2 Corinthians 11:6

2Co 11:6. Εἰ, if) He proves himself to be an apostle, 1. from his knowledge worthy of an apostle; 2. from his self-denial in refraining from asking them for maintenance, 2Co 11:7-8. He makes by anticipation a way to himself for stating both of these facts, so that the necessity of stating them may be clearly seen.—ἰδιώτης, rude) This word is opposed to his apostolic eminence [2Co 11:5]. His detractors spoke of Paul as ‘rude’ [untutored]. He declares that he was not rude in knowledge, which was the first gift of an apostle: and an extraordinary instance of it is found in the next chapter. That he was rude in speech, he neither very strongly denies, since that was not injurious to the apostleship, nay, it conduced to its advantage, 1Co 1:17, etc.: nor does he confess it with greater prolixity [at greater length] than his power in speaking allowed; nor does he answer, that other apostles also may be considered rude in speech, but he leaves the matter undetermined, comp. ch. 2Co 10:10-11, and to be decided by the Corinthians themselves; for he adds: but we have been made manifest to you in all things, etc. [He therefore removes out of the way one after another of those things, which the Corinthians opposed to his prerogative as an apostle.—V. g.]—ἀλλʼ ἐν παντὶ φανερωθένες ἐν πᾶσιν εἰς ὑμᾶς) The Vulgate has, but we are manifested in all things to you,[78] as if either ἘΝ ΠΑΝΤῚ or ἘΝ ΠᾶΣΙΝ were superfluous. But the two expressions have a different meaning: ἘΝ ΠΑΝΤῚ, in every thing, even in speech and knowledge; ἐν πᾶσιν, in all men, ch. 2Co 1:12, 2Co 3:2, 2Co 4:2. ἐν πᾶσι, is used in the Masc. gend., 1Co 8:7; Heb 13:4, and in other places. At the same time it occurs in the Neut. gend., 1Ti 3:11; 1Ti 4:15; 2Ti 2:7; 2Ti 4:5; Tit 2:9-10; Heb 13:18. But ἘΝ ΠΑΝΤῚ occurs only in the Neut. gend., and that too very often, 2Co 11:9, ch. 2Co 4:8, 2Co 6:4, 2Co 7:5; 2Co 7:11; 2Co 7:16, 2Co 8:7, 2Co 9:8; 2Co 9:11; Php 4:6. Therefore in this passage ἘΝ ΠᾶΣΙΝ is masculine, ἘΝ ΠΑΝΤῚ neut. So Php 4:12, ἘΝ ΠΑΝΤῚ ΚΑῚ ἘΝ ΠᾶΣΙ ΜΕΜὐΗΜΑΙ.—ΕἸς ὙΜᾶς, with respect to [among] you) From the circumstance, that Paul was also engaged among others, the fruit redounded to the hearts of the Corinthians.

[78] In omnibus autem manifestati sumus vobis. So also the Ante-Hieronymic Lat. Versions fg and the uncial MS. G. But the weight of authorities support both ἐν παντὶ and ἐν πᾶοιν.—ED.

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

2Co_11:6. A more precise explanation of this μηδὲν ὑστερηκέναι τῶν ὑπερλ. ἀποστόλων, starting from a concession, so that δέ introduces something apparently opposed. Although, however, I am untrained in speech, yet I am not so in knowledge, but in everything we have become manifest among all in reference to you. The view of Hofmann, that that concession bears on the preference of the opponents for Apollos, finds no confirmation in the discussion that follows. Comp. on the contrary, 2Co_10:10.

Φανερωθέντες does not apply to the γνῶσις (Bengel, Zachariae, and others), for how inappropriate 2Co_11:7 would then be! But Paul proceeds from the γνῶσις, which he has attributed to himself in opposition to the reproach of want of training in discourse, to his having become manifest in every respect, so that τῇ γνώσει and ἐν παντί are related to one another as species and genus.[324] It is arbitrary to supply a definite reference for φανερωθ. (Rosenmüller: tanquam verum apostolum et doctorem; Rückert: as apostle and honest man); in every respect, says Paul, we have become manifest as to how we are constituted; and what kind of manifestation that wasits qualitative aspecthe leaves entirely to the judgment of his readers. Rückert (following Flatt) regards εἰ δὲ καὶ … γνώσει as a parenthesis, and places ἀλλʼ ἐν παντὶ κ.τ.λ. in connection with 2Co_11:5, so that Paul, instead of keeping to the infinitive construction, would pass over into the participial; but after what has been said above, this is a quite superfluous expedient, according to which, moreover, εἰ δὲ καὶ … γνώσει would only stand as a strangely isolated, as it were forlorn thought, out of all connection. Olshausen, too (comp. Beza), breaks up the passage by taking the second ἀλλά as corrective: Yet ye know in fact my whole conduct, why should I still describe it to you? And yet ἀλλʼ ἐν παντί stands in so natural relation and connection with the previous οὐ τῇ γνώσει, that it more readily occurs to us to take ἀλλά as: but on the contrary, than, with de Wette, to take it as co-ordinate with the first ἀλλά (introducing a second apodosis), as in 1Co_6:11.

