. All learning begins in accepting, on the authority of the teacher, some necessary basal assertions. These may afterwards be verifiable by our cultivated judgment, or sustainable by our wider knowledge. But unless there be faith in the teacher’s authority, learning is made impossible at the outset. Very many never get beyond this point. Let the Teacher only assert Authority long enough, loudly enough, he will find not a small clientèle who will become his faithful, ready disciples. It is made a reproach to Christians that they are “dogmatic”; in the same (not too accurate) sense, and with the same accidental associations attached to the word, so are many scientific teachers. It is true that, e.g., Sacerdotalism does find that its readiest way to secure acceptance with a large class of minds in a solemn, repeated, emphatic assertion of its claims. It is equally true that persistent, emphatic, widely published, influentially supported assertion is the “reason” for much popular acceptance of non-Christian or even anti-Christian unbelief. There are as many disbelievers on authority as there are believers on authority. There is great convincing power in such verbal “blows on the face” as, “Every qualified person thinks,” etc., “Nobody with the slightest pretension to judge but believes,” etc., “Professor This, Doctor That, assures us,” etc. If religious teachers descend to the arena where such methods obtain of “bringing into bondage” an obedient following, they may not complain if their opponents by the same. me methods obtain their following too. But Paul’s caustic remark remains true. Down beneath the loudest vaunt of “wisdom,” of “culture,” of “independence of thought,” there lie a deep-seated ignorance and self-distrust, which are eager for certainty, and which are only waiting for some loud enough boaster of his authority to claim and to get their eagerly given, all-enduring, very faithful, enslaved obedience (2Co_11:20).

II.

1. Hear Paul conning over his quarterings of nobility.—For the Jew had been the nobleman amongst the Gentile commoners. [As Brahmin to low-caste or no-caste man, religiously, socially, and by birth, so (in his own esteem) had been the Jew to the Gentile.] Do his adversaries of the Jewish section in the Church boast of their pure blood, “sons of Abraham”? He can show that. Or, of their place in God’s Israel? He has that. Old style, Conservative, Hebrew-speaking Jews—none of your Gentilising sort, loose in thought, too free in practice? So were he and his father before him [“a Hebrew” sprung “of Hebrews”]. If birth in a covenant people—himself wearing the seal of the covenant upon his very body from earliest infancy; if loyal pride in his people and their history; if godly, strict education in the Word and fear of God; could have availed a man anything before God or man;—Paul had them all. What Judaiser amongst them could show a fuller shield of arms than he—if a man is to found upon his quarterings of nobility? [Note how, in Philippians 3, he counted, and still counts, all these as “loss.” When it comes to be a question of finding a ground of acceptance as a sinner before God, not one of these, nor all together, is of any value as a set-off against his guilt; they may as well, they must, be written off—“loss.” He must find something else. He takes Christ, and relies wholly on Him. Yet (as in Critical Notes) as between him and men, especially for the Gospel’s sake, he can fetch out and use—what for his own sake he values at nothing—these early points of national prestige. Schiller one day opened a drawer, and carelessly tossed out to a visitor standing by a patent of nobility. “ ‘Von Schiller!’ Did you know I was a nobleman?” said he laughingly. A University man may now and again remind contemptuous opponents that he is a scholar and a gentleman; whilst ordinarily he never invites attention or remark to the point, but quietly goes on with work amongst the poor, to whom he says nothing of his college and his degrees.]

2. In such points he is the equal of the best of them. In work for Christ, and in titles to be counted a fully credentialled apostle, “a minister of Christ,” none of them is his equal. In sufferings for Christ he is alone; there is no competitor, no one to compare with him. Indeed, which of them cares to enter the lists here, and to compete for the honour of being accredited “a minister of Christ,” if these be the marks of an apostle? (2Co_11:23-27). What an exposition of his own phrase, “our light affliction which is but for a moment”! (2Co_4:17). If this accumulation of sufferings be “light,” what would “heavy” be! What a pre-eminence amongst the servants of Christ! To have given up what he had, and to bear all this, for the sake of a Master Whom he had barely seen—if there were “folly” in Paul, the world would so reckon this. [Yet (whether he wrote the Hebrews or not), he would have said, “Looking unto Jesus, … Who … endured the cross.” In mere physical suffering, Christ suffered less than Paul, and was never in such perils. Yet how unique are His sufferings in the Word of God. They have a solitary, unshared, unapproached significance. We feel that in studying the sufferings of Paul we are on our level, familiar ground. If in number and aggravation they are more, in kind they are the same, sufferings as other men feel. But we feel that Christ’s are on another level, and of another order.]

3. Yet such a life—this one life—has its uniqueness, in another sense. Take Stanley’s putting of the point: “It represents a life hitherto without precedent in the history of the world. Self-devotion at particular moments, if for some special national cause, had been often seen before; but a self-devotion, involving sacrifices like those here described, and extending through a period of at least fourteen years, and in behalf of no local or family interest, but for the interest of mankind at large, was, up to this time, a thing unknown. The motive of the Apostle may be explained in various ways, and the lives of missionaries and philanthropists may have equalled his in later times; but the facts here recorded remain the same. Paul did all this, and Paul was the first man who did it” (p. 562). Yet see how the very mention of all this is wrung out of the man; and with many a protest against his folly in letting himself down thus.

