Chapter 11

1 Out of his jealousy over the Corinthians, who seemed to make more account of the false apostles than of him, he entereth into a forced commendation of himself, 5 of his equality with the chief apostles, 7 of his preaching the gospel to them freely, and without any their charge, 13 shewing that he was not inferior to those deceitful workers in any legal prerogative, 23 and in the service of Christ, and in all kind of sufferings for his ministry, far superior.

1. Would to God. In chs. 11; 12 Paul proceeds to vindicate his claim to apostolic office and authority, and thus to counteract the tactics of his opponents, by boasting of his own weakness and of the power of God. The boasts of his opponents stressed and exaggerated Paul’s weaknesses and inadequacies, supposed or real, implying, by contrast, their own vaunted ability as apostles (see on ch. 10:10). The words “to God” are not in the Greek, but were supplied by the translators.

Bear with me. Paul would prefer not to indulge even in the humble boasting about his weaknesses in which he is about to engage, and requests their condescension to listen to him.

My folly. Certain expressions appear repeatedly in chs. 11 and 12: (1) “bear with” and “suffer” (both from anechoµ, ch. 11:1, 4, 19, 20), and (2) “folly” and “fool” (chs. 11:1, 16, 17, 19; 12:6, 11). Paul’s critics had apparently made the apostle out to be a fool, and now, as a “fool,” he boasts of his “infirmities” (ch. 11:30) and apologetically speaks of his boasting as “folly.” To boast as Paul’s critics did was, to him, folly of the crudest sort, a kind of boasting that he considered altogether incompatible with his self-sacrificing humility, quiet dignity, and apostolic responsibility. Such boasting was utterly opposed to the spirit of Christ (Phil. 2:5–8), and Paul felt foolish indeed to be placed in a position where (see on 2 Cor. 10:8, 13–18; 12:10, 11), to defend his apostolic authority, it seemed needful to engage in what might be taken as boasting (ch. 11:16). In his boasting Paul calls attention to:

1. His apostleship—his title, office, and authority—as being in no way inferior to that of the “chiefest apostles” (v. 5).

2. His preaching of the gospel without charge or material support from any of the Corinthian believers, whereas his opponents had literally robbed them (chs. 11:7–10, 19, 20; 12:13–18).

3. His equality of heritage (ch. 11:22).

4. His abundant labors (ch. 11:23).

5. His unbelievable sufferings, trials, and persecutions for Christ’s sake (ch. 11:23–33).

6. His visions and revelations (ch. 12:1–5).

7. His “thorn in the flesh” (ch. 12:7–10).

If boasting is in order, Paul has much of which a person could boast. In comparison, what had his enemies to boast about? By boasting he exposes the emptiness of their pretentious claims. His reason for condescending to speak of himself and his labors as he does is to help them to realize and appreciate what he had accomplished among them, so that they might not be led by the false apostles to despise him and his message, thus destroying the fruit of his labors.

Bear with me. Paul is confident that the majority of the church members will understand, and “bear” with him. He trusts them. They will interpret his words in love, with a spirit that thinks no evil, whereas his enemies will not. What a privilege it is for a Christian worker to enjoy the full confidence of his friends and converts, and be able to unburden his heart to them.

2. I am jealous. Gr. zeµlooµ, “to burn with zeal.” Used in a good sense, it means to be enthusiastic in the pursuit of good, to be filled with ardor. Here, Paul is deeply concerned lest the Corinthians be seduced and corrupted by the false apostles. In a bad sense, zeµlooµ denotes envious and contentious rivalry. In the good sense, God is said to be jealous over His people. God will endure no rival.

Godly jealousy. God appreciates the love of His people, and feels deeply any lessening of their affection for Him (see Eze. 18:31; 33:11; cf. Ex. 20:5; 34:14; Deut. 4:24; Joshua 24:19; Zech. 8:2). For a time the Corinthians had transferred their affections from Paul to a rival. Paul’s concern for them is not a mean, human jealousy, but a jealousy like that of God.

Espoused you. That is, given you in marriage, or betrothed you. In ancient times a middleman was employed to make arrangements for the betrothal of a son or daughter (see Matt. 25:1–13; 1 Cor. 7:36–38; see on Gen. 24). For practical purposes an ancient betrothal was as binding as the marriage itself. Here, Paul was the middleman between Christ and the church.

The bride-elect either remained at home with her parents or was committed to the care and protection of trusted friends of the bridegroom until the husband-elect should come for her. Often considerable time elapsed between the betrothal and the wedding, but during this time all communication between the future husband and the bride-to-be was carried on through the trusted “friend” (see John 3:29). It was also his responsibility to train and prepare the bride for the day her husband would come. The responsibility of the “friend” was considered sacred. Faithlessness on the part of the bride-elect was sometimes punishable by death.

Here, Christ is the Bridegroom, the Corinthian church is the bride-elect, and Paul is the “friend” of the Bridegroom. It was Paul who had negotiated the betrothal of the Corinthian believers to Christ (cf. Rom. 7:1–6), and he was anxious that the Corinthian church should remain pure and undefiled.

Marriage is frequently employed in Scripture as an illustration of the relationship between Christ and His people (Isa. 54:5; 62:5; Jer. 3; Eze. 16:8–63; Hosea 2:18–20; Eph. 5:25–32). The high priest, who typified Christ, was permitted to marry only one who was a pure virgin (Lev. 21:10–14). The anxious expectation of the church is to meet Christ face to face.

