2 Corinthians 11:31

2Co 11:31. Εὐλογητὸς, blessed) This increases the sacredness of the cath.—οἶδεν, knoweth) The persecution at Damascus was one of the first and greatest, and belonged particularly to this place; and Paul calls God to witness, for he could produce to the Corinthians no witness among men, concerning a matter which was known to few, and had happened long before: comp. Gal 1:20. Luke afterwards recorded it, Act 9:25. This religious preface increases even the credit of the circumstances, related in the following chapter.

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

2Co_11:31. He is now about to illustrate (see 2Co_11:32-33) the just announced τὰ τῆς ἀσθενείας μου καυχήσομαι by an historical enumeration of his sufferings from the beginning, but he first prefaces this detailed illustration (rem quasi difficilem dicturus, Pelagius) by the assurance, in Gods name, that he narrates nothing false. The objections taken against referring this assurance to what follows (see Estius and Rückert)that the incident adduced in 2Co_11:32 stands, as regards importance, out of all proportion to so solemn an assurance, and the likelose their weight, when we reflect that Paul has afterwards again broken off (see 2Co_12:1) the narrative begun in 2Co_11:32-33, and therefore, when writing his assurance, referred it not merely to this single incident, but also to all which he had it in his mind still to subjoin (which, however, was left undone owing to the interruption). Others refer the oath to what precedes, and that either to everything said from 2Co_11:23 onward (Estius, Calovius, Flatt, Olshausen), or to 2Co_11:30 alone (Morus, Rückert, Hofmann; Billroth gives a choice between the two). But in the former case logically we could not but have expected 2Co_11:31 after 2Co_11:29, and in the latter case the assurance would appear as quite irrelevant, since Paul at once begins actually to give the details of his τὰ τῆς ἀσθεν. μου καυχήσομαι (2Co_11:31 f.).

ὁ θεὸς κ. πατὴρ τ. κυρ. ἡμ. Ἰ. Χ.] Union of the general and of the specifically Christian idea of God. Ἡμῶν γὰρ θεὸς τοῦ δὲ κυρίου πατήρ, Theodoret. Comp. on 1Co_15:24 and Eph_1:3.

ὁ ὢν εὐλογητὸς κ.τ.λ.] appended by the apostles pious feeling, in order to strengthen the sacredness of the assurance. Absit ut abutar ejus testimonio, cui omnis laus et honor debetur in omnem aeternitatem, Calovius.

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 11:31 . ὁ Θεὸς καὶ πατὴρ κ . τ . λ .: the God and Father of the Lord Jesus, who is blessed for evermore (see on 2Co 1:3 , and for ὁ ὤν as applied to God, “the self-existent one,” cf. Exo 3:14 , Wis 13:1 , Rev 1:8 ), knoweth that I lie not ( cf. 2Co 12:6 ). This solemn asseveration belongs (see reff.) to what follows , and not to the statements which precede it. If the text is not corrupt, it would seem that the Apostle intended now to illustrate in detail the providence which overruled his life, the “strength which was perfected in weakness,” and that, beginning with one of the earliest and least dignified perils of his career as a Christian missionary, he then is led off through some train of ideas which we cannot trace into the quite different subject of his “visions” and “revelations,” which diverts him from his original intention. If, on the other hand, we might suppose 2Co 11:32-33 to be a marginal gloss (founded on Act 9:23-25 , and perhaps introduced in reference to the κίνδυνοι ἐκ γένους of 2Co 11:26 ) which was not part of the original text though possibly an autograph addition made after the letter was finished the argument would be quite consecutive. He feels the remarkable account in 2Co 12:2-4 to be so incredible that he thinks it right to prefix the strong asseveration of 2Co 11:31 that he is telling the truth. But there is no MS. authority for thus treating 2Co 11:32-33 .