4. Where had Paul learned this? For “original” as such a life-lesson, a life-example, may be, quâ man and man, our mind goes back inquiring where he had caught his inspiration. He would have said in a moment, “To me to live is Christ.” The scars and manifold physical traces upon him, which these perilous and painful experiences had left, are to him matters of laudable self-gratulation. They are the “marks of the Lord Jesus” upon him (Gal_6:17), the brand which his Master, Christ, has set upon the very body of his bondman, in token of His ownership. He almost parades them, on occasion, as a veteran may on occasion display his medal and its clasps. In quite as true a sense may we regard the whole style of such a life, its spirit, its purpose and aim,—the first so glorious an exhibition of a lifelong, often thankless and unthanked, self-devotion for the sake of others who had but scanty, or no, claim for it, as a “mark of the Lord Jesus.” Christ has set His seal, His own likeness, upon such a man. [How much of all this is lost to history! Yet the Paul known by Christ knew all these; in Christ’s “Life of Paul, My Apostle” not an item of all these would be omitted. “My times are in Thy” knowledge!]

5. And yet another mark of his Lord comes out: He is daily beset with the caring for the Churches. As is his Master, Whose words these verses, 28, 29, might well be. See what had just now come upon his sensitive spirit, in consequence of the visit of “them of Chloe’s household” (1Co_1:11). A letter which proposed sundry important questions of practical Christian ethics in which, not Corinth only, but all the Churches, in all the Christian centuries, were vitally interested,—questions which needed careful, complete reply; and still more disquieting verbal reports. These two letters catch and exhibit in permanent photography, all the acute distress of this sympathetic Paul, jealous for the honour of His Master and His Church, anxious about the souls who were his work in the Lord. Multiply such instances; add such cases as the Galatian Epistle may stand for, where his heart longs for friendship, and only finds a fickle affection which once burned hot and eager, but is now as eagerly transferring itself to others who made it their business to decry him and to undo his work (Gal_1:6; Gal_4:12-20); an Epistle where he is seen to be above all distressed at hearing of the success of teaching which seemed to him to strike at the very heart of the Gospel, and at the honour of his Christ (ib. 2Co_1:7-9). Referee, arbitrator, organiser, pastor, financier (chap. 8); “many coming and going,” each with something that needed swift, decisive, just direction or advice; letters to be written, friends to be guided; his work on the spot to be kept going; often in poor health; always environed with, or liable to, such experiences as in 2Co_11:23-27; much to try patience; more to daunt heart; often much to wound love. No wonder that he speaks of the ceaseless inrush of such cares, with their incessant onset, almost as if every new-comer were an enemy bent upon destroying his peace. [Yet this man—as witness his letters, by their example enforcing his own precept (1Th_5:16-18) in the first of them—is ever rejoicing. His is a bright life. These things do not obscure or quench the sunshine of the favour of his Master, ever poured into his heart. Grace makes him a victor in, and over, all. Nay, “more than a conqueror” (Rom_8:37).] No man need envy the man in the front, or at the head, of a Church; the focus of all envy, jealousy, grumbling; the first to hear, and to feel, if anything goes wrong. [Also let this human instance be a stepping-stone to a realisation how at every moment everything reaches the Lord of the Church Himself, enthroned above it, watching, watching over, its welfare. Every daily incident, the great crisis, the trivial detail,—they are alike flashed up to Him Who sits at the Centre of Government of the Universe, where all its wires of Intelligence converge at His throne, and whence all its lines of issued Command and despatched Force radiate. What must He know, must hear, see, feel! The unfaithfulness of a Church, the break-down of a member, the battle of the Truth for very life, reaches Him; may we say, hurts Him? Of necessity seeing, knowing, all; unable to exercise the (to us merciful) power of ignoring or forgetting,—the care of all His Churches coming upon Him!]

6. And yet another mark of his Lord.—A tender sympathy for all who are wronged. [Cf. Matthew’s (“targumed”) quotation in 2Co_8:17 of Isa_53:4; “infirmities,” “sicknesses” put instead of “griefs,” “sorrows.” As if Christ, Who Himself only knew death, not sickness, so entered into the suffering of the crowds thronging that night around Him for healing, that He felt their pain as if it had been His own.]

(1) The “weak” are not always in the right, or deserving of unqualified sympathy and defence. Yet the minister of Christ will be ready to give the presumption in their favour, until their unworthiness be proved. He may not entertain an unreasoning, partisan sympathy with any one class [working-men, or any other]; yet if the “weak” have no other champion, they should find one in him.

(2) Nothing should more quickly set his righteous indignation “burning” than that traps should be set, and stumbling-blocks placed, in the way of a brother in Christ, into which or over which, in ignorance or weakness he falls.

(3) The man who cannot “burn” at wrong is strangely deficient in qualification for a minister of Christ. Slow to take fire [not “as the flint bears fire, Which being struck gives out a hasty spark And then grows cold again:” Brutus (of himself), Shakespeare, Julius Cæsar], but burning with sustained intensity of enkindled principle. [See how sternly Christ could feel and speak of the “offender” of even “a little one” (Mat_18:6).]