Present you. The supreme moment in the ancient marriage ritual came when the bridegroom appeared to claim his bride and escort her to his home to the wedding feast. As friend of the Bridegroom, Paul thinks of his joy when Christ returns and he will have the joy of presenting the Corinthians to Christ. It will be a day of joy when the bride looks upon the Bridegroom’s face and beholds His glorious person (1 Cor. 13:12; 1 Peter 1:7, 8; 1 John 3:2). The Bridegroom will then look upon His bride, adorned in the pure white garments of righteousness, and satisfied (Isa. 53:11; Zeph. 3:17), will take her to His Father’s house (John 14:1–3).

3. Beguiled. Or, “deceived.” Paul fears that these false apostles—emissaries of Satan—will seduce the Corinthians as the serpent seduced Eve. In both instances Satan masterminded the evil plot (Gen. 3:1–11; John 8:44; 1 John 3:8). Because the serpent became the instrument of Satan for the fall of Adam and Eve and the entrance of sin into the world, the Scriptures commonly speak of him as the “serpent” (Rev. 12:9; 20:2). Paul’s theology is based on the premise that the fall of man was a historical event (see on Rom. 5:12–19).

Subtilty. Or, “craftiness,” “cunning.” Deception is Satan’s stock in trade (John 8:44; Rev. 20:8); without it he would have no success at all.

Minds. Gr.noeµmata, “thoughts” (see on ch. 10:5). The particular object of Satan’s attack is the human mind (John 12:40; see on 2 Cor. 10:4, 5). In Corinth the corruption of believers’ minds came about through the agency of false teachers. Satan corrupts the mind by warping and searing the conscience. His work is opposite to that of the gospel, which is to purify the conscience.

Satan accomplishes his nefarious work by blinding men’s minds to the truth, by hardening and deceiving their hearts, and by enslaving the reason to the passions. He causes men and women to doubt God’s love and seeks to deprive them of the power to choose the right. He occupies their minds with anything and everything that will crowd out time, and the desire, for Christ, for His righteousness, and for His kingdom (Luke 21:34–36). He seeks to inject into every mind hostility and rebellion against God (Rom. 8:7; James 4:4).

Corrupted. Or, “depraved.” In Rev. 19:2 “corrupt” is used figuratively of marital unchastity. In Bible times infidelity after betrothal was considered almost equivalent to adultery after marriage (see on Matt. 1:18, 19). Spiritually, as the intermediary between bride and heavenly Groom, the guardian and protector of the bride-elect must give an account of the Corinthian church, and he dare not be careless. He therefore watches over her with “godly jealousy” (2 Cor. 11:2), and considers these false leaders as rival aspirants to the virgin’s hand and heart.

Simplicity. Or, “sincerity.” Textual evidence favors (cf. p. 10) the addition of the words “and purity.” Paul here speaks of singlehearted faith in, and devotion to, Christ (cf. James 1:8). He repeatedly insists upon the virtue of fidelity to Christ.

The statement of 2 Cor. 11:3, about being “corrupted from the simplicity that is in Christ,” emphatically denies the teaching that a man cannot fall from grace and that when “once saved” he is “always saved” (see on John 3:18–21; Gal. 5:4). Even Lucifer, created perfect in beauty and character, fell from his original purity and obedience. Paul clearly recognizes the possibility of dissolving the marriage of believers with Christ by the corrupting power of Satan. When this occurs, the union between Christ and His “bride” is broken.

God’s instructions to Adam and Eve in the Garden of Eden were simple indeed. He left no doubt as to what He required of them and what would happen if they disobeyed. God gave them one clear reason for not eating the forbidden fruit; Satan offered several plausible reasons in favor of doing so. How simple is God’s definition and interpretation of sin (Matt. 5:21, 22, 27, 28; 1 John 3:4). How simple is the invitation to come to Christ (Isa. 55:1; Rev. 22:17). How clear is the way of truth and righteousness, and how devious the way of darkness and error (John 3:19–21). How simple and explicit are God’s assurances, and how beautifully transparent His promises (2 Cor. 7:1). How simple and true is real love, whereas the divided heart is confused. How strait and narrow is the way of righteousness and life in contrast with the broad and tortuous way of sin and death (Matt. 7:13, 14).

4. Another. Gr. allos, “another” of the same kind (see on Matt. 6:24). These Judaizers were not preaching a different Jesus and a different gospel. They were converted Jews (Acts 15:1, 5) and professed to believe in the same Jesus. There was, however, a party of Judaizers whose creed actually constituted what Paul designates as another gospel (Gal. 1:8). These misguided Jews believed that Jesus was the Messiah, but also that men must keep the ceremonial law in order to be saved. Paul’s gospel, however, consisted of simple and true faith in Jesus as man’s complete Saviour from sin, that the ceremonial law was no longer binding, and that obedience to the moral law automatically follows justification, and is not the basis for it (see on Rom. 3:24, 31; 8:1–4).

Paul appears to be writing in irony, quietly rebuking the Corinthians for having been duped by intruders. If indeed they have found a better Jesus and a better gospel, accept it! On the other hand, Paul may simply be stating, factually, what they have done.

In our day there is all the difference in the world between the Christ of Paul and the Gospels, and the Christ of modernist Christians. The latter admire and commend Jesus for His noble life but deprive Him of His deityship and His vicariously atoning power (2 Peter 2:1; 1 John 4:1–3).