ἰδιώτης τῷ λόγῳ] Paul therefore did not reckon a scholastically-trained eloquence (and he is thinking here specially of the Hellenic type, of which in fact Corinth was a principal seat) as among the requisites for his office.[325] Comp. 1Co_1:17; 1Co_2:1 ff. But his opponents (comp. 2Co_10:10) disparaged him for the want of it. Regarding ἰδιώτης, see on Act_4:13; 1Co_14:16.

Τῇ ΓΝΏΣΕΙ] quae prima dos apostoli, Bengel; Mat_12:11; Eph_3:3-4; Gal_1:12; Gal_1:15.

ἘΝ ΠΑΝΤΊ] not: at every time (Emmerling, Flatt), nor ubique (Erasmus), but, as it always means with Paul: in every point, in every respect, 2Co_4:8, 2Co_6:4, 2Co_7:16, 2Co_8:7, 2Co_9:8; see Bengel. Particularly frequent in this Epistle.

After φανερωθέντες, ἐσμέν is to be supplied from what goes before. The aorist contains the conception: have not remained hidden, but have become manifest. The perfect is different in 2Co_5:11. The device of Hofmann, that after φανερωθ. we should supply an ἘΦΑΝΕΡΏΘΗΜΕΝ to be connected with ἘΝ ΠᾶΣΙΝ ΕἸς ὙΜᾶς, yields a thought weak in meaning (after that we … had been made manifest we have … been made manifest in presence of you) and is utterly groundless. How altogether different it is at 2Co_8:24! The transition to the plural form inclusive of others (by which Paul means himself and his fellow-teachers) cannot surprise any one, since often in his case the purely personal consciousness and that of fellowship in a common office present themselves side by side. Comp. 2Co_1:23 f., 2Co_5:11; 1Th_3:4 f.; Phm_1:7 f., al.

ἐν πᾶσιν] being separated from ἘΝ ΠΑΝΤΊ cannot (as in Php_4:2) be taken as neuter (in all things, Billroth, Neander; in all possible points, Hofmann: ἐν πᾶσιν οἷς ποιοῦμεν κ. λέγομεν, Theophylact), but only as masculine: among all we have been made manifest in reference to you, that is, among all (i.e. coram omnibus) there has been clearly displayed, and has remained unknown to none, the relation in which we stand to you; every one has become aware what we are to you. Comp. Erasmus (quales simus erga vos).

[324] Billroth follows the reading φανερώσαντες: If I, however, am unskilled in an artistic discourse of human wisdom, I am not so in the true, deep knowledge of Christianity; yea rather, I have made it (the knowledge) in every point known to you in all things. Ewald, following the same reading: but people, who in everything (in every position) have spoken clearly regarding all kinds of matters (ἐν πᾶσιν) towards you.

[325] How Paul, with the great eloquence to which all his Epistles and speeches in the Book of Acts bear testimony, could yet with truth call himself ἰδιώτης πῷ λόγῳ, Augustine, de doctr. Christ. iv. 7, has rightly discerned: Sicut apostolum praecepta eloquentiae secutum fuisse non dicimus: ita quod ejus sapientiam secuta sit eloquentia, non negamus. Comp. also how Xenophon (de venat. 14, 3) designates and describes himself as idiotes, in contradistinction to the sophists.

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 11:6 . εἰ δὲ καὶ ἰδιώτης τῷ λόγῳ κ . τ . λ .: but even if I be rude in speech (see on 2Co 10:10 ; ἰδιώτης is a “layman,” who is without professional training), yet am I not in knowledge, sc. , of divine things (see on 2Co 8:7 for λόγος and γνῶσις ); but in everything we have made it, sc. , τὴν γνῶσιν , manifest (reading φανερώσαντες ; cf. Col 4:4 ) among all men ( cf. 1Co 8:7 , Heb 13:4 , or “in all circumstances,” as at Phi 4:12 ) to you-ward . He claims that he both knows the truth, and has presented it to them openly and plainly ( cf. chap. 2Co 2:17 , 2Co 4:2 ).

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

Paul lacked not the kind of eloquence which is meet for a man, and fit for the Gospel, but he willingly wanted that painted kind of speech, which too many nowadays hunt after and follow.