(4) Every single soul of his flock will be so dear to a true shepherd that no greater wrong can be done to him and no greater pain given, that nothing more surely will arouse a holy indignation in him, than that its weakness or ignorance or inexperience should be taken advantage of, e.g., by a malicious worldling, or (worse) by an older, wiser, but fallen-hearted fellow-Christian. [Or even that an older Christian, by sheer, self-pleasing laxity should ruin a soul not yet established (Heb_12:13).]

HOMILETIC SUGGESTIONS

2Co_11:19. A Common Sequence.

I. “Wisdom,” pluming itself that it is so wise.

II. Self-conceit, which leaves the door open for—

III. Humiliating slavery to egregiously foolish touching, to obviously shallow, but very confident, loud-asserting, leaders of opinion or practice. For self-gratification how much will men endure; for, and from, Christ, how little.

2Co_11:21-31.

I. What sufferings.

II. What devotion.

III. What faith.

IV. What triumph.—[J. L.]

[Notice how he puts a godly ancestry and a place amongst the covenant people of God, in the very forefront. It may be an occasion of everlasting thanksgiving to a man. Or, like a noble name inherited by an unworthy scion of a great house, a shame now, and a source of everlasting shame.]

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.

11:16-29 Paul plays the part of a boastful fool (see also 12:11-13) so that he may present his true credentials as a suffering apostle. The intruders’ arrogant spirit impels Paul to adopt a style of writing that matches their behavior, all in irony.

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

2Co 11:16. Πάλιν λέγω, I say again) He begins this new subject of boasting with a prefatory repetition of the anticipatory mitigation [προθεραπείαν] from 2Co 11:1, which certainly no man that is a fool, ἄφρων uses.—μὴ, let not) a particle of prohibition, let no man think, that I am a fool. This clause is not put in the way of parenthesis, but the meaning of the word λέγω, I say, falls upon this very clause.

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

2Co_11:16. I repeat it: let no one hold me for irrational; but if not, receive me at least as one irrational (do not reject me), in order that I too (like my opponents) may boast a little. Thus Paul, after having ended the outpouring of his heart begun in 2Co_11:7 regarding his gratuitous labours, and after the warning characterization of his opponents thereby occasioned (2Co_11:13-15), now turns back to what he had said in 2Co_11:1, in order to begin a new self-comparison with his enemies, which he, however, merely introducesand that once more with irony, at first calm, then growing bitterdown to 2Co_11:21, and only really begins with ἐν ᾧ δʼ ἄν τις τολμᾷ κ.τ.λ. at 2Co_11:21.

That, which is by πάλιν λέγω designated as already said once (2Co_11:1), is μή τίς με δόξῃ ἄφρ. εἶναι and εἰ δὲ μή γε … καυχήσωμαι, both together, not the latter alone (Hofmann). The former, namely, lay implicite in the ironical character of 2Co_11:1, and the latter explicite in the words of that vers.

εἰ δὲ μή γε] sed nisi quidem. Regarding the legitimacy of the γε in Greek (Plato, Pol. iv. p. 425 E), see Bremi, ad Aesch. de fals. leg. 47; Klotz, ad Devar. p. 527; Dindorf, ad Dem. I. p. v. f. praef. After negative clauses εἰ δὲ μή follows even in classical writers (Thuc. i. 28. 1, 131. 1; Xen. Anab. iv. 3. 6, vii. 1. 8), although we should expect εἰ δέ. But εἰ δὲ μή presupposes in the author the conception of a positive form of what is negatively expressed. Here something like this: I wish that no one should hold me as foolish; if, however, you do not grant what I wish, etc. See in general, Heindorf, ad Plat. Parm. p. 208; Buttmann, ad Plat. Crit. p. 106; Hartung, Partik. II. p. 213; and in reference to the N. T., Fritzsche, ad Matth. p. 254 f.

κἄν] certe, is to be explained elliptically: δέξασθέ με, καὶ ἐὰν ὡς ἄφρονα δέξησθέ με. Comp. Mar_6:56; Act_5:15. See Wüstemann, ad Theocr. xxiii. 35; Jacobs, ad Anthol. XI. 16; Winer, p. 543 [E. T. 729].

ὡς ἄφρονα] in the quality of one irrational, as people give an indulgent hearing to such a on.

μικρόν τι] accusative as in 2Co_11:1 : aliquantulum, may deal in a little bit of boasting.

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 11:16-33 . HIS APOSTOLIC LABOURS AND TRIALS.

2Co 11:16 . πάλιν λέγω κ . τ . λ .: I say again (the first time having been in 2Co 11:1 ), let no man think me foolish, i.e. , senseless with the ἀφροσύνη of self-praise; but even if ye do (for εἰ δὲ μή γε cf. Mat 6:1 ; Mat 9:17 , Luk 13:9 ; Luk 14:32 ), yet receive me as foolish (there is a somewhat similar ellipse in Mar 6:56 , Act 5:15 ), that I also, sc. , as well as they ( cf. 2Co 11:18 ), may glory a little ( μικρόν τι = “a trifle,” “a little bit”).

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

He goeth forward boldly, and using a vehement Irony of kind of taunting, desireth the Corinthians to pardon him, if for a time he contend as a fool before them being wise, with those jolly fellows touching those eternal things, to wit, touching his stock, his ancestors and valiant acts.