Another spirit. Here the word for “another” is heteros, “another [of a different kind]” (see on Matt. 6:24). To believe in another Jesus would result in another gospel and another spirit. The true spirit of Christ is imparted to men and women by the Holy Spirit (Rom. 8:14, 15; Gal. 5:22, 23). The false spirit is one of fear that issues from a wrong concept of God, which makes Him out to be a hard taskmaster. The spirit of Christ is the spirit of true liberty (2 Cor. 3:17, 18), whereas the spirit of Paul’s opponents and their “gospel” is the spirit of bondage (Gal. 3:1–5; 4:1–9; see on 2 Cor. 3:6). Theirs is a spirit of self-righteousness, as opposed to the spirit of humble gratitude for the righteousness that comes through faith in Christ (Rom. 3:25, 26).

Another gospel. Here the word for “another” is heteros, “another [of a different kind]” (see on Matt. 6:24).

Bear with him. Or, “listen to him.”

5. Not a whit. That is, not in the least.

Chiefest. Or, “pre-eminent,” “superlative,” literally, “overmuch.” Possibly not a reference to the Twelve but to the false apostles who had been troubling the church at Corinth, whose activities are referred to in vs. 3, 4. The Greek term tends to express disapprobation, and seems to be used in irony rather than seriously. Paul always speaks of the Twelve with great respect (1 Cor. 15:8–10; Gal. 2:8–10). Here he begins the boasting to which he refers in v. 1, comparing himself with these self-appointed apostles (see on v. 1).

6. Rude. Gr. idioµteµs, “unlearned,” “illiterate,” “unskilled” (cf. Acts 4:13). In classical Greek idioµteµs denotes a lack of skill in any art or profession. In 1 Cor. 14:16, 23, 24 it refers to persons lacking the gift of tongues. Though Paul here refers to himself as an unskilled speaker (cf. 1 Cor. 1:17; 2:1, 4), he was no mean speaker (Acts 14:12; 22:1–21; 24:10–21; 26:2–29). Corinth and Athens were the principal centers of Greek oratorical skill and learning, and the Corinthians were accustomed to this type of speechmaking. No doubt this explains, in part, their appreciation of Apollos (Acts 18:24–28). Paul was apparently not trained in the art of speaking classical Greek and thus made no profession of being eloquent. Furthermore, to depend primarily on eloquence would tend to exalt the speaker rather than his message.

Not in knowledge. Paul laid claim to something of far greater importance than oratorical skill. He knew the mind and will of Christ, and had an understanding of spiritual truths necessary to salvation (1 Cor. 2:4–16; Gal. 1:12, 16; Eph. 3:3, 4, 18, 19). He knew Christ, whom to know is life everlasting. This truth transcends all other knowledge (John 17:3; 1 John 2:29; 3:5, 18, 24; 4:2; 5:18–20).

Made manifest. Or, “made evident,” “made plain.”

7. Committed an offence. In vs. 7–11 Paul gives consideration to the problem posed by critics of his self-supporting ministry to the Corinthians. He had previously written them on this subject, setting forth clearly the principles involved (1 Cor. 9:4–18). In harmony with the principles already laid down in the Scriptures by Christ, he had declared his full right to ministerial support such as the other apostles received (Matt. 10:7–10; Luke 10:7, 8). But he had voluntarily waived this right, in order to make evident that he was not tainted with mercenary motives (Acts 20:33; 2 Thess. 3:8, 9). His enemies, however, had seized upon this demonstration of self-sacrifice to impugn his motives; they construed it as evidence that he knew he did not deserve support and had thus tacitly admitted he was not a genuine apostle. Also, they probably thought him inconsistent in accepting support from believers in Macedonia (2 Cor. 11:9; Phil. 4:10); perhaps he had ulterior motives, and this seeming self-sacrifice in relation to the Corinthians was part of a scheme to take advantage of them. Paul wonders now whether he had done wrong in the course he took at Corinth, for the close fellowship he enjoyed with the believers at Philippi was lacking at Corinth. Usually he had worked at tentmaking in order to pay his expenses as an ambassador for Christ (Acts 18:3; cf. Acts 20:33–35; 1 Thess. 2:9). A worker for Christ is not wise to place himself under obligation to any church member by receiving money from such a member for his own use. The gospel ministry is dishonored if it is made the means for personal profit (cf. 1 Tim. 3:3). The good news of salvation is God’s free gift to man (Isa. 55:1, 2).

8. Robbed. Or, “despoiled.” Compared with the poorer churches of Macedonia, that of Corinth was relatively well to do (see on ch. 8:1). This verse is a sharp rebuke to the latter.

Wages. Gr.opsoµnion, “[a soldier’s] pay,” or “allowance,” often rations rather than money (see on Luke 3:14; cf. Rom. 6:23; 1 Cor. 9:7). Paul does not mean that he took anything from the church at Philippi in a dishonest manner. The gifts he had received were given voluntarily, and represented a real sacrifice on the part of the givers. These gifts had made it possible for him to devote more of his time while at Corinth to establishing the church in that metropolis. Thus the Corinthians had been benefited, as it were, at the expense of the Macedonians; the preaching of the gospel had cost the Corinthians nothing because Paul was being supported by others (see 2 Cor. 11:9).

9. Wanted. That is, lacked, or was in want (see on Luke 15:14). During his ministry at Corinth Paul had exhausted his resources and lacked sufficient means to meet even his barest needs—while ministering to a prosperous church. Their indifference revealed a high degree of thoughtlessness, if not selfishness, and was without excuse. But even then Paul gave the Corinthians no indication of his need.