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

This solemn asseveration refers to what follows. The persecution at Damascus was one of the first and greatest, and having no human witness of it to adduce to the Corinthians, as being a fact that happened long before and was known to few, he appeals to God for its truth. Luke (Act 9:25) afterwards recorded it (compare Gal 1:20), [BENGEL]. It may ALSO refer to the revelation in Co2 12:1, standing in beautiful contrast to his humiliating escape from Damascus.

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 31. The God and Father of our Lord] Here is a very solemn asseveration; an appeal to the ever blessed God for the truth of what he asserts. It is something similar to his asseveration or oath in ver. 10 of this chapter; 2Co 11:10 see also Ro 9:5, and Ga 1:20. And from these and several other places we learn that the apostle thought it right thus to confirm his assertions on these particular occasions. But here is nothing to countenance profane swearing, or taking the name of God in vain, as many do in exclamations, when surprised, or on hearing something unexpected, c. and as others do who, conscious of their own falsity, endeavour to gain credit by appeals to God for the truth of what they say. St. Paul's appeal to God is in the same spirit as his most earnest prayer. This solemn appeal the apostle makes in reference to what he mentions in the following verses. This was a fact not yet generally known.

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

31. The God and Father As he was about to relate a singular feat, which, at the same time, was not well known, he confirms it by making use of an oath. Observe, however, what is the form of a pious oath, — when, for the purpose of declaring the truth, we reverently call God as our witness. Now this persecution was, as it were, Paul’s first apprenticeship, as appears from Luke, (Acts 9:23-25); but if, while yet a raw recruit, he was exercised in such beginnings, what shall we think of him, when a veteran soldier? As, however, flight gives no evidence of a valiant spirit, it may be asked, why it is that he makes mention of his flight? I answer, that the gates of the royal city having been closed, clearly showed with what rage the wicked were inflamed against him; and it was on no light grounds that they had been led to entertain such a feeling, for if Paul had not fought for Christ with a new and unusual activity, the wicked would never have been thrown into such a commotion. His singular perseverance, however, shone forth chiefly in this — that, after escaping from so severe a persecution, he did not cease to stir up the whole world against him, by prosecuting fearlessly the Lord’s work.

It may be, however, that he proceeds to mock those ambitious men, who, while they had never had experience of any thing but applauses, favors, honorable salutations, and agreeable lodgings, wished to be held in the highest esteem. For, in opposition to this, he relates, that he was shut in, so that he could with difficulty save his life by a miserable and ignominious flight.

Some, however, ask, whether it was lawful for Paul to leap over the walls, inasmuch as it was a capital crime to do so? I answer, in the first place, that it is not certain, whether that punishment was sanctioned by law in the East; and farther, that even if it was so, Paul, nevertheless, was guilty of no crime, because he did not do this as an enemy, or for sport, but from necessity. For the law would not punish a man, that would throw himself down from the walls to save his life from the flames; and what difference is there between a fire, and a fierce attack from robbers? We must always, in connection with laws, have an eye to reason and equity. This consideration will exempt Paul entirely from blame.

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.

(31) The God and Father of our Lord Jesus Christ.—The solemn attestation was, we may believe, a natural introduction to what was possibly intended, as the words passed from his lips, to be the beginning of a much fuller narrative than that which was its actual outcome.

Which is blessed for evermore.—The Greek has no conjunction, but its force is best given either by which is, and is blessed for evermore, or, by an emphasis of punctuation and the insertion of a verb, which is: blessed is He for evermore. The Greek participle is not a single predicate of blessedness, such as the English expresses, but is that constantly used in the LXX. version as the equivalent of the Hebrew name for Jehovah: “He that is,” the “I AM” of Exo_3:13-14; Jer_14:13; and in a later and probably contemporary work, not translated from the Hebrew, in Wis_13:1 (“they could not . . . know Him that is”). So Philo, in like manner, speaks of “He that is” as a received name of God. (See also Notes on Joh_8:58-59; Rom_9:5.)