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

I say again--again taking up from Co2 11:1 the anticipatory apology for his boasting.

if otherwise--but if ye will not grant this; if ye will think me a fool.

yet as a fool--"yet even as a fool receive me"; grant me the indulgent hearing conceded even to one suspected of folly. The Greek denotes one who does not rightly use his mental powers; not having the idea of blame necessarily attached to it; one deceived by foolish vanities, yet boasting himself [TITTMANN], (Co2 11:17, Co2 11:19).

that I--The oldest manuscripts read, "that I, too," namely, as well as they, may boast myself.

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 16. Let no man think me a fool] See the note on 2Co 11:1. As the apostle was now going to enter into a particular detail of his qualifications, natural, acquired, and spiritual; and particularly of his labours and sufferings; he thinks it necessary to introduce the discourse once more as he did 2Co 11:1.

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

16. I say again The Apostle has a twofold design. He has it partly in view to expose the disgusting vanity of the false Apostles, inasmuch as they were such extravagant trumpeters of their own praises; and farther, to expostulate with the Corinthians, because they shut him up to the necessity of glorying, contrary to the inclinations of his own mind. “I say again,” says he. For he had abundantly shown previously, that there was no reason, why he should be despised. He had also shown at the same time, that he was very unlike others, and therefore ought not to have his grounds of glorying estimated according to the rule of their measure. Thus he again shows, for what purpose he had hitherto gloried — that he might clear his apostleship from contempt; for if the Corinthians had done their duty, he would not have said one word as to this matter.

Otherwise now as a fool “If I am reckoned by you a fool, allow me at least to make use of my right and liberty — that is, to speak foolishly after the manner of fools.” Thus he reproves the false Apostles, who, while they were exceedingly silly in this respect, were not merely borne with by the Corinthians, but were received with great applause. He afterwards explains what kind of folly it is — the publishing of his own praises. While they did so without end and without measure, he intimates that it was a thing to which he was unaccustomed; for he says, for a little while For I take this clause as referring to time, so that the meaning is, that Paul did not wish to continue it long, but assumed, as it were, for the moment, the person of another, and immediately thereafter laid it aside, as we are accustomed to pass over lightly those things that are foreign to our object, while fools occupy themselves constantly (ἐν παρέργοις) in matters of inferior moment.

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.

(16) I say again, Let no man think me a fool . . .—The stinging word is repeated from 2Co_11:1. He protests against the justice of the taunt. He pleads that, even if they think him “insane” (this, rather than mere foolishness, is probably the meaning of the word), they will give him the attention which, even in that case, most men would give—which they, at least, were giving to men to whom that term might far more justly be applied.

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

16. I say again] Cf. ch. 2Co_10:8, 2Co_11:1; 2Co_11:6. “Three times he has attempted to begin his boast. First he is interrupted by the recollection of the hollowness of the boast of his opponents: again, he is checked by the difficulty of pressing it on men so perverted by the influence of their false teachers; and again, when he is led aside to answer the charge arising from his refusal of support. Now once more he returns to the point, and now for the first time carries it through.” Stanley.

Let no man think me a fool] This reiterated appeal to the Corinthians is due to the fact that St Paul keenly feels the unsuitableness of such boasting to the Christian character. See ch. 2Co_12:6, and notes on ch. 2Co_10:8, 2Co_11:1. “Observe how, when about to enter upon his own praises, he checks himself.” Chrysostom.

if otherwise] Or else (Tyndale. Cranmer, Geneva), i.e. but even if you do regard me as a fool.

yet as a fool receive me] i.e. ‘Receive me, even though you must receive me as a fool.’

that I may boast myself] Rather (with Vulgate, Cranmer, Geneva, Rhemish) that I also, i.e. as the false teachers have done (see the first four chapters of the first Epistle). Our version copies Tyndale here.

a little] The original is stronger; ‘a little bit,’ as we say.

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.

I say again, let no man think me a fool,.... For praising himself, or speaking in his own commendation; which he was obliged to do, in vindication of his own character, against the false apostles, for the sake of the Gospel he preached, and for the advantage and welfare of the Corinthians; that they might not be imposed upon and carried away with the insinuations of these deceitful men; wherefore he desires them once more, that if he must be accounted a fool for speaking in his own behalf;

if otherwise, says he, if they could not be persuaded that he acted a wise part, but must be looked upon as a fool, for what he said of himself,

yet as a fool receive me; or "suffer me", or bear with my folly: he desires that he might have, and use the liberty which fools have usually granted to them, to speak out the truth, and all they know, which is not always allowed to wise men:

that I may boast myself a little; in a few instances, and for a small space of time; he suggests, that the false apostles boasted much of themselves, and they bore with them, and had done so for a great while; and therefore it was no unreasonable request he made, that they would also suffer him to boast of himself a little, especially since there was such an absolute necessity for it.

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

16 I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little.

Ver. 16. Let no man think me] There was never man, nor action, but was subject to variety of censures and misconstructions, foolish men daring to reprehend that which they do not comprehend. I like St Augustine’s resolution in this case. Non curo illos censores, qui vel non intelllgendo reprehendunt, vel reprehendendo non intelligunt.

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.

I say again - I repeat it. He refers to what he had said in 2Co 11:1. The sense is, “I have said much respecting myself which may seem to be foolish. I admit that to boast in this manner of one’s own self in general is folly. But circumstances compel me to it. And I entreat you to look at those circumstances and not regard me as a fool for doing it.”