The situation was remedied, not by the Corinthian believers, as might have been expected, but by the opportune arrival of brethren from Macedonia with a further gift (see Phil. 4:10). The brethren referred to may have been Silas and Timothy (Acts 18:5).

Chargeable. Gr. katanarkaoµ, “to be burdensome.” Another form of the Greek word provides the name for a parasite fish that attaches itself to other creatures to secure nourishment from them. As a result the host suffers a state of numbness. Paul had not been a parasite, living off the Corinthians. He had not burdened them financially or otherwise. His ministry had not reduced them to a state of numbness, either spiritually or economically. To the contrary, he had inspired them, imparted life to them, invigorated them.

10. The truth of Christ. Paul solemnly asserts the truthfulness of his statement (see on Rom. 9:1; 2 Cor. 1:18). The presence of Christ in his life removes the possibility that he would misrepresent the facts (see Rom. 8:9–11; 1 Cor. 2:16; 2 Cor. 13:3; Gal. 2:20).

Stop. Or, “be silenced,” literally, “to be fenced in.” Paul was so certain of the wisdom of the plan of self-support that he had earlier declared he would rather die than incur the reputation of making a profit from those to whom he ministered (1 Cor. 9:15). This reveals how deeply he felt about this matter.

Regions of Achaia. Specific reference to this region, Greece proper, implies that his insistence upon abiding by the principle of self-support in his ministry was particularly necessary here. His enemies at Corinth would doubtless have made him out to be a parasite had he done otherwise. Apparently there was no danger of such a charge being made in Macedonia, where a deep spirit of fellowship existed between Paul and his converts. But at Corinth the situation was different.

11. Because. In vs. 11, 12 Paul explains why he has been unwilling to accept support from the Corinthian church. The statement of v. 11 implies that some of the Corinthians were jealous because of the preference Paul appeared to show for the Macedonians by receiving their gifts, and concluded that he cared more for the Philippians than for them. But Paul denies that he ever felt cold or distant toward them. In fact, he often expressed his love for them and appealed for their love in return (1 Cor. 4:21; 13; 2 Cor. 2:4; 6:11–13; 8:7, 8; 12:15). In his letters and in his ministry to the Corinthians he had ever manifested deep affection.

12. Occasion. Gr. aphormeµ, a military term that denotes primarily a “base of operations.” Figuratively, it denotes the basis on which an action is taken, or the motive for it (see Rom. 7:8, 11; Gal. 5:13; 1 Tim. 5:14). Had Paul accepted money from the Corinthians, his enemies would have pointed to this as another “occasion” for condemning him. As it was, they had made his non-acceptance of Corinthian support a pretext for questioning his apostleship (see on 2 Cor. 11:7). Accordingly Paul was confronted with the alternatives of (1) waiving his right to support as an apostle (Luke 10:7), at the risk of appearing, on the one hand, to deny his apostleship (see on Matt. 17:24–27) and on the other, to show a lack of love for the Corinthians (see on 2 Cor. 11:11); and (2) accepting support and appearing to be preaching the gospel for gain. He will run the risk of the former, which he considers the lesser of two evils, in order to avoid the latter.

Even as we. It seems that these false apostles had accepted material support from the Corinthians (1 Cor. 9:7–13; 2 Cor. 11:20), and justified themselves on the basis of their supposed apostolic prerogatives. This privilege they denied to Paul. Although their claim to having rendered unselfish labor was false, they gloried in making it. But, if they really want to boast, says Paul, they should follow his policy of self-maintenance.

13. False apostles. Apparently they were, nominally, Christian Jews (v. 22) and claimed to be the apostles of Christ. Evidently, then, they had joined the Christian church (cf. Acts 15:1, 2, 5; Gal. 2:4, 5; Phil. 3:2, 3). But they were impostors, mere pretenders who had usurped the authority, rights, offices, and privileges of Christ’s true apostles. Lacking genuine credentials (see on 2 Cor. 3:3), they resorted to disguise and subterfuge.

Transforming. Gr. metascheµmatizoµ, “to change the appearance of,” often stressing, as here, the appearance of change in contrast with a genuine transformation (see on Matt. 17:2).

1. Satan. See on Matt. 4:1; see Additional Note on Mark 1.

Transformed. See on v. 13. Light is one of the supreme attributes of God and His holy angels (Matt. 28:2, 3; 1 Tim. 6:16; 1 John 1:5; Rev. 21:23, 24). Whenever and wherever God or His angels come, they shed light and dispel darkness (Acts 26:18; Col. 1:13). Darkness, on the contrary, represents evil and its author, Satan (Luke 22:53; 2 Cor. 6:14; Eph. 6:12). See on John 1:4–9. From the beginning Satan has been studiously disguising himself the better to lure men away from Christ.

Light. Satan was once an angel of light. His name was Lucifer, which means “light bearer” (Isa. 14:12–14; Eze. 28:13–19). Rebellion against God actually transformed him into an angel of darkness, and the angels who sided with him took up their abode in the realms of darkness (2 Peter 2:4; Jude 6).

15. If his ministers. The argument is from the greater to the less. As Satan deceives, so do his representatives. In the sight of Heaven there can be nothing more heinous than for professing ministers of Christ to serve as agents of Satan. Often they can be known only by their fruits (Matt. 7:16–20; 12:33–37).