He refuteth the slanders of those Thrasoes. I grant, saith he, that I am not so eloquent an Orator, but yet they cannot take away the knowledge of the Gospel from me, whereof you have had good proof, and that every manner of way.

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

rude--Greek, "a common man"; a "laic"; not rhetorically trained; unskilled in finish of diction. Co1 2:1-4, Co1 2:13; Co2 10:10-11, shows his words were not without weight, though his "speech" was deficient in oratorical artifice. "Yet I am not so in my knowledge" (Co2 12:1-5; Eph 3:1-5).

have been . . . made manifest--Read with the oldest manuscripts, "We have made things (Gospel truths) manifest," thus showing our "knowledge." English Version would mean, I leave it to yourselves to decide whether I be rude in speech . . . : for we have been thoroughly (literally, "in everything") made manifest among you (literally, "in respect to you"; "in relation to you"). He had not by reserve kept back his "knowledge" in divine mysteries from them (Co2 2:17; Co2 4:2; Act 20:20, Act 20:27).

in all things--The Greek rather favors the translation, "among all men"; the sense then is, we have manifested the whole truth among all men with a view to your benefit [ALFORD]. But the Greek in Phi 4:12, "In each thing and in all things," sanctions English Version, which gives a clearer sense.

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 6. But though I be rude in speech] ιδιωτης τω λογω Though I speak like a common unlettered man, in plain unadorned phrase, studying none of the graces of eloquence; yet I am not unskilled in the most profound knowledge of God, of spiritual and eternal things, of the nature of the human soul, and the sound truths of the Gospel system: ye yourselves are witnesses of this, as in all these things I have been thoroughly manifested among you.

Inspired men received all their doctrines immediately from God, and often the very words in which those doctrines should be delivered to the world; but in general the Holy Spirit appears to have left them to their own language, preventing them from using any expression that might be equivocal, or convey a contrary sense to that which God intended.

That St. Paul wrote a strong, nervous, and sufficiently pure language, his own writings sufficiently testify; but the graces of the Greek tongue he appears not to have studied, or at least he did not think it proper to use them; for perhaps there is no tongue in the world that is so apt to seduce the understanding by its sounds and harmony, as the Greek. It is not an unusual thing for Greek scholars to the present day to be in raptures with the harmony of a Greek verse, the sense of which is but little regarded, and perhaps is little worth! I should suppose that God would prevent the inspired writers from either speaking or writing thus, that sound might not carry the hearer away from sense; and that the persuasive force of truth might alone prevail, and the excellence of the power appear to be of God and not of man. Taking up the subject in this point of view, I see no reason to have recourse to the supposition, or fable rather, that the apostle had an impediment in his speech, and that he alludes to this infirmity in the above passage.

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

6. But though I am rude There was one thing in which he might appear, at first view, to be inferior — that he was devoid of eloquence. This judgment, therefore, he anticipates and corrects, while he acknowledges himself, indeed, to be rude and unpolished in speech, while at the same time he maintains that he has knowledge By speech here he means, elegance of expression; and by knowledge he means, the very substance of doctrine. For as man has both a soul and a body, so also in doctrine, there is the thing itself that is taught, and the ornament of expression with which it is clothed. Paul, therefore, maintains that he understands, what should be taught, and what is necessary to be known, though he is not an eloquent orator, so as to know how to set off his doctrine by a polished and eloquent manner of expression.

It is asked, however, whether elegance of speech is not also necessary for Apostles; for how will they otherwise be prepared for teaching? Knowledge might perhaps suffice for others, but how could a teacher be dumb? I answer, that, while Paul acknowledges himself to be rude in speech, it is not as though he were a mere infant, but as meaning, that he was not distinguished by such splendid eloquence as others, to whom he yields the palm as to this, retaining for himself what was the principal thing — the reality itself, while he leaves them talkativeness without gravity. If, however, any one should inquire, why it is that the Lord, who made men’s tongues, (Exodus 4:11,) did not also endow so eminent an apostle with eloquence, that nothing might be wanting to him, I answer, that he was furnished with a sufficiency for supplying the want of eloquence. For we see and feel, what majesty there is in his writings, what elevation appears in them, what a weight of meaning is couched under them, what power is discovered in them. In fine, they are thunderbolts, not mere words. Does not the efficacy of the Spirit appear more clearly in a naked rusticity of words, (so to speak,) than under the disguise of elegance and ornament? Of this matter, however, we have treated more largely in the former Epistle. In short, he admits, as far as words are concerned, what his adversaries allege by way of objection, while he denies in reality what they hold forth. Let us also learn, from his example, to prefer deeds to words, and, to use a barbarous but common proverb — “Teneant alii quid nominis, nos autem quid rei;” — “Let others know something of the name, but let us know something of the reality.” If eloquence is superadded, let it be regarded by us as something over and above; and farther, let it not be made use of for disguising doctrine, or adulterating it, but for unfolding it in its genuine simplicity.