If otherwise - If you think otherwise. If I cannot obtain this of you that you will not regard me as acting prudently and wisely. If you will think me foolish, still I am constrained to make these remarks in vindication of myself.

Yet as a fool receive me - Margin, “Suffer;” see 2Co 11:1. Bear with me as you do with others. Consider how much I have been provoked to this; how necessary it is to my character; and do not reject and despise me because I am constrained to say that of myself which is usually regarded as foolish boasting.

That I may boast myself a little - Since others do it and are not rebuked, may I be permitted to do it also; see 2Co 11:18-19. There is something sarcastic in the words “a little.” The sense is, “Others are allowed to boast a great deal. Assuredly I may be allowed to boast a little of what I have done.”

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

Otherwise take me as one foolish. St. Paul divers times excuses himself for mentioning thins in his own commendation: he owns that this in itself, and unless it were necessary, might be blamed as folly, that it would not be according to God, but he declares himself forced by them to it, and that he will speak nothing but the truth. See chap. xii. ver. 6. 11. He tells them that they bear with others that are foolish, even with those false preachers that endeavour to bring them into slavery by their domineering carriage, by making them perhaps subject to the yoke of the Mosaical law. Who devour them, that is, their goods and substance, who take from them, who in a manner strike them on the face, (ver. 20.) he means a metaphorical striking them, that is, by imperious ways, and insolent language. (Witham)

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 say again, Let no man think me a fool: I know that he, who is much in magnifying and praising himself, ordinarily is judged to be a fool; but though I do so, let me not lie under that imputation. There is a time for all things; a time for a man to cease from his own praises, and a time for him to praise himself. The time for the latter is, when the glory of God, or our own just vindication, is concerned; both which concurred here: the apostle was out of measure vilifled by these false apostles; and the glory of God was eminently concerned, that so great an apostle and instrument in promoting the gospel, should not be exposed to contempt, as a mean and despicable person, or as an impostor and deceiver.

If otherwise, yet as a fool receive me, that I may boast myself a little; but if you will judge me a fool, be it so; yet receive me as such, while I boast a little.

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

16. I say again—The apostle here resumes from 2Co_11:1 his apologetic, ironical, and hesitating preamble to the daring issue begun at 2Co_11:22.

Fool—He dwells upon these imputations, as if to show that he knew all they could say, and was prepared to brave the whole.

Otherwise—If you will not consent to hold me as no fool.

A little—Diminishing in irony.

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

Vers. 16-33. Apology by contrast.

I say again. St. Paul evidently feels an almost invincible repugnance to begin to speak of his own works. He has twice swerved away from the task (2Co_10:8 2Co_11:1, 2Co_11:6) to speak of collateral topics. Now at last he begins, but only (to our grievous loss) to break off abruptly in ver. 33, before the story of his past sufferings has been much more than begun. A fool boast. Here, again, we have the two haunting words of this section (see note on ver. 1; 1Co_15:36 1Co_13:3) "Boast" occurs sixteen times in these three chapters alone. That I; rather, that I also.

Vers. 16-19.

Man talking about himself, and the limitation of apostolic inspiration.

say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little. 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. For ye suffer fools gladly, seeing ye yourselves are wise." Observe here

I MAN TALKING ABOUT HIMSELF. Paul had said a good many things about himself. Here again he takes up the subject, and his language suggests:

1. That the world is disposed to regard such talk as foolish. "Let no man think me a fool or, "foolish"." In this he recognizes the tendency of men to regard such self reference and self talk as weak and unwise. So in truth unsophisticated men do. When they hear a man talking about himself he impresses them with a sense of his folly. Inwardly they say, "What a fool that man is to be talking about himself!" It must be confessed that generally it is a very foolish thing few things are more foolish.

2. That such conduct may become a duty. Paul felt it such an urgent obligation at this time that he begs them to bear with him. "Yet as a fool receive me, that I may boast myself a little." He was on his defence, and he felt that such self references as he made he owed to himself, to the Christians at Corinth, and to the cause of his Master. Hence he seems to say, "Though you regard me as a fool whilst I thus talk about myself, yet do hear me.

3. That to attention to such talk about himself the apostle had a special claim. "Seeing that many glory after the flesh, I will glory also. For ye suffer fools gladly, seeing ye yourselves are wise." As if he had said, "The false apostles amongst you talk about themselves; they boast of their merits and achievements, and you listen to them. I have a special claim to your attention because of the proofs of my apostleship amongst you.

II THE LIMITATION OF APOSTOLIC INSPIRATION. "That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting." As if he had said, "I do not talk of myself by "commandment;" I have no special commission from Christ." How frequently does the apostle, in his communications to the Church at Corinth, guard against the impression that everything he wrote was divinely inspired! Indeed, in one case he indicates an imperfection of memory. "I baptized also the household of Stephanas: besides, I know not whether I baptized any other". (1Co_1:16) "I know not." What, an inspired apostle not knowing what he had done, forgetting the religious ordinances he had celebrated! In his letter to Timothy he himself says, "Every Scripture inspired of God is also profitable for teaching," implying that all Scripture is not inspired. It is for us to find out which the inspired ones are, to separate the human from the Divine. Whatever agrees with the character and the teaching of the Spirit of Christ we may rest assured is inspired of God. Who but God himself can tell the enormous amount of injury that has been done to sacred truth by the dogma of verbal inspiration, regarding all the imprecations of David, all the reasonings of Job"s three friends, and even the utterances of Satan himself, as inspired by Heaven? The Scriptures contain the word of God, but they are not the word of God; the casket is not the jewel, the shell is not the kernel. This by a devout and earnest study we must find out for ourselves.