Whose end. That all hypocrites, impostors, and deceivers should ultimately be unmasked is necessary for the full revelation of God’s character and justice before the entire universe. At that day all men, righteous and wicked, saved and lost, will proclaim that God is righteous (Rev. 15:4).

16. Think me a fool. With a strong protest to the Corinthians, to his enemies, and to himself that it is nothing short of foolishness, he engages in “boasting” (see on v. 1). That it is repugnant to him to do so proves he is not a fool. Christ also referred to His good deeds in confirmation of His claims (John 10:32, 37, 38; 15:24). Paul apparently felt that, however much he might personally dislike to “boast”—as his defense of his ministry may be called—he must do so to meet the false charges of the false apostles at Corinth.

Receive me. That is, listen to me.

17. Not after the Lord. As elsewhere (1 Cor. 7:6, 12, 25; 2 Cor. 8:8). Paul denies that what he is about to say is by divine command. He speaks simply in self-defense. Had Paul not made this point clear, he might, by doing so, seem to have justified his enemies in their habitual boasting. Paul would have his reason for boasting clearly understood. Perhaps from the outward point of view, Paul’s defense of himself may appear foolish. This he recognizes (see on ch. 11:1, 16). But from the point of view of his motives he is fully justified in doing so.

18. Many glory. “Many” in the Corinthian church were apparently impressed by glorying “after the flesh,” that is, by emphasis on ancestry, rank, reputation, and similar external advantages. They did so from selfish motives; but Paul’s motives were worthy.

After the flesh. That is, after things that appeal to worldly-minded men.

I will glory also. See on ch. 10:8.

19. Ye suffer fools. Paul speaks ironically. The Corinthians had an exalted opinion of their own wisdom and mental discernment. Yet they not only tolerated but accepted the authority of fools, on the supposed merits of their own proud boasting. This being so, they should certainly not find it difficult to accept Paul’s boasting. According to their standards, he had much to boast about.

Wise. Paul speaks half in irony, half seriously.

20. Suffer. In modern English, “endure patiently.”

Bring you into bondage. Paul here exposes and condemns the highhanded methods of the pseudo apostles at Corinth. Titus had evidently reported to Paul concerning the harsh and tyrannical authority exercised by these false leaders. This contrasted sharply with Paul’s treatment of the Corinthians, which had been marked by love and kindness. Five expressions are used to describe the nature and work of these false apostles.

The false apostles made virtual slaves of those who accepted them (cf. Matt. 23:4; Gal. 2:4; 4:9; 5:1, 13; 1 Peter 5:2, 3). Instead of bringing freedom, false teachings and false doctrines make mental and spiritual slaves of men. Truth makes men free (John 8:32, 36). The work of false teachers and religious leaders is to make themselves lords of the church by controlling the minds and hearts of men. The work of true leaders is to lead men to Christ and not to themselves.

Devour you. See on Matt. 23:14. The false apostles worked for money and worldly gain. They sheared the sheep instead of feeding them. They were inspired and motivated by selfish greed, so much so that they devoured the substance of the Corinthians. They were hirelings.

Take of you. That is, catch you, or take advantage of you. Apparently, these false leaders were outright deceivers, and had entrapped the Corinthians. Wise as they were (v. 19), the latter had been made dupes.

Exalt himself. It was characteristic of these false apostles to assume great authority. By boasting and pompous utterances they arrogated to themselves lordship over the church.

Smite you. This pictures the depths of disgrace to which the Corinthians had been subjected. In the Bible such an act is pictured as a mark of the utmost contempt (1 Kings 22:24; Neh. 13:25; cf. Isa. 58:4; Matt. 5:39; Titus. 1:7). Both Christ and Paul knew what it was to experience this form of treatment (Luke 22:64; Acts 23:2; cf. 1 Tim. 3:3). No greater insult could be offered to a man. In doing so—figuratively at least—these men have proved themselves false leaders and false apostles. They have no sense of the value of souls, or even respect for the rights of others.

21. Concerning reproach. Literally, “according to disgrace,” or “by way of disgrace.” Whether Paul speaks of his own disgrace or that of his opponents is not entirely clear. The “reproach” is obviously connected in some way with his having exhibited what had been taken as weakness.

Some Bible expositors believe that Paul is saying that if he had erred in being too humble and too patient with them, he would now seek to remove this false impression that he was “weak” by a statement of his own pre-eminence as to ancestry, position, and sufferings in comparison with those of his opponents. Those who hold this view, point to the use of the Greek aorist tense in many manuscripts, instead of the perfect tense. This would point to some single event in the past, some manifestation of weakness during a previous visit to the church at Corinth. Paul himself makes reference to such an occasion (2 Cor. 2:1; 10:10; 12:7–10, 21; cf. Gal. 4:13–15). He is not a man to avoid acknowledging his limitations. He puts on no false front to hide his weaknesses. Boasting is not natural to him. But if his patience is to be construed as weakness, he will show that he can be “bold also.”

Other Bible expositors interpret Paul’s statement in 2 Cor. 11:21 as ironical. In comparison with the tyrannical methods of his opponents (v. 20), Paul and his co-laborers would appear “weak.” “Of course I am ‘weak,’” he may be imagined as saying, “for I am not given to displaying my authority.”

22. Hebrews. This verse definitely identifies Paul’s opponents in the church at Corinth as Jews. Throughout their history the Jews had come to believe in their superiority as a race and as the chosen people of God (Deut. 7:6; Amos 3:2; John 8:33–39). The three designations here used are synonymous. Here Paul refutes the claim that his opponents had the advantage over him on this point (see Acts 22:3; Phil. 3:3–5).