But everywhere. As there was something magnificent in placing himself on a level with the chief Apostles, that this may not be ascribed to arrogance, he makes the Corinthians judges, provided they judge from what they have themselves experienced; for they had known sufficiently well, from many proofs, that he did not boast needlessly, or without good reason. He means, therefore, that he needs not make use of words, inasmuch as reality and experience afford clear evidence of every thing that he was about to say

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.

(6) But though I be rude in speech.—The word for “rude” is the same as that translated as “unlearned” in 1Co_14:23-24. This, then, had also been said of him by some at Corinth. It might seem at first as if the contemptuous criticism was likely to have come from the Hellenic or paganising party of culture, who despised the Apostle because he was without the polish and eloquence of the rhetoric in which they delighted. The context, however, makes it clear that the opponents now under the lash are the Judaising teachers, the “apostles-extraordinary.” They apparently affected to despise him because he had abandoned, or had never mastered, the subtleties of Rabbinic casuistry, the wild allegories of Rabbinic interpretation. “He talks,” we hear them saying, “of others as ‘laymen,’ or ‘unlearned.’ What right has he so to speak who is practically but a ‘layman’ himself? How can a man who is cutting and stitching all day be a ‘doctor of the law’? Ne sutor ultra crepidam.” Side by side with the recognition of the dignity of labour in some Jewish proverbs (such, e.g., as that the father who did not teach his son to work taught him to be a thief), there was among the later Rabbis something like the feeling of an aristocracy of scholarship. Even the Son of Sirach, after describing the work of the ploughman and the carpenter and the potter, excludes them from the higher life of wisdom. “They shall not be sought for in public counsel . . . they cannot declare justice and judgment; and they shall not be found where parables are spoken” (Sir_38:33). The word for “rude” was probably used as the equivalent for the Hebrew term by which the Pharisees held up the working classes to contempt as “the people of the earth.”

But we have been throughly made manifest among you in all things.—The readings vary, some of the better MSS. giving the active form of the verb, having made (it) manifest in everything among all men. The apparent awkwardness of having a transitive verb without an object probably led to the substitution of the passive participle.

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

6. But though I be rude in speech] The word (see note on 1Co_14:16, and cf. Act_4:13; 1Co_1:17; 1Co_2:1; 1Co_2:4; 1Co_2:13, and ch. 2Co_10:10) signifies one not specially instructed in an art. “It does not mean one who is not eloquent, but one who has not learned eloquence by the rules of rhetorical schools.” Bp Wordsworth. See ch. 2Co_10:10. Some have regarded it as meaning ‘untrained in Rabbinical learning.’ But this could hardly be said of the pupil of Gamaliel (Act_22:3). St Paul seems here to be combating all his antagonists, whether of Jewish or Gentile tendencies.

yet not in knowledge] Cf. 1Co_2:6 and note. Also Eph_3:4.

made manifest] See notes on ch. 2Co_1:12-14, 2Co_2:17, 2Co_4:2, 2Co_5:11, 2Co_7:12, and on 2Co_11:4. St Paul continually appeals to his conduct as the best witness of the genuineness of his mission. Most modern editors read the active instead of the passive participle here. We must then translate made things manifest.

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

But though I be rude in speech,.... Which might be objected to him, setting himself upon a level with men so famous for their diction, and elegance of style; and to this he answers, not by owning he was so, but granting it to be so; for the Apostle Paul was not an unlearned man, an idiot in speech, unskilful in language, his writings testify the contrary; he did not indeed, in his public ministry, dress his sermons with the flowers of rhetoric, or adorn his discourses with the words of human wisdom, with bombast, and great swelling words of vanity; he chose a plainer and easier style, more accommodated to the vulgar, to the capacities of the people he was concerned with; for he had not to do with philosophers and senators, but with the common people chiefly; with persons of every sex, age, and condition of life: in this sense indeed he acted as an idiot, a plebeian, a private person; he used a popular style, or, as the Jews say of several of their Rabbins (s), he , "preached", or explained "in the common language" of people; which the common people used, and not the learned, and to which reference may be had here: but though he wisely pursued this method, as being most likely to be useful,

yet he was

not rude

in knowledge, or unskilful in the mysteries of the Gospel; he was well learned in the knowledge of Christ, and in the doctrines of grace, as all his discourses, sermons, and letters testified; and however negligent he might be thought to be of his style, and take no pains or care about the elegance of his language, but rather studied a plain and popular diction, yet he was always careful to convey profitable and useful knowledge to the souls of men; and thought his discourses might not be fraught with all the beauties of oratory, and enticing words of man's wisdom, they were full of spiritual knowledge, and showed him to have a large understanding of divine things, for the truth of which he appeals to the Corinthians:

but we have been thoroughly manifest among you in all things; his faith and doctrine, as well as manner of life, were well known unto them; he had not shunned to declare the whole counsel of God unto them: his knowledge in the mystery of Christ's person and grace, and in all the parts of the everlasting Gospel, was no secret to them; he had used no artful methods to hide himself, or conceal the truth; but by manifestation of it, had commended himself to every man's conscience in the sight of God; and by observing this, as he had witnesses now among them of the truth of it, so he strikes at the hypocrisy and deceitful methods the false teachers took to cover themselves, their practices, and principles.

(s) T. Bab. Bava Metzia, fol. 104. 1.

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

6 But though I be rude in speech, yet not in knowledge; but we have been throughly made manifest among you in all things.

Ver. 6. But though I be rude in speech] Gr. an idiot, a plain, downright, homespun, homely spoken person. The ancients busied themselves (saith Cyril), ουκ εν ευρεσιλογια, not about coin and newly coined language, but εν αποδειξει των θειων γραφων, about solid demonstrations drawn out of the Holy Scriptures. Jerome reports of Didymus that he was an apostolic writer, as you might easily gather by his style, Tam sensuum nomine quam simplicitate verborum. His matter was as lofty as his language low and ordinary. Jerome himself is much commended by learned men, Quod ubique non sit aeque Latinus, that he is not always so curious and choice of his words. But what reason he had, I see not, to censure St Paul so sharply as he doth, Ob sensus involutos, eloquium implicatum, et artis Grammaticae imperitiam, for his intricate sense, dark elocution, and unskilfulness in grammar learning. True it is, he was a plain preacher, as he here acknowledgeth; and why he affected plainness, he telleth us, 1Co 1:17, as stooping to common people’s capacities. But that he could play the orator if he pleased, appears Act 17:22-31; Act 26:2; insomuch as the Lycaonians called him Mercury, because he was "a master of speech," Act 14:12. And as for his Epistles, there is as good rhetoric found in them as in any heathen orator whatsoever. Demosthenes is but dull to him; and Austin’s wish was to have seen Paulum in ore, Paul preaching, which he would have esteemed a high happiness.

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

But though I be rude in speech - see the note, 2Co 10:10. The word rendered “rude” here (ἰδιώτης idiōtēs) means properly a private citizen, in opposition to one in a public station; then a plebeian, or one unlettered or unlearned, in opposition to one of more elevated rank, or one who is learned; see the Act 4:13 note; 1Co 14:16 note. The idea is, my language is that of a plain unlettered person. This was doubtless charged upon him by his enemies, and it may be that he designed in part to admit the truth of the charge.

Yet not in knowledge - I do not admit that I am ignorant of the religion which I profess to teach. I claim to be acquainted with the doctrines of Christianity. It does not appear that they charged him with ignorance. If it be asked how the admission that he was rude in speech consists with the fact that he was endowed by the Holy Spirit. with the power of speaking languages, we may observe that Paul had undoubtedly learned to speak Greek in his native place (Tarsus in Cilicia). and that the Greek which he had learned there was probably a corrupt kind, such as was spoken in that place. It was this Greek which he probably continued to speak; for there is no more reason to suppose that the Holy Spirit would aid him in speaking language which he had thus early learned than he would in speaking Hebrew. The endowments of the Holy Spirit were conferred to enable the apostles to speak languages which they had never learned, not in perfecting them in languages with which they were before acquainted. It may have been true, therefore, that Paul may have spoken some languages which he never learned with more fluency and perfection than he did those which he had learned to speak when he was young. See the remarks of the Archbishop of Cambray, as quoted by Doddridge in loc. It may be remarked. also, that some estimate of the manner of Paul on this point may be formed from his writings. Critics profoundly acquainted with the Greek language remark, that while there is great energy of thought and of diction in the writings of Paul; while he chooses or coins most expressive words, yet that there is everywhere a lack of Attic elegance of manner, and of the smoothness and beauty which were so grateful to a Grecian ear.

But we have been thoroughly made manifest ... - You have known all about me. I have concealed nothing from you, and you have had ample oppotunity to become thoroughly acquainted with me. The meaning is, “I need not dwell on this. I need speak no more of my manner of speech or knowledge. With all that you are well acquainted.”

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

Though I be rude in speech, (as St. Jerome also thought) in my expressions in the Greek tongue, yet not in knowledge, the chief or only thing to be regarded. Nay, St. Paul’s adversaries acknowledged that his letters were weighty and strong. (chap. x. ver. 11.) St. John Chrysostom in many places, and St. Augustine, lib. iv. de Doct. Christians, chap. vi. and vii tom. 3. p. 68. and seq., shews at large the solid rhetoric and eloquence of St. Paul, even in this and the next chapter. (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).