CONCLUSION. The subject teaches:

1. That we must not shrink from the discharge of a duty, however painful. Paul, as a humble and modest man, felt it a very painful thing to talk about himself. His native modesty shrank from it; yet, though he would be considered a "fool," he did it.

2. That we must study the Scriptures with a discriminating judgment. We must penetrate through the "letter" that is human and reach the "spirit" that is Divine, "Open thou mine eyes, that I may behold wondrous things out of thy Law.

Vers. 16-20.

Comparison of himself with his opponents.

The weapons of his warfare were not carnal, and yet he must use, under protest and with undissembled humiliation, the weapons of his enemies. Boasting was their favourite art. Would they think him a fool? Let him not be so considered. If, however, they would regard him in this light, nevertheless he must "boast a little." Only he would pray to be heard by the Corinthians, but, at the same time, he wished it understood that he was speaking as a man, not as an apostle. "That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting." St. Paul is careful to state when he speaks from his own mind, and he is equally concerned to let his readers know that, if others boasted from mean and selfish motives, he boasted in a very different spirit from theirs. "Many glory after the flesh," referring to his adversaries, and "I will glory also," but not as they do. "After the Lord" and "after the flesh" are contrasted, and yet in doing this (boasting), if he imitated the manner of these "false apostles, deceitful workers," there was nothing false or deceitful in his conduct. What he boasted of was matter of fact; and then he remarks, continuing the ironical vein in which he had been arguing, that the Corinthians were well able to bear with his foolishness, since they suffered fools gladly, seeing that they were wise. "Wise," verily. Then he cites what they had endured from these new teachers. Where was their freedom? They had been brought into "bondage moral and ecclesiastical: submission to tyrannical rulers. Where was their self protection against imposition and craftiness, their discernment of men and motives? They had been taken in, captured, devoured, by these designing men. Where was their self-respect? These "fools," whom they suffered "gladly," had exalted themselves and humiliated a Church abounding in special endowments. Where, finally, was their manliness? They had borne insolence, personal ill treatment had been smitten on the face. Such was his arraignment of these "false apostles," such his indictment of those Corinthians who had allowed themselves to be dominated by these insulting pretenders. Such, too, was the background for a vivid picture now to be sketched. 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 say again - He premises a new apology to this new commendation of himself. Let no man think me a fool - Let none think I do this without the utmost necessity. But if any do think me foolish herein, yet bear with my folly.

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

Paul’s Boast of His Apostolic Calling.

Paul deprecates the necessity of boasting:

v. 16. I say again, Let no man think me a fool; if otherwise, yet as a fool receive me that I may boast myself a little.

v. 17. That which I speak; I speak it not after the Lord, but, as it were, foolishly, in this confidence of boasting.

v. 18. Seeing that many glory after the flesh, I will glory also.

v. 19. For ye suffer fools gladly, seeing ye yourselves are wise.

v. 20. For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face.

The apostle has now sufficiently characterized the nature of the false teachers and rejected their claims to consideration. He now, by way of contrast, records a testimony of his own apostolic labors and trials, not for self-glorification, See chap. 10:17, but as a necessary defense against the charges and insinuations of his enemies. In doing so, he returns to the thought of v. 1: I say again, Let no man think me to be foolish, lacking in good sense; but if it cannot be so, if you refuse to listen to my pleading, if you persist in regarding me as one bereft of his proper mind, yet receive me as a fool. The section of the letter now following he wants to have considered with all seriousness, for he intends it as a defense; but if they mill regard it as utter nonsense, then let them at least extend to him the forbearance usually allowed to a witless fellow, let them listen to his ramblings, as they choose to regard them, in order that he also might boast himself a little. Here is a thrust at the false apostles, for they, as slaves of selfishness, were far too prudent to undergo human suffering, far too lazy and unwieldy for a flight of heavenly ecstasy.

Almost every sentence shows that the apostle is battling with his own humility and diffidence in bringing his own person forward into such a prominent position. This he expresses at the very beginning: What I speak, not according to the Lord speak I, but as in foolishness, in this confidence of glorying. What he has arranged in his thoughts, what he has begun to express in words, is of a nature that he would rather not claim inspiration from the Holy Ghost for it, so thoroughly out of harmony with his own tastes it is. And yet the Spirit has moved him to write of his own labors, in order to confound the false teachers. For himself, he would prefer to regard it as a species of foolishness, this confidence of boasting, though confidence it is beyond doubt.