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

31. The God and Father of our Lord Jesus Christ] St Paul is now about to give a remarkable proof of the truth of what he has just said, and one which he confirms by a solemn asseveration (cf. ch. 2Co_1:18; 2Co_1:23). That these words belong to what follows, and not to what precedes, is the opinion of commentators so widely differing as Chrysostom, Calvin, Meyer, Bp Wordsworth, Deans Stanley and Alford. A strong argument appears to be brought against this view by the fact that the incident related does not warrant so strong an affirmation. But as Meyer reminds us, the visions and revelations related in ch. 2Co_12:1-4 are an interruption of his enumeration of his infirmities, which he resumes in ch. 2Co_12:5. And perhaps eighteen centuries of Christianity have somewhat dimmed our perception of the immense difference between this vaunt, and those customary among the inflated teachers of St Paul’s day. They enlarged upon their triumphs, their influence with the rich and great, the success of their Oratory, the number of their disciples, and this with an arrogance which in our days would be justly contemptible. St Paul, while he shews his sincerity by the fact that his life was exposed to danger, narrates nothing but his escape, a circumstance not likely in itself to raise his reputation among men who judged according to outward appearance (we may compare the reproaches cast upon Cyprian for a similar flight), and not rendered more dignified by the manner in which it was accomplished. See Dean Alford’s note.

which is blessed for evermore] Literally, existing, blessed unto the ages.

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.

In Damascus the governor under Aretas the king,.... Aretas or Al-Hareth was a king of Arabia, of the family of the Gassanii; among whom were many of this name (r); and who for some hundreds of years ruled over Syria, of which Damascus was the metropolis. The fourth king of that family was of this name, and perhaps is the person here meant; and after him there were four more of the same family so called; it was a name of Arabian kings in other families. The fifteenth king of the Yamanensians was of this name, and so was the "seventeenth" of the Hirensians (s), and the "third" of the kings of Cenda; in the times of Antiochus Epiphanes, there was an Aretas king of the Arabians, mentioned in the Apocrypha (t).

"In the end therefore he had an unhappy return, being accused before Aretas the king of the Arabians, fleeing from city to city, pursued of all men, hated as a forsaker of the laws, and being had in abomination as an open enemy of his country and countrymen, he was cast out into Egypt.'' (2 Maccabees 5:8)

Josephus (u) also makes mention of Aretas king of the Arabians, who seems to have been king of Arabia Petraea, since his royal seat was at Petra, to whom Hyrcanus fled by the advice of Antipater, the father of Herod the great; and there was also one of this name in the times of Herod himself, who succeeded Obodas (w); yea, there was an Aretas king of Petraea, in the times of Herod the tetrarch, whose daughter Herod married, and put her away when he took Herodias, his brother Philip's wife, which occasioned a quarrel between him and Aretas, which issued in a battle, in which Herod was beaten (x); and who is thought to be the same king which is here spoken of: the name Aretas or Al-Hareth, as Hillerus (y), observes, signifies the lion; and a lion with the eastern nations was a symbol of royalty and dominion; hence such names were given to persons of illustrious birth and power; so Ali, the son-in-law of Mahomet, was called by the Arabs and Persians the lion of God: now Syria, where Damascus was, and which is called by Pliny (z) Damascus of Syria, had been of long time in the hands of the kings of Arabia; and (a) Josephus makes mention of Aretas, king of Coele Syria, who was called to the government by those who had Damascus in their hands; very probably by Milesius, who was governor of the tower of Damascus, and commanded , "the city of the Damascenes", as Josephus calls Damascus, just as it is here in the next clause; in which country of Coele Syria, Ptolomy (b) also places Damascus; and Grotius has proved from Justin Martyr (c) and Terlullian (d), that Damascus formerly belonged to Arabia, though in their times it was reckoned to Syro Phoenicia: here the apostle preached to the confounding of the Jews that dwelt there, which provoked them to enter into a consultation to take away his life; and that he might not escape their hands, they moved to the then governor who was under the king, that the gates might be watched day and night; see Act 9:23 to which he agreed; and as the apostle here says,

kept the city of the Damascenes with a garrison, or set a guard about it; or as the Arabic version reads it, "he shut up the city"; and placed a watch at the gates of it night and day, or allowed the Jews to do so:

desirous to apprehend me; in order to deliver him into their hands, who were now his sworn enemies for the Gospel's sake; willing to do them this favour to ingratiate himself into their affections; or perhaps it might be insinuated to him, that he was a seditious person.