But though I be rude in speech; admit (saith the apostle) that I be no orator, speaking to you in high language, or in a neat style and phrase; either having no faculty that way, or, if I have, yet choosing rather to speak plainly, and home to your consciences, than floridly, to tickle your ears with a fine sound and chiming of words.

Yet not in knowledge; yet, I bless God, I am not defective in knowledge; and, as God hath enlightened me with a large knowledge of his will, so I have communicated to you the whole counsel of God.

But we have been throughly made manifest among you in all things; and in all things, which may declare me an apostle, one sent of Christ about the business of the gospel, I have been made manifest amongst you; preaching amongst you the whole doctrine of the gospel, and having been an instrument to convert many of you from paganism to Christianity.

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

6. Rude in speech—The Greek word for rude signifies non-professional, implying the absence of a literary or scholarly finish of style. The accusation from his detractors he left undenied, but he balanced it by yet not in knowledge. Thus Paul here gives himself the character which modern Greek scholars would attribute to him, namely, unfinished in style but deep in thought.

Made manifest—Whether rude or deep we have been unconcealed; we are transparent to your view.

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

Rude in speech; literally, a laic in discourse; see 1Co_10:10 and 1Co_2:13; and, for the word idiotes, a private person, and so "one who is untrained," as contrasted with a professor, see the only other places where it occurs in the New Testament (Act_4:13; 1Co_14:16, 1Co_14:23, 1Co_14:24) St. Paul did not profess to have the trained oratorical skill of Apollos. His eloquence, dependent on conviction and emotion, followed none of the rules of art. Yet not in knowledge. Spiritual knowledge was a primary requisite of an apostle, and St. Paul did claim to possess this. (Eph_3:3, Eph_3:4) We have been thoroughly made manifest among you in all things. This would be an appeal to the transparent openness and sincerity of all his dealings, as in 2Co 4 and 2Co_12:12; but the best reading seems to be the active participle, phanerosantes (a, B, F, G), not the passive, phanerothentes. The rendering will then be, In everything making it (my knowledge) manifest among all men towards you.

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

If I am unskilful in speech - If I speak in a plain, unadorned way, like an unlearned person. So the Greek word properly signifies.

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

rude

a simple person in speech.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

But though I be rude in speech, yet am I not in knowledge; nay, in every way have we made this manifest unto you in all things . [Paul admits that one criticism of him was true. He did indeed pay little regard to the laws of rhetoric, and scorned to weaken his thought by loading it with verbal ornament or the studied expressions which the schools regarded as eloquence. But though he was thus rude in speech, a very unimportant matter, he was not deficient in the all-important sphere of knowledge. The Corinthians had had every opportunity to test him in this particular, and he felt that the truth of his statement must be so manifest to them as to need no further proof.]

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.

6. Though I be rude in speech. He had not the rhetoric of a Corinthian orator, but he was not wanting in divine knowledge. See 1 Cor. 1:17, and 2:4. His revealed knowledge had been manifest among them.

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.

6. φανερώσαντες (אBFG 17) rather than φανερώσαντες ἑαυτούς (M 108, Goth.), or φανερωθέντες (א3D3KLP), or φανερωθείς (D, d f am.).

6. εἰ δὲ καὶ ἰδιώτης τῷ λόγῳ. Comp. 2Co 4:3; 1Co 4:7. But though I am rude in speech; εἰ καί implying rem ita esse, ut dicitur. For ἰδιώτης comp. 1Co 14:16; 1Co 14:24; Act 4:13: it means either a private person as opposed to an official, or unlearned as opposed to educated. The pupil of Gamaliel would hardly call himself ignorant or untrained τῷ λόγῳ. He means that he is no ‘orator,’ not a professional speaker; and perhaps he implies that his opponents are such. Here again he may be adopting a phrase which was used by his opponents. At any rate it had been said of him ὁ λόγος ἐξουθενημένος (2Co 10:10). The statement might be true, but it is no matter of reproach, so long as he has real knowledge of what he has to speak about. He came to them preaching οὐ καθʼ ὑπεροχὴν λόγου (1Co 2:1), but speaking θεοῦ σοφίαν ἐν μυστηρίῳ, as it had been revealed to him (ibid. 6–13): comp. Eph 3:4. With ἀλλʼ οὐ τῇ γνώσει comp. ἀλλʼ οὐ πολλοὺς πατέρας (1Co 4:15). For illustrations of ἰδιώτης see Trench, Syn. § lxxix., Suicer, Thesaurus s. v. and Wetstein on 1Co 14:16.