In further justification of his unusual spurt of boasting, he writes: Since many boast after the flesh, I also will boast. That was the feature which stood out so prominently in the case of the false teachers; they made it a practice to brag and boast of their experiences and of their accomplishments. With them it was second nature, with Paul it required a special effort. They always took care to have all the praise strike their own persons; he, on the contrary, praises his office, his labors and sufferings, whereby the glory of the Gospel was enhanced. The Corinthians would be all the more willing to overlook his foolishness, since they were showing this disposition at the present time: For gladly you bear with the foolish since you yourselves are wise. The words are written in sincere love and kindness, and yet with gentle mockery and censure. They were bearing without a word of dissatisfaction that false teachers were boasting before them and condemning the person and the work of Paul. In the richness of their experience and wisdom they would surely not mind it, therefore, if he would also do a little boasting and join the ranks of the fools for once; there could be no doubt that they would extend the same indulgent toleration to him.

The apostle now reminds the Corinthians of the insolence and ill-treatment which they had cheerfully endured at the hands of these self-appointed spiritual guides: For you bear it if one makes you servants (slaves), if one devours you, if one takes you captive, if one exalts himself, if one strikes you in the face. While Paul humbly stated that he wanted to be only the servant of the Lord’s congregation, chap. 4:5, the false teachers deliberately assumed the lordship in the congregation; they enslaved the people spiritually, they made them bow under the yoke of their false doctrine and commandments of men. While Paul worked with his own hands, earning his maintenance for himself, these men were the embodiments of avarice; they robbed the members of their substance by greedily demanding support; they had no thought for the salvation of their people, but only for their own advantage and benefit. While Paul worked in every way to preserve the individual liberty of the Christians, as under obedience to the love of Christ only, these men captured them in the nets of their false doctrine; wrapping themselves in the innocent garments of sheep’s’ clothing, they gained the confidence of the people, until they had made them their willing captives. While Paul at all times was a model of humility, these men exalted themselves at the expense of their hearers, being full of pride and scorn. While Paul always treated all men with all kindness, the false teachers finally reached such heights of insolence that they did not hesitate to lay violent hands on the poor dupes that had given them their confidence; they offered the people the highest form of insult in the form of a blow in the face. And all this the Corinthians suffered, just as men today will bear at the hands of false teachers what they would not dream of enduring from a true teacher of the Gospel. The very fact of the selfish impertinence of the false teachers seems to keep their people cowed in helpless suffering.

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

Here our apostle returns again to his own just and necessary vindication of himself; he acknowledges it unbecoming and unseemly in itself to boast much: and that boasting is the usual mark of a fool; but it is no folly when the interest of God and souls require it: It was only seemingly, and not really, his folly; though it had the appearance of folly, in ostentation; yet with respect to the scope, the aim, and end, and design of it, it was needful and necessary,

But yet he tells them, that what he had before spoke, and was now farther about to speak, he spake not after the Lord: that is, as if the Lord commanded any such boasting and glorying in ourselves, as for ourselves. He did not pretend to have any special command from God, to enlarge so copiously in his own commendation: for the Spirit of God no where advises us to commend ourselves, or to glory either in the sufferings we have undergone, or the services we have done: Yet what the apostle here said and did, though not after the Lord, yet was it not contrary to the Lord, or to the direction of his word, which no-where commands us to conceal what grace God has wrought in us, or the good done by us, upon a fitting occasion, and with a sincere design, that he, and not ourselves, may have the praise and glory of it.

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

[In this section the apostle draws a comparison between himself and the false apostles, showing how he excelled them in labors, revelations, signs, etc.] I say again [having twice swerved from the distasteful task, Paul unwillingly resumes his apparent boasting], Let no man think me foolish; but if ye do, yet as foolish receive me, that I also may glory a little .

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.

16–21. Let no man think me a fool. Even though he should boast, let no one regard him foolish (see verse 1), since he compelled to by the disparagement of his labors. Whether he be regarded as foolish or wise, let his words be received.

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.

receive me as a fool so I may boast a little

"receive me as you would receive a fool: let me talk, and consider my boasting the words of a fool"

according to the flesh

Here the metonym "flesh" refers to man in his sinful nature and his achievements. AT: "about their own human achievements" (See: Metonymy)

translationWords

fool

boast

confidence

lord

people group

flesh

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

16–33. GLORYING ABOUT HIS SERVICES AND SUFFERINGS

16–21. Like 2Co 11:1-6, these six verses are ‘again’ introductory to the glorying which follows, apologizing for the folly of it.

16. καυχήσωμαι (אBFGM) rather than καυχήσομαι (DKLP).

16. Πάλιν λέγω, μή τις με δόξῃ ἄφρονα εἶναι. As in 2Co 11:1, he admits that all this glorying may be stigmatized as folly. But it is not folly of his own choosing; he would gladly have left it alone. Therefore, he here makes two alternative requests; not to think him foolish, because he utters what is folly; or, if that is impossible, not to refuse to attend to him, because they think him foolish. It is for their attention that he cares: ‘Think me a fool, if you must; but listen to me.’ Four Greek words are sometimes rendered ‘fool’ in the A.V.; ἄφρων (2Co 11:19, 2Co 12:6; 2Co 12:11; 1Co 15:36; Rom 2:20; Eph 5:17; 1Pe 2:15; Luk 11:40; Luk 12:20); μωρός (1Co 1:25; 1Co 1:27; 1Co 3:18; 1Co 4:10; 2Ti 2:23; Tit 3:9; Mat 5:22; &c.); ἀνόητος (Rom 1:14; Gal 3:1; Gal 3:3; 1Ti 6:9; Tit 3:3; Luk 24:25); ἄσοφος (Eph 5:15).