(r) Pocock. Specimen Hist. Arab. p. 76, 77, 78. (s) Pocock. ib. p. 58, 70, 79. (t) Vid. Joseph. Antiqu. l. 13. c. 13. sect. 3. (u) Antiqu. l. 14. c. 1. sect. 4. de Bello Jud. l. 1. c. 6. sect. 2. (w) Joseph. Antiqu. l. 16. c. 9. sect. 4. & c. 10. sect. 8, 9. (x) Ib. Antiqu. l. 18. c. 6. sect. 1. (y) Onomasticum Sacrum, p. 116, 748. (z) Nat. Hist. l. 36. c. 8. (a) Antiqu. l. 13. c. 15. sect. 1, 2. (b) Geograph. l. 5. c. 15. (c) Dialog. cum Tryphone Jud. p. 305. (d) Adv. Marcion. l. 3. c. 13.

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

31 The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.

Ver. 31. Which is blessed for ever] And therefore to be blessed, as he that is the Father of our Lord Jesus Christ. This is a praise that he much stands upon, Rom 15:6. And surely if all generations shall call the Virgin blessed, for that she was the mother of Christ, Luk 1:48, how much more, &c.

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.

The God and Father ... - Paul was accustomed to make solemn appeals to God for the truth of what he said, especially when it was likely to be called in question; see 2Co 11:10; compare Rom 9:1. The solemn appeal which he here makes to God is made in view of what he had just said of his sufferings, not of what follows - for there was nothing in the occurrence at Damascus that demanded so solemn an appeal to God. The reason of this asseveration is probably that the transactions to which he had referred were known to but few, and perhaps not all of them to even his best friends; that his trials and calamities had been so numerous and extraordinary that his enemies would say that they were improbable, and that all this had been the mere fruit of exaggeration; and as he had no witnesses to appeal to for the truth of what he said, he makes a solemn appeal to the ever-blessed God. This appeal is made with great reverence. It is not rash, or bold, and is by no means irreverent or profane. He appeals to God as the Father of the Redeemer whom he so much venerated and loved, and as himself blessed for evermore. If all appeals to God were made on as important occasions as this, and with the same profound veneration and reverence, such appeals would never be improper, and we should never be shocked as we are often now when people appeal to God. This passage proves that an appeal to God on great occasions is not improper; it proves also that it should be done with profound veneration.

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

Whether this phrase be the form of an oath, or a mere assertion of God’s knowledge of the heart, is a point not worth the arguing. If we look upon it in the former notion, it is no profane oath, because made in the name of God; nor no vain oath, because it is used in a grave and serious matter, and for the satisfaction of those who were not very easy to believe the apostle in this matter. But I had rather take it as a solemn assertion of God’s particular knowledge of the truth of his heart in what he had said. The term

blessed for evermore, may either be applied to the Father, or to Jesus Christ. It is applied to the Creator, Rom 1:25, and to Jesus Christ, Rom 9:5. It is here so used, as that it is applicable either to the First or Second Person. The usage of it in these three texts, is an undeniable argument to prove the Godhead of Christ. The apostle, in these words, seemeth rather to refer to what he had said before, of his various labours and sufferings, than to that which followeth; which was but a single thing, and a danger rather than a suffering.