ἀλλʼ ἐν παντὶ φανερώσαντες ἐν πᾶσιν εἰς ὑμᾶς. See critical note. The participle has no construction, like ἐνδεικνύμενοι in 2Co 8:24; comp. 2Co 9:11. Nor is it quite certain what is the accusative after φανερώσαντες, an uncertainty which produced the variant φανερωθέντες: but probably τήν γνῶσιν is understood; but in everything we made it manifest among all men to you-ward. With ἐν παντί comp. 2Co 4:8, 2Co 6:4, 2Co 7:16, 2Co 8:7, 2Co 9:8, 2Co 11:9. No doubt ἐν πᾶσιν is masc. To make it neut. is to make it tautological with ἐν παντί. For the sake of the repetition we may say ‘in everything … before everybody,’ or ‘in all things … among all men.’ It has all been quite public; anyone can judge as to what our relations towards you have been.

It has been suggested that we have here a primitive error in the text, or indeed two such; and that S. Paul wrote or meant to write ἐν παντὶ πάντα φανερώσαντες ἐν πᾶσιν καὶ εἰς ὑμᾶς. The repetition of πᾶς is quite in his manner; 2Co 9:8; 2Co 9:11; 1Co 9:22; 1Co 10:33; 1Co 12:6. The πάντα and the καί might easily drop out. Conjectural emendation of the text is to be adopted with great caution. But this emendation would make very good sense. The phrase is an antithesis to ἰδιώτης. He is a herald commissioned to speak openly to all; 2Co 3:12, 2Co 4:2.

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.

6.] Explains that, though in one particular he may fall short of them, viz. in rhetorical finish and word-wisdom, yet in real knowledge, not so.

ἰδιώτης] a laic,—a man not professionally acquainted with that which he undertakes, see reff. The Apostle disclaims mere rhetorical aptitude and power in 1Co 2:1 ff.

ἀλλά brings out the contrast, see reff.:—εἴ τοι σύ γε σεωϋτοῦ μὴ προορᾷς, ἀλλʼ ἡμῖν τοῦτό ἐστι οὐ περιοπτέον, Herod. v. 39.

τῇ γνώσει] the depth of his knowledge of the mystery of the gospel, see Eph 3:1-4.

ἀλλʼ ἐν παντί] But in every matter we made things manifest (i.e. the things of the gospel, thereby shewing our γνῶσις;—not, τὴν γνῶσιν. Meyer and De W. suppose φανερώσαντες to have been a gloss for φανερωθέντες, especially as it is followed in some mss. by ἑαυτούς, and to have been the more readily received into the text, because it might easily be taken with γνῶσιν. But how improbable that the easy φανερωθέντες should have been replaced by the harsh -σαντες. Much rather would the latter be replaced by φανερωθέντες from ch. 5:11) before all men (ἐν πᾶσιν, being separated from ἐν παντί by the verb, cannot be coupled with it, as in ref. Phil., but must mean among all) unto you (i.e. with a view to your benefit: not = ‘to you,’ in which sense the dative is always found after φανερόω: see Rom 3:21, πεφανέρωται … εἰς πάντας κ. ἐπὶ πάντας.…).

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

6. εἰ δὲ καὶ ἰδιώτης τῷ λόγῷ. The Apostle at once makes an admission that in one particular it may be the case that he is inferior to the Judaizing teachers. Here εἰ καί, as distinct from καὶ εἰ, represents the possibility as a fact (4:3, 5:16, 12:11; 1Co 4:7), although it is not certain that St Paul always observes this distinction. ‘But though I am untrained in oratory, yet in knowledge I am not so.’ Ἰδιώτης (1Co 14:16, 1Co 14:23, 1Co 14:24; Act 4:13) means one who confines himself to his own affairs, τὰ ἴδια, and takes no part in public life; and such a person was regarded by Greeks as wanting in education and likely to be unpractical and gauche. The word also came to mean one who had no technical or professional training, with regard to some particular art or science; unskilled, a layman or amateur, as distinct from an expert or professional. And that is the meaning here; the Apostle admits that he is not a trained rhetorician, not a professional orator, and he perhaps implies that some of his opponents have this advantage. That any of them were causidici, accustomed, like Tertullus (Act 24:1), to plead in court, is not probable; but they may have pointed out to the Corinthians, who highly valued gifts of speech, that a true Apostle would be likely to possess more power in that particular than he exhibited (10:10). See Knowling on Act 4:13; Wetstein on 1Co 14:16; Suicer, Thesaurus, s.v.; Trench, Syn. § lxxix.