εἰ δὲ μήγε. This is stronger than εἰ δὲ μή (Mar 2:21-22) and follows both negative (Mat 9:17; Luk 14:32) and affirmative sentences (Mat 6:1; Luk 10:6; Luk 13:9). It is found in Plato (Rep. IV. 425 E). Blass § 77. 4.

κἂν ὡς ἄφρονα δέξασθέ με. Elliptical for καὶ ἐὰν ὡς ἄφρονα δέξησθέ με, δέξασθέ με. Comp. Mar 6:56; Act 5:15. ‘People don’t give much attention to one whom they regard as a fool; but at least give me that much.’ Winer, p. 730.

ἵνα κἀγὼ μικρόν τι καυχήσωμαι. That I also may glory a little. See critical note. Almost everywhere κἀγώ, not καὶ ἐγώ, is the right reading. Luk 2:48; Luk 16:9; Act 10:26 are exceptions (Gregory, Prolegomena p. 96). The καί reminds them that he did not begin; he is answering fools according to their folly. And the μικρόν τι (2Co 11:1) implies that his critics have gloried a good deal. Possibly μικρόν τι καυχᾶσθαι was one of their phrases.

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.

16-21.] Excuses for his intended self-boasting.

16.] πάλιν—referring to ver. 1, not repeating what he had there said, but again taking up the subject, and expanding that request. The ἀνέχομαι of ver. 1 in fact implies both requests of this verse:—the not regarding him as a fool for boasting, or even if they did (εἰ δὲ μήγε after a negative sentence implies ‘but if it cannot be so,’ ‘if you will not grant this,’ see reff.

κἄν elliptical: the full construction would be κἂν ὡς ἄφρονα δέξασθαι δέῃ, δέξασθέ με: so in reff.) as a fool (i.e. yielding to me the toleration and hearing which men would not refuse even to one of whose folly they were convinced) receiving him.

κἀγώ, as well as they.

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

16. Πάλιν λέγω, μή τίς με δόξῃ ἄφρονα εἶναι. The πάλιν λέγω looks back to v. 1, where he makes a similar request; yet it is only similar to this extent, that in both passages he begs them not to refuse to listen to him because he is guilty of the folly of glorying about himself. But not only is the wording different, the meaning of the words is not the same. There he says, ‘Bear with me in my folly,’ here, ‘Don’t think me a fool’; there he almost retracts his request, ‘I know that you do bear with me,’ here, he hardly expects it to be granted, ‘At any rate give me as much attention as you would give to a fool.’ In both passages he is anxious that the Corinthians should be aware that he recognizes the foolishness of self-praise, and that it is not his fault that he is guilty of it. He is not indulging his own vanity; he is sinking his self-respect in order to rescue them from the machinations of seducing teachers. For the present all that he asks is to be listened to with patience. It is like The mistocles’s ‘Strike, but hear me.’ The Apostle says, ‘Think me a fool, but hear me.’ The full constr. would be δέξασθέ με, καὶ ἐὰν ὡς ἄφρονα δέξησθέ με. Blass, § 80. 2. In 1 Cor., St Paul uses μωρός and μωρία repeatedly, only once ἄφρων (15:36), and nowhere ἀφροσύνη: in 2 Cor. he uses ἄφρων and ἀφροσύνη repeatedly, and nowhere either μωρός or μωρία. In speaking of his own conduct he naturally employs the stronger term; he is anxious to show his detestation of what he is compelled to do—he has to act as if he were demented. He elsewhere uses ἀνόητος (Gal 3:1, Gal 3:3; Rom 1:14; 1Ti 6:9; Tit 3:3), and once ἄσοφος (Eph 5:15). For ἄφρων, Vulg. generally has in the Epistles insipiens, but sometimes inprudens; in the Gospels stultus. For μωρός Vulg. has in the Epistles stultus; in the Gospels fatuus and stultus. For ἀνόητος, insipiens, insensatus, stultus, inutilis (four different words in five places !); for ἄσοφος, insipiens.

εἰ δὲ μήγε. ‘But if you do otherwise,’ i.e. ‘if you must think me a fool.’ Luke is especially fond of εἰ δὲ μήγε which Paul has nowhere else, and neither of them has the less strong εἰ δὲ μή. Burton, § 275; Blass, § 77. 4. See on Luk 5:36. ‘In any case, however, even though it be as a fool, accept me, give me a hearing.’

ἵνα κἀγὼ μικρόν τι καυχήσωμαι. ‘That I also may glory a little.’ He is anxious that they should remember that he did not start this stupid rivalry in glorying. His opponents began it, and the Corinthians listened to them; now it is his turn, and he must go through with it. The μικρόν τι may mean that his opponents called their glorying μικρόν τι * Everywhere in the Epistles κἀγώ, and not καὶ ἐγώ, is right, Gregory, Prolegomena, p. 96.

D* has εἰ δὲ μή for εἰ δὲ μήγε. κἀγὼ μικρόν τι (all uncials) rather than μίκρόν τι κἀγώ (a few cursives and Syr-Hark.). καυχήσωμαι (א B F G M) rather than καυχήσομαι (D E K L P R).

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