For the origin of the term “Hebrew” see on Gen. 10:21. Its use here suggests the antiquity of their origin as a people, as distinguished from other nations. Originally, it distinguished the descendants of Eber (Gen. 11:16) as a race. After the Captivity it came to refer also to the Aramaic language, the common language of Palestine in Paul’s day (see Vol. I, pp. 25, 29, 30). Though born abroad, Paul had learned Aramaic, and this reflected his respect for, and adherence to, Hebrew traditions. The Hellenistic Jews of the Dispersion commonly spoke Greek and used the Greek translation of the OT, the LXX. Because Paul was born outside of Palestine, in Tarsus, the capital of Cilicia, and because he spoke Greek, his opponents—Palestinian Jews—doubtless classed him as a Hellenist, and thus less loyal to Judaism than they supposed themselves to be.

The difference between the Christian Jew and the orthodox Jew of NT times should also be noted. Paul’s opponents belonged to the former group. They had joined the Christian church and sought office as Christian leaders. They regarded themselves as superior to Gentile converts and insisted upon preserving this distinction. Paul, however, recognized no difference between Jew and Gentile with respect to salvation and standing before God (Rom 1:14; 2:25–29; 3:29, 30; 10:12; Gal. 3:28, 29; 5:6; Eph. 2:14; Col. 3:11).

The conflict between Paul and these false Jewish Christian apostles at Corinth was only part of a larger conflict that arose in the early Christian church at various times and places (see Acts 10:28; 15:1, 2, 5; Gal. 2:1–9, 11–14). It was most difficult even for the converted Jew to consent to the abolition of the “middle wall of partition” (Eph. 2:14), and to escape a certain feeling of hostility toward Gentiles because they had not been born Jews. This attitude, built up by the Jews, largely through the centuries since the Captivity, was a perversion of God’s purpose for His chosen people (see John 10:16; Eph. 2:14, 15; Vol. IV, pp. 32, 33). It was very difficult, even for the disciples, to liberate their minds from the steely shackles of this narrow, bigoted spirit (Acts 10:9–17, 28; 11:1–18; Gal. 2:12).

When Paul wrote the epistle now known as 1 Corinthians, the church at Corinth was troubled by various factions (see on 1 Cor. 1:12). Although by the time the second epistle was written, a few weeks or months later (see p. 822), the majority of the church membership had been fully reconciled to the apostle (see 2 Cor. 7:5–15; see on vs. 13, 15), certain false apostles persisted in working against him (see ch. 10:2). It is to this minority that the apostle directs a severe rebuke in his second epistle, most particularly in chs. 10 to 13.

Although Paul makes it clear that this minority was composed of Jews (ch. 11:22), he does not identify them as belonging to the Judaizing faction of the Christian church nor does he discuss their heretical teachings. From this silence some have inferred that they were not Judaizers. However, the general consensus of opinion is that this opposition was of a Judaizing type. Its leaders were Christian Jews who apparently claimed to be better Jews and more loyal to Judaism than Paul (chs. 10:7; 11:22). They also claimed to be “apostles of Christ” (v. 13) and “ministers of Christ” (v. 23), and denied that Paul was either a true apostle (cf. chs. 11:15; 12:11, 12) or a true representative of Christ (ch. 11:23). But they were, in fact, “false apostles” (v. 13) and “ministers” of unrighteousness (v. 15). These characteristics are typical of the Judaizing faction of the early church but of no other clearly defined group of Paul’s time, and it is therefore reasonable to assume that they were Judaizers.

For further comment on the Judaizing party in the early Christian church see p. 33. For the attempted subversion of the Galatian churches by this faction—at this very time—see p. 933.

To deny the superiority of the Jews, in God’s sight, is not to deny the superiority of the divine revelation accorded the Jews (Rom. 3:1, 2; 9:1–5). In contrast with the Gentile convert, the Jew had been trained from infancy in the worship of the one true God and in the knowledge of the Scriptures. Generally speaking, the nucleus of the Christian believers in each community came from the Jewish synagogue, for Paul began his preaching of the gospel in the local synagogue. The Jews naturally felt entitled to special consideration and privileges in the Christian church, and considered themselves better fitted for leadership. Their comparative religious maturity would obviously give them an advantage over the religious immaturity of the Gentiles. But their attitude and their abuse of authority, in various instances, had resulted in a religion of self-righteousness, which was abhorrent both to God and to man (Luke 18:10–14).

Israelites. For a discussion of the term “Israel” see on Gen. 32:28. “Israel” designates the Hebrews as the elect of God and distinguishes between those in the chosen line of descent from Abraham and his numerous other descendants (Gen. 21:12; Rom. 9:10–13; Gal. 4:22–31). In their role as God’s chosen people the Israelites had enjoyed special blessings and privileges (Rom. 9:4, 5; Vol. V, pp. 27–29). The name occurs only three times elsewhere in the NT (John 1:47; Rom. 9:4; 11:1).