ἀλλʼ οὐ τῇ γνώσει. He might be a poor speaker, but he knew what he was talking about. He did not profess to teach them things of which he himself was ignorant. As regards the mysteries of revelation, the essential truths of the Gospel, and their relation to human life here and hereafter, he was no selfmade smatterer, but an expert and a specialist, trained and inspired by the Lord Himself. This γνῶσις is prima dos apostoli (Beng.). With the constr. comp. 1Co 4:15.

ἀλλʼ ἐν παντὶ φανερώσαντες ἐν πᾶσιν εἰς ὑμᾶς. ‘But in all things we made it manifest among all men to you-ward.’ Ἐν παντί is specially freq. in the first nine chapters of this letter (4:8, 6:4, 7:5, 16, 8:7, 9:8, 11); elsewhere it is rare (v. 11, 1Th 5:18). It means ‘in every particular,’ ‘in every respect.’ It is not likely that ἐν πᾶσιν is neut., which would make it a mere repetition of ἐν παντί, although some take it so; ‘in all things … among all men’ is the meaning. His teaching has been public; there has been no secrecy about it, and anyone can form an opinion of its character and of the Apostle’s relation to his hearers. He has a Divine commission to manifest the truth to every man’s conscience (4:2). In that he is no ἰδιώτης.

Here again we have a participle used absolutely, without any regular constr., as in 1:7, 7:5, 8:20, 24, 9:11, 13; and it is not clear what it is that is made manifest, but probably τὴν γνῶσιν is to be understood; what has been revealed to him has been passed on to them.

D*, d e f g omit δέ between εἰ and καί D* E d e g add εἰμι after ἰδιώτης. φανερώσαντες (א B F G 17, g) rather than φανερωθέντες (א3 D3 E K L P, r Syrr. Copt.) or φανερωθείς (D*, d e f). F G, f g r Vulg. Syr-Pesh. omit. ἐν πᾶσιν, as superfluous, if neut. In different directions corruptions in the text are suspected. Some would omit εἰ δὲ καὶ … γνώσει as a gloss. Others would expand what follows; ἐν παντὶ πάντα φανερώσαντες ἐν πᾶσιν καὶ εἰς ὑμᾶς: cf. 9:8, 11; 1Co 9:22, 1Co 10:33, 1Co 12:6. The text is quite intelligible without either of these conjectural emendations. It is not quite clear what text is followed in AV; perhaps ἀλλʼ ἐν παντὶ φανερωθέντες εἰς ὑμᾶς, but εἰς ὑμᾶς can hardly mean ‘among you.’ The reading φανερωφείς is an evident attempt to make the participle agree with ἰδιώτης, and the addition of ἑαυτούς after φανερώσαντες (M) is a correction of a transitive participle without an object expressed. There is no difficulty, however, in supplying τὴν γνῶσιν from the previous clause. The meaning is not intricate; ‘Though I lack eloquence, I do not lack knowledge; on the contrary, I was always able to impart knowledge publicly to you.’

11:7-15. Glorying About Refusing Maintenance

; The Contrast with His Critics

I had good reasons for refusing maintenance. This was one of many points of contrast between me and the false apostles.

7 Or did I commit a sin in degrading myself by working for my bread with my hands to raise you up from the degradation of idolatry, in that without cost to yourselves no less a thing than God’s inestimable Gospel was preached to you by me? 8 I actually took from other Churches the cost of my maintenance—it seemed like robbery—in order to be able to minister gratuitously to you. 9 And when I was staying with you at Corinth and my resources failed, even then I ‘sponged’ on no one. No Corinthian was squeezed to maintain me, for my necessities were fully supplied by the brethren who came from Macedonia. That was only one instance. In every emergency during my stay I kept myself from being burdensome to you, and I mean to continue to do so. 10 It is the truth of Christ that speaks in me when I say that from being able to glory in preaching without payment I will never allow myself to be barred in any region of Achaia. 11 Why have I formed this resolution? Do you think that it is because I care nothing about you? God knows whether that is true or not.

12 But I shall persist in acting just as I am acting now about this, in order to cut the ground from under those who desire to have a ground for hoping that in the apostolate which they boastfully claim they may be found working on the same terms as we do, both of us accepting maintenance. 13 I will give them no such opening, for such teachers are sham apostles, whose whole work is a fraud, while they put on the appearance of Apostles of Christ. 14 And no wonder; for Satan himself, the arch-deceiver, puts on the appearance of an angel of light. 15 It is no amazing thing, therefore, if his ministers also put on an appearance as being ministers of what they call righteousness. Such professions will not profit them. Their doom will be in accordance with their acts.

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

Rude [ιδιωτης] . See on 1Co 14:16.

Have been made manifest [φανερωθεντες] . The correct reading is fanerwsantev, active voice, we have made it manifest.

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