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

31. This adjuration that I lie not, is, like that in Rom_9:1, a denial in the very word, lie, of his assailants. Though a large number of Paul’s endurances were known to the Corinthians, and though all here enumerated were analogous to those known, yet the full amount, the sum total, could not be sworn to by any one, even of St. Paul’s companions, as Timothy, Titus, Luke, Trophimus, etc.; but so much could be attested by all that this, his solemn oath, could meet the lie given him by his assailants for the purpose not only of abasing his boasts, but also to sink him to the earth as a falsifier. It is strange that Alford and other commentators should be at a loss to account for the earnestness of this adjuration. The point at which it touches is the very crisis of the life-struggle between St. Paul and his opponents.

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

The God and Father of our Lord Jesus Christ. This solemn asseveration does not seem to be retrospective. It is used to preface what was perhaps intended to be a definite sketch of the most perilous incidents and trials of his life, which would have been to us of inestimable value. This awful attestation of his truthfulness was necessary,

(1) because even the very little which we do know shows us that the tale would have been "passing strange;" and

(2) because his base and shameless calumniators had evidently insinuated that he was not straightforward. (2Co_12:16; On the phrases used, see 2Co_1:23; 1Co_15:24; Eph_1:3)

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

Observe here, How the apostle, in a most awful and solemn manner, appeals to the all-knowing and heart-searching God, that the foregoing account of his sufferings for Christ and his gospel was the exact truth and no lie. He calls God to bear witness to the certainty of all that he had said of him the Father of our Lord Jesus, who is blessed for evermore, affords an undeniable argument to prove the Godhead of Christ; this doxology, blessed for evermore, being a term of honour usually annexed by the Jews at the naming of God.

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

The God and Father of the Lord Jesus, he who is blessed for evermore knoweth that I lie not . [This solemn asseveration is not to be restricted to the statements contained in the next two verses, but applies to all he has said or is about to say in this entire section. No doubt in the apostle's own mind it was called forth by what he was about to say concerning his revelations, his mind looking forward to what he intended to say when he added the last item to his catalogue of sufferings.]

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.

31. The God and Father … knoweth, etc. He has given an astonishing catalogue of suffering. Yet, God knows that every word is true.

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.

31. τοῦ κυρίου (אBFGKL, g am. Pesh. Goth.) rather than τοῦ κυρίου ἡμῶν (DMP, d f Vulg. Copt. Arm. Aeth.); and Ἰησοῦ (אBFG 17, 31, 37, 118, g am. Pesh. Arm. Goth.) rather than Ἰησοῦ Χριστοῦ (DKLMP, d f Vulg. Copt. Aeth.).

31. ὁ θεὸς καὶ πατὴρ τοῦ κυρίου Ἰησοῦ οἶδεν. See critical note and notes on 2Co 1:3. This solemn asseveration also, like καυχήσομαι, looks both backwards and forwards. What he has said, and what he has still to say, in glorying of his weaknesses, is known by God to be true. He feels that his readers may be becoming incredulous, and that what he is about to state will try them still more. With the thoroughly Pauline οὐ ψεύδομαι comp. 2Co 9:1; Gal 1:20; 1Ti 2:7. After this highly argumentative and rhetorical passage, note the sudden drop to a plain statement of fact.

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.

31. ὁ Θεὸς καὶ πατὴρ τοῦ κυρίου Ἰησοῦ οἶδεν. There is no reason to confine this to what follows. Like καυχήσομαι, it looks both ways. The Corinthians may be sceptical about what he has enumerated and what he has still to mention in the long series of τὰ τῆς ἀσθενείας, but in the most solemn way he assures them that there is nothing untrue in what he states; cf. 1:23; Gal 1:20; Rom 9:1; 1Ti 2:7; also 2Ti 4:1. The strong language here and 1:23 is indirect evidence of the calumnies which were circulated about him; he said ‘yes’ when he meant ‘no,’ or said both ‘yes’ and ‘no’ in one breath (1:17); he could not speak the truth.

D E K L M P, d e f Vulg. Copt. add Χριστοῦ. Omit with א B F G 17, 37, Goth. Arm. Note the divergence of f from F.

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

Blessed, etc. See on Rom 9:5, and compare Rom 1:25.

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