Seed of Abraham. This was considered the most honorable title of the three. To be a true son of Abraham meant to be taken into covenant relationship with God (Gen. 17:7; Gal. 4:22–26), to experience righteousness by faith (Rom. 4; Gal. 3:6–9, 14–16), to belong to the race through which the Messiah was to come (Gal. 3:16), and to inherit the exalted promises given to him as father of the Hebrew race (Gal. 3:14–18). But the Jews failed to distinguish between having the blood of Abraham in their veins and having the faith of Abraham in their hearts and minds (Gen. 21:10; Matt. 3:9; John 8:33–53; Rom. 2:28, 29; Gal. 3:28, 29). Paul’s opponents possessed only the physical qualifications, and this fact justified no claim to superiority in the Christian church (Gal. 5:2–6).

23. Are they ministers? Professing to be converted Jews, they claimed to be spokesmen for Christ. Paul denied their claim (vs. 13–15). As a Jew, Paul was equal with them. But on the point of relationship to Christ, which is the fundamental test in any age (1 John 4:2, 3), Paul claims superiority. Thus, taking them at their own evaluation, he is far beyond them. As evidence he points to labors far surpassing theirs in self-sacrifice, in extent, and in results. They sought to usurp the fruits of Paul’s labors (2 Cor. 10:15, 16).

A fool. Literally, “one void of understanding,” “one out of his mind,” “one insane.” The Greek word is much stronger than that used in vs. 16, 19. Paul here speaks ironically—he is employing the foolish methods of his opponents. It also expresses his own disgust at having to resort to this kind of thing. He cannot continue boasting without expressing his own disapproval of doing so.

Labours more abundant. Paul had toiled long and arduously to bring the gospel to the Gentiles. What had these Judaizers done in comparison?

Stripes. A common experience with Paul (cf. Acts 16:22, 23).

In prisons. The Bible does not record the number of times Paul was imprisoned (cf. Acts 16:23). Clement of Rome observes that Paul was imprisoned seven times (The First Epistle of Clement to the Corinthians 5).

Deaths. That is, the many occasions on which he came face to face with death, and it appeared he would not survive (Acts 14:19; Rom. 8:36; 1 Cor. 15:31; 2 Cor. 4:11; see on 1 Cor. 15:29).

24. Forty stripes. See on Matt. 10:17. Reference here is to a Jewish form of punishment provided for by Jewish law (Josephus Antiquities iv. 8. 21 [238]; see on Deut. 25:1–3). There is no record anywhere of these beatings inflicted upon Paul. Such beatings were usually administered in the Jewish synagogue (see Vol. V, p. 56; see on Matt. 10:17). Paul had been responsible for many Christians being beaten (Acts 22:19). Christ had been beaten twice (see on Matt. 27:26).

25. Beaten with rods. A Roman form of punishment. To rule with “a rod of iron” denoted extreme severity (Rev. 2:27). The rods were the slender staves, the official insignia, of Roman lictors, or magistrates. The only recorded instance of such a beating occurred at Philippi (Acts 16:22, 23). At Jerusalem he claimed exemption on the basis of being a Roman citizen (Acts 22:24, 25).

The suffering and persecution enumerated in 2 Cor. 11:23–27 occurred between the incidents recorded in Acts 9 and those in Acts 19. The worst was yet to come. This recital gives some idea of what Paul meant by sharing with Christ “the fellowship of his sufferings” (Phil. 3:10). And how much of Paul’s dangerous living for Christ is hidden from view!

Stoned. The stoning at Lystra is recorded in Acts 14:19, 20.

Shipwreck. Five sea voyages are recorded in Acts, but nothing is said of shipwreck prior to that of Acts 27. The shipwreck en route to Rome came long after the writing of this epistle (Acts 27:41–44).

In the deep. That is, at sea.

26. In journeyings often. Paul seems to have been constantly on the move sowing the seeds of the gospel. He proved himself a true, devoted minister of Christ by continually exposing himself to perils. How different from his Judaizing opponents!

Waters. Literally, “rivers.” There would be few bridges along most of the highways and byways Paul traveled. He would have to ford the rivers. Most of what we know as Asia Minor, Greece, and Macedonia is mountainous, and many an unbridged mountain torrent would constitute a dangerous obstacle.

Robbers. Every road, except perhaps the great Roman highways, was infested with robbers. An example of this is found in the parable of the Good Samaritan (Luke 10:30). His own country of Cilicia, and the whole region round about, was infested with pirates and robbers. A few years before the time of Christ, Rome was compelled to send out an expedition against them under the leadership of Pompey.

Mine own countrymen. Paul’s greatest enemies were those of his own race. In practically all the principal cities where Paul labored, his fiercest opposition came from the Jews. This had been the case at Damascus (Acts 9:23; 2 Cor. 11:32), at Antioch in Pisidia (Acts 13:50, 51), at Iconium (ch. 14:2–5), at Lystra (ch. 14:19, 20), at Thessalonica (ch. 17:5–9), at Beroea (ch. 17:13, 14), at Corinth (ch. 18:12–17), and at Jerusalem (ch. 21:27–31).

Heathen. That is, Gentiles, as at Philippi (Acts 16:19–24) and Ephesus (ch. 19:23–30).

In the city. As, for instance, at Philippi (Acts 16:19–40), at Corinth (ch. 18:12–17), and more recently at Ephesus (ch. 19:23–41).

Wilderness. As, for instance, the thinly populated regions of Galatia and the wild, rugged areas of Cilicia, Macedonia, and Illyricum.

In the sea. See on v. 25.

False brethren. The Judaizers—Christian Jews—were Paul’s most relentless enemies. They constituted the most painful and frustrating peril among all those he had to face (Phil. 3:18).

27. In weariness. The first two words refer specifically to the taxing physical work in which Paul found it necessary to engage (1 Thess. 2:9; 2 Thess. 3:8). To work at evangelism as Paul did was, in itself, a full-time task, and the time and energy taken to support himself were beyond what would be considered normal for any man. Consequently he must have often sacrificed sleep in order to have time for preaching (Acts 20:31) and for private devotions (1 Thess. 3:10). Paul was now but slightly past the mid-point of his 20 years of recorded public ministry, and the 10 most difficult years of suffering and persecution still lay ahead of him. What he records here is only a small part of what he endured for Christ’s sake.

Watchings. Or, “sleeplessness,” owing to extreme weariness, to concern for the welfare of the churches, or in order to work at tentmaking.

Hunger … fastings. The context implies that Paul has in mind some kind of suffering imposed upon him by circumstances beyond his control. This would hardly be true of the ceremonial fasts of the Jews, or of voluntary fasting. Perhaps by “hunger” Paul refers to an inadequate diet, and by “fastings” to occasions when he had nothing whatever to eat.

Cold and nakedness. Perhaps Paul had, at times, lacked sufficient clothing in the mountainous regions of central Asia Minor, or perhaps he had suffered robbery.

28. That are without. Literally, “in addition,” that is, in addition to the taxing duties connected with his ministry, or possibly other trials in addition to those mentioned in vs. 23–27. All these trials are incidental to his lifework for the churches.

Care. Gr. merimna, “anxiety,” “anxious care” (cf. on Matt. 6:25). Paul here refers to the problems that constantly arose and that seemed to occupy so much of his time, as, for instance, the writing of his epistles, the personal counseling of sin-burdened souls, the answering of doctrinal questions that needed clarification, his frequent meetings with the leaders of the churches, and his constant efforts to strengthen the churches and their members.

29. Who is weak? Paul sought to be “all things to all men” (1 Cor. 9:22). The true Christian will make no display of what superior strength he may have in order to impress others who are weak. Men conscious of their own weakness seek counsel of those who not only possess strength but who know how to use it with tenderness and understanding. Knowing how much he had been forgiven, realizing his own weaknesses, Paul knew how to forgive and to be patient with the weaknesses of others. He was able to share the fears and failures, the trials and weaknesses, of other men with true understanding. His surpassing spiritual strength found expression in surpassing gentleness. Nothing tends so to discourage others as a cold, harsh, dogmatic dealing with their difficulties.

Offended. Literally, “to be trapped,” that is, into sin or discouragement (see on Matt. 5:29).

I burn not. Or, “I am not incensed,” or “I am not indignant.”

30. Must needs glory. Or, “boast.” How different is Paul from his self-asserting, self-authoritative opponents, who exalted themselves at the expense of others.

Infirmities. Or, “weaknesses,” not of character but those resulting from his incessant labors, the sufferings of vs. 23–28 (cf. ch. 12:9).

31. God and Father. Not two beings, but one, God the Father. Paul solemnly places himself, as it were, under oath.

Blessed for evermore. See on Rom. 9:5.

I lie not. This most solemn oath is something unique in Paul’s writings. At other times he makes strong affirmations (Rom. 1:9; Gal. 1:20; 1 Thess. 2:5), but none of these can be compared with this one in strength, solemnity, expression, and appeal. Whether Paul refers to what precedes—to his firm purpose to restrict his boasting to his “infirmities”—or to what follows, whether to the incident at Damascus or to the first part of ch. 12, concerning divine revelations, is not clear. Perhaps he refers to both what precedes and what follows. Apparently he realized that some, at least, would doubt the sincerity of his statements.

32. Governor. Gr. ethnarcheµs, literally, “ruler of the people.”

Aretas. Historical records reveal that Syria, including Damascus, had been a Roman province since about 64 b.c., prior to which it had been subject to the Nabataeans. How Aretas IV, an independent king of Nabataea who reigned from 9 b.c. to a.d. 39 (see The Journeys of Paul; Vol. V, pp. 38, 64), could have been in control of Damascus at the time to which Paul refers is not known. It is possible that the emperor may have assigned the city to Aretas for a time to secure his friendship or for other political reasons now unknown. Aretas could hardly have taken it from the Romans by force. See on Acts 9:24. For the bearing of the information of v. 32 upon the chronology of the life of Paul see p. 97.

Desirous to apprehend. That is, at the instigation of the Jews (Acts 9:23–25; see on 2 Cor. 11:26).

33. Through a window. Compare Joshua 2:15; 1 Sam. 19:11, 12. Evidently the house stood atop the wall and had a small window or opening on the outside.

Basket. Gr. sarganeµ, a braided rope, a basket made of braided rope. See on Acts 9:24, 25.

Ellen G. White comments

2    GC 381

32   MM 113; 5T 297

52   AA 388

7–10AA 350

9     4T 409

9, 102  3T 319

12–15AA 350

13–155T 297

142 CT 134; CW 152; Ev 359, 360, 364, 365, 604, 607, 609; EW 88, 261, 263; FE 176, 258, 471; GC 524, 588, 624; MH 440; ML 321, 323; MM 95, 101; MYP 51, 57, 236, 454; Te 285; TM 236, 333, 366; 1T 290, 341; 2T 172, 287, 458; 3T 374, 437, 456, 483; 4T 207, 623; 5T 80, 137, 140, 198, 573, 624; 7T 165; 8T 294, 306; 9T 68; WM 292

23–27AA 296

252 AA 575

26, 272            Ed 67; SR 313; 2T 628

282 AA 323